The New York Herald Newspaper, February 19, 1871, Page 4

is ~~ 4 JUDAISM. A DAY WITH THE JEWISH DOCTORS. The Rabbi of Romance and the Rabbi of Reality. A Full Discussion of the Orthodox-Reform Con- troversy, With Startling Views of the Sab- bath and the Sacrifices, the Messiah and the Mosaic Code, Pork and the Priesthood, the Divine Mission of Israel and the Doomed Mum- meries of the Synagogue. Again upon an interviewing expedition, and a strange one even for a HERALD reporter of five | years’ standing, witi a large conversational experi- | ence of nearly every phase of American soctety! Bishops and gamblers, statesmen and murderers, Inventors and “‘unfortunates” had already confided to my pen the task of giving to the world their views of themselves and their fellows, their hopes and their fears, thetr purposes, their policy, or their crimes. But areal live Rabbi was stiil a stranger to my notebook, and as I walked though the thick- falling snow, in spite of a pretty thorough study, extending over a couple of months, of the great Jewish question, I could not help letting fanciful memories run away with my reason, and I won- derea how far the gentleman I was about to see would resemble THE TRADITIONAL RABBI, Whose acquaintance I had made in boyhood and adolescence, as I eagerly devoured supernatural novels and legends of romance and delightful Ara- Dian tales. Would he have “a grizzled iron-gray beard, flowing down to his waist?’ And a “bent, attenuated form?’ And a “wrinkled, careworn face, dry and yellow asthe old parchment chronicles of the Abbey of St. Stephens?” And “‘smail, shining black eyes, that looked out from under shaggy, pent- house brows‘ And, as to his dress, would he be attired in a “long, loose fur robe, conned at the waist by a leathern girdle, to which hung by silken cords an inkhorn and stylus?” And, still further, should J find him in a “dimly ghted cham- ber, surrounded by alembics and retorts and Masks of precious drags, poring over one of many musty tomes, whose pages, it might be shrewdly guessed, had been manufactured out of the skins of foully slaughtered Christians, and whose lore was inscribed im the weird and difficult character of the Cabala?’’ And, lastly, would the door be opened to me, as happened ina similar case to the good knight, Sir Lancelot Dead and Gone, by the rabbl’s daughter, maiden of a loveliness so wondrous that it would take many entire HERALDS to describe her, but about whom the main features were that she owned vast treasures in her own right, and was disgusted with Judaism and sorcery, and wanted to become a Curistian—and marty a Crusader f Bue, alas! the rabbi that lived in the imagina- tions of so many generations of Christian men is as extinct as the dragon, or the unicorn, or the many other strange cre: s that enliven the records of chivairy. Entering a ‘brown stone ina fashionable uptown street, I fonud ina comfortable but matter-of-fact Americ: the “Doctor's stuay” seemeu only the counterpart of the private haunt of any ordinary well-to-do man of letters—aamirably lighted, with wails of ha somely bound tomes, relieved here and there with engravings and portiaits, and with a neatly kept writing table in the centre of the room. And Doc- tor Guihein himself—for I was in the presence of no less distinguished a scholar than the first lecturer ofthe Temple Ewanuel—! saw aconce was simpiy a pieasant-mannered, thoughtful gentleman of the nwneteenth century. As J took my seat! gave up forever the hope the future, exce ma waking re 81 had seen him in the past— | ie. But, perhaps, evea it! nad been a contemporary of Peter the Hermit, I shoud not have been much more fortunate. The rabies { had Leen dreaming about must always have veen rather difficult to me> “he Jewish Chi eems to be agi- tated, Doctor. by the a pirit. of inquiry that is shaking all our otuer nineteenth century faiths? “Yes, certainly; bat 0 DIFYERENCES | have been in one way somewnat exaggerated. The points 124 not argued with anything like | ihe heat rness that have sometimes been they very deeply atfect the so; 3 z themselves. eforme antercour: Jews ana ortic the common ¢ ox Jews never forget that they are tidren of Israel, and though in the hanges may have been iit py Way touch the good { kindness tbat have always mar’ <i Jid vou read the article in last Sunday’s HERALD, joctor?”? “Yes; and the information it gave seemed to me ‘stanually accurate, Taere was one error, Ivstated Wat im Germany the reforms 1 posed Were of the mildest characier. So far that being the case some of the congregations at Berlin have gone turther—mm practice, at auy rate— than any of us have dared to do here. hy, one ef a, formeriy ea Ari them—the Reform Association of under the guidance of Dr, A! ABOLISHED and met in iheir synagegues on the Christian Sun- day. We Nave not reached that point here yet.” “ ifereuces. Doctor, then. are more a matter eciual dissent than of bitter controversial t es, We assume that e: right to adopt such & mod oh congregation has the of worsuip as is con- tolls OWN intellectual positiun and tastes, 60 rip is consistent with and 1s | founded upon te cardinal aud essenual principles | of Judaism.” “How avout the ceremonial law ?”’ “We look upon THESE LEVITICAL LAWS as having simple reference to the time and place and circumstances under which they were promul- guved—as being purely of loca! and temporary im- portance. About some of them—the laws rejating to sacrifice, for example—our orthodox brethren think as we do, aud they have peeu long content, as they were also obliged, to disregara them. The difference between us On that polnt now is, that they look forward to aday wien ail that class of laws will be revived, While we do not antici- | pate anything of the kind, or even see that any advantages of any ‘kind could flow from such a restoration of the old system, Besides these sacrificial laws, others, such as | laws of jurisprudence,’ have necessarily on abandoned, because they are opposed to Ame- tion. Indeed, all this species of laws r dace the evidence of belonging to an- other and a different age. We cannot consclen- ously necept tiem, as men of tnvelligeace, as bind- ing upol us vow, or as component and essential | parts of a divine igion.”* “This ret then, does not interfere With the ndatsin ¥"* “Most of the reform school hold tie run part of Judaism as everenuy as the | most bigoted orihod tlon; and the movement in which bly figuring is pu ely a result of intellectual progress—a necessary corollar he advance which we have now mado in civil “Do you tiunk Wis movement has already attained its fual goal?’ The world is 3 the spirit of as in the past, orsnip of te synagogue will no doubt progress the pe need revi bat one principle must always govern such changes—their compativility with the essential truths of Judaism.”’ “For instance, would you feel prepared to IANGE YOUR SABBATH to the same day as Liat ovserved by Curistians%’ “No doubt many and gree ve in the peculiar pnvenlences. sanctity of one day than another. As they said in Berlin, ‘the of the Sabbath can be kept in tue upon any selected day; it need nov be literally — observed,’ But so long as the doctrine of the Trimtty is main- tained by the majority of Christians—that is, ef course, tle great doctrine we are opposed to— we cannot prudently or consistently weaken our post- tion by yielding even a non-essential point. In the abstract I snouid consider it of no r day we kept, so long as te coum. a- logue to kee holy one day in seven Was observed. “What body of Christians do you regard youl- Selves a8 nearest to’? “J suppose the radical wing of the Unitarians— those who do not velieve iu the Mediutorship in any ” way. “iow do you feel about the BIERNITY OF PCNISHMENT? Does not the Old Testameut offer rather doubtful | statements on that head ?”” | “The Bible 18 perfectly consistent, if we only take care Wo sift the principle invoived from the sarroundl that cover it. In my opinion the pena Teferred to in the Bibie is more of & ‘mporal and worldly nature than spiritual and © ernal. There may be pouishmenta as well as re- ernie eo, WU cannot Sealed pay 1 a: EY All Gots Be Beoaasarly absolutely Just 21e wao ately cootk all thi end at His hands all men wall o jesy |. About these things we are imdent e Only upog three articles of datthi— the unity of God: the existence of revelation— ing the Rabbi of Romance in | 1 | intelligible. } the NEW YORK HERALD. SUNDAY, FEBRUARY 19, 1871.—TRIPLE SHEET. 4. €., of a dtrect relation between God and man; and the tmmertality of the soul, Beyond that we. do not go, All things else are matters of discipline or expedienc, dof no vital SR OCRR TN “You have aiready said you do not believe in the PLENARY INSPIRATION OF THR BIBLE?” “We believe simply in the existence of a commu- nication between God and man by inspiration. We do not believe in verbal inspiration. Whatever is true in the Bible bears intrinsic evi- dence of divine inspiration; and that intrinsic evi- dence alone makes it of value aud welgat—not the {act of ils mere existence in the Bible.’ “Aud you regard only in that light even THE DECALOGUE f"* “Of course. The decalogue 1s evidently the sub- lime result of inspiration. It contains the germs of all moral law—Justice, merey, sauctification of the heart and all its desires, the duty of worship—in- deed, it outiines the jaws by which the entire moral, Inveliectual, social and physical nature of man can be harmoniously deve oped.” “You do not believe m the COMING OF THE MESSLAG?" “We believe that he has come- ihat the people of Israel are the Messiah. Read the prophecies care- fally—the fi(ty-third chapter of Isaiah, lor mstance— and you will See (at least if you read them im the original Hebrew) that they Nave reference to no in- dividual being, but to ule Whole people of israel, who were to be the sufferers for mankind—to be forcibly scattered over the werki aud to serve a3 a channel through which alt the nations of the Earth shonid come to a Knowledge of the one true and oniy God. and be redeemed plaimed frou idole ry. ‘hat is the doctrine of the reformers; tae or- ox party stfl believe ia the coming of a visible a al, and the restoration ef the house of David and the revival of the entire Levitical dispensation, 1 do not believe that PALESTINE 18 ANY MORB A HOLY LAND than this. I believe mm the omaipresence of God, and think he sanctities all places with His presence. Ju the orthodox ritual there are prayers for atl the i have mentioned and for the rebuilding of Now, the prophecies quoted in those lainly oniy reference to we erection of ‘Temple, and, having been fulfilled, tave now no livmag meaning.”? “You hope, then, like many other good men, for ‘A COMING TIME IMB rth wilt be as one fam- divided by the animosiles of race or creed}? s; the distinction between the Jew and the Gentiie 1s merely a temporary one. It sprung up, too, mainly, | think, in Loo | Christian times. The Romans permitted Jews to become citizens, and the Jew and the Roman were not, therefore, very sharply separated—I mean not so sharpiy a3 the Jew and the Christian in the Mid. dale Perhaps tne relation between them was much mm spirit like what exists between Jew and Christian in America. It was the early Christian emperors who began that dreary era of bitter hatred and persecution. Jews were then shat out from citizenship, and were naturally driven te a belief in an ideal country aad to cherish au ideal patriotism.” “Do you believe in the mingling of JEWS AND CHRISTIANS IN MARRIAGE?” “No, I do not believe in ma Ss between people duitferent creeds. a are muci when all the nations of the E ily— at of Such marr Us more prevalent in Europe thau im Aimerica at pr ent. ‘uey do not take place anywhere to an appre- extent.” ould you perform such a marriage?” No, uniess the von-Jew accepted Judaism; and even in that case I should have great doubis. ‘You Know we are not a proselyting people. We spread priociples, bat do not much care for visibie conversions. When, therefore, a conversion would seem to be prompted by a desire to marry a Jewess, ratuer than asincere belicf in the oue God, we should refuse to accept the Candidate untilhe had given further proo!s of nis sincerity, As to the ultimate blending of the races in the future, I have no doubé | Whatever. But the conversion of the entire world to a true conception of the Detty ought, 1 think, to pre- cede it, Such a union of rdces has already taken | place, however, im some countries, to a very large extent—Iin Spain, for example.” “You hold THE RIGHT OF DIVORCE, DO rou Nor?” “Yes; We connt it unwise to force people to live te- gether Who are uadtied for each other. Suca an arbirary jaw paturally leads to unnappiness and immorality. Twe people living together by torce are ot likely to be a benefit to society. And, of course, we do not believe, as Catholics do, in marriage being @ sacrament.” “In the synagogues SEPA! u Thy should we? ‘Chat is a parely Ortental custom and nothing more. Tu the Bast altogether taken away irom society—in the house as weil aS in the synagogue. And Uf we have cast asirie one restriction why not abaudon the of the in the at home, id already that you disca: d all dietary ws of purification and—" ». There 18 a curious fact about WASHING OF HANDS Washing of hands, according rced Upon the priests, stom th the people of their religious Lupon the duty being eqnaily upon rabdi and congregation, to show tue absolute equality of ihe two. “In the Jewish Chur No PR into 1, now, there is STOOD: of t ngrevation 18 just a3 Weli qualiiied vo read the pr asthe rest. Among the ortiodox cou- ugh, there are afew privileges still >rabbles, For iastance, they are first wiing of the av. We have no d § Ragogues You have introduced organs into your syna- laven't you, Docvor but thet is of no special importance, ex owing that we eel ourseives at liverty to av of any modern apy 5 We Choose vo Ln oleimMity Of Our serv t iL eurselve crease t Tuterview ihe Second, The reporter of the HERALD next bent his sieps toward residence of the Rev. Dr. Vidaver, the Rabbi teacher of B'nai Jeshurun Synagogue, 1a Thirty-fourth street, one of the most important, con- sistent and intuential of the conservauve congrega- tons. Dr. Vidaver has a high reputation as a scholar, and, though born in Prussia, speaks English with remarkable fluency, purity and elegance. fer- | haps this fs accounted for by the fact that, alter completing his studies ia Berlin, he spent several years at Edinburg; indeed, s0me of his congrega- | tion laughingly assert that he bas a marked Scotch accent. He is a constant