Wallachia — Moldavia

“Who shall bemoan thee? or who shall go aside to ask how thou doest?” — Jer. xv. 5.

Early in the morning of Aug. 26, the steamer from Smyrna arrived in the harbour of Constantinople, and, with heartfelt gratitude and joy, we found Mr. M’Cheyne on board, wonderfully recovered, and able to proceed on the voyage. A few hours after, we took farewell of our kind American brethren, who had made their house our home, and sailed for the Danube. The steamer in which we sailed was named “Ferdinando Primo,” and though belonging to an Austrian company, was commanded by a kind, intelligent Englishman. The well-known Prince Piccolomusci was on board, on his way home to Germany from Abyssinia, from which country he had brought a ransomed female’ slave, and several Nubian boys. As we left the harbour, we enjoyed our last view of this wonderful city. The marble towers and dark green cypresses of the Seraglio, the ample dome of St. Sophia, the towering mosques, and the crescent* on at least ninety minarets that rise over the red-tiled houses of the city, were all glowing beneath the rays of a noon-day sun. We wereable to sit on the deck, and enjoy the scenery all the way up the Bosphorus; but soon after entering the Black Sea, a head-wind sprung up, and we experienced something of the storms that led the ancients to call it “arri’Of,” “the inhospitable sea.” We did not, however, experience any of those thick dark fogs which often envelope its bosom, and are said to have suggested the modern name. We forgot to look for the famous rocky islands about two miles north of the entrance,

* May not this emblem of Turkish power be derived from the horn, BO common as a figure of strength and dominion in Eastern countries? The crescent would thus be like the two horns in 1 Kings xxii. 11 known to the ancients by the name or Symplegades. It was fabled by the unskilful, and therefore timid navigators, of those days, that these rocks used to dash on each other; and the renowned ship Argo ran no small risk in passing between them. Our vessel, however, knew none of these dangers, although, in search of the lost sheep of the house of Israel, we were traversing the same dangerous seas which Jason and his band explored, sought the Golden Fleece. These shores used to be thickly set with altars, and other devout tokens of gratitude for deliverance, wdiich seamen erected in honour of their gods.

Next morning the sea was like a sheet of glass, and we found ourselves rapidly sailing along the western shore. The coast was low, and the country nearly flat, so that the eye wandered over plains partially wooded, without any marked object to arrest it. We passed Cape Emineh Bourun, which is the termination of the range of the Balkan, — the renowned Hcemus of ancient days. Between this range and the Danube lay the country called Maesia. At noon, we anchored opposite the town of Varna, which occupies the site of the ancient Odyssus. It is 128 miles from the Bosphorus, and stands on the flat shore of a fine bay. The houses are all of wood, low-built and red-tiled, with eight minarets rising over them; and a white wall, with musket loop-holes, surrounds the town. We landed, and after going through the ceremonies of fiimigation for a few minutes, entered the town, and wandered through its half deserted streets. There was pointed out to us the pass in the neighbouring hills where the Russian army was attacked by the Turks. In the streets we met some Jewish children, and a little after three German Jews, one of whom was bitterly complaining of having been left here by the captain of the last steamer, contrary to promise. “The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!” *

At three o’clock we re-embarked and left the bay of Varna. It was a fine calm evening, and the eye could see to a great distance. No land appeared to the east, but a few distant sails lay on the line of the horizon. The western coast now became elevated and picturesque. A range of bold white cliffs overhung the sea, terminating in Cape Kalacria, the ancient Tiristria; and the * Lam. iv. 2 highest point of the promontory was surmounted by the ruins of an old Genoese castle. The bay is called Kavarna, and this is the course of that Pontus which the Roman poet Ovid has made famous by his letters. We must have passed soon after near the place of the same poet’s exile, Tomi in Sarmatia; and by this time we were prepared to understand the description of his voyage, given in his Elegies.*

Next morning (Aug. 28,) the Euxine was still calm like an inland lake. Multitudes of porpoises were playing in the water near the vessel, no doubt the dolphins described by Ovid.f About seven o’clock the Five Mountains came in sight. They are situated about thirty miles from the coast and south of the Danube, are of a regular shape, and stand in a line, not unlike a iew porpoises following one another. A little further on we passed the south-west mouth of the Danube, and soon after another of its mouths, marked only by the deep woods upon its banks. The sea now exchanged its clear deep blue for a clay colour, being tinged by the muddy waters of the river; and the depth was only five fathoms. The coast was flat and low, marked by nothing but the tall reeds that skirted it, and the trees beyond. Two large flocks of pelicans were dipping themselves in the water. About midday our vessel entered the Danube by the mouth called Seluna. A Russian village was near, at which several vessels were anchored. The rapidity of the stream and the shallowness of the channel make the navigation at the entrance very dangerous, so that many vessels are wrecked here. Indeed, it is said that the chief dangers attending the navigation of the Black Sea are to be attributed to the rivers that flow into it. There are nearly forty rivers which empty themselves into it, and these are continually altering the channel by the large deposits of mud which they carry down. Here the “dark-flowing” Danube appeared to be about the breadth of the Forth immediately above Alloa, but much more rapid. The territory on the right hand was Bessarabia, under the dominion of Russia. A few wretched huts of reeds, plastered over with mud, appeared on the bank, before which some Russian sentinels were patrolling to guard the frontier. A vessel lay at anchor near, bearing the Russian flag. As we sailed slowly up the river, the banks continued flat and uninteresting, covered with reeds and bordered by marshes. Before sun- * Trist. i. 10. t Trist. iii. x. 43.

set we got a near view of the Five Mountains, which, after all, owe the notice taken of them chiefly to the level plains which surround them, for they are not veiy high.

We anchored for half an hour at Tultsha, a Turkish town on the Bulgarian or southern bank, fixing the anchor to a tree. The vessel was now in the branch of the river called the St. George’s branch, which forms the limit of the Russian dominions, and there expands into a lake. The vapours from the river made the full moon appear very large, and its rays fell with a peculiar glare upon the water. Mosquitoes became every hour more harassing; indeed, one of the most painful trials in sailing up the Danube is occasioned by the myriads of these annoying insects. The veils which we had brought with us for the purpose, failed to answer the end of keeping out these unwelcome visitors, and sleep was driven from our eyes.

During this voyage, we had many interesting conversations with the captain of the vessel and with the Prince. The latter told us that he had been educated when a boy at a Moravian seminary, and that he used to weep at the story of the sufferings of Jesus; but he had afterwards attended one of the Neologian Universities of Germany, where the seeds of infidelity were sown in his heart. And now he had cast off the authority of the Bible, seemed scarcely to believe in a God, and held Pythagorean notions as to the transmigration of souls. We were enabled to bear an honest testimony to this bewildered man, showing, chiefly from what we had so lately witnessed of fulfilled prophecy, that the Bible was the Word of God, and proving from that Word his ruined condition and the great salvation.

(Aug. 29.) Before daybreak we had reached Galatz, the part of Moldavia near which we intended to perform our quarantine. We were not allowed to land, but, leaving the steamer, sailed down to the quarantine station, two miles below. Here, in an elevated situation, we found a large enclosure of wood, with many wooden cottages in the centre, one of which was to be our place of confinement for a week. It formed a striking contrast to our quarantine at the foot of Carmel, but the atmosphere was cooler, and we felt that we were on European ground. The only objects visible around were the low dusty hills between us and Galatz, and on the west, the hills of the Little Balkan, and the Five Mountains on the opposite side of the Danube.

370 GALATZ — aUARANTINE — VICE-CONSUL.

As night came on, we were at a loss how to procure necessary articles of food; no guardiano had been yet appointed to serve us, and the keeper of the locanda or store, where provisions are sufplied to those in quai — antine by means of a board on which they are placed, could speak no language but Romaic and Wallachian. Besides, not being aware of the difficulty of procuring articles of comfort in a quarantine station, we had provided nothing for such an emergency, except mats for the night, which we brought from Constantinople. We now found the benefit of being inured to the rude life of those who dwell in tents,

JVext morning, however, we were visited by a countryman of our own, Charles Cunningham, Esq., British Vice-Consul at Galatz, who, with the utmost kindness, procured for us all we needed. We, and all that w e had, underwent a thorough fumigation, our clothes being suspended in the smoke for twenty-four hours. We were then removed into a more comfortable apartment, and a guardiano was appointed to take charge of us, a poor Russian named Constandi, very devout in observing the usages of the Greek Church,

We had now leisure to look around and think upon the region which we had entered. We had entered the ancient Daria; the river before us was the Ister, and the people who were driving along their clumsy vehicles, dressed in linen frock-coats, with broad leathern girdles, and Roman sandals of skin on their feet, uncombed hair hanging over brow and neck from under broad-brimmed black hats, are descendants of the barbarians who so often troubled the Empire of Rome. We saw large herds of dun cattle on the wide pasture land, and on the roads clumsy carts, drawn by oxen, creaked loudly as they went along.* Occasionally ships coming up the river gave a pleasant variety to the scene. A soldier guarded the quarantine, wearing a European coat and trousers of clean white fustian, with a black belt and black cap, his musket on his shoulder. Between us and the town lay the rude tents of a company of Zingans or Gipsies, engaged in making bricks. Before sunset some heavy drops of rain fell, the first that had refreshed us since we left the moist shores of England. It was accompanied with loud thunder.

* Ovid. Trist. iii. 10, 59, has noticed these features of this region: — “Ruris opes parvae, pecus et siridentia plaustra.”

Sabbath came on, and brought with it its holy peace. We worshipped together in our apartment, and in the evening spoke with a Jew from Jerusalem who had arrived in the quarantine.

In the evenings, our guardiano Costandi, good-natured but slow in every motion, used to light a fire on the floor and smoke the room to free us from the mosquitoes, and then came in to pour water on our hands. Our only walk during the day was within the limits of the quarantine, commanding a view of the river. We often sat watching the varied shades and colours on its surface, or the course of some skiff passing up or down, or sometimes the leaping of the fish, and the wild fowl floating on the stream. The air was generally pleasant, and the heat not very great. Sometimes at sunset the people on the opposite heights appeared to be of gigantic stature.

The Vice-Consul visited us a second time to make arrangements for our leaving quarantine, and from him we received much important information regarding the province of Moldavia. It is an interesting country, but far behind in civilization. It is only lately that Galatz has got any thing like an inn. The Government oppress the people by taxes; and every landed proprietor is allowed to exact from the peasants eighty days’ labour in the year, besides receiving one-tenth of all they possess. Labour, however, brings a good price; a labourer may earn six piastres a-day, and a piastre here will purchase 2 lbs. of meat. The country is very fertile if it were cultivated; indeed, it is called “The Peru of the Greeks;” but many of its vast plains are lying waste. There are 400,000 oxen killed annually for the production of tallow, and about 250,000 sheep are carried every year to the market of Constantinople. The languages used by the higher classes are chiefly Modern Greek and French. The Wallachian is the native dialect, and is used by all the common people. The religion of Moldavia and Wallachia is that of the Greek Church. A few strangers in Galatz, who are Roman Catholics, have lately erected a chapel for their own use.

There are many Jews in Galatz, but most of them in a veiy degraded condition. The English Consul’s duty here is to protect the mercantile interests of British subjects, and these are chiefly Greeks from the Ionian Islands. The Gipsies or Zingans (a name, according to some, derived from Zoan, the ancient capital of Egypt though others trace it to the famous Tartar conqueror,) are in this province about 18,000 in number, and in Wallachia there are 80,000. They are ahnost all slaves bought and sold at pleasure. One was lately sold for 200 piastres; but the general price is 500. Perhaps 3/. is the average price, and the female Zingans are sold much cheaper. The sale is generally earned on by private bargain. Their appearance is similar to that of Gipsies in other countries, being all dark, with fine black eyes, and long black hair. They have a language peculiar to themselves, and though they seem to have no system of religion, yet are very superstitious in observing lucky and unlucky days. The men are the best mechanics in the country; so that smiths and masons are taken from this class. The women are considered the best cooks, and therefore almost every wealthy family has a Zingan cook. They are all fond of music, both vocal and instrumental, and excel in it. There is a class of them called the Turkish Zingans, who have purchased their freedom from Government, but these are few in number, and all from Turkey. Of these latter, there are twelve families in Galatz. The men are employed as horsedealers, and the women in making bags, sacks, and such articles. In winter they live in town, and almost underground; but in summer they pitch their tents in the open air, for though still within the bounds of the town, yet they would not live in their winter houses during summer.

The Boyards or nobles of the country are not men of education, and spend their time chiefly in idle amusements, such as balls and playing cards. The Greek priests of Moldavia are low in character; so much so, that half a dozen of them may be found openly drinking in a tavern at any hour of the day. Though they are priests, yet they often carry on business, and they oppose the Bible.

(Sept. 5.) Early in the morning, we left our quarantine, glad to be once more at liberty. On our way to Galatz, we got a nearer view of the colony of Zingans. Their whole appearance reminded us of the poor villagers on the banks of the Nile. They were clothed in rags, and their little children were carried naked on the shoulder, or at the side, in the very manner of the Egyptians. They were toiling in the sun at the laborious work of making bricks. The sight at once recalled the days when their fathers “made the children of Israel to serve with rigour “in the same way;” The Egyptians made their lives bitter with hard bondage in mortar and in brick, and in all manner of service in the field.” * If these are really the descendants of the people of Pharaoh, as their name, features, and customs, seem clearly to prove, they are an example of the retributive justice of God in his dealings with the nations that afflict Israel. It seems every way probable, that these long-despised wanderers are fulfilling the thrice-repeated prophecy, “/ vdll scatter the Egyptians aviong the nations, and will disperse them through the countries,^’’ “and they shall know that I am the Lord.” j May it not be worthy of the consideration of those benevolent persons who have taken up the cause of the Gipsies in our own land, whether it might not be possible to extend their labours, so as to send the light of the Gospel to these benighted exiles in other countries I Their numbers, their ignorance, their degradation, call loudly for the help of a Christian Misstonary.

