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Adams—A Project Gutenberg eBook - </title> - <link rel="icon" href="images/cover.jpg" type="image/x-cover"> - <style> - -body { - margin-left: 10%; - margin-right: 10%; -} - - h1,h2,h3,h4 { - text-align: center; /* all headings centered */ - clear: both; -} - -h3{font-size: 130%; font-weight: normal; line-height: 1.5em; word-spacing: .3em;} - -p { - margin-top: .51em; - text-align: justify; - text-indent: 1em; - margin-bottom: .49em; -} -p.drop-cap { - text-indent: 0em; -} -p.drop-cap:first-letter -{ - float: left; - margin: 0.15em 0.1em 0em 0em; - font-size: 250%; - line-height:0.85em; -} - -hr { - width: 33%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: 33.5%; - margin-right: 33.5%; - clear: both; -} - -hr.chap {width: 65%; margin-left: 17.5%; margin-right: 17.5%;} - -hr.r5 {width: 5%; margin-top: 1em; margin-bottom: 1em; margin-left: 47.5%; margin-right: 47.5%;} - -div.chapter {page-break-before: always;} -h2.nobreak {page-break-before: avoid;} - -.fs60 {font-size: 60%} -.fs80 {font-size: 80%} -.fs90 {font-size: 90%} -.fs120 {font-size: 120%} -.fs130 {font-size: 130%} -.fs150 {font-size: 150%} - -ul.index { list-style-type: none; } -li.ifrst { - margin-top: 1em; - text-indent: -2em; - padding-left: 1em; -} -li.indx { - margin-top: .5em; - text-indent: -2em; - padding-left: 1em; -} - -table { - margin-left: auto; - margin-right: auto; -} -table.autotable { border-collapse: collapse; } - -.tdl {text-align: left;} -.tdr {text-align: right;} -.tdc {text-align: center;} -.tdrx {text-align: right; padding-left: 4em; text-indent: -3.5em; line-height: 1.1em; padding-right: .5em;} -.tdlx {text-align: left; padding-left: 4em; text-indent: -3.5em; line-height: 1.1em; padding-right: .5em;} -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: small; - text-align: right; - font-style: normal; - font-weight: normal; - font-variant: normal; - text-indent: 0; - color: #A9A9A9; -} /* page numbers */ - -.blockquot { - margin-left: 5%; - margin-right: 10%; -} - -.bl {border-left: 2px solid; padding-right: .5em; padding-left: .5em;} - -.br {border-right: 2px solid; padding-right: .5em; margin-right: .5em;} - -.center {text-align: center;} - -.smcap {font-variant: small-caps;} - -.allsmcap {font-variant: small-caps; text-transform: lowercase;} - -/* Images */ - -img { - max-width: 100%; - height: auto; -} - - -.figcenter { - margin: auto; - text-align: center; - page-break-inside: avoid; - max-width: 100%; -} - -/* Footnotes */ -.footnotes {border: 1px dashed; margin-top: 2em;} - -.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} - -.footnote .label {position: absolute; right: 84%; text-align: right;} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: - none; -} - -/* Transcriber's notes */ -.transnote {background-color: #E6E6FA; - color: black; - font-size:small; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; -} - -div.tnotes {background-color: #eeeeee; border: 1px solid black; padding: 1em;} -.covernote {visibility: hidden; display: none;} -.x-ebookmaker .covernote {visibility: visible; display: block;} -x-ebookmaker-drop, .x-ebookmaker-drop {} - - </style> -</head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The history of the Jews, by Henry Cadwallader Adams</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: The history of the Jews</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>From the war with Rome to the present time</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Henry Cadwallader Adams</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: December 20, 2022 [eBook #69593]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Richard Hulse, Bob Taylor and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE HISTORY OF THE JEWS ***</div> - -<div class="tnotes covernote"> - <p>The cover image was created by the transcriber and is placed in the public domain.</p> -</div> - -<div class="figcenter" style="width: 35%"> -<img src="images/cover.jpg" alt="Cover"> -</div> -<hr class="chap x-ebookmaker-drop"> - -<h1><span class="fs60">THE</span><br> -HISTORY OF THE JEWS</h1> - -<p class="center"><em>FROM THE WAR WITH ROME TO THE PRESENT TIME</em>.</p> - -<hr class="chap x-ebookmaker-drop"> - -<p class="center fs80">THE</p> -<br> -<p class="center fs150">HISTORY OF THE JEWS</p> -<br> -<p class="center"><em>FROM THE WAR WITH ROME TO THE<br> -PRESENT TIME</em>.</p> -<br> -<br> -<p class="center fs80">BY THE</p> -<p class="center fs120"><span class="smcap">Rev.</span> H. C. ADAMS, M.A.</p> -<p class="center"><span class="smcap">Vicar of Old Shoreham.</span><br> -<cite>Author of ‘Wykehamica,’ ‘Schoolboy Honour,’ etc., etc.</cite></p> -<br> -<br> -<p class="center">London:</p> -<p class="center fs120">THE RELIGIOUS TRACT SOCIETY,</p> -<p class="center">56, PATERNOSTER ROW.</p> -<hr class="r5"> -<p class="center">1887.</p> -<hr class="chap x-ebookmaker-drop"> - - -<p class="center fs80"> -<span class="smcap">Butler & Tanner,<br> -The Selwood Printing Works,<br> -Frome, and London.</span><br> -</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p><span class="pagenum" id="Page_1">[Pg 1]</span></p> - -<h2 class="nobreak" id="CONTENTS">CONTENTS.</h2> -</div> -<hr class="r5"> - -<table class="autotable fs80"> -<tr> -<td class="tdl"></td> -<td class="tdl"></td> -<td class="tdl"></td> -<td class="tdr">PAGE</td> -</tr> -<tr> -<td class="tdl">Preface</td> -<td class="tdl"></td> -<td class="tdl"></td> -<td class="tdr">3</td> -</tr> -<tr> -<td class="tdc fs120" colspan="4"><br>PART I.</td> -</tr> -<tr> -<td class="tdc" colspan="4">FROM THE DEPOSITION OF ARCHELAUS TO THE END OF THE THIRTEENTH</td> -</tr> -<tr> -<td class="tdc" colspan="4">CENTURY.</td> -</tr> -<tr> -<td class="tdr">CHAP.</td> -<td class="tdc">A.D.</td> -<td class="tdl"></td> -<td class="tdl"></td> -</tr> -<tr> -<td class="tdrx">I.</td> -<td class="tdrx">7-70.</td> -<td class="tdl">From the Revolt of Judas to the Siege of Jerusalem</td> -<td class="tdr"><a href="#Page_17">17</a></td> -</tr> -<tr> -<td class="tdrx">II.</td> -<td class="tdrx">71, 72.</td> -<td class="tdl">The Siege of Jerusalem by Titus</td> -<td class="tdr"><a href="#Page_27">27</a></td> -</tr> -<tr> -<td class="tdrx">III.</td> -<td class="tdrx">72-131.</td> -<td class="tdl">The Jews under the Emperors Trajan and Adrian</td> -<td class="tdr"><a href="#Page_37">37</a></td> -</tr> -<tr> -<td class="tdrx">IV.</td> -<td class="tdrx">131-135.</td> -<td class="tdl">The Revolt of Barchochebas</td> -<td class="tdr"><a href="#Page_46">46</a></td> -</tr> -<tr> -<td class="tdrx">V.</td> -<td class="tdrx">135-323.</td> -<td class="tdl">The Jews under the Roman Emperors from Adrian to Constantine</td> -<td class="tdr"><a href="#Page_53">53</a></td> -</tr> -<tr> -<td class="tdrx">VI.</td> -<td class="tdrx">323-363.</td> -<td class="tdl">The Princes of the Captivity.—Manes.—The Jews under the Roman Emperors<br> -from Constantine to Julian</td> -<td class="tdr"><a href="#Page_62">62</a></td> -</tr> -<tr> -<td class="tdrx">VII.</td> -<td class="tdrx">363-429.</td> -<td class="tdl">Jovian to Honorius.—Mutual Jealousies and Outrages.—Suppression of the<br> -Patriarchate of Tiberias</td> -<td class="tdr"><a href="#Page_71">71</a></td> -</tr> -<tr> -<td class="tdrx">VIII.</td> -<td class="tdrx">429-622.</td> -<td class="tdl">Honorius to Heraclius.—Jewish Slave-holders.—Justinian.—Chosroes</td> -<td class="tdr"><a href="#Page_79">79</a></td> -</tr> -<tr> -<td class="tdrx">IX.</td> -<td class="tdrx">622-651.</td> -<td class="tdl">Mahomet.—Conquest of Arabia, Persia, Syria, and Egypt</td> -<td class="tdr"><a href="#Page_89">89</a></td> -</tr> -<tr> -<td class="tdrx">X.</td> -<td class="tdrx">622-740.</td> -<td class="tdl">The Jews in the Eastern Empire, in Spain, in France</td> -<td class="tdr"><a href="#Page_98">98</a></td> -</tr> -<tr> -<td class="tdrx">XI.</td> -<td class="tdrx">740-980.</td> -<td class="tdl">The Jews under the Caliphs in the East</td> -<td class="tdr"><a href="#Page_106">106</a></td> -</tr> -<tr> -<td class="tdrx">XII.</td> -<td class="tdc">—</td> -<td class="tdl">The Jews of the Far East</td> -<td class="tdr"><a href="#Page_114">114</a></td> -</tr> -<tr> -<td class="tdrx"> XIII.</td> -<td class="tdrx">740-980.</td> -<td class="tdl">The Jews under Charlemagne</td> -<td class="tdr"><a href="#Page_122">122</a></td> -</tr> -<tr> -<td class="tdrx">XIV.