bacher in New York, Isaac M. Wise in Al- paradise, are to be rejected; and that it is bany and Cincinnati, S. Hirsch in Phila- the duty of Jews to participate in the delphia, David Einhorn in Baltimore, are great task of modern times to solve on the only a few of the names of those who basis of justice and righteousness the fought in the thick of the fight. About the problems presented by the transitions and year 1843 the first real Reform congrega- evils of the present organization of socitions were established, the Temple Emanu- ety. Such a platform as this could not el in New York and Har Sinai in Balti- fail to arouse intense opposition on the more. It cannot be my purpose here part of the Orthodox Jews, and to lose for to trace the history of the movement in the conference even some of its more conthis country; suffice it to say that the un- servative adherents. As in Charleston, in trammelled freedom which existed here 1825, a platform of Theism was here postuvery soon played havoc with most of the lated, which was bereft of all distinctively institutions of the Jewish religion. Each Jewish characteristics, and which practicongregation and each minister, being a cally meant a breaking away from historic law to itself, shortened the service, excised Judaism. This position of the advanced prayers, and did away with observances Reformers is also manifested in the stand as it thought best. Not that the leaders which they have taken in regard to the did not try, from time to time, to regulate necessity of the Abrahamic covenant. At the measure of reform to be introduced, a meeting of the Central Conference of and to evolve a platform upon which the American (Reformed) Rabbis, held at movement should stand. Rabbinical con- Baltimore in 1881, a resolution was passed ferences were held for that purpose in to the effect that no initiatory rite or cereCleveland (1856), Philadelphia (1869), mony was necessary in the case of one deCincinnati (1871), and Pittsburg (1885). siring to enter the Covenant of Israel, and While in the earlier conferences the at- that such a one had merely to declare his tempt was made to find some authoritative or her intention to worship the one sole statement upon which all parties could and eternal God, to be conscientiously govagree, in the subsequent ones the attempt erned in life by God's laws, and to adhere was given up. They became more and to the sacred cause and mission of Israel more meeting-places simply for the ad- as marked out in Holy Writ. vanced Reform wing of the Jewish Church. The position of this wing of the Reformed synagogue may best be seen in the declaration of principles which was published by the Pittsburg conference. It declared that Judaism presents the highest conception of the God idea; that the Bible contains the record of the consecration of the Jewish people; that it is a potent instrument of religious and moral instruction; that it reveals, however, the primitive ideas of its own age; that its moral laws only are binding; and that all ceremonies therein ordained which are not adapted to the views and habits of modern civilization are to be rejected; that all Mosaic and rabbinical laws regulating diet, priestly functions, and dress, are foreign to our present mental state; that the Jews are no longer a nation, and therefore do not expect a return to Palestine; that Judaism is a progressive religion, always striving to be in accord with the postulates of reason; that the belief in bodily resurrection, in the existence of a hell and a The service in Reform synagogues in the United States has kept pace with this development of doctrine, or rather with this sloughing-off of so much that is distinctively Jewish. The observance of the second-day festivals has been entirely abolished, as well as the separation of the sexes and the covering of the head in prayer. The ritual has been gradually shortened, the ancient language of prayer (Hebrew) has been pushed further and further into the background, so that in some congregations the service is altogether English; and in a few congregations an additional service on Sunday, intended for those who cannot attend upon the regular Sabbath-day, has been introduced. Only one congregation, Sinai in Chicago, has followed the old Berlin Reform synagogue and has entirely abolished the service on Friday night and Saturday morning. But whatever criticism one might like to offer on the Reform movement in the United States, it deserves great praise for the serious attempt it has made to understand its own position and to square its observance with that Cincinnati). It has published a Union position. It has also been most active in Prayer-book and a Union Hymn-book, and its modern institutional development. It has given great care to the development of has certainly beautified and spiritualized the Confirmation and the bettering of the the synagogue service; it has founded a Sunday-school. It has tried to make the Union of American Hebrew Congregations, synagogue a centre for the religious and and a seminary (Hebrew Union College in spiritual development of its members; seek it in the Jewish synagogue is hardly probable, seeing how the racial and other ties have been broken or at least greatly and it cannot be denied that the very hold upon things which are supernatural large mass of educated Jews in this coun- will lead many of its members to seek try, in so far as they have any affiliation satisfaction elsewhere. That they will with the synagogue, belong to the Reform