hundred years. Let him dispute this if he can!' -(Loud laughter.)

"The old sailor was continuing in this strain, when the mob got hold of the honoured chair, and placing him in it, carried him three times round the pump, in imitation of the worthy elected M.P. s, and thus the ceremony ended.

"So much, dear Thomas, for a Borough Election.

"This, perhaps, may amuse; but, at the same time, it will make you sigh for poor John Bull! "I must now conclude, and believe me, dear Thomas, ever yours,

" EMANUEL."

Thomas called on Judith with the intention of shewing her Emanuel's letter; but, on asking Joseph for her, he was told, that miss Judith could not be seen. Surprised that she should refuse seeing him, he being her favourite brother's bosom friend, he left the letter for Judith's perusal.

Far other thoughts occupied the fair girl. It was but a few minutes before, that she determined to forsake the home of her childhood and the boundary of her happiness. Should the reader ask, had she no other happiness? The reply is, Yes! But, after being caressed, beloved, and universally admired, to be scorned, despised, and

JUDITH'S ELOPEMENT.

205

forbidden ever again to enter the presence of her family, was a trial, which nothing but a firm reliance in her new religion could enable her to sustain. She had implored of her mother one, only one, week longer;-but it was not in her mother's power to grant it. The prescribed time had expired; and the fatal contract must be fulfilled!" And then," said her mother, "my darling, Judith, will be a Jewish wife."—" Never! honoured mother," answered Judith softly; but, it was either not heard, or not heeded.

The subsequent transactions of that memorable night may be better imagined than described. Suffice it to say, that, after the family had retired to rest, Judith silently left the parental roof; and, with it, abandoned all Judaism.

A future volume will disclose the particulars of her elopement, and her journey to London. Whilst she is on her way, the Authoress begs to bid a short adieu to her readers; trusting, that, while she has given amusement, she has also blended instruction with her TALES OF A JEWESS.

NOTES.

NOTE (a) page 2.

EXCOMMUNICATION is, properly, an ecclesiastical censure. We read likewise, that Nehemiah pronounced an anathema, or execration, against those who married strange women. Selden quotes a very remarkable passage of a Caraite* (whose work is a manuscript), who affirms, that excommunication was established after the captivity; and that it was introduced into the Jewish republic, under the government of foreign princes. From the time of the captivity, we meet with frequent mention of excommunication, which is what the Evangelists call, being cast out of the Synagogue.† But this, Grotius tells us, is to be understood only of the lesser excommunication.

Excommunication, among the Jews, was distinguished into three kinds, or degrees: the first was called Niddui; the second, Cherem; and the third, Shammatha. The first, Niddui, was a separation of but a few days; Cherem, was a separation, attended with execration and malediction; and Shammatha was the last, and greater excommunication. This division was borrowed from Elias, a German Rabbin, in his Dictionary, intituled,

* De Synedr. lib. i. c. 6, 7.

+ Luke, vi. 22. John, ix. 22, 34.

Thisbiles; and is followed by most authors. Selden* says, this distinction is false, and that Niddui and Shammatha are the same thing. And if so, there were but two kinds of excommunication among the Jews, the greater and the lesser; concerning which, it is observable :

1. That not only the Judges had the power of excommunicating, but that each particular person, in conversation, might excommunicate another; and this excommunication, if well grounded, was of force; otherwise, the person who excommunicated another without reason, was himself excommunicated.

2. If a man dreamed that he was excommunicated by himself, or by another, he was considered as an excommunicated person; because this dream was supposed to be sent from God.

3. A man might not only excommunicate others, but himself likewise; and generally, a private person, if he were a doctor, or disciple, in excommunicating another doctor, excommunicated himself; but he absolved himself, the moment he returned home. Hence, it appears, that excommunication among the Jews was not, precisely, an ecclesiastical censure, since every one had the power of inflicting it.

4. There were two sorts of excommunication: the one total and universal, by which a man was excommunicated, with regard to all men; the other partial,—by which a man was excommunicated in one city, and with regard to certain persons, and not others. And this was left to the will of the person excommunicated.

5. If a person was excommunicated by the lesser excommu

* De Jure Nat. et Gent. lib. iv. c. 8. De Synedr, lib. i. c. 7.