ian is." They would have deemed a man mad had one been found with a desire to prove that the poor Jew, century have not elasped since hatred to the Jews was a national feeling. In 1753, a bill was brought into the House of Lords for naturalizing the Jews, and In corporal sufferance feels a pang as great relieving them from persecuting dis As when a Christian dies. To say nothing of their more obvious sufferings for many centuries, the tide of public opinion raged against the Jews vehemently and incessantly. They were addressed with sneers and contumely; the finger of vulgar scorn was pointed at them; they were hunted through the streets in open day, and when protected from the extremity of violence, it was with tones and looks denoting that only a little lower hate sanctuaried their persons. In conversation and in books they were a by-word, and a jest. A work printed in 1628, for popular entertainment, entitled "A Miscellany of Seriousness with Merriment, consisting of Witty Questions, Riddles, Jests," &c. tells this story as a good joke. A sea captain on a voyage, with thirty passengers, being overtaken by a violent tempest, found it necessary to throw half of them overboard, in order to lighten the vessel. Fifteen of the passengers were Christians, and the other fifteen were Jews, but in this exigency they unanimously agreed in the captain's opinion, and that he should place the whole thirty in a circle, and throw every ninth man over till only fifteen were left. To save the Christians, the captain placed his thirty passengers in this order, viz.: four Christians, five Jews; two Christians, one Jew; three Christians, one Jew; one Christian, two Jews; two Christians, three Jews; one Christian, two Jews; two Christians, one Jew. He began to number from the first of the four Christians thus: CCCC. JJJJJ. CC. J. CCC.J. C. JJ. CC. JJJ. C. ÍÍ. CC. J. By this device, the captain preserved all the Christians, and deeped all the Jews. Selden says, "Talk what you will of the Jews, that they are cursed, they thrive wherever they come: they are able to oblige the prince of their country by lending him money; none of them beg; they keep together; and for their being hated, my life for yours, Christians hate one another as much." This was true, but it is also true that three quarters of a abilities. It passed there on the ground that it would operate to the public advantage, by encouraging wealthy persons professing the Jewish religion to remove hither from foreign parts to the increase of the capital, commerce, and credit of the kingdom. The corporation of London in common council assembled, petitioned against it on the ground that it would dishonour the christian religion, endanger the constitution, and prejudice the interest and trade of the kingdom in general, and London in particular. A body of London merchants and traders also petitioned against it. Certain popular orators predicted that if the bill passed, the Jews would multiply so fast, become so rich, and get so much power, that their persons would be revered, their customs be imitated, and Judaism become the fashionable religion; they further alleged that the bill flew in the face of prophecy, which declared that the Jews should be scattered without a country or fixed habitation till their conversion, and that in short it was the duty of Christians to be unchristian. But the bill passed the commons after violent debates, and received the royal sanction. The nation was instantly in a ferment of horror and execration; and on the first day of the next session of parliament, ministers were constrained to bring in a bill to repeal the act of naturalization, and to the foul dishonour of the people of England at that period, the bill was repealed. From that hour to the present, the Jews have been subjected to their old pains, penalties, disqualifications, and privations. The enlightenment of this age has dispelled much of the darkness of the last. Yet the errors of public opinion then respecting the Jews, remain to be rectified now by the solemn expression of a better public opinion. Formerly, if one of the "ancient people" had said in the imploring language of the slave, "Am I not a man, and a brother?" he might have been answered, "No, you are not a man, but a Jew." It is not the business of the Jews to petition for justice, but it is the duty of Christians to be just. In the "General Evening Post" of June 21, 1777, a paragraph states, that "the following circumstance is not more ridiculous than true;" and it proceeds to relate, that some years before, at Stamford, in the province of Connecticut, America, it was determined to build a church; but "though the church was much wanted, as many people in that neighbourhood were at a loss for a place of public worship, yet the work stood still a considerable time for want of nails (for it was a wooden building;) at last, à Jew merchant made them a present of a cask, amounting to four hundred weight, and thus enabled the church to proceed." Such an act might make some Christians exclaim, "Almost thou persuadest me to be a Jew rather than remain a Jew-oppressor under the name of a Christian." It is not, however, on private, but on open grounds and high principle, that justice should spontaneously be rendered to the Jews. The Jew and the Christian, the Catholic and the Protestant, the Episcopalian and the Dissenter, the