</td> -<td class="tdrx">980-1100.</td> -<td class="tdl">The Jews in Spain.—In England.—The Crusades</td> -<td class="tdr"><a href="#Page_131">131</a></td> -</tr> -<tr> -<td class="tdrx">XV.</td> -<td class="tdrx">1100-1200.</td> -<td class="tdl">The Crusades.—Jews in France, Spain, Germany, and Hungary</td> -<td class="tdr"><a href="#Page_139">139</a></td> -</tr> -<tr> -<td class="tdrx">XVI.</td> -<td class="tdrx">1100-1200.</td> -<td class="tdl">The Jews in England.—Jewish Impostors</td> -<td class="tdr"><a href="#Page_148">148</a></td> -</tr> -<tr> -<td class="tdrx">XVII.</td> -<td class="tdc">—</td> -<td class="tdl">Great Jewish Doctors.—Aben Ezra, Maimonides, Benjamin of Tudela</td> -<td class="tdr"><a href="#Page_156">156</a></td> -</tr> -<tr> -<td class="tdrx">XVIII.</td> -<td class="tdrx">1200-1300.</td> -<td class="tdl">The Jews in France and Germany</td> -<td class="tdr"><a href="#Page_163">163</a></td> -</tr> -<tr> -<td class="tdrx">XIX.</td> -<td class="tdrx">1200-1300.</td> -<td class="tdl">The Jews in Spain</td> -<td class="tdr"><a href="#Page_171">171</a></td> -</tr> -<tr> -<td class="tdrx">XX.</td> -<td class="tdrx">1200-1300.</td> -<td class="tdl">The Jews in England</td> -<td class="tdr"><a href="#Page_179">179</a></td> -</tr> -<tr> -<td class="tdc fs120" colspan="4"><br>PART II.</td> -</tr> -<tr> -<td class="tdc" colspan="4">FROM THE BEGINNING OF THE FOURTEENTH CENTURY TO THE PRESENT TIME.</td> -</tr> -<tr> -<td class="tdrx">XXI.</td> -<td class="tdrx">1300-1400.</td> -<td class="tdl">The Jews in France</td> -<td class="tdr"><a href="#Page_189">189</a></td> -</tr> -<tr> -<td class="tdrx">XXII.</td> -<td class="tdrx">1300-1400.</td> -<td class="tdl">The Jews in Italy</td> -<td class="tdr"><a href="#Page_196">196</a></td> -</tr> -<tr> -<td class="tdrx">XXIII.</td> -<td class="tdrx">1300-1400.</td> -<td class="tdl">The Jews in Germany, the Low Countries, etc.</td> -<td class="tdr"><a href="#Page_203">203</a></td> -</tr> -<tr> -<td class="tdrx">XXIV.</td> -<td class="tdrx">1300-1400.</td> -<td class="tdl">The Jews in Spain</td> -<td class="tdr"><a href="#Page_211">211</a></td> -</tr> -<tr> -<td class="tdrx">XXV.</td> -<td class="tdrx">1400-1500.</td> -<td class="tdl">The Jews in Germany and Italy</td> -<td class="tdr"><a href="#Page_219">219</a></td> -</tr> -<tr> -<td class="tdrx">XXVI.</td> -<td class="tdrx">1400-1500.</td> -<td class="tdl">The Jews in Spain</td> -<td class="tdr"><a href="#Page_227">227</a></td> -</tr> -<tr> -<td class="tdrx">XXVII.</td> -<td class="tdrx">1400-1500.</td> -<td class="tdl">The Jews in Spain (<em>continued</em>)</td> -<td class="tdr"><a href="#Page_235">235</a></td> -</tr> -<tr> -<td class="tdrx">XXVIII.</td> -<td class="tdrx">1400-1500.</td> -<td class="tdl">The Jews in Portugal</td> -<td class="tdr"><a href="#Page_243">243</a></td> -</tr> -<tr> -<td class="tdrx">XXIX.</td> -<td class="tdrx">1500-1600.</td> -<td class="tdl">The Jews in Italy</td> -<td class="tdr"><a href="#Page_251">251</a></td> -</tr> -<tr> -<td class="tdrx">XXX.</td> -<td class="tdrx">1500-1600.</td> -<td class="tdl">The Jews in Portugal, Spain, and Holland</td> -<td class="tdr"><a href="#Page_259">259</a></td> -</tr> -<tr> -<td class="tdrx">XXXI.</td> -<td class="tdrx">1500-1600.</td> -<td class="tdl">The Jews in Germany and Central Europe</td> -<td class="tdr"><a href="#Page_267">267</a></td> -</tr> -<tr> -<td class="tdrx">XXXII.</td> -<td class="tdrx">1500-1600.</td> -<td class="tdl">The Jews in Asia and Africa</td> -<td class="tdr"><a href="#Page_275">275</a></td> -</tr> -<tr> -<td class="tdrx">XXXIII.</td> -<td class="tdrx">1600-1700.</td> -<td class="tdl">The Jews in Germany and Central Europe</td> -<td class="tdr"><a href="#Page_283">283</a></td> -</tr> -<tr> -<td class="tdrx">XXXIV.</td> -<td class="tdrx">1600-1700.</td> -<td class="tdl">The Jews in Holland.—Da Costa, Spinoza</td> -<td class="tdr"><a href="#Page_291">291</a></td> -</tr> -<tr> -<td class="tdrx">XXXV.</td> -<td class="tdrx">1600-1700.</td> -<td class="tdl">The Jews in Spain, England, and Italy</td> -<td class="tdr"><a href="#Page_300">300</a></td> -</tr> -<tr> -<td class="tdrx">XXXVI.</td> -<td class="tdrx">1600-1700.</td> -<td class="tdl">The Jews in the East.—Sabbathai Sevi</td> -<td class="tdr"><a href="#Page_308">308</a></td> -</tr> -<tr> -<td class="tdrx">XXXVII.</td> -<td class="tdrx">1700-1800.</td> -<td class="tdl">The Jews in Spain, Italy, and France</td> -<td class="tdr"><a href="#Page_316">316</a></td> -</tr> -<tr> -<td class="tdrx">XXXVIII.</td> -<td class="tdrx">1700-1800.</td> -<td class="tdl">The Jew’s in Germany and Central Europe</td> -<td class="tdr"><a href="#Page_323">323</a></td> -</tr> -<tr> -<td class="tdrx">XXXIX.</td> -<td class="tdrx">1700-1800.</td> -<td class="tdl">The Jews in Poland: The Chasidim.—Frank.—Mendelssohn</td> -<td class="tdr"><a href="#Page_331">331</a></td> -</tr> -<tr> -<td class="tdrx">XL.</td> -<td class="tdrx">1700-1800.</td> -<td class="tdl">The Jews in England</td> -<td class="tdr"><a href="#Page_339">339</a></td> -</tr> -<tr> -<td class="tdrx">XLI.</td> -<td class="tdrx">1800-1885.</td> -<td class="tdl">The Jews in England (<em>continued</em>)</td> -<td class="tdr"><a href="#Page_348">348</a></td> -</tr> -<tr> -<td class="tdrx">XLII.</td> -<td class="tdrx">1800-1885.</td> -<td class="tdl">The Jews in France, Italy, and Germany</td> -<td class="tdr"><a href="#Page_356">356</a></td> -</tr> -<tr> -<td class="tdrx">XLIII.</td> -<td class="tdrx">1800-1885.</td> -<td class="tdl">The Jews in other European Countries</td> -<td class="tdr"><a href="#Page_364">364</a></td> -</tr> -<tr> -<td class="tdrx">XLIV.</td> -<td class="tdrx">1800-1885.</td> -<td class="tdl">The Jews in Africa, America, and Asia.—Conclusion</td> -<td class="tdr"><a href="#Page_372">372</a></td> -</tr> -<tr> -<td class="tdc fs120" colspan="4"><br>APPENDICES.</td> -</tr> -<tr> -<td class="tdc" colspan="2">APPENDIX</td> -<td class="tdl"></td> -<td class="tdl"></td> -</tr> -<tr> -<td class="tdrx">I.</td> -<td class="tdl" colspan="2">Statistics of Jewish Population</td> -<td class="tdr"><a href="#Page_379">379</a></td> -</tr> -<tr> -<td class="tdrx">II.</td> -<td class="tdl" colspan="2">The Talmuds</td> -<td class="tdr"><a href="#Page_385">385</a></td> -</tr> -<tr> -<td class="tdrx">III.</td> -<td class="tdl" colspan="2">The Targums, Massora, Cabbala, Sepher-Yetzira, and Zohar</td> -<td class="tdr"><a href="#Page_392">392</a></td> -</tr> -<tr> -<td class="tdrx">IV.</td> -<td class="tdl" colspan="2">The Attempt, under Julian, to Rebuild the Temple</td> -<td class="tdr"><a href="#Page_398">398</a></td> -</tr> -<tr> -<td class="tdrx">V.</td> -<td class="tdl" colspan="2">The Blood Accusations</td> -<td class="tdr"><a href="#Page_403">403</a></td> -</tr> -</table> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p><span class="pagenum" id="Page_3">[Pg 3]</span></p> - -<h3 class="nobreak" id="PREFACE">PREFACE.</h3> -</div> -<hr class="r5"> - -<p class="drop-cap">The reader will understand that this work does not profess -to be anything more than a popular history, with -just so much reference to Jewish learning and controversy as -may be necessary to a due comprehension of the facts related, -and the character of the people treated of. But such references -will not, for various reasons, be frequent. Of the vast -accumulations of Jewish literature, the most valuable portions -are the Commentaries of their doctors on Scripture, and -their contributions to grammar, mathematics, and physical -science. With these, however, the writer of history has but -little concern. The abstruse and intricate speculations of the -Rabbins, the subtleties of the Cabbalists, the wild fancies—or -what, at all events, the sober Western intellect accounts -such—of the Talmuds, the Sepher-Yetzira, and the Zohar, -might absorb whole years of study, but would yield the -historian only a barren return for the labour. The poetry<span class="pagenum" id="Page_4">[Pg 4]</span> -of the Hebrews is said to be plaintive and touching, but too -exclusively national to have interest for any but Jews. Their -ancient historians, again, overlay their narratives with exaggeration -and fable to such an extent that their statements -cannot be received without the greatest caution. It is mainly -from writers belonging to other races that we must derive -our record of the strange and varied fortunes of the people -of Israel.