The appearance of the country was quite new to us, and Galatz, embosomed in acacia trees, appeared pleasant to our eyes, accustomed to the dismal walls of the quarantine. No tree is so frequent in this region as the acacia-tree, and we were told that, at Galatz, Odessa, and some other places near, no tree thrives so well. Everywhere we met patient oxen, and sometimes strings of small horses, four or even eight at once, dragging unwieldy wagons, which go creaking along the highway. The driver guides the oxen by striking them on the head. The constant creaking of the unoiled wheels of the wagons, giving loud notice of their presence, has given rise to a saying, that “no one greases his wheels except rogues and thieves.” In winter it is not uncommon to see twenty oxen yoked to a single wagon. These reminded us of the prayer of David, “that our oxen may be strong to labour.” I

Galatz” contains above 10,000 inhabitants. Many of the streets are paved with wooden planks laid across, something after the manner of American corduroy. Many are totally unpaved, and consequently dusty in summer, and miry in winter. The houses are chiefly built of wood, white-washed, and covered over with

* Exod. i. 14. t Ezek. xxix. 12 — 16; xxx. 23-26. t Ps. cxliv. 14.

clay. Even the churches are wooden edifices. Brandyshops abound in every street. In the market, we saw the cusa, so common in Syria, exposed for sale. We were interested in the number of Jews we met, and the numbers we saw busy in their shops. All wear the broad German hat or Russian fur-cap, and Polish gown. All have the mustach, beard, and ringlets, and all appeared to be either mechanics, or money-changers, seated at little tables on the street. The people seem very industrious, not, as in the East, sitting lazily with the pipe in their mouth. The women share in the general industry. They spin firom the distaff even when walking to and fro. Their dress is not very peculiar, except the head-dress, which is generally a shawl over the head, fastened under the chin. It is often white, resembling that of the Genoese women. The soldiers oppress the people. A few days ago, a party of soldiers came to a man who had got leave to fish for an hour on the river, entered his boat, took away his written permission, and then laid claim to all the fish he had caught.

On the top of one of the steeples, we observed a large stork’s nest. These are often seen also upon the chimney-tops of the houses; for the chimneys are built with a covering on the top, and open at the sides. The natives do not often allow these to be disturbed, as that would be considered unlucky. These remarkable birds come regularly on the 16th of April; “Yea, the stork in the heaven knoweth her appointed time,” * so that you may calculate upon their appearance to a day.

The burying-grounds are near the entrance of the town; and not far from the fosse that surrounds Galatz, is a mound of earth that marks the spot where, during the late Greek revolution, Ypsilanti and 600 Greeks bravely defended themselves till they were cut in pieces by 5000 Turks.

In the afternoon we set out to visit the Jews of Galatz. We entered the shop of a respectable money-changer, who, after making our acquaintance, put on his best broad hat, and conducted us to the Rabbi, whom we found in the court of his house. He was a mild intelligent man, with the eye of a student; at first he seemed suspicious of us, because (as we learned afterwards) the Greek Church persecutes him, and hearing that we were Christians, he supposed that we were Greeks. We told him

Jer. viii. 7.

JEWISH SYNAGOGLiE DRIVE TO IBKAiLA. 375

our object in coming from Scotland to visit tlielost sheep of the house of Israel, and our desire for their salvation. We were then conducted to the Synagogue, a poor, small edifice, with a still smaller one adjoining. Two or three Jews gathered round us; and one old Jew was busily engaged in devotion — an ignorant man, but of a serious cast of countenance. At the door was a collection-box, with this inscription, “on nfl3> inDa jna npii” — “Alms — a gift in secret pacijietk anger” This started a conversation in regard to the manner of pleasing God, and turning away his anger. They spoke of their brethren in other places. We asked if the Jews here collected for those in the Holy Land: they said, that they did, at all their marriages. They have no school for their children; but as a substitute, they put several children under the occasional instruction of one of their number. The Jew who acted as our guide said that he heard there were now “Epicureans (that is, unbelievers) even at Jerusalem, and that they had built a synagogue there.” He referred no doubt to the Christian church now building on Zion, and the few converts already gathered in Jerusalem. They said that they could not but hate Christians, for they were everywhere oppressed by them. For example, the preceding year, some Jews had caricatured the Greek priests and their religious service in a play — in consequence of which, twelve of their number were cast into prison, and forced to pay 5000 ducats to save their lives. The Ionian Greeks also burn a Jew in effigy every year at Eastei’, though the Government has at last forbid it. They asked us, “if we belonged to the Epicureans” — and on hearing us quote Hebrew texts, they would scarcely be persuaded that we were Christians. They have no idea of a Christian possessed of feelings of kindness and love towards them. Few of them speak Hebrew, all use German, and they also know the Wallachian language. They said that they had no want of employment, and that every one had a trade. Most of the money-changers are Jews. The rabbi said that there were 500 Jews in Galatz; but the Vice-Consul thought that there must be 2000.

In the evening, Mr. Cunningham conveyed us in his brisca to Ibraila, the port of Wallachia, three hours distant. The drive was interesting; more because of the novelty of our circumstances, than because of any peculiar beauty in the country. The fields seem often uncultivated; and many parts of the wide level plain were for the most part unenclosed and waste, sometimes covered with reeds, which show that it is frequently under water. We passed some peaceful cottages that forcibly recalled the scenes of home to mind. At one cottage, a woman was churning butter; at some others, some “Dacian mothers” were sitting at the door, talking together and observing the strangers. Another woman met us, driving home her cow, while she held the distaff in her hand. The people seemed industrious and peaceful — but has “the Son of Peace” been here 1 Immense herds of oxen, all of the same dun colour, were feeding in different places, and large handsome dogs, between the greyhound and sheep-dog, often sprung out from a cottage door as we passed. e came about twilight to the river Seret, a tributary of the Danube, which is crossed by a boat drawn across by a rope. This is the boundary between Moldavia and Wallachia, as we soon learned by the trouble which the custom-house officer wished to give us, although we had got a written permission from Galatz. Like all such petly officers in these countries, he wished to extort money, but the Consul’s authority at last quelled his interference, and we crossed over to the Wallachian territory. It was dark when we reached [braila, where we were comfortably quartered in the apartments of Mr. Lloyd, the Wallachian Vice-Consul.

(Sept. 6.) We had made preparations for starting by daybreak on our way to Bucharest. When we awoke we found that the rain fell heavily. This was like meeting an old friend, for we had not seen a rainy morning since leaving Scotland; but the time was not the tnost suitable for us. The ordinary way of travelling in this country is by a post-cart, which is a vehicle

rude in the extreme, being entirely of wood, the frame slight, the sides made of coarse wicker-work, the wheels small. The harness is made of ropes or cords, some of which on this occasion had given way, but were retied for further use. The interior is filled with straw, among which the traveller sits or lies as he best can. Three of these carts stood at the door, each having- four small Wallachian horses. We were ready to start; but Mr. Cunningham prevailed on us to defer our journey, as the sky wxs dark and lowering, and one of our number was little able to bear the hardships to which we would be exposed. With the most disinterested and considerate kindness, Mr. C. sent back to Galatz for his hrashovanca, a covered travelling carriage without springs, capable of holding four, and this he insisted upon our using until we reached Jassy.

Throughout the day we visited the town. It is clean and airy, with broad streets, of which a few were causewayed. Many of the houses were of brick, but the most were only one story high. Acacia-trees were planted round them, and here, too, we saw for the last time olive-trees full grown. The ornamented double cross on the Greek churches, attracts the eye by its glittering in the sun, being either gilded or made of polished tin. Alas! they hide the divine glory that shines from the true cross of Christ, and try to make up for what they hide by dazzling the carnal e3’e with its gilded image. The stork’s nest was common here as in Galatz, and in one courtyard two or three tame storks were walking about, no one venturing to injure them. In the Bazaar, stones were used for weights, as in the East. The Danube flows deep and full past the town. The trade in grain is increasing, and the town rapidly rising into importance. It has at present a thriving population of GOOO.

The dress of the Wallachian is similar to that of the Moldavian, but as the day was wet, many of the peasants wore a coat made of rough sheep-skin with the wool inside, and a cap of the same. We met several Russians in the streets, known by their long high hats, peculiar physiognomy, and light blue eye. The peasantry take off their hats when they meet you, and a hoyard in his carriage saluted us in the same fashion. There are not

IBRAILA — TRACTS — JEWS.

many violent crimes committed in these provinces; but scarcely any thing can exceed the deep and wide-spread immorality in private.

Near the entrance of the town, there is an ancient Roman fort, situated on a small rising ground. There, too is a village of the Lipuwanni, or eunuchs, a sect of Christians expelled from Russia. We entered the shop of a Jewish watclimakcr, a pleasant gentle young man from Odessa, who had settled here to escape being taken as a recruit into the Russian army, the tikase having ordered twelve men to be taken out of every hundred, including both Jews and Christians. He told us that there are thirty Jewish families here, who have an old synagogue, which is very small; but thateiglit German families from Vienna are building a new one’for themselves, because, few as they are, there is a disunion among them. They have no rabbi, and hence every one tries to be above the other, and does what is right in his own eyes. He said that he had in his possession two tracts addressed to Jews, distributed by missionaries at Jerusalem, and brought here by a travelling Jew, for no missionary had ever visited this country. This simple account convinced us of the vast importance of furnishing our missionaries with abundance of clear, spiritual, and pungent tracts addressed to the Jews. Who can tell to what bosom the good seed may be carried, and there be made to spring up] He had also heard that in England several Jewish students had become Christians; and that Christian tracts addressed to Jews had found their way into Russia. By this time about a dozen Jews had gathered round, who conducted us to the synagogue. Among them was a mild young man, a Spanish Jew, of a remarkably fine appearance, and very kind to us; but he could not speak any language except Spanish, though he understood a little Gennan. Along with him was a friend, a German Jew, equally interesting and very affable. We were standing at the spot where the new synagogue was building,” while the Jewish workmen were sitting down to their midday meal at our side. They asked” Mr. Caiman if he wore the tsitsitk. In reply, he told them that ‘’they wore none, for the real tsitsitk should have a fringe of blue, and not white strings.” They then said, they believed Messiah would come yet; and th?t many in Smyrna and other parts of Turkey thought he would come next year. On this Mr.

Caiman told them that the main thing to be known was the object of his coming, which was to talce away sin; whereas, the Jews have at present no way of pardon. “You keep Sabbath,” said he, “that you may be forgiven — you go a pilgrimage to Jerusalem, that you may be forgiven — you think whoever walks four yards on the Holy Land will be forgiven — you eat three meals on Sabbath, pray over graves, keep the day of atonement, all in order to find forgiveness; and yet you are never satisfied that you have found it. Your conscience is never at rest, which it would be, if that were the true way of pardon. Would God leave his people without some atonement for sin, after Jerusalem was destroyed and sacrifices done away I No; he left them Messiah. You yourselves offer a cock and a hen on the evening before the day of atonement, which proves your own conviction that you still need a sacrifice. Now, Christians have peace, not terror, during life, and can die without fear, knowing that they are going to a reconciled Father — not like you, who are so uncertain of your state, that even in the hour of death you engage the prayers of rabbis and of your children to be made for you afte?- you are dead.” The young German Jew heard with great interest, and then said, “That the Jews now had more faith than Abraham; for they believed God’s word without having- seen miracles.” Mr. Caiman replied, “That to believe these things merely would not save them; the devils also believed, and were devils still.” Another Jew standing by said, “We have no sin; for we keep Sabbath, eat no pork, drink no wine which a Goi, (a Gentile) has touched, never eat without washing our hands; and we wear the Isitsith.” Mr. C. turned to him, “God wishes something more than all this — the heart. Is your heart right with God? Do you dare to say that you love him at all times ] Even while you are putting on the tephillin, do not your thoughts wander?. Therefore, you are sinners, and where are your sacrifices? You have none even on the day of atonement.” The Jew answered, that repeating or reading the passages of the Torah, that describe sacrifices, was as good as offering the sacrifices themselves. Mr. C. replied, “God has never said so; and you yourselves are not satisfied that it is so; for if you were, you would not go away to seek pardon still by pilgrimages.” He then told him of those Jews at Smyrna who are willing to be Christians, only retaining their Saturday and festivals.

This Jew, who seemed so interested, followed us along the streets, and told us of his brethren. He said, that “their ignorance here was lamentable, and their pride excessive. Every one wished to be head. They needed to be taught their own language, for none could speak Hebrew, and few understand it. If a school were instituted, he believed it would be well attended. At present, parents who are able, send their children to be educated at Vienna.” He then told us much of Rabbi Bibas from Corfu, whom he called “a grand rabbi,” who lately passed through Ibraila on his way to Bucharest, travelling to seek the reformation of his brethren, and who had preached to the Jews here on Isa. xi. 1 — 5, the Spirit resting on Messiah. He said that “the seven wisdoms, or sciences, are meant, such as music, astronomy, &c. When a man is well, if he take medicine it will do him harm; but if he be ill, then he must put away bread and take the medicine. Now, the law is bread; but the Jews are sick, they are ignorant and degraded. You must therefore lay aside the study of the law and take the medicine, which is the seven wisdoms or sciences spoken of here.” This rabbi had left a deep impression upon the Jews here and elsewhere. The young man spoke with great admiration of him and of his sentiments, and especially of this one, that the Jews must be instructed in science and in arms, that they may wrest the land of Palestine from the Turks under the conduct of Messiah, as the Greeks wrested their country.

The Jews think themselves better treated inWallachia than in Moldavia, where lately an additional tax was attempted to be imposed on them; and this may account for the great freedom with which they spoke to us. Yet even here they suffer. A Jew going down to the river will often be ridiculed by the porters and wagoners. We were told the number of Jews at Bucharest, and that at Pitesti, a village twenty miles from it, were seventy Jewish families.