wing. But at the same time it must not be forgotten that there is a very large body of Orthodox and loosened. They or their children will conservative Jews, whose number has been greatly increased during the last twenty years through the influx of Russian, Galician, and Rumanian Jews. Reform Judaism without some centrifugal force is bound to continue on the road it has once taken. The logical outcome of the principles formulated at the Pittsburg conference is a gradual development into an ethical Theism without any distinctive Jewish coloring. The leader of advanced Reform Judaism in this country has recently said that Judaism must be recast along the lines of a universal ethical religion; that then all distinctive Jewish elements of the synagogue symbolism will pass away, and that such a denationalized Jewish temple will seek a closer alliance with Unitarianism and Theism, and with them, perhaps in a few decades, will form a new church and a new religion for united humanity. That such a tendency is inherent in Reform Judaism is seen also in the formation of the Society of Ethical Culture in New York. The leader of this movement is the son of a former prominent rabbi of the leading Reform congregation in this country. In seeking to bring out the underlying ethical principles of Judaism, he has gone entirely outside the pale of the ancient faith; and the movement would not concern us here were it not that nearly all the members (at least of the parent society in New York) are Jews, whose evident desire it is not to be recognized as such, at least so far as religious ceremonies and social affiliations are concerned. The society does not even bear the name Jewish, but with a certain leaning towards liberal Christianity tries to find a basis for the morality and ethics of the old synagogue outside the sphere of supernatural religion. While the Ethical Culture Society has been quite a power in certain lines of charitable and educational work, it may reasonably be questioned whether it has any future as a form of church organization. The inborn longing of man for some glide rather into some form of the dominant church, possibly, in the swinging of the pendulum, into some orthodox form of that church. I cannot help quoting the words of an intelligent outside observer of the Jewish question, the Right Hon. James Bryce, M. P.: “If Judaism becomes merely Theism, there will be little to distinguish its professors from the persons, now pretty numerous, who, while Christian in name, sit loose to Christian doctrine. The children of Jewish theists will be almost as apt as the children of other theists to be caught up by the movement which carries the sons and daughters of evangelical Anglicans and of Nonconformists towards, or all the way to, the Church of Rome." Where, then, is this centrifugal force to be found, which will hold together the various elements in Israel, no matter what their theological opinions may be? Before attempting to answer this question, a word must be said in regard to the anti-Semitic movement, the recrudescence of which has so profoundly affected the Jewish people during the last twenty years of the nineteenth century. A word only, because the facts are of too recent date to need a detailed statement here. The great mastermind, Zunz, writing in Germany in 1832, believed that persecution for religious be lief could not withstand the onslaughts of the new era. Theodore Reinach, some fifty years later, asserted that anti-Semitism was impossible in France. How sadly has a démenti been given to the hopes thus expressed, especially in these two countries! I pass over the outbreaks against the Jews during the early years of the nineteenth century, even the Damascus bloodaccusation in 1840, and the forcible baptism of little Edgar Mortara in 1858; they were believed to belong to the old order of things, with which the new, at least in that direction, had nothing in common. Starting in Germany, perhaps as a political move on the part of Bismarck. it the Boer war on the Jews); and the institutions of the United States have up till now prevented the entrance here of the disease, though in the mild form of social anti-Semitism which debars Jewish children from private schools and Jewish people from clubs and summer hotels, it has insinuated itself into some of the Eastern cities, notably into New York. spread into Russia, Galicia, Austria, Ru- Among the few bright spots on the mania, and France. In most of these coun- world's chart are those countries inhabited tries it not only found expression in the by the Anglo-Saxon race. Anti-Semitism exclusion of the Jews from all social inter- is unknown in England (though the atcourse with their fellows, but in Russia tempt has been made to fix the blame for produced the riots of 1881 and 1882; in Austria and Bohemia the turbulent scene in the Reichstag, and even the pillaging of Jewish houses and Jewish synagogues; in Rumania it received the active support of the government and reduced the Jews there to practical penury; while in France it showed itself in accusations against the Jews which for barbarity could match any that were brought against them in the Middle Ages. The charges against the Jews are varied in their character. In Germany they have been blamed for exploiting the agricultural class and for serving the interests of the Liberal party, forgetting that Leo and Stahl, the founders of the Orthodox party in Prussia, were themselves Jews, and that Disraeli in England was born of the same