</p> - -<p>This must, of course, place them at some disadvantage. -Yet there is no history so full of striking incident and -mournful pathos as theirs, none which stirs such solemn questions, -or imparts so profound a wisdom to those who rightly -study it. As an illustration of the sad interest it awakens, -the words of Leopold Zunz, one of the greatest of modern -Jews, may suffice. ‘If there are gradations in suffering,’ he -writes, ‘Israel has reached its highest acme. If the long -duration of sufferings, and the patience with which they are -borne, ennobles a people, then the Jews may defy the high-born -of any lands.’ In truth, again and again, in every succeeding -century of their annals, the evidences of a heroism -which no persistence in severity could bend, and no pressure -of persecution could break, engage the attention of the reader. -Whatever may be his estimate of the worth or the demerits -of the Jews, their tragic story at least commands his sympathy.</p> - -<p>In these respects other nations, though they may not have -rivalled, at least resemble, them. But there are peculiarities -in their history which separate them from every other people -on the earth. Foremost among these is the question—Are we -still to regard them, as our fathers for so many generations -regarded them, as lying under the special curse of God, a<span class="pagenum" id="Page_5">[Pg 5]</span> -perpetual monument of His anger? Was the imprecation -uttered before Pilate’s tribunal (St. Matt. xxvii. 25), ‘His -blood be on us, and on our children!’ ratified, so to speak, -by Almighty God? Is the Lord’s blood still upon them? -Is that the true explanation of their past miseries and their -present condition?</p> - -<p>Let us consider what the guilt of the Jews, who slew -the Lord, really amounted to. They do not, I believe, themselves -deny that they are suffering under Divine displeasure, -or that that displeasure has been occasioned by their sin. On -the contrary, they hold that it is their sin that has delayed, -and still delays, the coming of the Messiah. But, far from -thinking that sin to have been the murder of Jesus Christ, -they do not consider that their fathers were guilty in that -matter at all. Their law, so they contend, requires them to -put to death blasphemers and setters up of strange gods. -The assertion of Jesus, ‘I and My Father are one,’ say they, -was both blasphemy and the setting up of a strange god. -They would only therefore have obeyed a Divine command -if they had put Him to death. But, they add, it was not -they, but the Romans, by whose sentence He died, for declaring -Himself King of the Jews. This, they say, is sufficiently -evident from the manner of His death by crucifixion, which -was one never inflicted by Jews, and by the inscription on -the cross, ‘This is the King of the Jews.’ It is extremely -doubtful, they add, whether their fathers possessed the power -of putting Him to death, but at all events they did not exercise -it. The Jewish people, according to their view, had -nothing to do with the matter. Some of the multitude may -have imprecated the blood of Jesus on themselves and their -children; but if so, the curse could only come on those few<span class="pagenum" id="Page_6">[Pg 6]</span> -persons on whom it had been invoked. Jost and others even -deny that the Sanhedrim was ever legally convened, the -meeting that condemned Jesus and delated Him to Pilate -being, as they hold, merely a tumultuary assembly of the -enemies of Christ.</p> - -<p>It will, of course, be answered that to charge our Lord with -blasphemy and setting up of a strange god, is simply to beg -the whole question at issue between Jew and Christian. -Indeed, considering that the Hebrew Scriptures distinctly -declare the Messiah to be God<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> (Psa. xlv. 6; Isa. vii. 14; -ix. 6, etc.), according to this view of the matter, at whatever -period He might come, it must be the duty of the Jews -to put Him to death, as soon as He declared His true -character. It might be asked—How were the Jews to know -that Jesus was really what He proclaimed Himself? Our -answer is, that in the fulfilment of prophecy in Him, in the -exercise of His miraculous powers, and the superhuman -holiness of His teaching, they had sufficient evidence that He -was indeed the Christ. They had, in fact, <em>the</em> evidence of it -which Divine wisdom accounted sufficient.</p> - -<p>Again, it was doubtless by the order of a Roman magistrate -that He was crucified; and it may perhaps be true that -during the Roman Procuratorship the Sanhedrim had no -power of pronouncing a capital sentence.<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a> But it was the<span class="pagenum" id="Page_7">[Pg 7]</span> -Jews who carried our Lord before Pilate and demanded His -death. Far from being anxious to condemn Him, Pilate was -most reluctant to order the execution. It was only when -the dangerous insinuation of disloyalty to Cæsar was suggested -that he consented to their wishes. Who can doubt -that the guilt was theirs? Pilate might as well have put off -the blame on the centurion who commanded the quaternion -at Calvary, or he on the three soldiers who put in force the -sentence. The statement again, that the Sanhedrim was not -convened, is in direct contradiction to that of St. Mark (xv. 1). -Nor does it appear that the Evangelist’s assertion was ever -called in question by contemporary writers.</p> - -<p>There can be no reasonable doubt in the mind of any man -who accepts the Gospel narrative as a true—I do not here -say an inspired—history, that the Jews of that day were -guilty of the blood of our Lord, and that it was a deed of the -most flagrant wickedness. But it remains to be proved that -they slew Him, knowing Him to be their Incarnate God, and<span class="pagenum" id="Page_8">[Pg 8]</span> -I think that would be found extremely difficult of proof. If -we are to be guided by Scripture in the matter, we shall -entertain a different opinion. St. Peter said to these very -men, not many weeks afterwards, ‘I wot that ye did it in -ignorance,’ and then called upon them ‘to repent, that their -sin might be blotted out.’<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a> Our Lord also pleaded their -ignorance of the nature of the deed they were perpetrating, in -their behalf.<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a> Both these passages are inconsistent with the -idea of an abiding and inexorable curse. Their guilt was like -that of the Athenian people when they condemned Socrates -to death, or of that of the Florentines, when they similarly -murdered Savonarola, or again of the Romans, when they -assassinated Count Rossi—like theirs, though doubtless more -aggravated. The sin of rejecting the preachers of holiness, -and silencing their voices in their blood, is one of the worst -of which a people can be guilty, and must needs draw down -the heavy wrath of the All Just; but surely not on their -descendants for all after ages.</p> - -<p>As regards the other argument advanced, no doubt the -slayers of Socrates or Savonarola did not imprecate on -themselves and their children the consequences of their deed, -as the Jews did. But what then? The Jews at the crucifixion -could have had no more power than other men to -cut themselves off from repentance, much less to cut their -children off from it. The blood of Christ can cleanse men -from <em>any</em> sin. This, even if it were not the plain declaration -of Scripture, would be proved by St. Peter’s address to them, -already quoted. Even were this otherwise, what claim could -these men have had to represent the Jewish people? There<span class="pagenum" id="Page_9">[Pg 9]</span> -were, as is shown elsewhere,<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a> probably some six or seven -millions of Jews in the world. Of these not one half, in all -likelihood, had heard of our Lord till after His death. Many -never heard of Him for generations afterwards. Of the two -or three millions present in the Holy Land when the crucifixion -took place, not the thousandth part could have heard -Pilate’s protest, or the rejoinder of the crowd. On what -principle is this small section to be regarded as representing -the whole Jewish people, for whose words and acts it is to be -held accountable? When the Cordeliers, with their frantic -blasphemies, in the name of the French people disavowed -God, doubtless they drew down Divine anger on all concerned; -but are we to believe that the guilt of their impiety -will rest on the French nation for ever? Such an idea -appears to me to be alien alike to the spirit of both natural -and revealed religion.