VISIT TO THE JEWISH FORTRESS, TSCHOUFOUT-KALE, IN THE CRIMEA.

THIS very remarkable fortress is built upon the summit of an isolated peak, and so steep is the approach that, in order to reach it, we were obliged to climb rather than walk. Being completely surrounded by high massive walls, in great part hewn out of the rock, and having only two gates, which form the sole communication with the exterior, the inhabitants, if resolute to defend themselves, might with perfect security bid defiance to any attack from without.

We have no authentic record by what people or at what epoch this impregnable fortress was originally constructed; and for what reason it received the Tartar appellation, Tschoufout-Kale, (Fortress of the Miscreants) we are no better informed than as to its origin.

This little fortress town contains about three hundred houses; the streets are exceedingly narrow; the pavement is the solid rock, and the whole kept remarkably clean by the inhabitants, who are, without exception, Jews of the Karite sect. Their moral character is unimpeachable, their honesty prover

bial; and so highly esteemed are they by the government that they enjoy more extensive, privileges than any other of the tribe inhabitants of the Crimea.

On entering the town we were conducted to the

house of Kalie Goussouf, the Rabbin of the Karites in these countries.

This venerable Elder accompanied us to the synagogue, an antique building; here we were shewn a manuscript of the Old Testament, commencing with the first book of Joshua, and so very ancient that no tradition exists among these people of its date.

From thence we passed into an adjoining garden, solely appropriated to the celebration of the Feast of Tabernacles, and continued our promenade through the town to a steep flight of steps leading down to what is termed the Valley of Jehoshaphat, situate in the chasm of the rocks. This is the cemetry of the sect. Here several tombs were pointed out to me, bearing inscriptions in the Hebrew language, so far back as the fourteenth century

It appears that the name of the sect is derived from Karai-the written word; their creed being founded exclusively on the text of the Old Testament as it stands pure, simple and uncommentated, rejecting in toto the traditions and interpretations of the Rabbins, and also those established by the authority of the Talmud. From this latter they also differ in various other particulars; for instance, in their degrees of consanguinity, mode of circumcision, diet, and marriage; permitting polygamy which, however, through the influence of custom is not practised.

They trace their origin, as a sect, to the dispersion of the Israelites at the Babylonish captivity, and they attribute to their long residence among the heathen and to the scarcity of written copies of the law, the introduction of a variety of errors and fallacious traditions. Hence, on the re-establishment of the tribes, finding the scriptures loaded with comments, a large portion

refused to receive them. These called themselves Karites, and in after days were dreadfully persecuted by their brethren.

The Karites also assert that our Saviour was a member of their community, and that he entertained the same opinion as themselves with respect to the interpretations of the Rabbins; in support of which belief they adduce his repeated and violent denunciations against the Rabbinical interpretations, and most positively deny that any member of their sect was, in the slightest degree, implicated in the crucifixion.

These people likewise believe that they possess the only authentic copy of the Old Testament extant. Like the Quakers they provide amply for their poor; are principally engaged in commerce, and generally wealthy. We also frequently meet with them in Poland and Gallicia, where they are highly esteemed and enjoy the same privileges as the Christians.

Perhaps no religious sect educate their children with greater care, the whole, without exception, being publicly instructed in the synagogue.

From this solicitude also originated the separation of the books of the Old Testament, the Pentateuch being reserved as a guide of faith and morals for the young, while the perusal of the remainder is deferred till time shall have matured the intellect. This division they trace to the usages of their forefathers from time immemorial. In their dress they resemble the Armenians, wearing long flowing robes, and on the head a high fur cap.-From Spencer's Travels in Circassia, Krim-Tartary,' &c. &c., vol. i. p. 372—7.

THE REVELATION OF ST. JOHN.

WE would request of our readers to bring the following extract under the notice of their clerical friends. The author is one who has recently finished his mortal course, and has entered into life eternal. We give it in the confident hope that it may prove to many faithful ministers a word spoken in due

season.

"Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein, for the time is at hand." I propose, my brethren, to commence every discourse on this solemn prophecy with this promise, that we may begin, continue, and end our inquiries, wholly relying on the word of our God to bless us therein. It shineth in a dark place, and we do well to take heed to it, and place our entire confidence in it; and I doubt not to those who do so, the day shall dawn and the day-star arise in their hearts.

This promise, when fairly considered, is an end to all doubts and difficulties which little faith and our poor reason raise to the reading of this book. Some, however, think it for private rather than for public reading; they think it ought to be used in our chambers; (are there none present who have never done even this?) but they question the propriety of bringing an obscure prophecy before the congregation, when

there are so many more plain and profitable scriptures for general use. Yes, for general use, no doubt, the plainer books of scripture are to be used; yet this is not to be wholly neglected. God has evidently marked by the terms of the promise—“ he that reads, and they that hear "-that he encourages his ministers in every church to read it to their flock, and solemnly assures them of his benediction in doing so.

Some, again, may be of opinion it had been better to have taken up this book on Wednesday evenings, when only such members of the church are present as seem to aim at a more religious and holy course of life than the multitude of Christians, and at coming nearer to God; and who, therefore, probably are better acquainted with the scriptures than others,— and to have contented myself with other books of scripture on the Sunday, when the multitude is so mixed, and so many ignorant, alas! of the first rudiments of the gospel. And so I thought myself, brethren, at first. But afterwards it struck me, I trust from God, that as this revelation was made to St. John on the Lord's day, the Lord's day must be the proper day for reading and explaining it to the church, so far as lieth in us. For be it remembered, it is especially written with a view to warn the churches against every thing contrary to their profession; and what the profession of all of you is, you have heard this evening from the font, even to follow the example of Christ, to die, to rise, and to live to righteousness.

I own to you, dear brethren, it requires no small hardihood of faith to take up and persevere in opening this book from the pulpit; not only because of