Calvinist and the Arminian, the Baptist and the Unitarian, all persons, of all denominations, are willed and empowered by their common document to acts of justice and mercy, and they now meet as brethren in social life to perform them; but the unsued claim of their elder brother, the Jew, is acknowledged no where, save in the conscience of every " just man made perfect." To extend the benefits of Education to the children of the humbler classes of Jews, is one of the first objects with their opulent and enlightened brethren. The "Examiner" Sunday newspaper of the 4th of February, 1825, cooperates in their benevolent views by an article of information particularly interesting : "On Friday last, the Jews held their anniversary, at the London Tavern, Bishopsgate-street, to celebrate their plan for the education of 600 boys and 300 girls, instituted April 20, 1818, in Belllane, Spitalfields. It was gratifying to contrast the consideration in which the Jews are now held in this country with their illiberal and cruel treatment in former times; and it was no less gratifying to observe, that the Jews themselves are becoming partakers of the spirit of the present times, by providing for the education of the poor, which, till within a very few years past, had been too much neglected; another pleasing feature in the meeting was, that it was not an assemblage of Jews only, but attended by people of other denominations, both as visitors and subscribers. Samuel Joseph, Esq. the president, was in the chair. Some loyal and patriotic toasts were given, appropriate addresses were delivered by different gentlemen, and the more serious business, of receiving and announcing new subscriptions, was much enlivened by a good band of vocal and instrumental music. Among the subscriptions referred to, one was of a peculiarly generous nature. An unknown hand had forwarded to the treasurer on the two last meetings a sum of 2001. This year he received instructions to clothe all the children at the expense of the same generous donor. The procession of the children round the hall, was an agreeable scene at this important meeting. A poetical address in the Hebrew language was delivered by one of the boys, and an English translation of it by one of the girls, each with propriety of accent, and much feeling." A record testifying the liberal disposi tion and humane attention of the Jews to the welfare of their offspring, is not out of place in a work which notices the progress of manners; and it is especially grateful to him who places it on this page, that he has an opportunity of evincing his respect for generous and noble virtues, in a people whose residence in all parts of the world has advantaged every state, and to whose enterprise and wealth, as merchants and bankers, every government in Europe has been indebted. Their sacred writings and their literature have been adopted by all civilized communities, while they themselves have been fugitives every where, without security any where. They are -a people scatter'd wide indeed, Yet from the mingling world distinctly kept : Upon their ruins, yet have ages swept Since down Jerus'lem's streets she pour'd her children's blood, Mr. Bull's Museum, February 24. St. Matthias, the Apostle. Sts. Monta- St. Ethelbert. He was king of Kent, and, according to Butler, the first christian king. It was under him that St. Augustine found favour when he landed in England with his monks, and is said to have introduced Christianity to the English people; an assertion wholly unfounded, inasmuch as it had been diffused hither centuries before. Augustine established nothing but monasteries and monkery, and papal domination. Bertha, the queen of Ethelbert, was a convert, and her spiritual director officiated, before Augustine's arrival, in the little church of St. Martin, situated just without Canterbury on the road to Margate; the present edifice is venerable for its site and its rude simplicity. Ethelbert's power is said to have extended to the Humber, and hence he is often styled king of the English. He was subdued to the views of the papacy by Augustine. Ethelbert founded Canterbury cathedral, and built without the walls of the city, the abbey and church of St. Peter and St. Paul, the ruins of which are denominated at this day St. Augustine's monastery and Ethelbert's tower. The foundation of the cathedral of Rochester, St. Paul's at London, and other ecclesiastical structures, is ascribed to him. He died in 616. Sometimes he is called St. Albert, and churches are dedicated to him under that name. CHRONOLOGY. On the 24th of February, 1809, diea Mr. Jennings, of Galley-lane, near Barnet, Herts. A few days previous to his decease he called on Mr. Wm. Salmon, his carpenter, at Shenley-hill, to go with him and fix upon a spot for his vault. On the Sunday before his death he went on horseback to Shenley-hill, and stopped at the White Horse to have a glass of warm wine, with the same intention of going to Ridge; and afterwards, seeing the rev. Mr. Jefferson, endeavoured to buy the ground, but differed with him for two guineas. On the Monday, he applied to Mr. Mars, of Barnet, for a vault there, but Mr. Jefferson sending him a note acceding to his terms, he opened it before Mr. Salmon and Dr. Booth, and after he had read it, showed it them, with this exclamation-"There, see what these fellows will do!" The day before