contributor to a little paper, published in Hebrew, at Lind, in Prassta, which circulates among Jewish scholars the wide world over, aud which maintains a high literary | reputation. Alter a little preliminary chat about the B’nal | Jeshurun Synagogue, which, with the exception of the Shearith Israel, is the oldest in the city (and was formerly koown as the Elm street synagogue), the reporter began: “Your congregation are, I suppose, fairly classed CONSERVATIVES, DOCTOR?” “Yes, most certainly. We are not extremists, however. Within the last couple of years several changes have been introduced into the Ritual with the view of making tt more consistent, orderly and For instance, the Pyutim, a number of prayers wiich were introduced into the Ritual only a few hundred years ago, and certain practices which are not of a very ancient date, were cast aside as excrescences upon pure Judaism. We wish tobe rigidly orthodox. Now, many of the so-called extreme orthodox congregations persevere} in pracuces and in the use of prayers whitch, Ike those I have referred to, are, undoubtediy, or late aud doubiful origin. We return to the PURE JUDAISM OF EARLY TIMES, and to that we intend to cling to the last.”? “You oppose imovation, whether it be in the shape of nineteenth century reform or the usages that have nm foisted upon Judaism during the and therefore we are at difference With both ‘the so-called extreme orthodox and the reform parties. A Polish Jew would perhaps look upon us as a very reforming congregation indeed. Jn our synagogues the LADIES ARE KEPT tn a gallery separate from the congregation, becanse we believe the separation of sexes is useful, and is, besides, an establisbed law. But in Polana the ladies ‘have to enter the temple by a separate entrance, and they have a rr arranged that no man can possibly see them. A Pole would think our galiery sysiem au uopardon- able evasion of the law.” “What do you look upon aa THE GRAND DIFFERENCES that map you off from the reform scnoo!?” “Weil, we believe in tie plenary inspiration of th la id they do not. Then, in addiuon to the Bible, we believe In the binding force of th tional jaw—that is, the Talmud. Many passage eripture have become untatelligible through lapse of tame, and but for the preserved interpreta- tion of them in the precious pages of the Talmud we sould be in the dark as to their meaning.” “put you do not belleve in the plenary inspiration of the Talmud, do you?” No} 7 PALMUD Was written only by men. But the men who wrote ML did not alnounce truths; they simply xed im- perishably their meaning aud their consequences. Now, surely, the rabbis who wrote tue Talmud aust bave had betver opportunities than our re- formers of the present day to discover the real pur- port aud intention of revelati ‘Then, there are many things, which the Bible lays down as binding, but “about which it does not give full infor mation— m the ritaal and observan! But for the Yalinud we spould, not know how to keep ube precepts oi the D ‘The reformers, however, dissent altogether from the idea of plenary inspiration even of the Bible?” “Yes, and they only believe in what they choese to consider the essential dogmas of Judaism. They say We oUgut not to pay 80 much attention to the letter of the law as to Iis spirit; that we ougbt to get at the idea of the legislator and construe his words by that, That may be true, in a sense; but e ORTHODOX JRW sees no necessity tu give up the usages of his iT inding | “No; we are purely congregational. One member | ltug of the law at all in our re- | & fathere—usages which centartes fave proved to be the fittest ard of the morality in which even reformers believe as Well as ourselves.” “But there sre in Jawa which even the con- servatives have abandonea—ths laws relating to sacrifice and the priesthood, for example?” “Of course; those laws [er away with the ae- struction ol the femple. But tae orthodox Jew be- Meves in their revivat when the House of David 1s again restored and a third temple is erected in the oly City. The laws, therefore, are at present sim- ply in abeyance; they are not abrogated.” “Doesn't such a belief prevent Jews ever being, IN SOBER EARNEST, PATRIOTIO to the land in which they dweil?? “] ai sure it has no inflnence whatever upon their patriotism. Don't you remember Macaulay’s cele- brated answer to that same objection? He suid that the Second Adventists also believed ia the commg of a Messiah and a general revision of ail existing governments, but that no one ‘on that ground logked upon them as bad citizens. it Was true they hoped to become citizens of the New derusaiem, but until the Messiah came they were Re loyal to the government under which they ived. So with the Jews, Until the Messiah comes they are food Americans, When their hopes are reauized there will be an entire change ef the whoie world. The Jews certainly don't want to go to Paiesune before tae coming of the Messiah. A few | do go now, perhaps; bat the rest are also tree to do 80, and many of them have money enough to buy Uhemseives homes there, and influence enough to secure the best European protection, Still they don’t seem inclined as yet to migrate. This betel in the Messiah is a religious, not a poliiical behet. Practically it is clear that the Jew clings to nis adopied land as devoiedly and is willing to make as many sacrifices for 1t as any other pative or natu. alized ciuzen.” “How Go you feel, Doctor, in regard to the PUNISHMENT OF MEN AFLER DBATH t Do you think that all Christians will be doomed to eternal misery?” Jertainly not; the Rabbinical doctrine ts very, very diferent from that, Ali our wisest teachers in Israel have held that aman will be judged by his deeds, not by his speculative opmions; and that the good men Ol all religions—even good idolaters— will be saved. And 1 would ravher net discuss the question of the etermity of punisiment. The Bible simply says that we shall be righteously judged, and. taut is all 1 Know or care to ask about the subject.” “This reform movement is altogether a new one, Doctor—pecullar to the nineteenth ceutury?” mo respects, yes. The reformers are ot however, to reject the authority of the ‘Talmud. ‘There 1s an ancient and very tanatical sect in the Crimea and Southern Russia called THE CARAITES, who also refuse to accept the Talmud. But the C: tes believe at least in the plenary and verbal | inspiravion of the Bible, and they strive to carry | out every one of its provisions literally—whtel 1 weed scarcely tell you imyolvea them in many ab- surdites, ‘The reformers, however, throw astle everytlung except what they judge to be copform- able to the light of reason. ‘To give you an idea of the fanaticism of the Caraites, they obey the cem- mand i reference to one of the festivals, that ‘thou shalt uot kiudie any fire in thine house? to the very Jeter, and sit in the dark. We, on tae other hand, though we do not light the gas ourselves, have no compunetion in letting a Gentile do it for us.’ “You believe in the binding force of THE DISTARY LAWS!” ‘Yhose laws, in addition to their | divine origin, are, in my opinion, wise and beneti- ‘cent and have great sanitary value, Even as a | matter of taste, 1 regard most of them as important, N many conservative Jews are areiess in ol mg them. ‘That is unfortu- sad, but tuey do not go the length of reformets and flagrantly and openly disre- then ‘rhese aletary laws, too, iilustrate very foreibiy the value of the Talmud, ‘The pro- | visions m the Bible are clear as to the general char- acter of what is clean aud what 1s unclean food, But there are mavy exceptional cases im which, without the autherity of the Kabvinieal law, we suould most probably go astray.”? “You regard, then, the SEPARATION OF JEW AND GENTILE as eternait” “No; it will end, so the orthodox Jew believes, wita the coming OL [he Messiah. And such separa. | tiom is not so great a misfortune as is represented. | {t 18 a separation upon what are comparauvely trivial eet and does not imyolve socia! or politt- cai exclusiyeness, Although 1 believe in the im- portance of the distinctive usages of Judaism, 1 do not eniorce them so frequently as the great general | truths of morality. Very frequently, I assure you, | L have Christian ministers among iy audience, and only last Saturday one of them assured me that | there was no single point which I had en- } forced im the sermon I had just deliverea in which he did not agree. He said further he wisned | his entire congregation had been present to hear 1t; it would have proyed to them how much, religiously, the Jew and the Gentile resemble each other. I very rarely wander im my sermons into the realms of dogmatic theology. And for that matter, we insist, ke the reformers, only upon three grand bases of belief—the’ unity of God, the | existence of revelation and ‘the reality | of | rewards and punisiiments after death. Toe | thirt arucies of Judaism as laid down by Mat- momdes are, iv 4s true, received easily by all conser. \ vative Jews, but the three I have stated are really Ihe fundamental traths of Juaaism.” | “One more question, Doctor. You sata, some time | ago, you thought you were MORZ ORTHODOX than the extreme ortiodox; does that mean that you Consider the practices preserved by the latter as ialinival to the purity of Judaism?” | Some of our brethren cling to what are | undoubrediy superstitious usages opposed to the ‘nits Of our faith, and not of Jewish origin, but Waich have been hmbibed, during ages of ignorance, irom the people by whom they were surreunded. We go right back In our ritual to the grand oid faith of the primitive ages. Some ot the prayers we re- | cite—tor instance, the eighteen benedictions—are at least two tuousand years old. And we beleve that | the accepted Talmudieal interpretation of the Bible is just as binding upon us as the law it explains, ‘The two, indeed, are indissolubly joimed together.” “Certainly. An Extreme Reformer. Leaving Dr. Vidaver, the representative of the HERALD next visited the Rev. Dr. Wise, of Cincin- nati, temporarily staying in the city, and well known alike for his researches as a student and lis advanced opinions as a. Jew. After travelling over much the same ground as in the last two interviews, and receiving upon most points, in perhaps a slightly more decided form, responses similar in bo to those given by Dr. Gatneim, the reporter said:— “about tie Sabbath, Doctor, don’t you think it would be weil for the Keformea Jews to adopt tue SAME DAY AS CHRISTIANS 17 “Not while Sunday is regarded by Christiana as a syibol of the resurrection of Jesus—as, of course, you know it is now. Originally the Christians met on Friday, the day of the crucifixion, but ultimately they adopted the day of the reputed resurrection. The day itse.f matters nothing, but J, for one, shou.d be unwilling to countenance in any way the belief in the resurrecuion of Jesus.’? “As to the restoration of the temporal kingdem of Israel and the revival of the house of Davia, what de you think of that?” “itis a wild dream. If pnything is certain jt 1s that the world 3s advancing towards ultra-demo- cracy, of @ more decided type even than we have in tunis country, avd it seems impossible to me that | Jews shouid seriously wish to revive a dynasty which was so bad a one in most of its represenia- tives. More than halt of the ROYAL HOUSE OF DAVID were oppressors and tyrants. Besides, 1 do not be- | lieve there are any Jews now wie can trace buck their descent to the time of David; so we should be puzied to find the rightful heir to the throne, ‘There were some who could do se, no doubt, at the time of Christ, because we read that a century or 80 previously one of the Piolemies gave a vew an ofice, on the ground of hts royal descent. Per- haps, in the Bast, there are some still who claim to be of the same iilustrious stock, butI should piace no faith whatever in their pretensions.”” “iow do you look upon the COMING OF THE MESSIAH?” “The Messiah has come in the person of the chil- dren of israel, God confided to them the mission of spreading through the whole earth a knowledge of His true nature aud character.”’ “But the prophecies ——” “Oh, most of the prophecies chiefly relied on by Christians as showing the coming 01 a Visibic Messiah refer to other people, For instauce, that one about a ‘child being born, upon whose shoulders should rest the government,’ &c., alludes to Hezekiah, the son of Allaz, Who was ruling when i+ was uttered, Gesenius and many other skilled Chr stian critics have already showed that conclusively.” But that one in which it 8, ‘Unto us @ child is born, unto us & sen is given; and his name shall ailed Wonderful, Counsellor,’ &c., &¢.”” “Why, that is one of the gravest and yet most pal- padle errers of the translators. Instead of that sen- tence being in the future tense, as it is in sease, if not in form, tt is in the past. A little BETTER KNOWLEDGE OF HEBREW GRAMMAR would piay sad havoc with much of orthodox Chris- Uanity, You know that the Shakers—I think it is the Shakers, but it 1s some Christan sect, 1 am sure, whe believe in the second advent—who say that the ah when He comes again will be a woman, j because the prophecy upon which thelr creed is based empioys a symbol to represent the Messiah which 1s in the feminine gender. Now, in Hebrew, as in Frenca or Latin, there are | only two genders—so you see at once how the whole theory crumbies to pieces. Ignorance is indeea the fertile parent of error.” “You do not believe either In the plenary mspira- tion of the Bible or the Levitical law “Certainly not; nor in anything else that marks us a$ a race as different from Christians, So long as Obristians believe tu the Trinity | We cannot, of course, come together. — We hoid fast to the sublime doctrine of the wnity of the Deity. But I hope and pray ior a coming ume when the eyos of all men will be opened to the true reli- gion. Already 1 = to the Free Religious Asso- clauon, of which Mr. Frothiugbam and other Gen- tile divines are also members, SYNAGOGUE SERVICES. TEMPLE EMMANUEL, “4 Show” for Isracl=Sermon by the Reve Dr. Gathelm on the Doctrine of Vicarious Atonement—No Man Can be Saved by Proxy. ‘The rain which poured down yesterday morning damped the religious ardor of the fashionable flock of this Fifth avenue temple of Hebrew worship, there berg but @ slim atteudance of the few whoge ing influence of the weather. ‘The eXercises of this reformed Jewish temple bear great resemblance to those of the most advanced Unitarian sect, and the choir is one of the best in the city. After a series of prayers and singing of hymns the