It was nine in the eveninsr when we left Ibraila for Bucharest, the capital of Wallachia, a distance of 120 miles. Mr. Cunningham’s kindness was unremitting to the last, and we endeavoured to repay it, in the only way within the reach of ministers of Christ, whose best description is to be “poor yet making many rich.” The hrashovanca or covered carriage, (so called from Brashova, a town near Cronstadt,in Austria, where it was invented,) proved of the greatest value to us. As we had hired twelve horses for our three post-carts, the postillions insisted upon all being employed, so that they formed quite a cavalcade. These little horses were attached to the vehicles by ropes, and urged on at full speed by the wild cry of the postillions, and loud cracking of whips. At the end of the “first stage, we were roused up from sleep by a voice, in Wallachian, “Domne, da Menzil,’’” Sir, give your Menzil;” that is, — your agreement with the postmaster to carry you through. A paper accompanying it is called the Po’ltrosne: that is — your permi^ion to travel from the Prince. At every stage the same demind i- ^-^ife repeated; and every time you must give a small coin to tl)e man at the post-house who e- — — - - — amines these documents. The post-houses are no more than solitary cottages, containing one or perhaps two unfurnished rooms; and the horses with which a traveller is to be suppUed, are generally in the adjacent fields, only ca^ght on the arrival of a vehicle. Many a time we had to wait long till the straggling ponies were brought in from the fields. And it was any thing but pleasant to sit sleeping in the brashovanca in the cold night-air, conscious “that we were making no progress, yet unable, from ignorance of the language, to urge on the drivers. Frequently, too, the postillions would stop of their own accord, in order to run to a house to get their pipe lighted. At the end of the second stage, our horses were reduced to eight, a more manasreable number, the foremost pair of the team having a bell attached to their necks, to give notice to passers-by of the approach of some vehicle over the soil ground.

(Sept. 7.) When morning dawned, we were in the midst of a vast uncultivated plain, in many parts soft and marshy, with a few rude cottages near us. The drivers were waiting at the post-house, until the horses should be brought in from the grass. We resolved to make use of this interval; and having brought with us all the provisions we needed till we should reach Bucharest, we left the carriage and entered one of the cottages. It resembled somewhat the interior of an Irish cabin, consisting of a single apartment, and a sleeping place lower than the ground. The peasant and his wife, good natui-ed, but most uncivilized-looking people, were seated at the fire. Knowing that we were in the region of ancient Dacia, and that their language was derived in part fi’om that of the Romans, we began by trying of what use our Latin might be. The man said to us that the morning was “■frig, frig” that is “cold, cold.” They called their fire (which was made of cowsdung) “foco.” We pointed to their cow, and called it “vacca;” he smiled, and said “vac,” and called the cattle “boi.” We asked for milk, “lac;” he corrected us, and said “lapte.” They brought us a refreshing draught of milk, and having boiled a little water on their fire we made tea. They stood by in respectful astonishment, yet apparently much amused, and expressed no small joy on our giving them a trifling present for their hospitality. We learned a little “more of their language during breakfast. A horse is called cal — evidently derived from caballus; a cottage is cas; water is apu. A dog began to bark; we said,” canis latrat;” the man corrected us, “cuin latra.” Bread is puin; a pitch fork, furc; a kettle for boiling water caldare. Many other examples of the derivation of their language from the Latin we met with afterwards. On our fourney, on one occasion the driver asked if we Imd. fune, “a rope,” which he said was to tie “ligar,” the pole. Coming to a village, we asked a woman for milk, she replied, “7wn est,” “there is none;” and another said, “aker, ni dulsh est,” “there is sour, not sweet,” bringing out a large bowl of sour milk. A porter who carried some articles for us said, “Nosti Romanisfi, domne V “Do you know Romaic, Sir?” and often the people used “spoune,” that is “tell me,” in conversation with one another.

Leaving the cottage, we entered the caniage, and swept along over what appeared to be an endless extent of level plains, without a single eminence to relieve the flatness, or a tree on which the eye might rest. We saw scarcely any marks of cultivation, but tracts of pasture land, with here and there an immense herd of dun oxen, or sometimes buffaloes; horses also, and sheep, and large flocks of geese. Occasionally, the cottages displayed a little neatness, being made of wicker-work, plastered over with clay, white-washed, — and the roof thatched with reeds. One object that meets the eye in these vast plains is a stone-cross, at various intervals. This may be intended to remind travellers of Him whc died for us; but certainly the people showed it no reverence. Seldom could we discover even the appearance of devotion among them. In the morning, indeed, one of our rough postillions, before mounting his horse, crossed himself three times, stooped down, and said a few words of prayer; but we rarely saw even ^-, this attention to religious duties. ^-^ Mounds of earth occasionally appeared between us and the ‘” horizon, artificial elevations probably used in ancient times as watch-towers and beacons. In some places, the iavatera, the foxglove, the hollyhock, and a few other flowers, were abundant in the fields. The soil appeared in general to be fertile and soft, and seldom did a single stone occur on the road. The postillions drove well, each having four in hand; and often they plucked hair from the horses’ inane to improve the lash of their whips. The horses, which were small, lean, and active, seemed to prefer the gallop as much as the riders. When any part of the road was cut up, they immediately took a new course, — so smooth and level is this country.

About eight o’clock in the morning we passed within sight of a small lake, with rocks overhanging it, — a rare sight in these plains. At the fourth post, horses were treading out corn, and in the gardens was a sort of gourd that is hard as a turnip, and much used for food. Wells now began to be common, having a tall upright pole, over the top of which lay a transverse bar, with a weight at one end to act as a lever in drawing up the bucket. We had seen this before in Egypt; and it is commonly used in Poland and Russia. The poor drivers never failed to stop once in a stage to get their pipe lighted, which they continued to use even when riding at full speed.

About midday, we came to a village (the first since leaving Ibraila,) called Slobodzi, having a Greek church, and a convent. No monks reside in the convent, but only a superior and his two deacons, to carry on the

384 OB£LESHTI — BUCHAREST.

church service. Here we crossed a stream by a bridge of boats; and on the other side, the country rises about thirty feet, after ascending which we came upon a new extent of flat country, on a higher level. This is one of the sleppes which are the characteristic formation of this region. As before, crosses were frequent on the roadside, and herds of oxen in the pastures. Passing a field of Indian corn, which had no enclosure, our po’stillions stopped the vehicle, and deliberately supplied themselves with an armful. Q,uails and bustards occasionally started up from the corn-fields as we rode past.

Towards evening we drove past a large village called Obeleshti, situated on the banks of a small lake. The people seemed all busily employed, and vast herds of oxen were coming round the sides of the water. The setting sun shed a pleasing light over this scene, which was peculiarly refreshing to our eye, after the tameness and monotonous level of the preceding part of the journey. The two villages named above are the only places of the least importance which we passed in our long journey of 1 20 miles.

It was three o’clock in the morning (Sept. 8) when we reached Bucharest. We should have arrived at nine the preceding evening, but lost several hours at the different post-houses from our ignorance of the language, and inexperience in this mode of travelling. We w’ent first to the Khan Rosso, to which we had been recommended; but after knocking and waiting half an hour, our answer was “Nui loghi,” “no places” — “no room.” Our drivers next found out the Casino di Martin; but no one would reply to our knocking. While we were lingering cold and weary in the open street of this strange city, we heard the loud hum of manj’ voices, and saw a large upper room lighted up; — it was a Jewish Synagogue, for this being their IVew Year season, the devout portion of them spend the greater part of the time in continual prayers. The watchmen on the street and our postillions imitated their loud cries in ridicule of their devotions; so true are the words of Moses, “Thou shalt become an astonishment, a byword, and a proverb, among all the nations whither the Lord shall lead thee.” * Many Jews were now hastening through the dark streets to

Deut. xxvai. 37.

the synagogue, and one seeing our dilemma offered to conduct us to a khan. No other help being at hand we thankfully accepted his services, and followed him through several streets till he brought us to a very large caravansera, called Khan Manuk, overhanging the muddy stream Dembrowitza, where we found an empty room, in which we spread our mats, and thankful for the mercies of the past day, sought repose.

(Sabbath.) A strange scene presented itself to us when we looked out in the morning. The khan was of large dimensions, covering apparently an acre of ground, with high buildings all around. The ground floor was occupied with horses and carriages of all kinds.* The second floor was devoted to passing travellers, and the third to those who were to stay above six months. The second floor had a wide promenade all round, and on it were gathered groups from many different countries, especially Russians, Hungarians, and Greeks. A mixture of strange barbarian languages filled our ears. We signed in vain for the holy quietness of a Scottish Sabbath, and being determined if possible to find a more peaceful residence, we removed in the forenoon to a much smaller and cleaner place, called Khan Simeon, kept by a Greek. Here we enjoyed the rest of the holy day, and worshipped together in peace and comfort. In the evening the British Consul-General, R. G. Colquhoun, Esq., of Fincastle, found out our dwelling, and welcomed us to Bucharest with all the kindness of a fellow-countryman.

Next morning (Sept. 9) we waited on the Consul, from whom during our stay we received much information as to the state of the country, and experienced the utmost attention and hospitality. He insisted on our dining at the Consulate every day, which, in as far as our inquiries would permit, we agreed to do. Among his servants were three from Scotland, whose faces were lighted up with joy to see fellow-countrymen in this strange land.

Wallachia is a fine country, and, if fully cultivated, might support twelve millions of inhabitants; whereas

* This is the style of all Eastern caravanseras, and may illustrate “the stable of Bethlehem.” There was no room for Joseph and Mary in the apartments set apart for travellers, so they had to betake themselves to llie lowest floor; and there the shepherds found the babe- — Luke ii. 7 — 12.

aOO WALLACHIA — POPULATION.

at present there are not much above two millons. The immense wastes through which we passed might easily be put under cultivation, and would yield ample returns j but there are no hands to hold the plough. Population is not encouraged; and the vices of the inhabitants keep it down. Nearly three-fourths of the land in this province and in Moldavia are in the possession of the monasteries. Many estates belong to monasteries in other countries, such as the convent of Mount Athos and that of Mount Sinai; in which case the property is let and farmed by the natives of the country at a reasonable rent. The western part of the province, called Little Wallachia, is entirely a mountainous region, and very different from that part through which we travelled. Crayova, which used to be the reridezvous of the Crusading Knights, on their way to the Holy Land, is situated there. Whole tracts of the country are occasionally devastated by the ravages of the locust. Bucharest contains 120,000 inhabitants. The Greek churches alone amount to no fewer than 3G6. There are also two’Ronian Catholic churches, one Lutheran, and one Calvinistic. There are no mosques, for, by the treaty of Adrianople in 1829, no Mahometan is allowed to possess property or hold a domicile in either province.

In addition to the exportation of grain, which is the chief product of this country, there is a considerable trade in cantharides, small beetles found chiefly in the woods of Little Wallachia, and gathered from trees in bags. The bristles of the hog are here very large and strong, and these are exportedlo Britain to make brushes. ImmeTise quantities of leeches also are gathered here and sent in bags to Paris.

All the Boyards or nobles of Wallachia reside in the capital. They seldom visit their estates, and some, it is said, have never seen them, so that their property is left entirely in the hands of agents, who take good care to enrich themselves. The Prince, Alexander Demetrius Gike, is believed to be much under the influence of Russia, and is not equal in talent to the Prince of Moldavia. There is a Chamber here, elected by men of certain rank and property, who assist in carrying on the government. But the employes of government are not men of the best character, and the tribunals of justice are lamentably corrupt, so that the only sure way to gain a cause in this country is to go with a bag of money to the Judge. There are, however, some honest Wallachians, whose hearts are set upon the improvement of their country. The Greek priests here are not so sunk in vice as in other countries. All the inferior clergy are allowed to marry; though those of a higher grade are not, and among them immorality abounds. The peasants of the low country are a servile race, but the real Wallachian peasant is to be found on the Carpathian Mountains. He is a fearless, independent man; who buries his money in the ground, and walks with a free step. It is common to find treasures of money in the fields, which have been hid under ground in times of invasion.* The shoes of the peasantiy are made of untanned goat-skin, fastened to the foot by a leather thong; this is a remnant of the Roman sandal.

One of the most fruitful sources of crime in this country, and one of the most revolting symptoms of its depravity, is the frequency of divorce. This is easily obtained, is accounted no disgrace, and the separated parties are soon married again to others.f We were often during our sojourn in this country reminded of the awful description given by Jeremiaili; “From the least of them even unto the greatest of them, every one is given to covetousness; and from the prophet even unto the priest, every one dealeth falsely. Were they ashamed when they had committed abomination 1 nay, they wei-e not at all ashamed, neither could they blush.”!

From the top of the Consul’s house we obtained a fine view of the city. It is built upon a marshy plain, and a few years ago was all paved with wooden planks thrown over canals of water, which continually sent up the ele-

* See Matt. xiii. 44.

t An incident occurred during our stay at Bucharest, which forcibly illustrates this shameful state of things. The Prince gave a ball on the night of his birth-day. A certain Boyard and his lady were passed over and not invited. The lady, unable to contain her chagrin, said to her husband, “Now, you see that by mariying you I have been left uninvited to the Prince’s ball. Unless you procure me an invitation, I will immediately sue for a divorce.” The poor Boyard ran immediately to the chamberlain, and entreated him to send an invitation to his wife; — not that he cared much for her, but because he would be obliged to pay back her dowry. The request was granted, and the divorce prevented for that time.

t Jer. vi. 13 — 15 nients of fever and ague. The Russians, however, destroyed these and drained the city. The churches here are not beautiful within, but appear showy from without. The number of spires is very great, and many of them are covered with polished tin, which dazzles the eye in the sunshine. This is a recent mode of adorning; anciently the spires were all of brick, but it was found safer to dispense with these on account of the frequent earthquakes which shake the country. The buildings are beautifully interspersed with luxuriant gardens, containing vines, apricots, and splendid walnuts. Many of the” houses being built of wood, fires are frequent and dangerous. We saw a tower on which a man is stationed, watching night and day to give alarm in case of fire breaking out. Not unlike the duty of this man is that of the faithful pastor!