</p> - -<p>But it will, no doubt, be asked—How, then, is the strange -and exceptional condition of the Jews for so many centuries -to be accounted for? No careful student of God’s Word will -have any difficulty in answering this question. Great and -enduring blessings had been promised to Abraham, ‘the -friend of God,’ and to his posterity for his sake. These had -been repeated to David, ‘the man after God’s own heart,’ with -an assurance of still greater mercies. The faithfulness of God -to His promises is a thing wholly independent of lapse of -time. To us, a promise given nearly 4,000 years ago may -seem a thing wholly obsolete; to Him it is as fresh and binding -as if it had been made yesterday. Therefore, although -any other nation but that which sprung from the loins of<span class="pagenum" id="Page_10">[Pg 10]</span> -Abraham would have been destroyed and rooted out for such -a series of rebellious deeds as that which culminated in the -crucifixion of the Lord, the remembrance of Abraham and -David has prevented its entire destruction. We are distinctly -told that this was the case at other periods of their history. -When Jeroboam relapsed into idolatry, he and his whole race -were cut off root and branch. But when Solomon did the -same, the kingdom, though with reduced strength and splendour, -was continued to his posterity. When the kingdom of -Israel offended beyond endurance, it was scattered into all -lands, and its nationality perished. When that of Judah was -equally guilty, its dispersion was only for awhile, and then it -was allowed to return and resume its national existence. A -remnant of the nation was preserved for Abraham’s sake, that -particular remnant, for the sake of David. Such, it is most -reasonable to conclude, is the true explanation of their marvellous -history for the last eighteen hundred years. Their -protracted existence in their present condition is indeed a -miracle, but a miracle, not of wrath, but of mercy. This they -are themselves quick to perceive.</p> - -<p>But, as in the cases above alleged, the continuance of the -sceptre to Solomon’s descendants, and the restoration of -Judah after the Captivity, did not exempt them from the -penalty of their subsequent disobedience, so now the preservation -of Israel through so many centuries of danger and -suffering, does not annul or modify the consequences of their -unbelief. Like all nations which come into contact with -Christianity, but do not accept Christ, they share the benefits -of His sacrifice, in the amended moral tone of the world, -which is the slow growth of His teaching; but they can only -gain, or to speak more correctly, regain, His favour, by taking<span class="pagenum" id="Page_11">[Pg 11]</span> -Him as their Lord and their God.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a> They cannot rightly be -said to be living under a curse, but they assuredly fail to -obtain a blessing. But to this they continue persistently -blind.</p> - -<p>This is the key to their history. This is the explanation of -their persistent isolation, their resolute endurance, their unconquerable -self-reliance. Descendants of the special favourites -of Heaven, fully persuaded that its favour has not been -forfeited, but only temporarily withdrawn, this high-spirited -and gifted race has ever felt that, supported by this conviction, -it could, like ‘the charity’ of St. Paul, hope and endure -all things. Races that had not sprung into existence when -theirs had reached the highest point of civilization and glory, -might pretend to despise them: but, to use the language -which Sir Walter Scott puts into the mouth of the bard, Cadwallon, -they knew that the blood which flowed in the veins of -their persecutors, when compared with their own, ‘was but as -the puddle of the highway to the silver fountain.’<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a></p> - -<p>Their history is sad and humiliating to read; and no less -sad and humiliating to them, than to those whose ancestors -trampled upon and persecuted them. It brings out into -strong relief, not only the good, but also the bad points of -their national character. The stubborn unbelief of generation -after generation; the way in which business ability, under the -pressure of injustice, developed into craft, into the power of<span class="pagenum" id="Page_12">[Pg 12]</span> -heaping up wealth by usury, and relentless exaction of the -uttermost farthing; the slow processes by which the most -manifest characteristic of a Jew became that of the harsh and -merciless creditor;—these are the dark shadows upon a great -national character, and a national story of the deepest interest.</p> - -<p>On the other hand, their history shows, as no other can, -the folly and wickedness of that most deadly, though sometimes -most fair-seeming, of all Satanic influences, religious -persecution. Our fathers were wont in those evil times to -enlarge with horror on the sin of the Jew in obstinately rejecting -Christ. In the day when account will be required of -all, may it not be found that the deadliest of their own sins -was, that by their hideous travesty of the Christian faith they -shut out from the Jew the knowledge of the reality?</p> - -<p>For centuries the bitterest persecutions came from those -who, while robbing and ill-treating the Jews, because they -charged them with heaping ridicule upon Christianity and -eagerly aiding its enemies, were themselves ignorant of the -first principles of the Gospel, and devoted adherents of the -Church of those times. As the Reformation of the Church -developed, and as the power of evangelical principles has increased, -the persecution of the Jew has ceased. More and -more has the Church everywhere realized the truth, that -Christ died for the Jew no less than for the Gentile, and that -He can be better served in this respect by the proclamation -of His own loving message of forgiveness, than by any -attempts to usurp His function as Judge, or to compel an -outward submission, in which the heart has no part.</p> - -<p>Israel has, indeed, a heavy account against the Anglo-Saxon -race, though, it may be, not so heavy as against the Goth, the -Teuton, and the Slav. There is some comfort in reflecting<span class="pagenum" id="Page_13">[Pg 13]</span> -that we in this century have done somewhat to reduce the -balance that stands against us. May our children learn the -lesson of mercy and toleration in all its fulness, and so make -such reparation as is possible for the mistakes and sins of our -fathers!</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> A Jew would doubtless deny this. I do not pursue the question further, -as this is not a work of controversial theology; and, besides, the -point has been made so clear by Christian divines that there can be no -need of any advocacy of mine. Let the reader who may have any doubt -on the subject consider Isa. xl. 10; xlv. 24; xlviii. 17; Jer. xxiii. 6; -Hosea i. 7; Zech. ii. 10, 11; Malachi iii. 1, where not the title Elohim -only, but that of Jehovah, is given to the Messiah.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> No question has been more disputed than whether the Sanhedrim, -during the rule of the Roman Procurators, possessed the power of putting -to death persons convicted of capital crimes. The statement made, St. -John xviii. 31, and the action of Albinus, who, <span class="allsmcap">A.D.</span> 63, deposed the High -Priest Ananus, because the Sanhedrim had put St. James to death without -his sanction, seem conclusive that they could not capitally punish persons -<em>convicted of blasphemy</em>, unless under the Procurator’s order. The case -of St. Stephen, Acts viii., does not disprove this; for that was evidently -a tumultuary procedure, no sentence having been pronounced. But the -Sanhedrim certainly had the power of capitally punishing <em>some</em> offenders, -as, for instance, any Gentile passing beyond the barrier between the -Temple Courts (see Jos. <cite>B.J.