son, who lives at Jerusalem, and is one of the numerous rabbies at Jerusalem, for Jerusalem is at present more the seat of learning, than it ever was. Chakam M. told me that he is in correspondence with the primate J. I. at Alexandria, and with the rabbies at Aleppo and Constantinople. I made the observation that the time must be very nigh that Messiah will come.

M. Do you believe in the coming of the Messiah?

I. I should not be a true believer in the law and the prophets, if I did not believe that he will soon come, and that the walls of Jerusalem will be built again. The Jews crowded themselves round me, and exclaimed, in Arabic, 'Tayib!' (Well!)

M. Do you not believe that he has already come?

I. I should not be a true believer in the law and the prophets, if I did not believe that that very Messiah, who will come again, has already arrived, and, according to Daniel, has been cut off, but not for himself; and after he was cut off, the Prince came and destroyed the city and the sanctuary: Jesus Christ was that Messiah who was cut off. (I began to recite in Hebrew, " He was wounded for our transgressions, and he was bruised for our iniquities," after this the Romans came and destroyed the city and the sanctuary.

M. I like to converse with you, for you are a man of talent. It is true, the time in which Messiah ought to have appeared, is elapsed; many are, therefore, of the opinion that Shabathai Zebi was Messiah Ben Joseph, and he was to be killed.

I. First, Shabathai Zebi arrived a long time after the weeks fixed by Daniel. Secondly, The Messiah is described as a Just One, upon whom the spirit of the Lord should rest, the Spirit of wisdom and understanding, &c. This cannot be applied to Shabathai Zebi, for the whole world knows he turned Turk.

I was exceedingly touched when the first high-priest of Cairo asked me whether he might take the liberty of calling on me in the consulate. I replied, that his visit would afford me the greatest pleasure upon earth. He

told me, he should be very glad if I would attend his sermon, which I did.

Mr. E. I. H., scrivano to his highness, Messrs. M. C. and M. B.. negociants, then went with me to Mr. S. F., a Jew, who has property to the amount of 12,000 piastres, two wives," ornamented (as they expressed themselves) like two princesses," and children; many Jews crowded in his house to see me, and to hear me expound the prophets from the Hebrew into Italian, and the psalters from the Arabic into Italian. Rabbi S. Wilna, a young vice-rabbi, from Jerusalem, who is also an engraver upon rings, a very amiable young gentleman, talked with me in Polish German. He was reading the Old Testament.

I. This book affords us true wisdom and consolation, if we read it with prayer and devotion, and a teachable spirit.

Rabbi S. Do you believe in this word?

I. With all my heart.

Rabbi S. I will tell you a mashal (parable.) Once there was a great king; that king had a son who loved him very much, and obeyed him in every thing, and presented one day two rings to his father, with which the king was very much delighted; but the king had likewise a servant who loved him also, and made him a present of one ring: the king was pleased with the affection of his servant; but he observed, I perceive, notwithstanding all this, the difference between a servant and a son; my son presented to me two rings, my servant, on the contrary, only one ring. We Jews are that son of the king; we present to Hakadosh Baruch Hu, (to the Holy one, Blessed be He,) two rings, i. e. our faith in the Thorah, and our faith in the Talmud, but you Christians are that servant, and you present to him only the belief in the Old Testament, and reject the Talmud.

I. The Thorah says to us expressly, 'Ye shall not add unto the word which I command you, neither shall ye diminish from it; from this I conclude, that we are not allowed to believe in the Talmud.

Rabbi S. I am but a poor scholar, and consequently cannot enter into disputes; but I will give you (God willing) a letter of recommendation to rabbi M. W., who is one of the most learned men at Jerusalem, and who was a pupil of the late rabbi Elias W. of blessed memory. I will also give you a letter to rabbi S., who is not only a scholar, but likewise knows the polite world; they are both more able to dispute with you than myself, and will be ready to argue with you as long as you please.

I was very much touched by his sincerity, and began to talk upon other subjects. He promised to give me a room in his house, on my arrival at Jerusalem. I presented him with a Hebrew Bible, a Hebrew New Testament, and a Hebrew Psalter, not having the courage to ask money from Jews for the Bibles.

[Here follows a list of respectable Jews to whom Mr. W gave old and New Testaments and Tracts gratis.] To the patriarch of the Copts, to whom I was introduced by the dragoman of the consul, and who received me very kindly, I gave two Arabic New Testaments, and one to his secretary. I placed two Armenian Bibles and ten Arabic Testaments in the hands of the same man whom Mr. Jowett employed to sell Bibles; he brought me five dollars and eight piastres for them.