In regard to the Jews, we were told that they are better treated in this province than in Moldavia, for there an attempt was made to overtax them; but not so here. Every Jew must bring a certificate that he can earn a livelihood by some trade before he is allowed to settle. As to the number residing here, we found it impossible to ascertain the truth with accuracy. The highest estimate was made by themselves at 7000, the lowest by the Consul at 2S00. Some Jews stated the number at 5000; and the aspect of their synagogues led us to think this to be nearest the truth. There are seven synagogues belonging to the Polish Jews, who are mostly all mechanics — tailors, shoemakers, carpenters, workers in gold trinkets, &c. Those who belong to the same trade keep by the same synagogue. There is one handsome Spanish synagogue, which is frequented by the wealthy and influential men. The majority of the Jews here are corrupt to such a degree, that about three years before our visit, when one of their rabbis attempted to reform them by preaching against their vices, they never rested till they got him expelled, even stirring up his own wife and children against him. On our asking, if all the Jews here believed the Scriptures (ij.n, tanach) to be the word of God, the reply was. “Atulere glauhen, andere nickt,^ “Some believe, some do not.”

The first synagogue which we visited was one belonging to the Polish Jews. This being the festival of piyn u^NT (Rosh Hashanna), that is, New Year’s Day, the place was crowded to excess, no Jew who can possibly attend venturing to absent himself on such a high day. All wore the black Polish gown and fur cap, and all had

on the Tallith, the front of which was ornamented with a band of silver work. The old rabbi wore a white ephod or shirt, having the collar richly embroidered with silver and gold. This is called a-’ja-i n3i’?n (halukah rabbonim), “The shirt of the rabbis,” a dress which they wear in imitation of the writers of the Talmud, who are said to have worn the same, and in which all rabbis are buried. This rabbi commenced, and soon all joined in repeating the 47th Psalm seven times over. The rabbis think that the verse, “God is gone up with a shout, the Lord with the sound of a trumpet,” gives some countenance to the peculiar ceremony of the day, namely, the blowing of a trumpet. They also believe that every New Year’s Day is a kind of day of judgment. “Every year, on the festival of Rosh Hashanna the sins of every one that cometh into the world are weighed against his merits. Every one who is found righteous is sealed to life. Every one who is found wicked “is sealed to death.” Accordingly, they imagine that Satan at this season comes before God specially to accuse every soul. In order, therefore, “to confuse Satan,” and prevent him from bringing forward his accusations, and also ‘’to change God’s attribute of judgment which was against them into mercy,“” their wise men of blessed memory have ordained that the trumpet should be blown on the first day of the month Elul every year.

The old rabbi made use of a small ram’s horn, which he had some difficulty in getting to sound. One rabbi chanted the word of command, npipn (takeeah), at which the other blew through the horn. Nine times this was repeated, and the last was a long blast; then all present shouted and imitated the sound with their hand and mouth. They resembled exactly a company of children imitating a miUtary band, and but for the heart-rending fact that these very follies form part of the strong delusion to which God has given up his ancient people, the whole scene would have been irresistibly ludicrous. The prayers that followed were offered with great vehemence, and a rabbi and three young men sang well the Psalm which does not now apply to Israel, “Blessed is the people that know the joyful sound.”

In another Polish synagogue close by, we saw the same ceremony. We also visited the Spanish synagogue, where the Jews present were handsomely dressed, and the Jewesses whom we saw at the gate, were enveloped in silk mantles edged with fUr. They were engaged in the same ceremony only they did not seem to be so zealous, and went through it with greater dignity. Alas, Israel, “children are thy princes, and babes rule over thee!” * “The Lord hath taken away from Judah the stay and the staff, the judge and the prophet, the prudent and the ancient.”

In the afternoon we went to the synagogue again, in expectation of seeing the Jews march down to the river-side, and “cast all their sins into the depths of the sea,”f which they do by shaking their garments over the water, as if casting their sins out of their bosom. But we were too early, and were told that they wait till it is dusk, when the people of the town will not observe them.

Mr. Caiman pointed us to a proof of the degraded character of the Jews here, as we were passing a common eating-house. — On the walls of it many German sentences of a jovial character were written in Hebrew letters. Thus,

Isa. iii. 4. t Mic.vii. 19.

JEWISH MISSlONARV. 391

nj -]y0 nnpn” To-day I have money,

n’?j jjr jjn;»Di To-morrow none —

nxpn nji:’3 In the (Jewish) year 5098.”

The Jews here, in gaining their liveUhood, are employed by persons of all religious persuasions, so that they do not depend on their brethren for supply of work. Perhaps nine out of every ten carpenters are Jews; and no questions are asked in employing them, exxept regarding their capacity as workmen. This is a most important fact, which would remove entirely the difficulty so often felt by Jewish missionaries in the support of inquirers and converts.

The Consul was of opinion that a missionary in Bucharest would require 250/. a-year. He must have a house with four rooms, which would cost 25/. or 30/. of rent. He must maintain several servants, for each will do only his own peculiar work; and the state of the streets is such in winter, that he must keep a carriage and two horses, as every respectable person does. Provisions are cheap; a lamb may be got for two shillings, a sheep for four shillings and sixpence, and an oke of meat (that is 2^ lbs.) for one piastre, that is about twopence. But firewood is very dear. A large family often pay 50/. a-year for this article alone. The expense of travelling from England to Bucharest, the Consul estimated at 30/. As to the prospects of success, he thought that any direct attempt to convert the Greeks would be immediately fatal to any mission. A Jewish missionary must confine his labours to the Jews, and not interfere with the natives. The light will spi-ead indirectly. The only danger to a mission is, that the priesthood, fearing its indirect influence, might bring in the arm of Russia to put it down: and Russia could easily do this in their own secret way if they had the will.

(Sept. ] 0.) In the forenoon, we set out to call on Samuel Hillel, a Jewish banker, who was to introduce us to Rabbi Bibas of Corfu. By mistake we were led to the house of a wealthy Spanish Jew, and ushered into a fine suite of apartments. Several Jewish ladies came in fully dressed for the festival of the season. They received us very politely, and after discovering our mistake, directed us to the banker’s house. He was not at home, but we found his son (who said that he had seen us at the synagogue), and his three daughters, richly attired, wearing diamonds on their head — for the daughters of Judah, even in their captivity, have the same love for gay apparel that they had in the days of Isaiah.* In conversation with the son, we soon discovered that he was one of those Jews who care little about Palestine, and do not expect a Messiah, believing that education and civilization alone can exalt the JeVs; to winch he added, — “a knowledge of arms, that they may defend their land when they get possession of it.” We afterwards saw his father, who conducted us to the house where the rabbi of Corfu was lodging. Rabbi Bibas received us politely. He spoke English with great fluency, told us he was a native of Gibraltar, and was proud of being a British subject. He has a congregation of 4000 under his care in Corfu. On our entrance, he excused himself for not rising, a slight indisposition and the fatigue of travelling obliging him to lie on the sofa. We said, “The Eastern manner became one of his nation.” He replied, “No! no! the Jews are not Easterns.” We said, “Abraham came from the distant East.” “True; but you are not to reckon a nation by their first parent.” Immediately he began to speak of the situation of the Promised Land, asking us to say. Why God chose Israel for his peculiar people, and that portion of the earth as their land! Much conversation arose on these points, and as often as we tried to break off and introduce something more directly bearing on our object, he stopped VIS by affecting great logical accuracy, and holding us to the point, if we had any pretensions to the character of logical reasoners. He denied that God ever meant the Jews to be a people separate from other nations, asserting that He intended them to enlighten all the earth, a duty which they must still perform whenever it shall be in their power. If they had means like the English they ought to send out missionaries. When we gave this reason why God chose Israel to be his peculiar people, “that the Lord wished to show that he was a sovereign God,” he disputed this, because His sovereignty was already known to the heathen. He thought we must be content to reckon it among the secret things that belong to God. He then suddenly started another speculative question, “Where Eden was, and how four such streams as Moses described could have existed, since they are now nowhere to be found.” On this point he at length rested satisfied w-ith the remark, that it must be true, because declared in the Word of God. Af-

* Isa. iii. 18 — 24 ter this he signified to us that it was the hour of prayer, and we must excuse him from further conversation at present. He showed great craftiness and skill in keeping the conversation from tiu-ning upon matters of experimental religion; for that was evidently his aim. On our rising to take leave, and mentioning that love to Israel had brought us to visit him, he declared that he loved Christians exceedingly, and that no Christian loved the Jews more than he did the Christians. He said that he was travelling for the sake of his degraded brethren, to see what might be done for them; and was anxious to meet with Sir Moses Montefiore on his return from the Holy Land. He disliked our reference to Scripture. Thus, on his remarking that the Jews must have been a very holy people since God so preserved them, we replied in the words of Ezekiel, “Not for your sakes do I this, saith the Lord God, be it known unto you.” * But he hastily changed to another topic.

(Sept. IL) In the morning we went to the church of the Metropol, to witness the Fete of the Prince of Wallachia, on occasion of his birthday. It is a splendid building, and the walls very showy within, being covered with gilding, and paintings of apostles and saints without number, with a rich silver chandelier suspended from the roof The splendid pulpit, which had the appearance of being seldom or never occupied, was adorned with gorgeous gilding, — a poor substitute for “the words of eternal life“” The Prince himself was not present, being unwell: but all the principal Boyards of Wallachia were present, and also Milosh, the exiled Prince of Servia, a man of dull, heavy-looking aspect, dressed in a rich purple uniform, with a costly diamond girdle. His son stood by his side. Consuls of different nations stood around, wearing their respective uniforms; and an immense crowd of well-dressed people, all standing, filled the church. The priests, arrayed in beautiful robes, surrounded the table. The Bishop wore a splendid mitre, with a diamond cross on the top, and his garments were stiff with gold embroidery. He is said to be an amiable man; and we could not but honour him for this, that he has permitted the free circulation of the Holy Scriptures in Wallachia. The service consisted chiefly of prayers for the Prince; followed by the responsive chanting

* Ezek. xxxvi. 32. 35* of men and boys, not very melodious. At the end, the Prince and Nobles came forward to the Bishop, kissed a cross in his left hand, the Bible on the table, and the Bishop’s hand, receiving from him a small piece of bread. This seemed to be the sacramental bread, — a miserable profanation of the holy ordinance of the Supper.

When the pageant was done, and most had withdrawn, we remained behind to see the rest go through their devotions. In different parts of the church the worshippers were choosing out the picture of their favourite saint, and after many crossings and prostrations on the ground, they kissed the feet and hands of the picture. In one corner an open coffin was exhibited, containing, we were told, the remains of St. Demetrius, the patron saint of the Prince. A frank Wallachian who was with us said, somewhat archly, “This was not the old St. Demetrius, but a new one.” The body was buried in the channel of a river, and the spot was disclosed to a pious young woman, before whom the waters of the river were miraculously divided. The coffin was highly ornamented with silver, and the dead body wrapped in cloth of silver and gold. A shrivelled hand was all that was left exposed; and this was the great object of attraction. The worshippers approached in great numbers, men and women, rich and poor, officers and soldiers. First they kneeled to the ground three times, crossing themselves and kissing the pavement. Then they drew near, and reverently kissed the withered hand and a cross that lay beside it, dropping a piece of money into a little plate which lay at the feet. The priest touched their forehead with a little cross in his hand, and muttered some parting blessing. With three prostrations more the worshipper retired. One poor boy, more intense in his devotions than the rest, made about twenty prostrations, being often disturbed by the crowd; and we could not see that after all he ever got a kiss of the skinny fingers. A rustic, with long uncombed hair, and his wife, brought their little baby in their arms to be blessed beside the holy coffin. The priest laid the crucifix upon its brow.

It was altogether a scene of the grossest idolatry, and it was melancholy to see so many respectable, intelligentlooking people engaged in it. What a stumbling-block’ are such Christians in the way of the conversion of the Jews! And yet there are about 200 Jews in Bucharest who have been baptized into the Greek Church, But of these we were told that only three had made the change from any real concern about their soul.

We visited again our friend Rabbi Bibas, and resolved this time to take the start of him in the topics of conversation. Mr, Caiman at once began by shewing the wickedness and folly of several things taught in the Talmud. The rabbi’s first answer was, that the Talmud was written by those who composed the Sanhedrim, and that God commanded us to bow to their decision on pain of death.* Then he explained away its apparently immoral precepts; but, in defending its errors in history and geography, plunged into gross absurdities, by endeavouring to prove from the Bible that the Holy Land was of immense extent, and that Jerusalem once contained many millions of people. In proof of the latter point he referred to a passage, where so many thousands are said to have been “at Jerusalem;” but he insisted that 3 must be rendered “in Jerusalem.” f He wished to shew us that Messiah must be a viere man; and directed us to the description of Ezekiel’s temple, where “the Prince and his sons” are mentioned.| We explained that Messiah was not there spoken of, but the Prince over Israel under him. His only remark to this was, “Oh, then, you give us two rulers!” He admitted the state of his people at present to be most wretched. In Poland especially, he said, they were grossly superstitious, for they understood every thing in the Talmud literally. Indeed, he had not gone to speak w’ith the Polish rabbi, believing that it would be useless on account of his ignorance. The first remedy was to remove their ignorance. He would have the Jews gathered and educated in schools, where they should read and learn the Bible till ten years of age; the Mishna from ten to fifteen, and the Talmud from fifteen to twenty. He thought that the collections for the Holy Land ought to be given up, and that the Jews there ought to be obliged to work even were it by the bayonet. Sir Moses Montefiore’s plan of purchasing land for them in Palestine he considered useless, as long as there is no security for property there. The people must first be educated and

* Deut.xvii. 11, 12.

t The precise passage has escaped our memory; but it was some Buch passage aa Judg. i. 8, all Judah fighting in Jerusalem. Ezek. xlvi. 16.

taught the sciences. He believed from Zechariah xiv 14, which he translated “Judah also shall Jight agamst Jbrusalem,” that many of the Jews are yet to fall into infidelity, and fight against their brethren. We now attempted to speak still more closely to his conscience, but he refused to argue on the Messiahship of Jesus except in writing. We shewed him the end for which we had left our “country and were seeking after Israel. He asked, “For what good?” We answered, “To send teachers to Israel.” “The moment they begin to teach Christianity, all Jews will turn away from them.” “No (we said), some will receive the truth,” and we pointed to Mr. Caiman. The rabbi started and looked quite surprised, for he had not suspected that our friend was an Israelite; then added, “Ah! well, there are one or two.” We then pressed upon him to compare the blind and wretched state of the dry bones of Israel described in the prophets, with what he kneio to be the real condition of his people, and solemnly urged him to inquire if the blood of Jesus, which they were rejecting, might not be the verj’- “fountain for sin,” by which Israel was to be saved. He seemed surprised by our earnestness, evidently felt our sincerity, and we parted good firiends.