</cite> vi. 2, 4), an offence closely resembling -blasphemy. Possibly they could inflict death for certain specified crimes, -but only for these. It would be quite consistent with the principle of -Roman government to allow the High Priests to punish capitally persons -convicted of grave moral offences, but not such as were only guilty in -matters relating ‘to their own superstitions,’ as they would phrase it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> Acts iii. 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> St. Luke xxiii. 34.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> See Appendix I.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> ‘Ye shall not see Me, until the time come when ye shall say, -Blessed is He that cometh in the name of the Lord’ (St. Luke xiii. 35)—that -is, ‘ye shall not apprehend Me, and the blessings I come to bring -you, until you acknowledge Me as the true Messiah and Saviour of the -world.’ To ‘<em>see</em>’ the Lord is, in the New Testament phrase, spiritually -to discern and understand Him.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> <em>Betrothed</em>, chap. 31.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_15">[Pg 15]</span></p> -<hr class="chap x-ebookmaker-drop"> -<h2><em>PART I.</em></h2> -<hr class="r5"> -<p class="center fs130">FROM THE DEPOSITION OF ARCHELAUS TO<br> -THE END OF THE THIRTEENTH CENTURY.</p> - - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p><span class="pagenum" id="Page_17">[Pg 17]</span></p> - -<h3 class="nobreak" id="CHAPTER_I">CHAPTER I.<br> -<span class="fs80">A.D. 7-70.</span><br> -FROM THE REVOLT OF JUDAS TO THE SIEGE OF -JERUSALEM.</h3></div> - - -<p class="drop-cap">It is not proposed in these pages to deal with the history -of the Jews during the long period which intervened -between the origin of the nation in the family of Abraham<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a> -and their final revolt from the Roman power. The records of -those times are to be found in the inspired volume, or in the narrative -of Josephus; and we have no further concern with them -than to inquire how the various changes in their fortunes—from -bondage to freedom, and from freedom to bondage, under<span class="pagenum" id="Page_18">[Pg 18]</span> -lawgiver, judge and high priest, foreign tyrant and native -sovereign, contributed to the formation of their national character—the -most strongly marked, it may confidently be -affirmed, that ever distinguished any people.</p> - -<p>The childhood of the Jewish nation was a hard and harsh -one. They grew up into national existence under alien -rulers, who feared and hated them, imposed on them -intolerable burdens, and would have destroyed them from off -the face of the earth, but for the Divine protection extended -over them. Delivered by the same visible display of Divine -power from these tyrants, they were transported to a rich -and genial land, powerful and warlike nations being ejected -to make way for them. Their first national, and true, idea -must needs have been their special privileges as the favoured -people of Heaven; but to this they added the untrue -persuasion that nothing could ever forfeit them; and this -rooted itself so deeply in their belief, that all the experience -of after generations was unable to destroy, or even modify -it. Their own participation in the sins of neighbouring -nations—those very sins which had drawn down Divine vengeance -on <em>them</em>—did not shake this confidence in their -secure possession of Almighty favour. Visited with sharp -chastisement for disobedience, they were for the moment -alarmed and humbled; but they resumed their old complacency -the moment that deliverance from suffering was -vouchsafed. The woes of foreign subjugation, exile and -captivity, so far affected them, that they abandoned the -idolatry which had been the main cause of their miseries. -But it did not abate their sense of ascendency over all other -races, and of their special and inalienable possession of the -favour of the Most High.</p> - -<p>It was impossible, they believed, that they could be under -the dominion of any foreign people. They might seem to -be so for a while, but they were not really so. The fact that -they were for seventy years the vassals of the King of -Babylon; for two hundred more the dependants, to use a<span class="pagenum" id="Page_19">[Pg 19]</span> -mild term, of the sovereigns of Persia; for several generations -afterwards at the mercy of one potentate or another, who -dealt with them as his caprice might dictate; that their own -Asmonæan kingdom was, in reality, but a dependency of -Imperial Rome, existing only so long as she chose to permit -it—all this went for nothing with them. Nay, even the reduction -of Judæa to the status of a Roman province, and the -residence of a Roman procurator in Judæa, did not prevent -them from replying to our Lord that ‘they were Abraham’s -children, and had never been in bondage to any man.’ So -long as it was possible, on any pretext however transparent, -to assert their independence, they persisted in doing so.</p> - -<p>At the same time, they were too intelligent not to be aware -that Imperial Rome would endure neither opposition to her -arms nor evasion of her claims. It must needs have been -long evident to them, that the time must come, sooner or -later, when they would have to make their choice between -genuine allegiance to, or open rebellion against, the empire -of the Cæsars. They were purposed, however, to defer it as -long as they could. Requirements might be made, which -they would rather perish than comply with; but until these -were advanced, there was no need to anticipate them; and -the mildness which always marked the Roman sway, when -unopposed, its strict observance of justice in all its dealings -with a conquered people,<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a> and its toleration of their customs -and prejudices, long delayed the terrible struggle which ensued -at last.</p> - -<p>The deposition of Archelaus, and the conversion of Judæa -into a Roman province, brought about the first overt act of -rebellion. Judas, called the ‘Galilæan,’ raised an insurrection, -which was with difficulty put down. He took for his watchword -the significant sentence, ‘We have no other master<span class="pagenum" id="Page_20">[Pg 20]</span> -but God.’ The reasons already alleged, in all likelihood, -restrained the more influential classes of the Jews from lending -him the support he expected. He was crushed and put -to death. But the spirit he evoked lived long after him, and -Josephus attributes to it all the outbreaks which ensued, -which culminated at last in the destruction of Jerusalem and -the dispersion of the Jews.<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a></p> - -<p>Coponius, the first Roman governor, was allowed to take -up his abode at Cæsarea without opposition. That city, -rather than Jerusalem, was chosen as his seat of government -probably out of consideration for the feelings of the Jews. -He was succeeded after a short interval by Ambivius and -Rufus. After him Valerius Gratus held the reins of power -for nearly twelve years. Throughout their prefectures, and -for some years afterwards, Judæa remained tranquil. But -at Rome, the Jews, who under Augustus had been treated -with great indulgence, were expelled from the city by his successor, -Tiberius. This act is said to have been really due to -the enmity of Sejanus, though the pretext alleged was their -extortion of money from Fulvia, a noble matron. Four -thousand Jews were forced to enter the army, the greater part -of whom died of malaria, in the island of Sardinia. After -Sejanus’s fall, the edict against the Jews was revoked.</p> - -<p>To Gratus succeeded Pontius Pilatus, who held office for -ten years. During the government of this procurator, another -formidable insurrection occurred, or rather, series of insurrections, -caused in the first instance by the removal of the Roman -army, with its idolatrous standards, to Jerusalem. On this -occasion there was a very general rising of the people; and<span class="pagenum" id="Page_21">[Pg 21]</span> -if Pilatus had remained in power, hostilities with Rome might -have broken out a generation previously to their actual -occurrence. But after committing, with apparent impunity, -several sanguinary massacres of Jews, whom his wanton -disregard of their feelings had stirred up to insurrection, -Pilatus was accused to Vitellius, the Prefect of Syria, by the -Samaritans, of a similar outrage on them. Vitellius ordered -him to Rome, to take his trial. There he was deposed, and -sentenced to exile.