preserved ginger from India is mentioned. The most diverse and even strange statements are made as to the healthiness, or the reverse, of certain articles of diet, especially vegetables. Fish was a favorite dish, and never wanting at a Sabbath meal. It was a saying that both salt and water should be taken at every meal, if health was to be preserved. Condiments, such as mustard or pepper, were to be sparingly used. Very different were the meals of the poor. Locusts-fried in flour or honey, or preserved — required, according to the Talmud, no blessing; since the animal was really among the curses of the land. Eggs were a common article of food, and sold in the shops. Then there was a milk dish, into which people dipped their bread. Others who were better off had a soup made of vegetables, especially onions, and meat; while the very poor would satisfy the cravings of hunger with bread and cheese, or bread and fruit, or some vegetables, such as cucumbers, lentils, beans, peas, or onions.

At meals the rules of etiquette were strictly observed, especially as regarded the sages. Indeed, there are added to the Talmud two tractates, one describing the general etiquette, the other that of «< sages, " of which the title may be translated as 'The Way of the World' (Derech Erez), being a sort of code of good manners. According to some, it was not good breeding to speak while eating. The learned and most honored occupied not only the chief places, but were sometimes distinguished by a double portion. According to Jewish etiquette, a guest should conform in everything to his host, even though it were unpleasant. Although hospitality was the greatest and most prized social virtue, which, to use a rabbinic expression, might make every home a sanctuary and every table an altar, an unbidden guest, or a guest who brought another guest, was proverbially an unwelcome apparition. Sometimes, by way of self-righteousness, the poor were brought in, and the best part of the meal ostentatiously given to them. At ordinary entertainments, people were to help themselves. It was not considered good manners to drink as soon as you were asked, but you ought to hold the cup for a little in your hand. But it would be the height of rudeness either to wipe the plates, to scrape together the bread, as though you had not had enough to eat, or to drop it, to the inconvenience of your neighbor. If a piece were taken out of a dish, it must of course not be put back; still less must you offer from your cup or plate to your neighbor. From the almost

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religious value attaching to bread, we scarcely wonder that these. rules were laid down: not to steady a cup or plate upon bread, nor to throw away bread, and that after dinner the bread was to be carefully swept together. Otherwise, it was thought, demons would sit upon it. The Way of the World' for sages lays

down these as the marks of a rabbi: that he does not eat standing; that he does not lick his fingers; that he sits down only beside his equals-in fact, many regarded it as wrong to eat with the unlearned; that he begins cutting the bread where it is best baked, nor ever breaks off a bit with his hand; and that when drinking, he turns away his face from the company. Another saying was, that the sage was known by four things: at his cups, in money matters, when angry, and in his jokes. After dinner, the formalities concerning hand-washing and prayer, already described, were gone through, and then frequently aromatic spices burnt, over which a special benediction was pronounced. We have only to add that on Sabbaths it was deemed a religious duty to have three meals, and to procure the best that money could obtain, even though one were to save and fast for it all the week. Lastly, it was regarded as a special obligation and honor to entertain sages.

We have no difficulty now in understanding what passed at the table of the Pharisee. When the water for purification was presented to him, Jesus would either refuse it, or if, as seems more likely at a morning meal, each guest repaired by himself for the prescribed purification, he would omit to do so, and sit down to meat without this formality. No one who knows the stress which Pharisaism laid on this rite would argue that Jesus might have conformed to the practice. Indeed, the controversy was long and bitter between the Schools of Shammai and Hillel, on such a point as whether the hands were to be washed before the cup was filled with wine, or after that, and where the towel was to be deposited. With such things the most serious ritual inferences were connected on both sides. A religion which spent its energy on such trivialities must have lowered the moral tone. All the more that Jesus insisted so earnestly, as the substance of his teaching, on that corruption of our nature which Judaism ignored and on that spiritual purification which was needful for the reception of his doctrine,—would he publicly and openly set aside ordinances of man which diverted thoughts of purity. into questions of the most childish character. On the other hand,

we can also understand what bitter thoughts must have filled the mind of the Pharisee whose guest Jesus was, when he observed his neglect of the cherished rite. It was an insult to himself, a defiance of Jewish law, a revolt against the most cherished traditions of the synagogue. Remembering that a Pharisee ought not to sit down to a meal with such, he might feel that he should not have asked Jesus to his table.