Mr. Caiman called on an interesting and very respectable young Jew, lately baptized into the Greek Church, named Alexander Rosiski, a teacher of music. Mr. C. asked him how a conscientious Jew could ever become an idolater, as the Greeks were. He said that he never worshipped their pictures, though he attended service in their church. He had felt a want in his soul, and, from what he heard of Jesus, thought that in Him he would find his want suppUed. This first led him to the Greek Church; but he confessed that his ignorance was still so great, that he could not meet his brethren in argument, and therefore avoided them, When Mr. Caiman explained Isaiah liii, expounding to him the work of Christ and “the way of God more perfectly,” the young man was overjoyed and delighted; for the instruction thus imparted was more than all he had got among the Greeks. He had a Hebrew New Testament, but understood little of it, and owned that often he had asked himself, Why he had become a Christian? But now he saw the truth in a way that convinced and established him. He longed for an instructor, and rejoiced at the idea of a missionary coming to settle there, and teach his brethren. What an interesting scene does this open up, and how many “hidden ones” God may have among the scattered thousands of Israel, who, liie “prisoners of hope,” are waiting for some one to direct them to the stronghold!

(Sept. 13.) Having parted with our kind friends at the Consulate on the day before, we bade farewell to Bucharest at nine o’clock, A. M., and set out for Foxshany, a distance of eleven posts. The postillion drove like the wind, raising up clouds of dust which annoyed us sadly. Looking back, we observed how the city lies in a singular plain, marshy all round. A well, surmounted by a tall pole and cross beam, is the most frequent object that meets the eye. Fine brushwood and low trees line the road on both sides for many miles. When we had nearly completed our first stage, the axle-tree of the brashovjinca broke, and left us helpless in a wilderness. After long delay, a wood-cuttei”, who happened to be by the roadside, made two young trees fall for us, and we contrived by their means to support the axle, till we drove gently to the next post, where the broken part was taken to a ZAngan, who repaired it. After a detention of three hours, we set off again, swiftly as ever, through woods and shrubs. There was something quite exciting in this mode of tra- lelling. The two postillions, with their Wallachian vest, loose shirt sleeve, Icirge boots, small fur-cap, and unshorn locks flowmg behind, cracking their strong whips, and making the woods reverberate their cries, were most picturesque objects. The air also was delicious, and the flat plains seemed to fly past. At mounting, each postillion springs into the saddle crying Hee, when all the hoi’ses start off simultaneously. Their loud, wolf-like cry is very singular. One begins very low, gently swelling his voice, till it becomes a scream, tljen it dies away. Before he is done the other commences, and so on. They crack the whip at every turn of the hand in setting off or coming near a post or town.

Near the second post, first one flight of quails passed us, and soon after another. We descended a steppe into a wide platform, and twice crossed a calm flowing stream on bridges made of wood. Towards evening we began to see hills in the distance, and came on a sweet village called Buseo, with its church, from which the evening

bells were sounding deep and calm. It reminded us of Longforgan in the Carse of Gowrie, and called our flocks vividly to remembrance. During the night we forded a broad but shallow stream, and, as morning broke, reached a village called Rimnik. For a short space the country was beautiful, with wooded hills on the south-west. But soon the road again became level as formerly. As we proceeded, a wheel of our vehicle rolled off, but by means of a rope, the postillions contrived to bind it. We next crossed a stream, and ascended a steppe to the platform where stands Foxshany, which we reached about ten o’clock, A. M.

This town is situated pleasantly among trees, and adorned with glittering tin spires, which give it a fine appearance. It has a tolerable khan, dignified with the name of “Hotel de France,”’ kept by a little Spaniard, who is also the French Consular agent, and tills khan we were glad to make use of instead of sitting as hitherto to eat our meals in the carriage or on the grass. But our patience was not a little tried on finding that no post-horses could be got; Prince Milosh and the Russian Consul had so overwrought them, that they were too wearied to set out again at present. We engaged a JVallachian

JEWS — DAY OF REPlTsTANCE. 399

peasant, who had four horses, to carry us forward next day to Birlat, for a considerable sum. Meanwhile we visited the town, and lighted upon a large school assembled in the open air, under a verandah. At the close, we observed that all prayed and made the sign of the cross.

We visited the Jews, of whom there were about sixty families in the town, all Polish, ruled by a rabbi, who is maintained by his brethren and carries on no trade. We were told that they have four teachers, each attended by a few children, and supported by the high remuneration which is given by parents for their education. One man gave 12 roubles, or 21. Qs. a-month, for two children; and another paid 13/, for five months for his family. And yet these children learn very little. The Jew who took us to the postmaster, spoke to us on the object of our visit, and we explained to him the only way of salvation. Most of the Jews here are mechanics; very many are tailors and shoemakers. We found such a measure of sincere devotion among them, that no one would lend us his horses, or accompany us on the morrow, simply because it was the Jewish Sabbath. They have two synagogues, and one “Beth-midrash,” or public room for study.

This evening was the commencement of the “Day of Repentance,” (navri or, yom teshuvah,) a name given to the Sabbath immediately preceding the “Day of Atonement.” On the morrow the Rabbi was to preach a sermon urging them to repentance; and this is one of the two occasions during the year whereon they have a regular sermon, the only other sermon being at the Feast of the Passover. In the ten days between the New Year and the Day of Atonement, the Jews abound more in almsgiving and prayers than during all the rest of the year. Accordingly, both their synagogues were full of worshippers, loud and active in their devotions; even the little boys were rocking to and fro, and reading prayers with great earnestness, their gestures resembling those of the Jews of JSaphet more nearly than any we had seen. When the service was over, a crowd came round, and asked who we were, and whence we came. We said that “we came from a far country out of love for Israel, to tell them the way of forgiveness.” Not knowing what to make of us, they at last demanded “whether Messiah had come, or was to come?” We answered, “that both were true, that he had come once to die, and was to come a second time in glory.” Many turned away on hearing this, and would listen no more.

Foxshany being the frontier town of Wallachia and Moldavia, we were harassed a good deal in getting our passports rightly signed, having to go first to the Governor of the town, then to the Wallachian police, next to the Moldavian police, and lastly to the British Vice-Consul. A narrow stream running through the town divides the two provinces. At the Wallachian office a man was in attendance with the knout in his hand, a large thick whip, often applied without mercy to those who are in the least degree disrespectful or unruly.

(Sept. 14.) We bade adieu to the obliging little Spaniard, the keeper of the Hotel de France, and started at three o’clock in the morning. On reaching the frontier gate, however, the soldier on guard could himself neither read nor write; and, the examiner of passports being asleep, we were forced to wait till he chose to rise, sighing in vain for the liberty of our native land. It was nearly sunrise before we were fairly clear. We were now riding briskly, in a misty cool morning, on our way to the river Seret, which we soon crossed by a bridge of boats, at a deep and rapid part where lives have frequently been lost. Nearly forty yoke of oxen, dragging heavy laden wagons to the market, were waiting on the other side, and crossing one by one, after paying toll. We then ascended a steppe into a fine plain of vast extent. Soon the country became more undulating and better wooded. Several pleasant villages appeared, with scattered white cottages. The name of one of these was Taoutchy. Most of the houses in the villages we fame to are built, not continuously, but at small intervals, with trees round each, giving them a picturesque and cleanly appearance. The churches are frequently white-washed and surmounted with glittering spires. The tall poles at the well, and the large haystacks affording provision for their long winter, are characteristic objects; while the large ugly swine, with immense bristles on the ridge of the back, and the handsome shaggy dogs that rush out as you approach, enliven the scene to a passing visitor.

About nine o’clock we stopped and set the horses free to feed and rest, while we got a supply of milk at a cottage, and sat down upon the grass to bi-eakfast, adjourning afterwards to the wooded banks of a stream that wandered through the wide vale, that we might taste the joy of the Psahnist, “My meditation of him shall-be sweet.” We then proceeded, and having at midday reached the ‘■’■ podoviao’’’’ (as our drivers called it in Russian), that is, “half-way,” our horses were again turned loose on the grass, while we climbed a woody eminence commanding a wide view of the country. The scenery during the rest of the day was much like the preceding, only it had more of hill and dale. We reached Birlat about five o’clock in the evening, being five posts from Foxshany. We occupied the upper room of the khan, and spreading our mats on the wooden divan, enjoyed a pleasant Saturday evening, writing home, and preparing for the Sabbath that was drawing on,

Birlat is pleasantly situated, occupying, like all Moldavian towns, a large space of ground, and having a population of 10,000” The principal church has three handsome tin spires, surmounted by four gilded crosses, much ornamented, as the crosses of the Greek church always are. The outside of their churches, especially where there are Russians, have pictures on the walls. In the church-yard, instead of gravestones, they have black wooden crosses; and by the way-side there ai-e stone crosses, the same as we observed before, often two or three together.

(Sept. 15. Sabbath.) We enjoyed a comfortable Sabbath in the upper room of the khan, though it was with difficulty we procured necessary food, as the people at first told us that we could have none without going out to the bazaar to buy it. The atmosphere was pleasant, the thermometer standing at 74”^ in the shade, as in a summer day at home.

In the afternoon, we went first to the principal church, and found only the priest and three deacons, without an audience, hurrying through the prayei’s, and chanting without feeling or even melody. We next went to a smaller church, built entirely of wood. Here the priest had six or eight boys, in ragged clothes, who repeated the responses, while two old men and half a dozen of old women made up the audience. The walls of both churches were covered over with pictures and other ornaments, and when all was done, every one kneeled down with the head to the floor three times, crossed themselves between every prostration, kissed the pictures, and retired.

The morning service commences at eight or nine, and 3(3 at that time all the churches are crowded; but after that is over, the whole day is spent in amusements, cards, billiards, and drinking, the priests themselves setting the example. May not a Jewish missionary be blessed to shed some light even on these dark abodes of a heartless superstition f The synagogues of Corinth ana Thessalonica brought salvation to the Gentiles in their respective towns f and it may again be so in these regions, if the Lord answer om’ prayers and prosper our missionaries.

We had seen Jews in the streets on Saturday when we arrived; and now we met one, who led us to their synagogue. There are 130 Jewish families from Russia, Austria, and Germany, who live quietly here, and, generally speaking, suffer no persecution. In the synagogue two lads entered very eagerly into conversation with us in German. ‘SVe began “by telling them how different Christians in England and Scotland were from those in their country. They wondered much, and asked, “If we wore TephilUn” i. e. phylacteries. We said, “No, for this is not commanded in the Word of God, but only in their traditions.” We then spoke a long time on the Scriptures being the Word of God, whereas the Talmud was the word of man. We referred to their prayers; showing that they did not procure pardon, but that Messiah only could do this by becoming surety for us. Both of the young men were very attentive, and greatly surprised that we believed the Scriptures (njn) as firmly as the Jews do. Meanwhile, a group gathered round Mr. Caiman. They told him that they all believe in the divine authority of the leader of the Chasidim, in Russia, a Rabbi of wealth, who used to have attendants and a band of music following him whenever he rode out in his carriage. He had achamber in his house, where it was belieVed that Messiah will stay when he comes; and at the beginning of each Sabbath went into this chamber, pretelidingto salute Messiah and wish him “Good Sabbath.” He had two fine horses, on one of which Messiah is to ride, and himself upon the other. Not long ago, being accused before the Emperor by the Jews who are not Chasidim, of sending great sums of money to the Holy Land, and teaching that it is no sin to cheat the Government by smuggling, he was imprisoned at Kiow, and, though large sums have been offered for his release, he is still in prison. They also spoke of another Rabbi of the Chasidim, at Navoritz in Poland, who had been warning the Jews against the belief that Messiah would come that yeai” or next year, being afraid that they would turn infidels if Messiah did not come.* When they spoke of their pi’esent misery, Mr. Caiman said that they should inquire whether the cause of it was not their rejection of Christ? They said, they still expected Messiah; and that he is to come when their nation is either very corrupt, or very pure, even as the leper was counted clean either when his whole body was white, or when there was no sign of leprosy at all.f Therefore, said they, there is no need of our repenting before he comes. We gave them some tracts and lefthem.

On leaving Birlat next morning, we prevailed on the keeper of the khan, though with great difficulty, to sell us a picture of Christ on the Cross, surrounded by devils, which hung on the wall as a charm. On the wall of an inn upon the road, we saw a small picture of the Virgin, having the frame set round with lamps that bore the marks of often being kindled in her honour. Passing some country wagons, we examined minutely the large clumsy yoke which is fastened on the necks of oxen. li

is a large wooden frame, so heavy and stiff that the animal cannot put down its head to feed, unless the side pins be taken out, and its neck released from the yoke. This opened up to us the meaning of the prophet,” I was to them as they that take off the yoke on their jaws, and I laid meat unto them^X Windmills and acacia-trees were the common objects that varied the scene on the road. A small lake occurs not far distant from the town, and near it a pillar on which is represented St. Peter with the keys. There are several neat wells, with seats round them for the accommodation of travellers, in the

* Mr. Caiman knew well a pretended forerunner of Messiah at his own place of birth, Bauske in Courland. In youth he was himself led away by him. “False Christs and false prophets” continue to rise in Israel.

t Lev. xiii. 6, 13. X Hos. xi. 4.

Eastern fashion, introduced into this region by the Turks. Further on, we passed an encampment of Zingans, near a stream, on the opposite side of which people were dressing flax.

At midday, we rested two hours in a pleasant khan, called Tata-maresti. While there, a sick Jew coming up in a cart, we spoke to him and gave him a little medicine which relieved him. The poor man was so gi’ateful that he sent back a messenger with the offer of money as a recompense. Meanwhile another interesting Jew spoke with us. He could not believe that we were Chiistians, because we knew Hebrew. We told him about the Christians in England, and the duty of searching the Scriptures. He said that many Polish rabbis forbid the reading of the Bible; that he had a fine boy whom the rabbis wanted to begin the Talmud, but he was resolved not to permit him; and spoke of a Jew in Jassy, who was called an Epicurus by the Jews, because he studied the Bible so much. He said that there were fifty families of Jews at the village of Nacoush near Jassy, and more at Waslui.