</p> - -<p>Some time afterwards Judæa was again converted, for a -brief space, into a Jewish kingdom under Agrippa I., whose -strange and terrible end is recorded in the Acts of the Apostles. -Agrippa was the son of Aristobulus, and grandson of Herod -the Great. He early attached himself to Caligula, and thereby -aroused the suspicion of Tiberius, who threw him into -prison. He would probably have been put to death, if the -decease of the emperor had not rescued him from the danger. -On his succession to the empire, Caligula gave him the -tetrarchies formerly held by Lysanias and Philip, together -with the title of King. But his reign was soon beset with -trouble. The royal dignity bestowed on him roused the -jealousy of Herod Antipas, Tetrarch of Galilee. Accompanied -by his wife, Herodias, he sailed to Rome, in the hope of -ousting Agrippa, by charges of disloyalty, from the Imperial -favour. But Agrippa retorted on Antipas with a counter-charge -of treasonable correspondence with the Parthians; -and the result was the banishment of Antipas, and the -addition of his dominions to those already ruled by Agrippa. -The latter was a rigid observer of the Mosaic law; and his -murder of St. James and persecution of St. Peter were probably -due to this, rather than to tyranny or cruelty. During -his reign of seven years he seems to have done his best for -his kingdom and country. He built the third wall round -Jerusalem, and endeavoured to reconcile the contending -factions, which were destroying the life of the nation.</p> - -<p>It was a short time before his accession that the event<span class="pagenum" id="Page_22">[Pg 22]</span> -occurred which roused the anger of the Jews to a higher -pitch than had ever before been manifested; and had the -outrage been pushed further, a civil war would have undoubtedly -been the result. This was the attempt of the -Emperor Caligula to erect his statue as that of ‘The -Younger Jupiter,’ as he styled himself, in the most sacred -part of the Jewish Temple.</p> - -<p>The design seems to have been the result of a mere whim, -conceived by the half-crazy emperor, and pertinaciously -persisted in, when he learned (as he did from both the -Jews themselves, and Petronius, the Procurator of Syria) -that its execution would occasion among the worshippers -of the God of the Hebrews unspeakable horror and alarm.<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a> -There can be no doubt that the impiety was intended. The -statue had been ordered, if not completed; but the wise -and generous procrastination of Petronius, the earnest -representations of Agrippa, who was a favourite of the -emperor, together with the death of the emperor himself, -which followed almost immediately afterwards, averted the -accomplishment of the design. The narrative of the transaction -is valuable, because it shows that at that time the -Jews were disposed to wise and moderate counsels, which -contrast forcibly with their reckless violence a generation -later. When the fatal intentions of Caligula were made -known, the whole population, we are told, of all ranks and -ages, from a vast distance round Jerusalem, crowded round -the chair of the Roman procurator, declaring their determination<span class="pagenum" id="Page_23">[Pg 23]</span> -to die rather than witness so fearful a profanation.<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a> -Their demeanour so deeply affected Petronius, that he -thenceforth strove by every means in his power to avert -the dreaded catastrophe; and, aided by circumstances and -the intercession of Agrippa, he succeeded in his attempt. -Caligula, however, could not forgive his disobedience, and -it is said that the emperor’s death alone saved Petronius -from the consequences of his anger.</p> - -<p>Through the favour of Claudius, who now mounted the -Imperial throne (and whose reign, notwithstanding one act -of severity,<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a> was favourable to the Jews), Agrippa succeeded -to the whole of the dominions of his grandfather, Herod -the Great, and held them for four years, when he died, -<span class="allsmcap">A.D.</span> 44, in the manner already referred to; and Judæa again -became a Roman province, Cuspius Fadus being sent as -governor.<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a> During his rule, and that of his successor -Tiberius Alexander, the peace of Palestine continued undisturbed, -except by the outbreaks of one or two of the -turbulent incendiaries, of which the land contained great -numbers. These were easily put down. But during the -procuratorship of Ventidius Cumanus, the animosity between -the people and the Roman soldiers, which had long been -smouldering, burst out into a flame. During one of the -Jewish festivals, a soldier offered a gross insult to the -ceremonial in progress, which roused the fury of the Jews -against, not only the offender, but Cumanus himself. The -latter, hearing the furious cries with which he was assailed, -marched his whole force into the Antonia, and commenced -an indiscriminate massacre, in which 20,000 perished. For -this outrage and his subsequent conduct in a hostile encounter<span class="pagenum" id="Page_24">[Pg 24]</span> -between the Jews and Samaritans, Cumanus was tried at -Rome, and condemned to banishment.</p> - -<p>He was succeeded by the profligate Felix, whose government -was worse than that of any of his predecessors. It -was, in fact, one long scene of cruelty and treachery. He -allied himself with some of the bands of robbers now -infesting Judæa, and by their aid murdered, in the very -precincts of the Temple, Jonathan, the high priest, who -had rebuked his vices. After eleven years of misrule, he -was accused by the Jews in Cæsarea of the barbarous -slaughter of some of their countrymen. He was tried at -Rome, but escaped through the interest of his brother, -Pallas. He was, however, a vigorous ruler, and put down -the notorious Egyptian Jew, who, with 30,000 followers, had -raised a formidable insurrection (Acts xxi. 38).</p> - -<p>After his prefecture, and that of his more humane and -upright successor Porcius Festus, the inveterate evils which -afflicted the whole of Judæa continued to grow in violence and -intensity. Banditti overspread the country, and carried on -their lawless depredations almost with impunity. Impostors -and fanatics started up on every side, and drew after them -great multitudes, to whom they preached rebellion against -their Roman governors as a religious duty. Riot and bloodshed, -and armed encounters with the Roman soldiery, became -matters of continual occurrence, which the authority of the -procurator was unable to restrain. The evil was aggravated -by the succession of the corrupt Albinus to the office vacated -by the death of Festus; but it was not until he, in his turn, -was superseded by the infamous Gessius Florus that the discontent -of the unhappy Jews culminated in the rebellious -outbreak which brought on their ruin.</p> - -<p>It can hardly be supposed that it was actually Florus’s -object to drive the Jews into rebellion; yet the course he -pursued persistently from the very commencement of his rule -could have had no other result. It was not merely that he -took bribes from all men who sought his favour or feared his<span class="pagenum" id="Page_25">[Pg 25]</span> -anger. He leagued with robbers and assassins, sharing their -gains and countenancing their crimes. He exacted large -sums alike from public treasuries and private coffers, on -the flimsiest pretexts, and often on no pretext at all. He -inflamed the angry feelings, already dangerously excited, by -every possible insult and outrage which lawless power could -exercise; and, finally, having by pillage and butchery stirred -up the infuriated Jews to refuse obedience to an authority -which appeared to exist only for their destruction, he called -in Cestius Gallus, the Prefect of Syria, to lead the Roman -forces under his command to put down the sedition.