Rev. Dr. Guthetm discoursed on the text Exodus, xxxtL, 30-83, He said:—The words of the text preseut the character of Moses tn all ita gran- deur and teach us THR CARDINAL DOCTRINE of our religion—a doctrine by which Judaism stands conspicuously distimguished amidst the prevailing creed of the civilized world. Great, indeed, was Isracl’s sin, as related in the passage before us, For although they had recog- nized the utter vanity of the pagan deities in Egypt and had witnessed by the most striking manifesta- tions the supreme and omnipotent rule of the God of their fathers, although a few short weeks had elapsed since they listened to the solemn roclamation irom Horeb, yet, prompted by an mpuise mecomprehensible to us, they compelled Aaron to make an idol that they might offer to it divine henors after the manner and custom of the Egyptians, But however great the offence, greater Still is the mercy of God with which ke pardons the repentant sinner, The pardoning merey of God so sigaally displayed to Isvael in this Instance must be ENCOURAGING TO THE SINNER by holding out to_bim the possibility of regaining the Javor of bis Maker, But we must beware of seeking to attain this end by false means. Every man is tndividuaily held responsible for his acts, In like manner has he the power to restore the dis- turbed relations between himself and his Maker by his own individual exertions, The Bible sanctions no vicarious atonement, NO EXPIATION OF SIN BY PROXY. It is a distinguishing feature of Judaism and well deserving our atienton. With deep anxiety we follow Abraiam to Mount Moriah, where he is ready to testify his unlimited devotion to God by sacrificing his only son, But how does God receive the magnanimous offer of his chosen servant? “Whosoever hath sinned against me, him will I Diet out of my books.” This sentence is of the highest importance. It involves a doctrine which to thus very day is the SHIBEOLETH OF THE JEWISH RELIGION. Judaism teaches that the Lord our God does not require the life of the sinner that His wrath might be appeased. Mauch less Goes He hae aero on the innocent lastead of the guilty. No other per- son can be accepted as a substitute, and were it even the like of whom never again rose in Israel. THE BIBLE REJECTS THE VICARIOUS ATONEMENT offered by Moses, And as no man can be wise or virtuous by proxy it 13 reasonable to assume that no man can eXpiate his sinus by proxy,. The Bible in- sists on a return to God as & condition of regaining Gou’s favor. ‘tue idea of a vicarious atonement as being necessary to the salvation of mankind or of @ Single individual Js in direct opposition to the letter and the spirit of the Bible. We hold that every man is justified by his own acts and may rely on the mercy of the Heavenly Father. Five thousand years this has been our irm belief, and neither cruel persecution nor biand allurements couid ever shake this conviction, And as long as THE BIBLE WILL BE OUR GUIDE OF FAITH we cannot but look up to the God of heaven and Earth as our sole and everlasting Saviour, of Him alone ask forgiveness of our sius, to Him alone turn in our griefs, to Him alone offer thanks ta our joys, THIRTY-FOURTH STREET SYNAGOGUE, Sermon by Rev. Dr. H. Vidaver—Love to Our Eoemies. Notwithstanding the inclement weather yester- day morning « very excellent congregation in num- bers gatnered in Thirty-fourth street synagogue for worship. As might be supposed, there were very few ladies present, but those who ventured out were well repaid for the trouble with the thoroughly evangelical sermon which was de- livered by Dr. Vidaver. The portion of the Law which was read included chapters twenty-one to twenty-five of the Book of Exodus, and the text was taken from chapter 23, verses 4 and 5— “If thou meet thine enemy’s ox or his ass going; astray thou shalt surely pring it back to him agai n ifthou see the ass of him that hateth thee lying un- der his burden and wouldst forpear to help him, thou shalt surely help with him.” The lesson incul- cated in this scripture is LOVE TO OUR ENEMIES, ‘This has been deemed to be a purely Christian doctrine; but it is much older than Christianity, and the instances referred to im the text are but iilustrations of the spirit of friendliness and love which had been frequent among men and was herein embodiea as law, so that it might haye a divine sanction, Indeed, it may be declared in the face of the sun that the eternal spring and pe- rennial source of the Mosaic law 1s nothing more nor less than pure iove—love to God and love to man- kind in the broadest and holiest sense. He chal- lenged the world to produce any new doctrine ‘hich teaches good will and love, pure and sublime, ‘nding to effect the moral perfection of the indl- vidual and the welfare of humanity, which araws not the light of its existence and inspiration from the eternally luminous orb of Judaism. Had Moses delivered unto Israel only two com- mandiments—Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself—they would have been pillars sufficiently strong to maintain the stupendous fane of humanity. And these two com- mandments are indeed the wonderful trees of hfe and truth from which all the other Mosaic laws spring forth as beautiful ana wide-spreading branches, What does the i WORLD SAVING DECALOGUB teach but those twocommandments? The first tablet irradiates with the divine excellence of the law con- eerning our love and devotion to our God who broke the chains of our bondage and Jed us to Mberty’s sacred soil. The second tablet is lustrous with celestial splendor concerning the law of love to our neighbors—the heaven-born doctrine that we should love them as we love ourselves. And no man whose heart treasures up _love—true, pure, sublime and holy— toward his neighbor would dare to kul, steal, or swear away ois fair name, his property or his life. All the specific laws of the Pentateuch regarding domestic purity, cleanliness, sanitary rule, charity, chastity, probity, honesty, &c., are all so many ex- emplifications of the eternal law of love, which tends to promote the welfare of human society. And yet we bear men speak of the law as un- gracious, stern, inflexible, rigid. It declares that this thou shalt do and that thou shalt not do, and wo are asked, ‘‘Is this the GENTLE, SERAPHIC VOICE OF LOVE?” We do not like to be commanded—to be bidden; and mucz jess to be forbidden. But does love never command?’ never forbid? Does a loving mother al- ways grant every wish and indulge every whim of her child? Alas, how disastrous would be the life of such a child! Tne more intense the love of the parents the more they will en) oin upon their dar- lings the laws and rules of Iie. This is all that God’s law does. The restraints which it imposes are the yery glorious manifestations of love. They are restraints irom evil, and every law in the Mosaic code bears bright evidence of this fact, and teaches us to go a step further and love even our enemies. But the objector will tell me that the law of love to our enemies cannot be found in the sacred volume which we hold; that God never requires of us to do something impossible or contrary to human nature, and that tis doctrine 1s the product of a new religion, a scion of Judaism. We must seck to comprehend the true meaning of the precept, ‘Thou shait love the Lord thy God with ali thy heart and thy neighbor as thyself,” and then we shail find that to love our enemies is nelther a new doctrine nor 18 it impossible. We have said that love to God and love to man are the two pillars which support human society, but love to mankind 1s based upon love to Goa, be- cause God created man in bis own image, and we are tous enjoined to love him who 1s the image as well as the glory of God— THR CHILD OP HEAVEN— the brilliant spark of eternity. Li otherwise, how could any legislator command us to leve? 18 not love something which cannot be bidden or for- bidden? Jt 18 @ feeling produced inthe mind by eternal objects, ant is as Meeting as the objects which produce it. But leve in the sense of the text as Rabbi Akiba explains it means love of the neygnbor, because he bears the Image of God, who has fashioned us all alike, and by loving deeds done to our fellow-men we prove our iove to our Maker, But to hate humauity—to hate our acighbor is to hate the image of God, and to offend the divine majesty of our Heavenly Father. Hence, the Jaw of God eajoins upon us to banish all hatred and malice from the aepths of our souls, so that malice and revenge should never possess the heart of an Israelite. Enmity is like a poison, the Smaliest drop of which kills. And jusi as Judaism teaches, oue God, a perfect unity, so also does it teach truth holy and perfect, virvue unalioyed by the smailest element of vice and love without a tinge of hate, And just as he cannot be called virtuous Whose seul is spotted even by one vice, so neither can true love be said to dwell in the bosom of any man who harbors ul will toward even one human being. Why? How can 1 hate the man who has wronged me without incurring the crime of hating the image ot God in him? Ask thyself how eiten didst thou commit errors, wrongs, sins against others, and thou hidest them with the cover of thy self-love? Why not cover thy neighbor's or thine enemy’s sins against thee with the same mantic? And ‘then ask thyself again, “Are not all the wrongs and offences done unto thee mere shadows when compared with the enormity of the sins com- mitted by thee against thy Heavenly Parent? And ag thou expectest to be forgiven by Him above, why not forgive those who sin thee? And if thy memory cannot retain all the good deeds and loving Kindnesses done and shown towards thee, why should it be #o tenacious to retam only tie evil thou dost receive? yoeuavs TO FORGET AND was the characteristic ef Isracl’s greatest men of old. He who is called our father, am, fergot and forgave the eyil done te him by Let, and was the first to go to his assistance when he needed And he who is called our teacher and lawgtver, ‘Moses, displayed the same characteristics towards the individuats and the community wno so evil entreated him and embittered his life. And he Wao ia our King, David, also forgot and forgave, and when the elivered his enemy Sau into his bgt him not nor allowed others to do it. And is the spirit which the Hebrew race has manifested for the last two thousand years. Let then this law of love even to our eue- mies be unto us as the garment wherewith we are clothed; let us engrave it upon our hearts, and we snall comprehend that faith which teaches love to God and love to man, and which banishes from 11s ick ae ier all spectres of bate, animosity and il Jy and impoxes upon its votaries the glorious task of preparing mankind for a golden future of Universal love, peace and a common brotherhood. FOREIGN FASHIONS. Ladies’ Heads and Head Dresses of the Pro- sent Day-—Elegant Coiffures—Full and Demi-Toilets, Lonpon, Feb. 1, 1811, It is quite wonderful, when you come to think of it, What @ quantity of things may be put on one tano- cent head, When we consider the nats and the hair and the feathers and the flowers, the ribbons and the lace and the jewels, we are quite over- powerea— And still we gazed, and still the wonder grew, ‘That one smuil uead suould carry all they do. Compliments to Goldsmith's ghost, and it shall not occur again. What wonderful things people have done with their heads, too. Think of the old times when the great object used to be so to arrange the head- dress that the lady’s heaa appeared in the middle of her body. Think of the days when it took the hairdressers hours to powder and plaster and pillow up tue heads in the “poudre’ fashion, and operating on many consequently a whole day before the court day. The poor victims had to be bolstered up in achairall night, going to bed not to be thought of, lest they should disarrange the elavorate erection before it had been carefully carried into the présence of royalty, Then what a curious influence literature and politics have exercised on the outside as well as on the inside of the head. In the days of the first French revoiution ladies & la Madame Roland, a8 a matter of course did up their hair in a knotbehind, after the manner of an ancient statue or amodern English postage stamp. This suficed to express a decided partiality for the classival repub- lics for “Les Grecs et les Romains ces Peuples nhu- mains, qui ne nous laissent jamais de repos.” An adherence to the Marie Antoinette curls, on the other hand, spoke for Itself, and it became very dificult to keep those curls on your head and your head on your shoulders at one period. A short time before these stormy days appeared “Paul and Virginia,” and everybody for a time adopted a flat style of hair- dressing and a straw hat with biue ribbons, because Virginia was supposed to look so nice in one. THE DIAMOND STAR. Lately, in “Lothair,”? Mr. Disraeli describes that exceedingly tiresome heroine, **fheodora,” as wear- ing only @ star in her hair. She had kept no other jewels, but this star she preserved because “it was given her by a hero.” Now the most fashionable thing in the hair is a diamond star, 2 la Theodora. I hope, however, the ladies will not imitate the “serene” Mrs, Campion in anything else, unless, in- deed, it be in her moderation in the matter of jew- eiry. Any way, the heavenly bodies have come out wonderfully of late, and society truly and literally follows the Polar star, And it is well, for there is someting poetical about these orna- ments, apd the poetry of dress is too much neglected. It is too common to sacrifice grace to style, by which means the art of dressing is reduced to the homeliest prose, Now style is all very well, but it bears the same relation to grace asa peony does to a camelta; tnere is a similarity of form which may deceive us at a distance, but a coarse- ness of contrast which cannot but offend us on a Closer examination. In other details of the toilet these distinctions are of less consequence; but upon the head they are fatal. Good taste gives an ex- piring groan, ana is no more, Yet, strange to Say, this sacrifice of taste to style is more often observable on the head than elsewhere, and one often sees a woman perfectly well dressed as far as her throat, but, like Hamlets father at the ume of his lamented death, “with all her imperfec- tions on her head.” ‘Two rules might be laid down about the colifure. Never exaggerate and never vie. Never wear a great quantity of anything, not even hair, to make your head look too big for your body. One may see girls with at least a quarter