As we proceeded, the character of the country became more varied. Our way lay through a fine open valley with meadow land enclosed by wooded hills. A smooth river flowed through the vale. Late at night we arrived at Waslui, and found one Jewish khan already fully occupied with Jews, on their way to Jassy to keep the day of atonement there. In another we found a wretched lodging, though the poor people gave us their best apartment, and slept in the verandah themselves. We spread our mats on the clay floor and attempted to sleep, but in vain. We cared less for this, however, because it was the night preceding the day of atonement, and we had thus an opportunity of seeing the curious ceremony which then takes place. On the eve of that solemn day, it is the custom of the Jews to kill a cock for every man, and a hen for every woman. During the repetition of a certain form of prayer, the Jew or Jewess moves the living fowl round their head three times. Then they lay their hands on it, as the hands used to be laid on the sacrifices, and immediately after give it to be slaughtered. We rose before one a. m., and saw the Jewish Shochet, or “slayer,” going round the Jewish houses, waking ach family, and giving them a light from his lantern, m order that they might rise and bring out their “Cipporah” or “atonement,” namely, the appointed cock and hen. We walked about the streets; every where the sound of the imprisoned fowls was to be heard, and a light seen in all the dwellings of Israel. In two houses the fowls were ah-eady dead and plucked. In another, we came to a window, and saw distinctly what was going on within. A little boy was reading prayers, and his widowed mother standing over him, with a white hen in her hands. When he came to a certain place in the prayer, the mother lifted up the struggling fowl and waved it round her head, repeating these words,” This be my substitute, this be my exchange, this be my atonement; this fowl shall go to death, and I to a blessed life’’ — or in Hebrew,

Tfli’rn nt (zeh chaliphathi)
‘miDn nr (zeh temorathi)
Tniijj ni (zeh cipporathi)

: a’’3vj Qi’-n’? nSx ijni rT^rh i (niSuJinn or) Suj-inn nt

This was done three times over, and then the door of the house was opened, and out ran the boy carrying the fowl to the Shochet, to be killed by him in the proper manner.

How foolish and yet how affecting is this ceremony! Tills is the only blood that is shed in Israel now. No more does the blood of bulls and goats flow beside the brazen altar, the continual burnt-offering is no more, even the paschal lamb is no more slain; a cock and hen killed by the knife of the Shochet is all the sacrifice that Israel knows. It is for this wretched self-devised sacrifice that they reject the blood of the Son of God. How remarkably does this ceremony show a lingering knowledge in Israel of the imputation of sin, of the true nature of sacrifice, and of the need of the shedding of blood before sin can be forgiven! And yet so utterly blind are they to the real meaning of the ceremony, that the rabbis maintain that it is not a sacrifice, but only obtains forgiveness as being obedience to the traditions of the elders. So that the words of the prophet are strictly true, “The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice” *

* Hos. iii, 4.

We left Waslui about two o’clock in the morning, Avhilo it was yet dark, and at seven rested for some hours at a wretched khan, large and nearly empty, under a shed. There were several extensive marshes near, from which dense exhalations were rising, drawn out by the morning sun. These must render this part of the country very unwholesome. Proceeding northward up a long valley, the summits of the hills being generally covered with trees, the appearance of the country gradually improved, and in the afternoon we came to a really pleasant view. The valley was closed up with hills finely wooded with elms, wild apple-trees, and plums, richly .aden with fruit. The woodbine and hop-plant were twining round the trees, and many wild flowers gave a charm to this wilderness. Our road was directly over the ridge of hills, and our postillions continued to urge on their horses with their barbarian cries till we reached the summit. A deep wooded ravine now lay beneath, and beyond it the vast undulating plain of Jassy. Several miles off the city appeared of great extent, the houses white, spires glittering, and much verdure around.

We entered it before sunset, and passed through long streets of artisans, the houses all of one story, and poorer than those of Bucharest. The Jews were busily employed in shutting up their shops and dressing. Many families were already on their way to the synagogue; for no one would be absent on so solemn an occasion as the beginning of the Day of Atonement. Many of them were fine-looking men, and the Jewesses were beautifully attired, some wearing jewels. Putting up our carriage, we hastened to the synagogue, which we found crowded to excess; even the women’s gallery was quite full, and there were many children. The Absolution Chant, known by the name of “Col Nidre,” had been sung before we entered. This we wished much to have heard, the tune being plaintive and beautiful, and one which the Jews believe was brought from Sinai. Three rabbis stand up dressed in white, and in their own name, and in the name of God, absolve all in the synagogue from the sins committed in the year past. The number of large candles lighted, and the multitude of worshippers, made the atmosphere quite oppressive in all the synagogues we visited; and the perspiration was running “down in streams from the zealous devotees, whose cries and frantic earnestness might be heard afar off. They clapped their hands, clasped them, wrung them,

Struck the prayer-book, beat upon their breast, and writhed their bodies, again reminding us of the Jews of Saphet and Tiberias. On this occasion, the Jews keep up prayer all night and all the next day, till the time of evening when “the stars appear.”

We left them for the present, and found our way to the house of the British Consul-general, Mr. Gardiner, who received us with great kindness. We afterwards found a lodging in the Hotel St. Petersburg, a large estabhshment’kept by a baptized Jew of the Greek Church.

Early next day (Sept. 18) we sought out the synagogue again. The Jews came up to the solemnity of the atonement from the country, as they did to Jerusalem in former days. We visited twelve of their synagogues, and found all crowded with men, women, and children, in the same manner as the previous night. At one of them we saw many mothers with their children at the breast or in cradles, sitting on the outside dressed in their finest clothes. It reminded us of the fast described by Joel, “Assemble the elders, gather the children, and those that suck the breasts.”* As there was not sufficient room within, many men were sitting under the shade of the walls, looking with their faces towards Jerusalem, and praying along with those inside. The floor of the synagogue was for the most part strewed with straw or hay, to add to the comfort of the worshippers in their long service; for most of them put off their shoes, the day being so holy. AU day the synagogue is full of immense lighted candles. Each family provides one, and each member has a thread in the wick of the candle. These represent the soul of each person according to their interpretation of the Proverb, “The spirit of man is the candle of the Lord.” t On so .solemn a day as this, no Jew will touch one of these candles, even were it to fall and endanger the safety of the synagogue. To do so would be accounted servile work, and therefore they employ a Gentile servant, who is called in when any hghts require to be trimmed.

In the prayers, they go over the greater part of Lev. XA’i., in which the sacrifices of the day of atonement are described. The rest of the service consists in reading a Hebrew poem, of which we were assured that most of the worshippers scarcely understood one word, because it is most difficult Hebrew. Yet all were engaged in reading it aloud. Sometimes they came to a chantwhen

* Joel ii. 16. + Prov. xx. 27.

DAY OF ATONEMENT — SYNAGOGUES.

the deep bass voice of the chanter was contrasted with the tenor voices of a few young men; the effect was often very plaintive, and sometimes ludicrous. Again and again the whole congregation broke in with “ylwen,”

OLD RABBI READING PRAYERS.

pronounced “Omam.” Many of the men seemed already quite wearied with their worship, or rather with their bodily exercise, and many had their eyes red and swollen with weeping; a good number of the married men wore the noiSn (halukah), or white shirt of the rabbis. Among the women, some were weeping, and others sobbing aloud. A few boys were as seriously engaged as their elders.

There are 200 synagogues in the town, and about thirty of these are large. In one quarter there are twenty, all within the space of a street. Some of the buildings had their roofs fancifully painted with figures, representing Paradise and the Creation — wild beasts, trees, and fishes, the golden candlestick also, and table of showbread. In several parts near the entrance of the town, we noticed the Eruv, or string stretched from house to house across the street, to make it a toalled town, the same as we had observed at Saphet.* * See p. 283.

We found it impossible to ascertain with accuracy the numbers of the Jews in Jassy. The Consul reckoned the whole population of the city at 50,000, and the Jews at somewhat less than the half, perhaps 20,000. This would coincide with the reckoning of many of the Jews themselves, who gave their numbers at 5500 families. The highest estimate we heard from a very intelligent Jew was 10,000 families, while the lowest was 3500, or about 15,000 souls. They are regarded by the Government as a separate community, and the capitation-tax is not levied from them individually, but from their chief men, who are lelb to gather the sum from their brethren in the way they think most equal and fair. Each family, at an average, pay a ducat, equal to ten shillings. The way in which the rulers of the Jews levy the tax is as follows: — They lay it not on the provisions of the poor, but on articles of luxury. For example, a goose is sold for about a zivanzig* but they put a tax on it of half a zwanzig and eight paras. Thus the rich, who wish luxuries, pay a high price for them; while the poor, who are content with the necessaries of life, escape. They do not consider themselves oppressed by the Government, but the common people use them ill. As an instance of this, we were told that a Moldavian would often reply, when asked by a Jew to do something for him, “I would as soon do it for a Zingan.” The name “Zingan,” and the epithet “cursed,” is often applied to them. AU the Jews here speak a corrupt dialect of German. They follow all trades, except that of a smith; the most are tailors, shoemakers, carpenters, and watchmakers; a few are idle, and sleep in the streets. There have been about twenty converts to the Greek Church. Three of these are persons of respectability, one the keeper of the hotel, another a carpenter, and the third a student at college — but all were very ignorant. The Jews believe that their true reason for seeking baptism was, that they might get more freedom. It did not make any difference in regard to their employment. If any of the chief Jews were to profess Christianity, many would follow their example. Some of them expressed their belief that Messiah would come in the year 1840, others think it is to be in the seven-thousandth year of the world, and then a time of Sabbaths is to follow. There is a belief, too, among many of them, that the Russians (whom they sup-

* For the value of the different coins sec Appendix, No. II.

pose to be the Javan of Zech. ix. 13) are to have the

dominion of the world.

There are many Jewish Schools in Jassy, but none of them good. Six of the principal families have refused to send their children to any of these schools to be taught the Talmud, because they think that such studies make them mean and degraded; they either send them elsewhere, or employ a private tutor. The severe discipline used in Smyrna is not altogether unknown here; for a Jew who acted as our guide told us that his son often came home with his ears bleeding, his hair torn out, and nose twisted, all by the barba’rous treatment of his teacher; so that the father has ft-equently intended complaining to the police, or sending his boy to be taught in Russia.

About six in the evening, we went to two of the largest synagogues, to see the ceremonies of the day of atonement concluded. When the sun is setting they pray for the last time, and their crying out is intense, far beyond all their previous supplications; for if they do not obtain pardon of their sins before the stars appear, they have no hope remaining of obtaining forgiveness for that year. When about to utter their fast prayer, a trumpet is sounded like that of the New Year, but only one blast. Then all is over! and forth they come to the light of the risen moon, pouring like a stream from the synagogue. They stood in groups, all turning their faces towai’d the moon, — for the Jews believe that the spots in the moon are the Shecinah. Each group had a lighted candle to enable one of their number to I’ead the prayer addressed to the Shecinah in the moon. Some held up their hands, others roared aloud, and all showed by their gestures the intense feeling of their heart. It was a grotesque scene, as well as peculiarly novel, to stand amid such a company, each in his high fur-cap, the tallith round his shoulders, and generally his beard flowing wide over the book he was reading. As we looked upon the crowds of worshippers that filled the spacious court of the synagogue, and saw their white eyes ever and anon turned up toward the bright moon, we were irresistibly reminded of the days when the fathers of that singular people forsook the worship of Jehovah, and “served Baal and Ashtaroth,” and “made cakes to the queen of heaven.”* This service being done, they appeared as if relieved from the pressure of an overwhelming load, for they

* Judg. ii. 13; x. 6. Jer. vii. 18, had fasted and prayed for twenty-four hours, and now dispersed themselves in all directions. Many went homewards singing with great glee in the open streets, and shouting aloud to each other, “Peace to thee, and peace to thee!” This is said to be done because their sins are now forgiven. How little they know of pardon! the pardon obtained by God’s method of justification, which would sanctify and draw the sinner’s heart to Him, instead of making it return to follJ^” There is forgiveness with thee that thou mayst he feared.’’^ It is not unusual for Jews to meet the same night in their synagogue and be merry together, and we soon after saw several public-houses open, at whose door we could look in; and there were Jews sitting together drinking rakee, and singing merrily. In one, a Jew was singing over his cups to the full pitch of his voice. False peace leads to false holiness. Thus ended the day of atonement. Alas! how changed from the solemn day, when the high priest entered into the holiest of all! During the whole ceremony, we observed that the people of the town never interrupted them in any manner.

We got much general information from the Consul. The expenses of living in Jassy are much the same as at Bucharest. There is difficulty in getting a house at all, and the rent is very high. A carriage of some kind is indispensable; fr even tailors and shoemakers require these on account of the badness of the roads. It is necessary, also, to keep many servants. But the necessaries of life are very cheap.

Jassy is much improved as a city; the streets were formerly paved with wood, but this is no longer the case. It has no fewer than seventy churches; the climate is much more healthy than that of Bucharest, though there is a Moldavian fever prevalent at a certain season. Divorce is not so common as it used to be; the stream of public feeling is now turning against it. Yet it is too evident that the fear of God is not in this place. Of this the Consul related an affecting proof — One evening in January 183S, a great ball was given, at which most of the Boyards were to be present. He and a Moldavian gentleman were preparing to set out, — their carriage was at the door, when a dreadful shock of an earthquake startled the whole town. At his house, the tall mast that bears aloft the British flag rocked to and fro. After some minutes’ silence, his friend proposed that they should still set out f<)r the ball. The Consul replied that it would be useless, for no one would be there at such an awful time. However, the other pressed, and he reluctantly consented to go. They drove up to the place, and entered the room. It was brilliantly lighted, and the gay company were met; but all sat silent, pale as death. A large rent had been made in the wall, and the plaster had fallen on the floor. The Consul kept his eye on the door, expecting another shock every moment. In a few minutes, however, one of the company made an effort to strike up an air, the floor was swept, the dance began, and all was mirth and levity. “The harp, and the viol, the tabret, and pipe, and wine, are in their feasts; but they regard not the work of the Lord, neither” consider the operation of his hands.” *

The Prince of Moldavia resides in Jassy; he is very affable to strangers, and was favourable to the circulation of the Scriptures in his dominions; but the Bishop is a bigoted man, and would not allow it. When the Consul informed the Prince of our arrival, he asked what our object was in travelling through Moldavia, and expressed a wish to see us. “We delayed our departure a day longer in order to accomplish this visit, but the Prince was taken unwell and could not receive us. There is every reason to believe that the Government will not interfere with the labours of a Jewish Missionary in this province.