he died he played at whist with Dr. Rumball, Dr. Booth, and his son, in bed in the course of the evening he said, "The game is almost up." He afterwards informed his son, he had lent a person some money that morning, and desired him to see it repaid. To some friends he observed, that he should not be long with them, and desiring them to leave the room he called back his son, for the purpose of saying to him, "I gave William money for coals this morning; deducting the turnpike, mind he gives you eleven and eightpence in change when he comes home. Your mother always dines at three o'clock, get your dinner with her, I shall be gone before that time-and don't make any stir about me." He died at half-past two. This account is from the manuscript papers of the late Mr. John Almon, in possession of the editor. Regarding the season, there is an old proverb worthy noticing: February fill dike, be it black or be it white; But if it be white, it's the better to like. Old Proverb. FLORAL DIRECTORY, Great Fern. Osmunda regalis. Dedicated to St. Ethelbert. February 25. St. Tarasius, A. d. 806. St. Victorinus, A.D. 284. St. Walburg, Abbess. St. Cæsarius, A.D. 369. St. Walburg This saint, daughter of Richard, king of the West Saxons, also a saint, became a nun at Winburn in Dorsetshire, from whence, twenty-seven years after she had taken the veil, she went to Germany, and became abbess of a nunnery at Heidenheim in Suabia, where her brother governed an abbey of monks, which at his death, in 760, she also governed, and died in 779. His relics were distributed in the principal cities of the Low Countries, and the cathedral of Canter bury. The catalogue of relics in the electoral palace of Hanover, published there in 1713, mentions some of them there in a rich shrine. Butler calls them "rich particles." Part of her jawbone, at Antwerp, was visited and kissed by the archduke Albert and Isabella in 1615. An oily liquor flowed from her tomb, and was a sovereign remedy, till the chemists and apothecaries somehow or other got their simples and substances into superior reputation. Strange to say, these victors over relics have never been canonized, yet their names would not sound badly in the calendar: for instance, St. William Allen, of Plough-court; St. Anderson, of Fleet-street; St. Cribb, of High Holborn; St. Hardy, of Walworth; St. Fidler, of Peckham; St. Perfect, of Hammersmith; &c. THE SEASON. Mr. Abernethy the "Truth Teller" dilates most pleasantly in his fourth letter concerning flowers and their names. He says "the pilgrimages and the travelling of the mendicant friars, which began to be common towards the close of the twelfth century, spread this knowledge of plants and of medical nostrums far and wide. Though many of these vegetable specifics have been of late years erased from our Pharmacopoeias, yet their utility has been asserted by some very able writers on physic, and the author of these observations has himself often witnessed their efficacy in cases where regular practice had been unavailing. has alluded to the surprising efficacy of these popular vegetable diet drinks, in his book on the Digestic Organs.' And it is a fact, curiously corroborating their utility, that similar medicines are used by the North American Indians, whose sagacity has found out, and known from time immemorial, the use of such various herbs woods provide; and by means of which as medicines, which the kind, hospitable Mr. Whitlaw is now making many excellent cures of diseases." He then proceeds to mention certain plants noted by the monks, as flowering about the time of certain religious festivals: "The SNOWDROP, Galanthus nivalis, whose pure white and pendant flowers are the first harbingers of spring, is noted down in some calendars as being an emblem of the purification of the spotless virgin, as it known by the name of snowdrop till blows about Candlemas, and was not lately, being formerly called FAIR MAID OF FEBRUARY, in honour of our lady. Sir James Edward Smith, and other native of England, but I can trace most modern botanists, make this plant a of the wild specimens to some neighbouring garden, or old dilapidated monastery; and I am persuaded it was introduced into England by the monks subsequent to the conquest, and probably since the time of Chaucer, who does not notice it, though he mentions the daisy, and various less striking flowers. The LADYSMOCK, Cardamine pratensis, is a word corrupted of our lady's smock,' a name by which this plant (as well as that of Chemise de notre Dame) is still known in parts of Europe: it first flowers about Lady Tide, or the festival of the Annunciation, and hence its name. CROSS FLOWER, Polygala Vulgaris, which begins to flower A writer under the signature CRITO in about the Invention of the Cross, May 3, It is observed by Dr. Forster in the "Perennial Calendar," that about this season the purple spring crocus, crocus vernus, now blows, and is the latest of our crocuses. "It continues through March Like the rest of the genus, and it varies with purple, with whitish, and with light blue flowers. The flowers appear before the leaves are grown to their full length. The vernal and autumnal crocus have such an affinity, that the best botanists only make them varieties of the same genus. Yet the vernal crocus expands its flowers by the beginning of March at farthest, often in very rigorous weather, and