MARIA EDGEWORTH

(1767-1849)

HE famous author of Irish novels and didactic tales was the daughter of Richard Lovell Edgeworth and his first wife Anna Ehrs, and was born at Black Bourton, Oxfordshire, January 1st, 1767. When she was twelve years old the family settled on the estate at Edgeworth's-town, County Longford, Ireland, which was her home during the remainder of her long life. It was a singularly happy family circle, of which Maria was the centre. Her father married four times, and had twenty-two children, on whom he exercised his peculiar educational ideas. He devoted himself most particularly to Maria's training, and made her his most confidential companion. Several of her works were written in conjunction with her father, and over almost all he exercised a supervision which doubtless hindered the free expression of her genius. Her first publication, 'Letters to Literary Ladies,' on the education of women, appeared in 1795. This was followed by educational and juvenile works illustrating the theories of Mr. Edgeworth: The Parent's Assistant,' 'Practical Education' (a joint production), supplemented later by 'Early Lessons'; 'Rosamond,' 'Harry and Lucy,' and a sequel to the 'Parent's Assistant.' In 1800 appeared 'Castle Rackrent,' the first of her novels of Irish life, and her best known work; soon followed by 'Belinda,' and the well-known 'Essay on Irish Bulls,' by her father and herself. Miss Edgeworth's reputation was now established, and on a visit to Paris at this time she received much attention. Here occurred the one recorded romance of her life, the proposal of marriage from Count Edelcrantz, a Swedish gentleman. On her return she wrote 'Leonora.' In 1804 she published 'Popular Tales'; in 1809 the first series of Fashionable Tales.' These tales include Almeria' and 'The Absentee,' considered by many critics her masterpiece. 'Patronage' was begun years before as 'The Freeman Family.' In 1817 she published Harrington' and 'Ormond,' which rank among her best works. In the same year her father died, leaving to her the completion of his 'Memoirs,' which

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appeared in 1820. Her last novel, 'Helen,' published in 1834, shows no diminution of her charm and grace. With occasional visits to Paris and London, and a memorable trip to Scotland in 1823, when she was entertained at Abbotsford, she lived serene and happy at Edgeworth's-town until her sudden death, May 21st 1849.

Miss Edgeworth was extremely small, not beautiful; but a brilliant talker and a great favorite in the exclusive society to which she everywhere had access. Her greatest success was in the new field opened in her Irish stories, full of racy, rollicking Irish humor, and valuable pictures of bygone conditions,- for the genial peasant of her pages is now rarely found. Not the least we owe her is the influence which her national tales had on Sir Walter Scott, who declared that her success led him to do the same for his own country in the · Waverley Novels. Miss Edgeworth's style is easy and animated. Her tales show her extraordinary power of observation, her good sense, and remarkable skill in dialogue, though they are biased by the didactic purpose which permeates all her writings. As Madame de Staël remarked, she was "lost in dreary utility." And doubtless this is why she just missed greatness, and has been consigned to the ranks of "standard" authors who are respectfully alluded to but seldom read. The lack of tenderness and imagination was perhaps the result of her unusual self-control, shown in her custom of writing in the family sitting-room, and so concentrating her mind on her work that she was deaf to all that went on about her. Surely some of the creative power of her mind must have been lost in that strenuous effort. Her noble character, as well as her talents, won for her the friendship of many distinguished people of her day. was intimate, Byron found her charming, and Macaulay was an enthusiastic admirer. In her recently edited letters are found many interesting and valuable accounts of the people she met in the course of her long life.

With Scott she

Miss Edgeworth's life has been written by Helen Zimmern and Grace A. Oliver; her 'Life and Letters,' edited by Augustus J. C. Hare, appeared in 1895. 'Pen Portraits of Literary Women,' by Helen Gray Cone and Jeannette L. Gilder, contains a sketch of her.