race. The most foolish accusations on almost every conceivable subject have been lodged against them by such men as Ahlwart, Stöcker, Lueger, and Drumont; and in late years the old and foolish charge that the Jews use the blood of Christian children in the making of Passover bread has been revived, in order to infuriate the populace; despite the fact that popes, ecclesiastics, and hosts of Christian professors have declared the accusation to be purely imaginary and malignant. The false charge that a Jewish officer in France Jogues, ISAAC, missionary; born at Orleans, France, Jan. 10, 1607; became a Jesuit at Rouen in 1624; was ordained in 1636; and, at his own request, was immediately sent to Canada. He was a most earnest missionary among the Indians on both sides of the Lakes. Caught, tortured, and made a slave by the Mohawks, he remained with them until 1643, when he escaped to Albany, and was taken to Manhattan. Returning to Europe, he was shipwrecked on the English coast. He returned to Canada in 1646, where he concluded a treaty between the French and the Mohawks. Visiting Lake George, he named it St. Sacrament, and, descending the Hudson River to Albany, he went among the Mohawks as a missionary, who seized and put him to death as a sorcerer, at Caughnawaga, N. Y., Oct. 18, 1646. John Adams, THE. The naval operations on the sea in 1814, though not so important as in the two preceding years was the first that figured after the opening of 1814. She started on a cruise from Washington in January, and on the night of the 18th passed the British blockading squadron in Lynn Haven Bay, put to sea, and ran to the northeast to cross the track of the West India merchantmen. She made a few prizes, and on March 25 she captured the Indiaman Woodbridge. While taking possession of her the commander of the Adams (Capt. Charles Morris) observed twenty-five merchant vessels, with two ships-of-war, bearing down upon her with a fair wind. Morris abandoned his prize, and gave the Adams wings for flight from danger. In April she entered the harbor of Savannah for supplies, and on May 5 sailed for the Manila Reef to watch for the Jamaica convoy, but the fleet passed her in the night. She gave chase in the morning, but was kept at bay by two ves sels of war. She crossed the Atlantic, and on July 3 was off the Irish coast, where she was chased by British vessels, but always escaped. For nearly two months the weather was foggy, cold, and damp, because the ocean was dotted with icebergs. Her crew sickened, and Captain Morris determined to go into port. He entered Penobscot Bay, and was nearly disabled by striking a rock, Aug. 17, 1814, and made his way up the Penobscot River to Hampden. British vessels followed, and to prevent her falling into the hands of his enemy, Morris burned her. John Doe and Richard Roe, names used in legal fictions, especially as standing pledges for the prosecution of suits. In early times real and substantial persons were required to pledge themselves to answer to the crown for an amercement, or fine, set upon the plaintiff, for raising a false accusation, if he brought action without cause, or failed in it; and in 1285, 13 Edward I., sheriffs and bailiffs were, before deliverance of a distress, to receive pledges for pursuing a suit, and for the return of the property, if awarded. But this becoming a matter of form, the fictitious names of Doe and Roe were used until the form was abolished by the common-law procedure act, 1852. In the United States these names are used in place of the unknown real names of parties against whom legal proceedings have been undertaken; and the form Jane Doe is similarly applied in cases of women. Johnes, EDWARD RODOLPH, lawyer; born in Whitesboro, N. Y., Sept. 8, 1852; graduated at Yale College in 1873 and at Columbia Law School in 1876. He was the Venezuelan representative in the boundary dispute of that country and also counsel in the Nicaragua and Costa Rica boundary case. His publications include The Monroe Doctrine as Applied to Venezuelan Boundary Question; English and American Bankruptcy and Insolvency Laws; History of Southampton, R. I., etc. Johns Hopkins University, a nonsectarian institution in Baltimore, Md.; organized in 1876 with funds provided by JOHNS HOPKINS (q. v.); coeducational in its medical department. At the close of 1900 the university had 131 professors and instructors; 645 students in all departments: 94.000 volumes in the library; 1,204 graduates: and an endowment of $3,000,000. Under the presidency of Daniel C. Gilman the institution achieved a large measure of success and influence, a distinctive feature being the original research conducted by the students. President Gilman resigned his charge in 1901, and was succeeded by Ira Remsen, LL.D., who had been Professor of Chemistry in the university since its opening. Johnson, ALEXANDER BRYAN, banker; born in Gosport, England, May 29, 1786: came to the United States in 1801 and settled in Utica, N. Y.; was in the banking business over forty-five years. His publications include The Nature of Value, Capital, etc.; Guide to Right Understanding of our American Union, etc. He died in Utica, N. Y., Sept. 9, 1867. JOHNSON, ANDREW Johnson, ANDREW, seventeenth Presi- to read. After working as a journeyman dent of the United States; born in Ra- in South Carolina, he went to Greenville, leigh, N. C., Dec. 29, 1808. He learned Tenn., taking with him his mother, who the trade of a tailor, and taught himself was dependent on him. There he worked |