cannot be retarded but by some violence offered; while the autumnal crocus, or saffron, alike defies the influence of the spring and summer, and will not blow till most plants begin to fade and run to seed. On the Seasons of Flowering, by White. Say, what impels, amid surrounding snow, Congealed, the Crocus' flamy bud to glow? Say, what retards, amid the Summer's blaze, The autumnal bulb, till pale, declining days? The God of Seasons, whose pervading power Controls the sun, or sheds the fleecy shower: He bids each flower his quickening word obey; Or to each lingering bloom enjoins delay. We may now begin to expect a succession of spring flowers; something new will be opening every day through the rest of the season." FLOWERS was also called Rogation flower, and was carried by maidens in the processions in Rogation week, in early times. The monks discovered its quality of producing milk in nursing women, and hence it was called milkwort. Indeed so extensive was the knowledge of botany, and of the medical power of herbs among the monks of old, that a few examples only can be adduced in a general essay, and indeed it appears that many rare species of exotics were known by them, and were inhabitants of their monastery gardens, which Beckmann in his Geshiete der Erfindungen, and Dryander in the Hortus Kewensis,' have ascribed to more modern introducers. What is very remarkable is, that above three hundred species of medical plants were known to the monks and friars, and used by the religious orders in general for medicines, which are now to be found in some of our numerous books of pharmacy and medical botany, by new and less appropriate names; just as if the Protestants of subsequent times had changed the old names with a view to obliterate any traces of catholic science. Linnæus, however, occasionally restored the ancient names. The following are some familiar examples which occur to me, of all medicinal plants, whose names have been changed in later times. The virgin's bower, of the monastic physicians, was changed into flammula Jovis, by the new pharmaciens; the hedge hyssop, into gratiola; the St. John's wort (so called from blowing about St. John the Baptist's day) was changed into hypericum; fleur de St. Louis, into iris; palma Christi, into ricinus; our master wort, into imperatoria; sweet bay, into laurus; our lady's smock, into cardamine; Solomon's seal, into convallaria; our lady's hair, into trichomanes; balm, into melissa; marjorum, into origanum ; crowfoot, into ranunculus; herb Trinity, into viola tricolor; avens into caryophyllata; coltsfoot, into tussilago; knee holy, into rascus; wormwood, into absinthium; rosemary, into rosmarinus; marygold, into calendula, and so on. Thus the ancient names were not only changed, but in this change all the references to religious subjects, which would have led people to a knowledge of their culture among the monastic orders, were carefully left out. The THORN APPLE, datura stramoam, is not a native of England; it was introduced by the friars in early times of pilgrimage; and hence we see it on old waste lands near abbeys, and on dunghills, &c. Modern botanists, however, have ascribed its introduction to gipsies, although it has never been seen among that wandering people, nor used by them as a drug. I could adduce many other But vain instances of the same sort. indeed would be the endeavour to overshadow the fame of the religious orders in medical botany and the knowledge of plants; go into any garden and the common name of marygold, our lady's seal, our lady's bedstraw, holy oak, (corrupted into holyhock,) the virgin's thistle, St. Barnaby's thistle, herb Trinity, herb St. Christopher, herb St. Robert, herb St. Timothy, Jacob's ladder, star of Bethlehem, now called ornithogalum; stur of Jerusalem, now made goatsbeard; passion flower, now passiflora; Lent lilly, now daffodil; Canterbury bells, (so called in honour of St. Augustine,) is now made into Campanula; cursed thistle, now carduus; besides archangel, apple of Jerusalem, St. Paul's betony, Basil, St Berbe, herb St. Barbara, bishopsweed, herba Christi, herba Benedict, herb St. Margaret, (erroneously converted into la belle Marguerite,) god's flower, flos Jovis, Job's tears, our lady's laces, our lady's mantle, our lady's slipper, monk's hood, friar's cowl, St. Peter's herb, and a hundred more such.-Go into any garden, I say, and these names will remind every one at once of the knowledge of plants possessed by the monks. Most of them have been named after the festivals and saints' days on which their natural time of blowing happened to occur; and others were so called, from the tendency of the minds of the religious orders of those days to convert every thing into a memento of sacred history, and the holy religion which they embraced." It will be perceived that CRITO is a Catholic. His floral enumeration is amusing and instructive; and as his bias is natural, so it ought to be inoffensive. Liberality makes a large allowance for educational feelings and habitual mistake; but deceptive views, false reasonings, and perverted facts, cannot be used, by either Protestant or Catholic, with impunity to himself, or avail to the cause he espouses. Leo the XII. the present pope, on the 24th of May, 1824, put forth a bull from St. Peter's at Rome. "We have resolved,” he says, "by virtue of the authority given |