of a yard of nair—not forgetting the paddimg—above their heads. It gives the expression of a dolphin, and involun- tarily suggests the uncomplimentary quotation— Monstram horrendum, informe, ingehs, Never vie. A girl who puts four big puffs on the top of her head, because Bella Highflyer wears three, comunits treason against good taste. Having thus hinted what to avoid, we may be permitted to suggest the following ELEGANT COLFFURES. Smali touffe of flowers, consisting of moss rose- buds and maiden hair fern held in place by a small diamond clasp. Long trati of holly with bouquet of Lent lillies and red berries, Shaded satin flowers muxed with other flowers and foliage are now much worn in the hair. Gold stars fastened on to black velvet, @ large one at the top and smaller towards the end and finished oif with a gold fringe, form an ctive headdress. At the Warwickshire Hunt ail the other night, a beautiful headdress was noticed, consisting of ruby and white feathers and diamond ornaments. At the Chippenham bail the Marchioness of Lansdowne wore white lilac and diamonds in her hair. Lady Cowley wore blue feathers and diamonds. A handsome bail dress, worn by the Vicomiesse de K » consisted of headdress composed of saffron roses, with a dress of safiron-colored satin, with tunic and trimmings of saffron crepe; the low bodice trimmed with a bertha of crépe, arranged 1n front in graceful folds, edged with a fluting and two rows in bias satin, a satfron rose and foliage in the centre. The bertha is round at the back and very narrow on the shoulder, very short crepe sleeves, deep round sash, with bows tied at the back. As an evening dress tor a young lady we may mention & skirt of maize silk, trimmed with five bouillonnés of white tulle, with a cross band of blue velvet; tunic and low bodice of maize silk, trimmed also with bouillonnés of tulle and blue velvet; blue convolvoius for shoulder knots and bouquet de cor- ; blue convolvolus and blue veivet in the hair. nother lovely evening toilet is along train skirt of ruby satin, irimmed with a deep lace floance and reuleaux of satin panier and bodice to match; head- dress of white feather, fastened with a ruby clasp. High bodices, cut square, with long, loose sleeves, are much worn for demi-toilet, In mourning and walking dresses the ladi°s are not making mach change, but it may be observed, costume dresses “show a downward ‘vendency,’ and full train skirts, without trimming, are now “Inquired after.’ AID FOR DESTITUTE AND HOMELESS YOUNG WOMEN. To THE EDITOR oF THE HERALD:— Any one who feels desirious of combining an act of mercy and loving kindness to the destitute and homeless young women of our great city, with an evening of choice and refined entertainment, will have an opportunity to do so by attending a concert on Saturday evening, February 18, at Apollo Hall, by the Rivarde Musical Club, for the benefit of the Young Ladies’ Branch of the Laates’ Christian Union. “An ounce of prevention ts worth a pound of cure.” Better to give one dollar for a ticket to this concert than ten to cure the evils incident to homelessness and forced idleness. This society aims to furnish a safe boarding house, work, a church house and friends fer the young women threwn upon their own resources. They have opened rooms at No. 47 University place, corner of Eleventh street, where members of the association are in attendance to receive applications fer employment and a home. ‘They have a library, to which they will thankfully recelve additions of reading matter; also a depart- ment for dressmaking, plain sewing, embroidery ef all kinds and the making of infants’ clothing, superintended by a person of capacity and integrity. Those who desire to have work handsomely and economically done will find it for their interest to call. The benevolent patrons may feel assured that all that is received 1s paid to the person who per- forms the labor. We appeal to our readers, by the love they bear to their own home-sheltered daugn- ters, to help the homeless, orphan, defenceless young women Of this city to the means of obtaining an honest, respectable living. Tickets can be pro- cured for one dollar, at Randoiph's book-store, Broadway, corner of Ninth street; Young Men's Christian Association, Fourth avenue and Twenty- third street, and Caswell, Hazard & Co.'s, Broadway and Twenty-tourth street. CRUSHED TO DEATH. Anvother Fatal Lesson from Jumping on Cars While in Motion. Peter Casey, @ lad eleven years of age, born in Glasgow, Scotland, being in the upper part of the city yesterday morning jamped on board an inward bound tratn of cars, which nad partially slackened Speed, for the purpose of riding through the tunnel. At Fifty-third street and Fourth avenue Peter Jumped or fell from the train, and alighting on the track in front of a car had nis and crushed by the wheels passing over them, The injured lad Was removed to the Nineteenth precinct police sta- and to Believue Hi sl, Where death subsequently ensaed. By of Coroner Keenan the was taken to the late residence of japon india nue. Where aa Laguest will THE STATE CAPITAL. The Way Our Law Makers Dress and Act. THE TALKERS AND THE SILENT ONES, The Heavy and the Light Weights. ALBANY, Feb, 17, 1871. . It may be of interest to the general public, Who cannot crowd itself luto tue Assembly gaileries to see WHAT KIND OF STUFF the members of the House are made of, to know exactly how they look, act and dress. Of course it would be quite impossible to give an accurate idea as to what each one looks ike—first, for the reason that there are too many members; and, secondly, because many of them are perfectly indescribable. Now that the official diagram has fixed each one in his proper place it is not 4 dificult matter to find out who is who. The ‘tixing,’’ however, has mixed things fearfully. For instance, THE RENOWNED CAREY, who ts trying to wear side whiskers and smoke cigars as big as himself, has been doomed by fate to sit beside Flecke, the eloquent German orator, who hates lager as he dves a heavy breakfast. Rrack, of Ulster, isa heavy weight. He sits at the extreme end of the chamber in order to overbalance the pressure at the other end, where Mr. Fields and Scribner sit together. O’Brien and O'Neill, who dress more gorgeously than any other member in the House, sit right behind Flanagan and Irving. O'Neill has a weakness for brown velvet and diamonds, and Larry affects Astrakhan facings to a@ fearful extent. Flan agan and Irving, they say, have drawn up & written agreement never to lose sight of one another during the session. ‘They have a fondness for theatres, and cam be seen any night in the dress circle when @ patnetic play 1s the programme. Fianagan is one of the non-talkative members, and is good looking besides. His hair is prematurely gray {rom overwork of his brain. Jimmy does the oratorizing for him, and does it well, for he is only one of the few members who vote just as they please, THE DEAF MEMBER o! the bouse, Kilham, 13 on the same row with Kelly, of New York, The latter does not speak Englis and Kilham don’t understand it, so their quarters are always quiet. Selkreg, the handsomest man in the house, is sandwiched between Griffin and Alberger. The latter buys his collars in a starch factory in Butfale, and is consequently obliged to