Late in the evening, an intelligent Jew called on us by appointment, and from him we received some curious facts regarding the Jews here. Three years ago, a Rabbi, the greatest man in Jassy, began to read the Scriptures much, and to preach against the Talmud. The Jews were so angry that they drove him and his family from the city, so that he was obliged to go to Brody. They gave him 1000 ducats as an atonement, for it is considered a great sin to expel a rabbi. A rich Jew here, named Michael Daniel, a man of eighty years of age, has a teacher in his house to instruct him in the Cahala. In Kotsin, twenty miles from Jassy, there is a sect of the Chasidim, called -lan, Habad (that is persons who profess njn nj>3 nsDn, “wisdom, understanding, and knowledge “). On the night after the Day of Atonement, as a party of them were coming home, with singing and other expressions of joy, they found a Jew drunk, and who had fallen asleep. This Jew had a gipsy servant, who spoke German, and he, for the sake of amusement, dressed himself up in the sleeping Jew’s clothes, and

* Isa. V. 12.

headed the Jewish party. They took the drunk man and carried him through the streets to another house in their foolish revelry. The gipsy having a grudge at the Jews, went to the Moldavians and said, “they were imitating the ceremony of the Church, when, at Easter, they carry about a large iigure representing Christ. The people were excited, andrushed on the Jews; one was killed on the spot; twelve were imprisoned, and afterwards sentenced to be hanged; but Michael Daniel having lent the Prince 6000 ducats, and another Jew having lent 2000, they offered to make a present of these sums, along with 2000 ducats out of the Jewish treasury, to get their brethren released. This was agreed to; but the guilty persons were sent out of the country. How strikingly these facts show the fulfilment of the threatening,” Thou shalt grope at noonday, as the blind gropeth in darkness, and thou shall not prosper in thy ways; and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.’’’’ *

We devoted the next day (Sept. 19) entirely to visiting the Jews. First we visited a school of thirty children, both boys and girls, with fine Jewish countenances. A poor sick boy lay on a couch in the same room, far gone in consumption. The teacher was busily employed in his work. His method seemed to be to repeat over every syllable, until each scholar could fully pronounce it. The boys and girls got the same tuition, and the prayer-book seemed to be the only school-book. The children were amazed at the entrance of strangers, and ran eagerly round us. We learned from the teacher that the children were taught only to read, not to understand. Nay, he himself could not explain the words of the passage which they were reading. When asked why he did not explain the words, he referred to Ps. cxix. 18, “Open thou mine eyes to see wondrous things out of thy law;” and drew from it the inference that it was not to be expected that a teacher should be able to explain all that he taught. Several Jews had by this time gathered round, to whom Mr. Caiman spoke, trying to show them how ruinous and deplorable their ignorance of the Word of God is. They seemed convinced, — only they said it was universal in Jassy.

We went to see the old Jew of whom we had got information, called an Epicurus. He was a fine-looking man, of about sixty years of age, mild and thoughtful, Deut. xxviii. 29.

and his son, an interesting youth, very like his father, was sitting with him. They were true specimens of the Neologian Jews who have cast ofl’ the Talmud, but at the same time reject, or almost reject, the Word of God. The old man said that in youth he had been taught that the Scriptures and the Talmud were both divine; and that now, having been enlightened to see the fables and folly of the Talmud, he was naturally led to doubt the authority of the Bible also. He added, “he was sorry that he could not believe the Bible to be the Word of God.” He told us that he believed none but himself in all Jassy could speak the Hebrew; that scarcely any of the Jews knew their own language grammatically; and that they did not wish their children to be taught. “They want no change. We are doing all we can to throw in firebrands among the stubble of the Talmud; but ‘Der alte stier will nicht lernen mehr’’ — the old ox will not learn. If you do any thing for them you must hide the good.” They had employed teachers to teach the young grammatically, but the parents would not send them; the children themselves, however, got so fond of them, that they used to follow them on the streets, seeking instruction. When we turned up to Isaiah liii. he said he believed it referred to Jesus; but that it was written by some Christian after the event. As a similar case of interpolation, he referred to Num. xxi. 27, 28, as written after Jer. xlviii. 45, 46. He got this idea from Jost’s History of the Jews; but could not give any proof, nor could he answer the arguments that show the authenticity of the passage. When we pressed him about sin and the need of pardon, he said, “We do not sin against God, because he is infinitely beyond us; but we sin against our neighbours, and the punishment of sin is solely in our conscience.” The young man was much less imbued with Neologian opinions, and said to us, “that he was now more a Christian than a Jew.” He acknowledged that we do sin against God, and that nothing but a sense of pardon can give peace. But when we stated that Christians believe themselves forgiven on the ground of the atonement, he said, “I may have as much peace as they, if I believe myself forgiven even on other grounds.” He admitted the inspiration of the Pentateuch, but not of the Prophets. The old man told us that both he and his son belonged to a secret society in Tarnapol, a town of Austrian Poland, and that the chief rabbi of the rabbinical Jews there is at the head of it, unknown to his people. They work like Jesuits, conforming externally to Judaism, but diffusing their principles in secret as widely as possible. Their young men are teachers of languages, and have thus opportunity to leaven the minds of the Jewish youth with their sentiments. This young man himself is tutor in six of the wealthy Jewish families in Jassy, whose children are entirely under his influence, hating Judaism, and keeping the Christian as well as the Jewish Sabbath. Another son of this old Jew lives at Vienna with a brother-in-law, who is baptized and is enjoined to bring up the youth as a Christian. There are a great many in Vienna who have their children baptized, although the fathers like to die Jews. In Galicia many fathers are bringing up their children to Christianity, and it is said that there are more baptisms than births, “so that in a century (said the old man) there will not be a Jew in all Galicia.” When he heard that we were ministers and Calvinists, he said he had read a great deal, and knew the Calvinistic system; that it was the most philosophical, and added, “If I were turning Christian I would become a Calvinist.” Both these Jews were very kind to us, the old man saying that this was one of the happiest days of his life. What an awful

scene does this interview lay open — half the nation of Israel tottering on the brink of infidelity! Those who have light enough to see the folly of the Talmud have not grace enough to believe the Word of God. The rusty shackles of Judaism are beginning to fall off, but the withered arms of Israel have no life to lay hold on the Saviour promised to their fathers. Thousands in Israel are in a transition state, but it is not such a change as that spoken of in the Prophets, “I will go and return to my first husband, for then was it better with me than now.”* The door is open and the time critical, and it seems plainly the duty of the Christian Church without delay to interpose in their behalf, to allure Israel, and speak comfortably unto her, and to say, “O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity.”!

We next called at the house of the chief Rabbi, where they were beginning to erect a booth for the Feast of Tabernacles. ‘The rabbi was a fine-looking man. sut not learned. He seemed fatigued with the hard services of the preceding day. We explained our object in gen-

Hos. 11. 7. + Hos xiv 1.

eral terms, deploring the ignorance which we had seen among the Jews, and urging the need of schools, where they might be taught to read the Word of God grammatically. He assented, and professed to desire the improvement of his people, but said that we should apply to influential men, such as the merchants, who must exert themselves if these objects were ever to be effected. While we were with him, a young woman came in with some friends, seeking a divorce from her husband; — for this is as common among the Jews as among the Greeks. In the shop of the principal Jewish bookseller, we found prayer-books, commentaries, and portions of the Talmud, but nothing very interesting.

We were invited in the evening to a Jewish marriage. We went at the hour, but a long delay occurred, for the bridegroom not having brought a string of diamonds for his bride’s head-dress — an ornament much valued here — she and her friends refused to let the ceremony proceed till it was purchased. “Can a maid forget her ornaments, or a bride her attire!”* is a natural question in Israel at this day. As we were walking to and fro before the door, Mr. Caiman spoke with a tall Jew upon the evils of the Talmud. He seemed to be much convinced, and said, “Well, I see that we are a people without a religion. But what shall we do ] shall we become Christians like the Greeks, who have not the Word of God]”

Returning to the house some hours after, we found that the marriage ceremony had been concluded, and that the company were now seated at the marriage-feast. From Mr. Caiman we received an account of the previous part of the ceremony. Early on the marriage day the Bathan (?nna), or poet, who performs a very prominent part, comes to the bride’s house, and addresses her most solemnly upon her sins, urging her to cry for forgiveness; — for marriage is looked upon as an ordinance by which sins are forgiven, just as the day of atonement, pilgrimages, and the like; and the Jews believe that it will be destined that day whether her luck is to be good or not. She and her attendant maidens are often bathed in tears during this addi’ess, which sometimes lasts two hours. The Bathan next goes to the bridegroom, and exhorts him in the same manner. This done, the bridegroom puts on the same white dress which he wears on the day of atonement, and spends some time in prayer

* Jer. ii. 32.

and confession of sins, using the same prayers as on that solemn day. He is then Jed to the synagogue, accompanied by a band of music. The band next goes from him to accompany the bride. The parties are placed near each other, and the marriage canopy on four poles is held over them. The contract is read, and the sum named which the husband promises to give the woman in case of divorce. The fathers and mothers, friends of the bridegroom, and the bridesmaids, take the bride by the hand, and all go round the bridegroom, in obedience to the words “a woman shall compass a man.” * A cup of wine is produced, and seven blessings pronounced over it. The bridegroom puts the marriage-ring upon the bride’s finger, saying, “Behold, thou artconsecrated to me with this ring, according to the law of Moses and Israel.” Other seven blessings are pronounced over the

wine: after which they tasle it,

and the glass is thrown down and
broken, to signify that even in their
joy they are no better than a broken sherd. They are then led together to the bride’s house, where
we found them sitting at the head
of the table in silence. The bride
had her face veiled down nearly to
the mouth with a handkerchief
which she wears during the whole
ceremony. Her dress, and that of
most of her companions, was pure
white, t

The table was filled with guests, the men being seated on one side, and the women on the other. Before eating, all wash their hands out of a dish with two handles,! so formed that the one hand may not defile the other.

It was singular to see this feast of bearded men, the faces of many of whom might have been studies for a painter. The feast at the marriage of Cana of Galilee was vividly presented to our minds. During the repast the music struck up; several Jews played well on the violin, violoncello, cymbals, tambourine, and a harp of a singular shape, which they said was Jewish, not Christian. It was played by beating upon the strings with two wooden instruments, and the effect was pleasing. It is remarkable that, beyond the bounds of their own

* Jer. x.lxi. 23. t Rev. xix. 7, 8. t Mark viii. S.

land, Israel should have so many instruments of music, while in Palestine, as the prophet foretold, “7Vie joy of the harp ceaseth.” The Bathan, or chanter, frequently interrupted the music, and excited the miith and good humour of the company by his impromptu German verses on the new married pair and their friends.

We were not invited to sit at table, — for had we Gentiles touched their food it would have been unclean, — but dishes were handed to us where we sat. Several times a plate went round the company for collections; the first time it was “for the cook,” and this they called “the golden soup;’” the next time was, “for Jerusalem;” and a third time “for the new married couple” — a present for the entertainment given to the company. The bridegi’oom should have preached a sermon to the company, but he being unlearned, the chanter did it for him. After supper there was a dance, but not after the manner of the Gentiles. Some little girls first danced together; the uncle, a tall handsome bearded Jew, then danced alone; last of all he danced with the bride, leading her round and round by a handkerchief This forms the concluding part of the ceremony enjoined by the Talmud. Wine flowed plentifully as at Cana; but, being the simple wine of the country, not the slightest riot or extravagance was visible. When shall that marriage-day come of which the prophet speaks, “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over theel”*

On our way home we heard a party of poor Zingans playing and singing for the amusement of some company in an inn. The convent bells were ringing, for the next day was a Greek festival.

(Sept. 20.) Our last day in Jassy was mostly spent in conversation with the many Jews who came to visit us. None seemed to be under real soul concern, but all had an open ear for our statements of the truth. They told us that most of their brethren here have little higher motive for adhering to Judaism than temporal advantage, such as the expectation of money from some relative when he dies. We discussed many passages together, and they appeared interested and anxious, though very ignorant. After breakfast two Jews came in, one, a very intelligent man, named Leb Keri, an avocat in the town, connected with the courts of law. His special object in coming was to request a New Testament in Hebrew.

* Isa. lxii. 5.

When we presented him with a copy, he said that he had long wished for one, and on getting some Hebrew tracts also, he refused to part with them to any other, “Because,” said lie, “I have need of them all in discussions with friends on these subjects.” He had read Volney’s Ruins of Empires. Several other Jews called; and there M^ei-e eight in the room at once. Their ignorance of Scripture was such, that the commonest Hebrew words often puzzled them. Mr. Bonar read over Luke xv. in German with one who sat by him, the same who used to be our guide through the town. On the other side of the table sat another, an elderly man, with his broad-brimmed hat resting on the top of his staff, while another stood behind his chair, listening to all the remarks. Mr. Caiman was, at the same time,“in full discussion with an old Jew, wearing a white-flowing beard; whilst two others sat at another part of the table, perusing portions of the New Testament, and examining the Hebrew tracts. Two more moved about from one group to another, listening, and sometimes putting questions. One of them, on being asked to say who was meant by “the man that is a hiding place,” * said, “that he must consult his commentators.” Another spoke of our believing Christ to be the Son of God, and said, “It is impossible.” A third fixed on the passage, 1 Cor. vii. 28, as teaching immorality, grounding his argument entirely on the word Sjo, which is used in some editions of the translation, and which the modern Jews always employ in a bad sense. A boy belonging to the hotel, seemed considerably interested in the visits of these Jews, and at last told us that he was himself a baptized Jew. He had lived for some time in a Greek convent, along with five other converts, to get instruction, but both he and his companions were disgusted with the superstition and behaviour of the monks.