Sept. 29, 1821.-I attended the sermon of the highpriest M.; rabbi M., J. N., banker to the pasha, S. F., and A., called the princes of the Jews at Cairo, and three rabbies from Jerusalem, arose when I entered the synagogue, and made their bow, which I returned. The rabbi M. gave me the Bible in my hand, and showed me the text from which he was to preach. It was 2 Sam. xii. 7-11. The rabbi then mounted the pulpit, and said with a loud voice, that he should speak the Arabic and Spanish very distinctly, on my account. They gave me a seat in the midst of the most learned, who interrupted the sermon of their rabbi, by repeating his words, and by exclaiming, Tayib!' Tayib!' (Well! well!) I was not able to understand much, for the Arabic and Spanish were a mixture of Hebrew, Turk

me.

ish, Spanish, and Arabic. After the sermon was over, they explained to me the whole of it. Rabbi M. namely, tried to reconcile the sentence of the Talmud, that nobody should dare to say that David had sinned, with the text of the Thorah, which expressly tells us, that David has sinned, It was nonsense. After the sermon was over, signor S. F., one of the principal Jews, invited me to dine with him; he also invited other Jews to meet The principal Jews who dined with us were, Mr. N. from Ancona, rabbi S. W., vice-rabbi at Jerusalem, and an engraver, Mr. F. from Livorno, who read in the Gospel the whole night, after I gave it to him. He intends to travel at his own expense, and go and persuade other young men to embrace Christianity, and then to go to his relations in London, who are already baptized, and profess Christianity. He is a respectable negociant, rich, of a lively temper, and speaks Italian, Spanish, and Hebrew. He has given me the names of liberally minded Jews at Leghorn. I will mention to you the others who dined at Mr. F's: Mr. M. from Ragusa and his two sons, one of them wishes to go with me to Jerusalem, Mr. P. from Ragusa, H. E. I. scrivano to the pacha. I introduced to them after dinner, the dragoman of the consul, in order that he might be present at one of our conversations, The son of rabbi M. came after dinner was over; I proved by the prophecies that Christ was to die, and thus enter into his glory.

Sept. 30, 1821.-I have distributed a great many of Mr. B.'s tracts, Tremellius's Catechism, and Italian New Testaments, among Jews. Rabbi Crispin, a gentleman seventy years of age, whom I took for my master in the Hebrew, Jewish-Spanish, and Jewish-Arabic tongues, called on me and said, that I had been strongly recommended to him by Mr. C. from Alexandria. He exa

mined me in Hebrew, and requested that I would sing it after the Sarka, which I did. It would be well if the Jews' Society would print the New Testament in the Spanish tongue, with Hebrew characters. I hope to undertake this work myself on my arrival at Jerusalem. I have sent to you, by means of Mr. Lee, a Hebrew Dic

tionary, explained in Jewish-Spanish, which the Society may make use of. My servant, Franz Six, saw to-day, Jews standing together in the street, and reading the tracts which I had given them. N., a Jew, seventy years of age, now reads the New Testament with great eagerness. My Arabic master, Mustaffa Effendi, a Mahomedan by persuasion, was the master of the famous traveller Burckhardt.

Osman, third dragoman to Mr. Salt, has presented me with Arabic letters and poems, composed by Burckhardt, (Sheik Ibrahim,) which I send to my dear master professor Lee, at Cambridge; another Arabic manuscript, given to me by Mustaffa Effendi, is for you, and if you should not want it, give it to the Seminary at Stanstead park. I desired Mr. E. I. H. to write a letter to you in Jewish-Hebrew characters, which he did. I send it to you; be so kind as to lend it to the Jews' Society. I have now distributed more than sixty New Testaments in Hebrew among the Jews. I am sure that the Jews' Society will not be displeased at my having given them away gratis; but indeed, I have not courage to ask money from the Jews. The Copt whom I employ to sell my Bibles, yesterday sold two Hebrew Bibles to Jews for twelve piastres. I am not able to send the money in any other manner to the Bible Society, than thus :-You will be so kind after you shall receive the bills for my salary, to give to the Bible Society so much as I shall not draw upon your account. I have now

sold at Alexandria and Cairo, to the amount of sixteen dollars; from these, I may take the expense for carrying the trunks from Gibraltar to Malta, four dollars; from Malta to Alexandria, three dollars; at London, five shillings; in the custom-house at Gibraltar, I gave to David Davies, for bringing them on shore, I suppose (but I am not quite certain) six shillings; Dr. Naudi paid, likewise, something for bringing them on shore at Malta; and I gave half a dollar to Paolo, servant of the Bible Society at Malta. For bringing them upon camels, from Pulaka to Cairo, and at Alexandria, from on board to Mr. Lee, two dollars. I am very economical