</p> - -<p>This officer, though a man of narrow views and mediocre -ability, was a Roman functionary, and, as such, would not -act on <i lang="la" xml:lang="la">ex parte</i> evidence. He sent a tribune named Neapolitanus -to Jerusalem, to inquire into the truth of Florus’s -charges; and Agrippa,<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a> who was cognisant of what had -passed, and was anxious to avert the ruin that threatened -his country, accompanied him to the Jewish capital. Fully -convinced of the truth of the charges against Florus, they -nevertheless hesitated to uphold his accusers, and endeavoured -to persuade the people to make submission to him. But -they had been too deeply incensed by Florus’s barbarities: -and the seditious spirits among them had gained too much -ascendency to allow this advice to prevail; notwithstanding -that the upper classes of the citizens, who were still -desirous of avoiding war, declared in its favour. They drove -Neapolitanus and Agrippa, with insult, from the city, and -openly renounced allegiance to Rome.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a></p> - -<p>Shortly afterwards a new adventurer, Menahem, the son of -Judas the Gaulonite, appeared, and was gladly welcomed by -the people. But he soon provoked the jealousy of Eleazar,<span class="pagenum" id="Page_26">[Pg 26]</span> -the leader of the Zealots, by whom he was deposed and slain. -Eleazar having gained complete mastery in the city, proceeded -to murder, with shameless treachery, the Roman garrison, which -had surrendered on condition of being spared. Almost -coincidently with this shocking deed, one of equal horror was -perpetrated at Cæsarea, where 20,000 Jews were slaughtered -by the Greek inhabitants. In this atmosphere of treachery -and bloodshed the whole nation appears to have gone mad. -They were resolved, apparently, that as every man’s hand -was against them, so should their hand be against every man. -They took up arms, plundered several of the Syrian cities, -laying waste the whole country round them. The Syrians -retaliated with equal barbarity, everywhere slaying without -mercy their Jewish fellow-citizens. Neither Agrippa’s -dominions nor Egypt escaped the contagion. In the former, -a feud between Varus, the deputy, to whom Agrippa had -committed the government of his kingdom during his absence -at Antioch, and Philip, the general of his army, very nearly -caused a civil war. At Antioch another quarrel between the -Jews and Greeks, relative to the right of the former to attend -public assemblies, led, first to a riot, and then to a general -rising of the Hebrew population. The governor, Tiberius -Alexander—who was by birth a Jew, and had some years -previously been Procurator of Judæa, afterwards holding a -command in Titus’s army at the siege of Jerusalem—sent for -the principal men among the Jews, and exhorted them to use -their influence in quieting the disturbance. Failing in this -attempt, he ordered out the troops, and made an attack on -the Jews’ quarter, in which 50,000 persons were slain. -Throughout the whole of Palestine, Syria, and Egypt, strife -and bloodshed prevailed. The advance of the Roman army -was anxiously looked for by all who retained their reason, -as the only hope of putting an end to the frantic anarchy -wherewith the whole land was now overspread.</p> - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> It is an error, I think, to connect the name Hebrew with Heber, or -Eber, the great-grandson of Shem. Abraham was called the Hebrew, or -passer over, ὁ περάτης (Gen. xiv. 13, LXX.), because, in obedience to -Divine command, he ‘passed over’ the Euphrates, leaving his home and -people, to settle in a strange land. Heber was the progenitor, not of -the Hebrews only, but many other nations. The notion that they were -called after him, because at the dispersion of Babel he retained and -transmitted the primitive language of the world to one only of his descendants, -is a mere fancy. He may have been, and very probably was -called the ‘passer’ or ‘carrier away,’ because he was the patriarch of the -dispersion. But Abraham’s name was given to him for a different reason, -and altogether independently of Heber.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> In proof of this may be alleged the fact, that in the brief space of -sixty years no less than four Roman procurators were summoned before -the Imperial Tribunal to answer complaints brought against them by the -Jews; and two of them were punished by banishment for life.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> Judas was born at Gamala, a city of Gaulonitis. He was a brave, -able, and eloquent man. Supported by Sadoc, an influential Pharisee, -he founded the party of the Gaulonites, who were the predecessors of the -Zealots and Assassins of later times. Though multitudes gathered -round his standard, he was not supported by the nation generally, and -the power of Rome was too great for him to contend with. He was -overpowered and put to death. He is referred to in Acts v. 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> It was not in Judæa only that these feelings were aroused. In -Alexandria, the proposal made by the Greeks, to place the emperor’s -statue in the Jewish Proseuchæ, provoked riots, in which much property -was wrecked, and terrible carnage took place. The Roman governor, -Flaccus Aquilius, for many years a wise and able ruler, but who had -grown reckless since the accession of Caligula, towards whom he bore -no good will, made no attempt to repress, but rather encouraged, the -outrages. He was so unwise as to openly insult the emperor’s friend, -Agrippa. He was arrested by order of Caligula, and put to death with -barbarous cruelty.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a> The celebrated Philo came from Alexandria on this occasion to plead -the cause of his countrymen.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> Banishing the Jews from Rome <span class="allsmcap">A.D.</span> 54. Acts xviii. 2; Suet. Claud. -25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> During his tenure of office, an impostor named Theudas, who claimed -to be a prophet, raised a formidable insurrection. But Fadus, a man of -action, arrested and executed him. He is mentioned in Acts v. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> This was Agrippa II., son of Agrippa I. It was before him that St. -Paul pleaded (Acts xxvi.). Suet. (<cite>Vesp.</cite> 4).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> According to Suetonius, Florus was slain by the Jews in a tumultuous -outbreak. Josephus has been thought to contradict him. But his -language may be interpreted so as to harmonize with Suetonius.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_27">[Pg 27]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_II">CHAPTER II.<br> -<span class="fs80">A.D. 71, 72.</span><br> -SIEGE OF JERUSALEM BY TITUS.</h3> -</div> - -<p class="drop-cap">War was now openly declared, and Cestius marched on -Jerusalem with 10,000 Roman soldiers, and a still -larger force of allies, to put down the rebellion and avenge -the murder of his countrymen. The result was the most -terrible disaster to the Roman arms which they had sustained -since the defeat of Varus. Unsuccessful in some preliminary -skirmishing, Gallus assaulted the city, and after five days of -indecisive fighting, forced his way on the sixth to the wall -on the north side of the Temple. Every effort to scale this -having failed, he ordered the legionaries to lock their shields -together and form the testudo, their usual mode of obtaining -a cover, under which they undermined fortifications which -they could not surmount. The manœuvre was successful. -The wall was all but pierced through, and the garrison on the -point of flight, when Gallus suddenly, without any apparent -reason, ordered a retreat,<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a> withdrew in haste, first to his camp,<span class="pagenum" id="Page_28">[Pg 28]</span> -and afterwards to Antipatris, losing in his retreat his whole -battering train and 6,000 soldiers.