This was an interesting day. In the evening, we bade adieu to the Consul, and setting off at nine oclock, left Jassy far behind.

When we woke up in the mojning (Sept. 21), we were passing through a fine wooded valley, adorned with pleasant villages. On the lefl stood a romantic-looking church; and at a row of houses by the road-side, we heard the voice of Jews at prayer, proceeding from a small synagogue, consisting of about ten persons. Over

* Isa. xxxii. 2.

a vast plain we obtained a distant view of Botouchany,

with its many glittering spires. Near the entrance stood a large cross, with a full-length ligure of the Saviour wearing the crown of thorns.” We arrived about eleven o’clock A. M., and by the advice of the English Vice-Consul, Signore Scotto, who greatly assisted us, we determined to take horses direct from this place to a village three hours distant, called Teshawitz, on the Moldavian border, opposite the Austrian quarantine station. We called at the house of a Jew, whom we found willing to lend us horses though it was their Sabbath. He could not send a Jewish servant with them; nor would he either name the hire, or take it, yet he engaged a Gentile to go with us and to be his proxy. He forgot the words, “7wr thy cattle, nor the stranger that is within thy gates.” This, however, is the genuine result of the hypocrisy taught by the Talmud. Over the door of his house we noticed a framed ornament, with the single word nniD (mizrach), “The East,” in large characters, pointing out the direction in which Jerusalem lies.

Botouchany is a pecuharly clean town, containing 20,000 inhabitants, and having eleven Greek churches. It extends over a great space, and there are gardens and trees interposed, which give it a cheerful aspect. There are from four to five thousand Jews in it. We saw great numbers in their best attire, and they appeared far more cleanly and comfortable than those of Jassy or Bucharest. Their houses also were clean and whitewashed, with a small verandah before the windows. The Consul said that they have sixteen s)’nagogues; but we neglected to make inquiry at the Jews themselves.

We enjoyed a pleasant evening ride, and found that three Jewish horses were equal to eight Gentile ones. Our road lay sometimes through deep shady woods, and sometimes through open meadow land. Many herds of swine were feeding in the fields. It was rather a hilly region; but beneath us was a fine plain, beyond which rose the distant Carpathian Mountains in the west. At one point we drove through a long avenue of densely planted willow-trees, till we came to the margin of a broad stream, which we forded. We then descended through a grove of pleasant trees upon the small village of Teshawitz.

The sun was setting upon the peaceful scene, and it was too late to admit of our crossing the river Soutchava,

JEWISH INNKEEPER — INNKEEPEr’s FAMILY. 421

which here forms the Austrian frontier, and getting into quarantine. We therefore took up our lodging fur the night in a small inn not far from the river-side, kept by a Jew, named Baruch Ben-Roze; who had erected a booth before his door of the willows that grow by the river-side, the next evening being the beginning of the Feast of Tabernacles, (nno, succoth). He afterwards showed us his palm branch, called lulab, and his fine fruit called ezrach, (mrN*), supposed to be the “fruit of a goodly tree,” spoken of in the law.f It is a fruit like a lemon, and grows to maturity only once in three years. It is brought from Italy and from the Holy Land, and sometimes more than a hundred dollars are paid to obtain one for the feast. This man paid four rubles for his, a sum equal to 1/. sterling. The Karaites are not so particular; they use an orange, or any fine fruit. The man had also slips of myrtlej wrapped in the leaf of the palm. When we entered his house, the Jewish Sabbath was coming to a close. As soon as it was over, the father of the family began to bless the lights, — all which are extinguished on the Sabbath, as the Jews are not allowed to kindle a fire, or even to mend it on that day; and so, when the Sabbath is done, they light their candle and fire anew, and bless God for it. This Jew blessed also the incense and the drink which was to be used, praying over them all. The reason for blessing the incense is to be found in the ancient custom of using incense at the third meal on the Sabbaths. In blessing the lights, he poured out some rakee on the table, and set it on fire; then dipped his finger in it, and waved the flaming liquid over his face. This is done to show that “the commandment of the Lord is pure, giving light to the eyes.”

After we had got some refreshment, the family were full of curiosity to see the strangers, especially on hearing that we had seen Jerusalem. The father, mother, an old aunt, two boys, and a little girl, soon gathered round us. The father (our host) talked freely. He hoped, he said, soon to be at Jerusalem himself The mother asked if we had seen the remains of the old Temple wall! We described to her what we had seen; and then took out a plan of Jerusalem, and pointed out to the boy the various interesting places in and about the city which we had

Ps. xxxvii. 35. 1 Lev. xxiii. 10. t Neh- viii. 15

422 TESHAWITZ — innkeeper’s FAMILY.

visited; and showed them some of the sketches we had taken. One of them was very ready in showing his acquaintance with Jewish history; and both became more and more free with us, wondering much at our interest in the Jews. “Do you wear TepMllin?” asked one.

‘How many commandments do you keep 1” said another. Our answer was, “The commandments which you as well as we ought to keep are two, ‘Thou shalt serve the Lord thy God with all thy heart;’ and, ‘Thou shalt love thy neighbour as thyself.’” The boy, who had showed considerable knowledge of Jewish history, then asked, “Why we travelled on Sabbath V for they were still persuaded that we were Jews. We told him we were to keep our own Sabbath next day. But he, still believing that we were brethren, said, “They have not broken our Sabbath; they did not work to-day; a Gentile drove their carriage, and had any thing been broken he would have mended it.” The mother then put in a word, asking if we had heard a prediction which some Jew told them was uttered at Jerusalem, that, next year, in the month of March, a great cloud was to burst and pour out a flood that would drown the world 1 We said that we had not heard it, and that it must be false; for God promised to Noah never to drown the world any more by a flood. “But,” said she, “after the cloud has done this, the earth is to be restored again.” We opened the Hebrew Bible at the passage in Daniel, where Messiah is described as “coming with the clouds of heaven;” and showed it to the father, who read it, and said, “Perhaps that was the source of the prediction.” The little girl, whose name was Esther, stood near Mr. Bonar, behind the rest. Speaking of her name, as the name of a Jewish queen, he asked her if she knew much of the Bible? She said that her mother had taught her all she knew, for she had not read the Bible herself “I know about Abraham, Isaac, Jacob, Joseph.” He asked her to go on, but she said, “I do not know more.” He asked her what she knew about God ] “God,” said the little girl, “is better than all; better than father or mother, a hundred, hundred times. And if I were ill, my father or mother cannot help me, but God can.” We told her that she ought to love Him indeed; for He had so loved us as to send his Son to save us. We asked, “Where is Godi” She pointed upwards,

‘There.” “But is he nowhere else?” She pointed round the room. “Yes, here;” and then added, “In my heart, too, and everywhere.” We asked her if she knew that she was a sinner! She said, “/ have no sin.’’’ Her mother taught her this, on the ground of her being a daughter ot Abraham. We spoke to her of what Ihe Bible declared regarding her sin and danger. No wonder Jewish females are” at ease’’’ and “careless ones,’’’* when they are taught to believe that they have no sin! On getting from us a shell from the Lake of Galilee, she expressed great delight, and said that she would wear it round her neck. The father then brought out a collection-box, which he kept in his own hoase, for the Jews in Palestine; and another for a particular rabbi, a friend, who had gone there. He next shewed us a lump of earth, which he had brought from a rabbi’s grave, — a rabbi to whom he used to go to get absolution, and whom he greatly loved. The mother asked us if we could tell any thing about the rabbi in Russia whom the Emperor had imprisoned, and wondered why he had been imprisoned.” It cannot be for his own sins, for he had none; it must be for the sins of the people of Israel.” How strange the ideas that float in the minds of the people of Israel! Their knowledge consists of fragments of truth, and these all tinctured by superstition. They own the principle of substitution, and yet apply it wrong, — they apply it to a rabbi; forgetting the Psalm where it is said, ‘■’■None of them can by any means redeem his brother, or give to God a ransom, for him.“j The boy wondered why God punished the devil for doing evil, since (according to the Jewish belief) he made the devil as he is. We shewed him that his opinion was erroneous; for God created him a holy angel. But the boy persisted in his own view; and with true rabbinical acumen said, “He supposed that God punished the devil for being a hypocrite, for the devil never tempts any one to sin directly, but always says, ‘You will get this or that by doing what I propose.’” The father told us that he had been in great doubts about continuing to be an innkeeper, as it often interfered with his observance of the Sabbath; but his rabbi, whom he consulted, told him not to give it up; for if he was in danger of sinning in that way, he made up for the sin by helping poor Jews across the frontier, and assisting them when they did not know the Russian and Wallachian languages.

* Isa. .lxxii. 11. t Ps. xlix. 7.

424 MOtDAVIA AND WALLACHIA AS

Jesuitical casuistry is as much a feature of Judaism as of Popery! Both systems have one author, and are pervaded by the same spirit of deceit. After we had separated for the night, the Jew overhearing us singing the psalm together at our evening worship, asked Mr. Caiman what we had been doing. On being told that we were worshipping God together before retiring to rest, he was greatly surprised.

(Sept. 22.) We spent the Sabbath forenoon in a calm, retired spot by the river Soutchava, which flows in front of the house, among alders and willows, which grow on either bank. Herds of cattle were feeding not far oflT, and two or three whitewashed cottages looked down on us from the opposite side. An Austrian soldier on guard, pacing to and fro upon the northern bank, was the only human being in view.

Towards evening, finding that there was no rest for us in the inn, we resolved to pass the river and enter into the quarantine. Accordingly, we crossed at the ford, entered the Austrian frontier, and, under the guard of a soldier, were in half an hour lodged in the quarantine station called Bossanze. We passed a neat wooden church, with its ornamented crosses, but could see no marks of the day of rest: we spent the evening, however, in quietness and peace, and tried to sing the Lord’s song in a strange land. We had now entered another of the kingdoms of this world where Satan has his seat, till the time when it shall become the kingdom of our God and of his Christ.

And now looking back over these two provinces of Moldavia and Wallachia, it is impossible not to feel their vast importance and imnting aspect as the scene of a Jewish Mission.

I. The number of resident Jews is very great. In the two capitals there are probably from 25,000 to 30,000, and perhaps as many more in the other towns. So that there is a very extensive field for the labours of a missionary.

II. But ftnther, the fields are also “white unto the harvest.” The Jews are in a most interesting state of mind. The greater part of them are very ignorant. We learned that among the many thousands of Jassy, there were only a few who could understand Hebrew grammatically, and in their schools we have seen that even the teachers could not translate the prayers in the flebrew prayer-book. In this state of things the Secret Society of Galicia above noticed, whose object is to undermine the authority of the Tahnud and the whole fabric of superstitious Judaism, are casting their firebrands among the young Jews of these provinces. Many have had their confidence in the Talmud completely shaken, and are standing in this critical situation, that they are ripe either for the teacher of infidelity or for the messenger of the gospel. Surely, then, it is the duty of the Christian Church to step in and offer them the truth as it is in Jesus, in the room of their old superstition, of which so many are weary,

III. There is reason to hope that the Jewish Missionary may carry on his work without hinderance. There is a British Consul-General in each of the capitals, and Vice-Consuls in the most important towns, who would protect and countenance a missionary from our Church. If a conscientious missionary felt it to be consistent with duty to refrain from any direct attempt at the conversion of the Greek population, and to spend all his energies in seeking the lost sheep of the house of Israel, it seems probable that his labours would not be interrupted by the government. In the happy event of the light beginning to spread indirectly from the Jews to the natives, the eager jealousy of the priesthood would doubtless be awakened, and persecution might be expected. But these are dangers attending the success of the gospel in every country, and in every age; the cause of a triumphant gospel has ever been through much tribulation; and it is our part to move forward in the path of duty, leaving future events in the hand of God. Vast and ripe unto harvest as these fields are, at the date of our visit no reaper had ever put in his sickle. The Prince of Moldavia needed to ask what our object was in traversing his dominions, for no missionary had ever carried there the words of eternal life.* And many of the Jews would not believe that we were really Christians, because they had never before seen a Christian who loved the Jeios.

IV. Another point of great importance is, that it is believed that inquirers and converts could support themselves. E-liery Jew who arrives in these provinces is obliged to bring with him a certificate that he is able to

* A labourer from the London Society has lately been stationed at Bucharest; and the Rev. Daniel Edward, accompanied by Mr. Hermann Philip, a convened Jew, haa been sent out by our Church, and stationed at Jassy.

426 MOLDAVIA AND -VVALLACHIA, CScC.

earn a livelihood by some trade. We have seen that all the necessaries of life are remarkably cheap, and that the resources of commerce are far from being fully occupied, so that an anxious Jew might easily support himself even when cast off by his brethren in the flesh. Workmen are employed irrespectively of their creed, and many Jews, who have been baptized into the Greek Church, foimd no diffei-ence in their means of living. In this way, one of the greatest difficulties experienced by the Jewish missionary in other countries is removed.

V. Moreover, these provinces border upon Austrian Poland, that land of bigotry and the shadow of death, across whose boundary no traveller dares to carry, except by stealth, even an English Bible. If the Moldavian Jews received the light of the glorious gospel, they might, by means of their constant intercourse with the people, scatter some beams into that dark region where the feet of the gospel messenger cannot go.

Here, then, are probably 60,000 Jews, — many of them sunk in ignorance, many of them relaxing their grasp of old superstitions, and not yet fallen into infidehty, not a few shewing friendly dispositions to such Christians as have gone to them in the spirit of the gospel of peace, and some eagerly asking to be shewn what the faith of Jesus is. Who can deny that a peculiarly inviting region is here set before the Christian Church — “an open valley full of bones, very many and very dry,” — into which she may send men of the same spirit as Ezekiel, who may cry,” Come from the four winds, O breath, and breathe upon these slain, that they may live!