sit as stiff as @ ramrod from morning till night, Sel- kreg tried to buy a dozen of them from him, just to get bis own back up once m a wiule, but Alverger asked toe high a price. Selkreg is @ very fluent talker, and gets oi some very good puns when he gets mad about some bill or other, which is very often. The worst feature about his speaking 1s his mouth, which he opens so widely that the Jocose Griftin has often had to leave his place, fearful of disastrous consequences. Denny Burns, a low-sized, thiek-set wan, With no hair on the top of his head, but an elegant tuit over bis ip, is @ very active mem- ber. When he gets up to speak he always shoves both hands to the very bottom of his ample pockets, This gives him & bend which he thinks graceful. Nobody eise thinks se, Being a classi¢ scholar he is always “slinging” Latin, and never in- troduces a bill but what has a word or two of the lingo in it, Campbell and Buck and Brown, of New York, are his siae Brown is a melancholto sort of individual, and never says “Mr. Speaker’? once in @ fertnigut. Campbell wears diamonds, and has a liking fer fat “roads” and bridges. Buck ig a perfect rip-tearer when he gets his dander up. He is short and stout, and whea he gesticulates vio- lently avout rouitary affairs the effect is magnificent to the galleries. Right behind Buck is the BLONDE YOUTH FROM TIOGA, Bignall. He dresses neatly for a countryman, and is always making speeches. They are always very short; ‘in fact, they are all made up of two words— “1 opject.’”? Bignall had the conceit taken out of him in Committee of the Whole the other day. Since then he has not been quite so talkative. Flagg, of Troy, a fancy man, with gold eye-glasses and a drawi in bis speech, is separated from the ‘Tioga youth by the ponderous but secretive Waterbury, ef Fuller, who, they say, Sara- toga water, holds fast right — of the great Joy, of Wyoming, and is right-lanked by Bennett, a country democi who 1s never on hand when he is wanted, never has a word to say to the House, and ts celebrated for the antiquated cut of his unmentionabdies, Alvord, the Onondaga Giant, is behind Fiagg, a perfect Kup Van Winkle in appearance, but by n0 Means one in action. He never sleeps over tea minutes in twenty-four hours, and occupies the remaining twenty-three hours and fifty minuies in studying the merits of salt und 18 effect on stone statues. Loutrel is » New Yorker, with heavy brown whiskers, lie 13 an American, but 1s gradualiy assuming a Teutonic shape, thanks to his many Dutch acquaint- ances, Ook, Hayes and Conneily are in the same row with mim, They are all, like him, great speech- lakers (among themselves), Cook belng very eloquent when APP! is a question of dispute. Frear, Barse and Blair are together, Everybody knows Frear. He never gets Up from his seat to do anything more than make Wwotion, and the Speaker is always sure to catch Alec’s eye before any one else's, Why this isso Peter B. Sweeny alone can tell. Biair 18 cele- brated for the triangle of diamonds he wears on his shirt front and the eloquence he never makes a dia- play of. Im fact, Blair ts one of those men who Know how to say “aye” and “nay” when told to do 80. That’s all that is expected of him, and he does’nt give anything more than is expected, Wyman, Murphy and Littlejohn are a trio that are always in their seats, yee is six feet two When he gets out of his seat by dint of hard work, and believes that silence is golden. He ts fearful on paper, however, and gets off more bills and resolu- ons 1n &@ quiet Way than any other three members put together. Murphy, of Albany, is a dark-com- lexioned littie man, Who sits behind a masked attery of jet lack whiskers and nasals out ee and noes in @ way,that is very positive. He ‘aged, to be a red-hot Know Nothing, but is now @ heavy Fentan—at least he presented the Fenian resolutions the other day. Litticjohn is undoubtediy the strongest Man in the House, and the best speaker, He is tail, rather angular in his gesticulations, and waddles instead of walks. He ts a terribie BUGBEAR TO TAMMANY, and when roused makes the welkin ring with his yells of defiance. Madigan, of the Fifth ward, is made miserable between twe countrymen, Prime and Burhans. He 1s terrible on getting up bills that he never moves, and don’t believe speeci-mak- ing the thing for an Assemblyman to know anything about. He is a hard worker, and is down on un- licensed infamies and dance houses. Prime is & tall, slim man, who dresses iu black, and, like all new members with the gift of the gab, loves to talk himself hoarse and his fellow members dumb. He thinks every bill ne has any idea of requires a speech ana a very, very leng one at that. Kay, of Columbia, and Eyck, of Seneca, sit together, and are well matched in one thing. Whenever they get up to speak they look as if they were going tocry. The corners of thetr mouths droop, their eyebrows’ ascend and. while speaking, they shake thelr shoulders about as though they feared oon or Lord behind them wanted to stick a pin in them. Chiet Decker 1s a silent man, He has an impediment of speech and so don’t induige in the loquacious. He dresses like & gentleman of ease ae td his comfort. He often feels inclined wo yell out LE PIB “pre,” when there is a lively time in the House. Roohe, of Kings, 18 short, stout little fellow, whe is so far away from his congenial spirits in the front of the house that he spends half his ume away irom his own place. He 1s called the ack of Spades.” In fact, he 18 @ young Tom Fields, but he can’t screech as loud as Tom When he gets into an excited debate, were it to save his life. Goodrich and Husted are to the left of the Speaker, and one sits in iront of the other. Good- rich is @ little mite of a man, Wears three resplen- dent diamonds and has been at a loss for some- thing to talk about since Cary got his seat. He is just now after the Erie Railway with @ sharp stick, made pointed, they say, by the English bondhold- ers’ gold. Husted is a short, baid-headed mai gu in movement and ready of speech. He 18 no! for the Knack he has of explaining his vote when he gets into A TIGHT CORNER and feels like voting against his party. widening of Broadway job discussion did the thing splendidly. He has not a very bad idea of Tammany Hail by tong odds. He thinks that West- chester county Is the greatest county in the State and that Sing Sing is not an ornament to it. Nacht mann 1s & German of the hermetically sealed type. He is tau, thin and pale and don't care about fashionable tailors. He talks Lent 4 and comes up here alter every adjournment wii a fresh batch ef new ideas which he gets in a Gorman social club in New York. Flecke and he poll together on “Turnverein” bill, although the former likes better to roll over on the question of “old barrels" than hing else that Conoily nas anything to do wit other members are like most other men, and have no particular charactenis- cs worthy of notice outside of acaucus. Sv Dil leave them in obscurity, where they belong. In the COLLECTOR OF BosToN.—The nomination of Judge Russell for re-appointment to the oftice of Collector erally acce| that could Beexpected under ue circus ances. Judge is competent, faithful, affable, his poll aifferent stripe we should vote for hia ion if we wera & Souator.—posion Post, z