</p> - -<p>The Jews had now offended beyond hope of forgiveness, -and both parties braced themselves for the fierce and deadly -struggle which had become inevitable. The rebels recruited -their comparatively scanty numbers by securing the support -of the inhabitants of Idumæa (of whom 20,000 were enlisted), -Peræa, and Galilee. On the other side, Rome summoned into -the field a formidable force, which was placed under the -command of T. Flavius Vespasian, the greatest soldier of -his day. In the hope, apparently, that the Jews, when they -learned the strength of the force sent against them, would -submit without further resistance, Vespasian delayed the -attack on Jerusalem for more than two years, choosing first -to reduce the cities of Galilee—Gadara, Jotapata, Gischala, -and others; which, indeed, no prudent general could leave -unsubdued in his rear. The whole of this province, which -had been placed under the government of the celebrated -historian, Josephus,<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a> remained throughout this period in a -state of internal dissension, fomented in a great measure by -the notorious John of Gischala, giving but little hope of a -successful resistance to Rome when the actual struggle -should begin. Yet some of these cities, notably Gamala -Tarichæa, above all Jotapata, where Josephus commanded in -person, offered a protracted and desperate resistance.<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a></p> - -<p><span class="pagenum" id="Page_29">[Pg 29]</span></p> - -<p>When the road to Jerusalem had been laid fully open, -the civil strife, by which the empire had been distracted, -had come to an end. Galba, Otho, and Vitellius, one after -another, had succeeded to the Imperial sceptre, only to have -it snatched from their grasp; and, finally, Vespasian had been -advanced to the throne of the Cæsars. Leaving to his son -Titus the task of reducing to obedience the rebellious city, -Vespasian set sail for Italy; and the Roman army, 60,000 -strong,<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a> advanced under its new leader to the final encounter -in the spring of <span class="allsmcap">A.D.</span> 70.</p> - -<p>Jerusalem was at that time one of the strongest, as well as -one of the most picturesque, cities in the world. It stands -upon a rocky plateau about 2,600 feet above the level of the -sea. On all sides except one it is surrounded by mountains; -which do not, however, rise to a much greater altitude than -the city itself. The plateau consists of two principal eminences, -Zion and Acra, on the former of which stood the -Upper City, or the City of David, and on the latter what was -called the Lower City. A third—a smaller and somewhat -lower hill, called Moriah—was anciently divided from Mount -Acra by the Tyropœon, or Valley of the Cheesemongers, -which was filled up by the Maccabees, who raised Moriah -to the same level as the neighbouring hill. It was on the -summit of Moriah that the Temple stood. In later times the -suburb called Bezetha was added to the city, and the whole -environed by walls.</p> - -<p>Of these there were three—one inside another. The first -began on the north side at the tower called Hippicus, -terminating at the western cloister of the Temple. The<span class="pagenum" id="Page_30">[Pg 30]</span> -second wall began at the gate called Gennath, enclosing the -northern quarter of the city only, and ending at the Tower of -Antonia. The third, which was designed to protect Bezetha, -was incomplete at the time of the outbreak of the Jewish war, -but was then completed, in anticipation of the approaching -siege. These walls were strengthened by towers of solid -masonry—some of the stones being of enormous size—and -rose to a great height above the level of the walls. The -Tower of Antonia stood on a rock ninety feet high, the -fortress itself being fully seventy feet higher; and at the -portions not defended by these walls, the platform of rock -itself, sinking down, as it did almost with a sheer descent, into -the ravines below, formed an impregnable defence. In times -when the use of gunpowder was unknown, it could be captured -only by blockade, or after the most frightful waste of -human life.</p> - -<p>Meanwhile the city was distracted by factions, which -appeared to be more likely to destroy one another than to -maintain a successful defence against an enemy. After the -massacre of the Roman troops, Ananus the High Priest, a -wise and good man, gained some authority in the city, and -endeavoured to counteract the influence of the Zealots. He -might have succeeded in averting the war. But Eleazar, the -leader of the Zealots, and John of Gischala,<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a> the chief of the -Galilæans, conspired against him, and by night introduced the -Idumæans, in overwhelming force, into the city. By them -Ananus and his friends were murdered, and Jerusalem thenceforth -was given up to hopeless anarchy.</p> - -<p>Such authority as there was, rested with the chiefs of the<span class="pagenum" id="Page_31">[Pg 31]</span> -three factions, Eleazar, John, and Simon;<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a> but between these -there was not only no accord, but the most bitter and -persistent animosity. Of the Zealots there were about 2,500, -of the Galilæans 6,000, and of the Assassins (as Simon’s -followers were called) 10,000 Jews and 5000 Idumæans. Few -of these, comparatively speaking, had undergone any military -training. But their desperate and fanatical courage, stimulated -by their total disregard of all laws, human and Divine, -rendered them the most formidable enemies that Rome herself -ever encountered. Not only between the three leaders, -but their followers also, there subsisted the bitterest hate, -which they gratified by continual quarrels and murders; and -had it been in their power, they would gladly have exterminated -one another. Yet in the field they combined against -the common foe with the most perfect unanimity.</p> - -<p>The great bulk of the inhabitants awaited the approach -of the Romans with uneasiness and alarm. The city was -densely crowded, multitudes having come in from the country -to celebrate the Passover. Josephus’s numbers are doubtless -an exaggeration.<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a> But, on the other hand, there has been a tendency -among modern writers to err in the opposite direction. -It may safely be affirmed that the total of inhabitants, when<span class="pagenum" id="Page_32">[Pg 32]</span> -the Roman standards came in sight, could not have been less -than a million, and probably exceeded that amount. There -was much, independently of the terror of the Roman name, to -awaken their apprehensions. There had been signs in heaven -and on earth of approaching disaster. A fiery sword is -said to have hung over Jerusalem, day and night, for many -months. The whole sky on one occasion was full of what -seemed to be chariots and horses of fire, environing Jerusalem. -It was whispered that the great gate of the Temple had opened -of itself at midnight, and a voice had been heard to exclaim, -‘Let us depart hence.’ A simple herdsman, Jesus, the son -of Hanani, was suddenly seized with the spirit of prophecy, -and for several years went up and down the city exclaiming, -‘Woe, woe, to Jerusalem!’ He was carried before the Roman -governor, and scourged till his bones were laid bare. But he -never desisted from his mournful chaunt, until one day during -the siege he was struck by a stone from a catapult, and slain.</p> - -<p>But nothing daunted the determined spirits of the garrison. -At the very outset of the siege, Titus had a signal proof of the -character of the enemies with whom he had to deal. He had -approached the city for the purpose of surveying it, accompanied -by 600 horsemen, never dreaming that they would be -rash enough to assail him, and rather anticipating that his -presence would strike terror into them, and induce them to -capitulate. But the moment he approached the walls the -Jews sallied out, surrounding his troop, and cutting him off -from his supports; and it was only by the most desperate -exercise of personal valour that he escaped being slain. On -the following day they twice attacked the tenth legion, while -engaged in fortifying the camp, and threw it into confusion; -and it was Titus’s promptitude alone which averted a great -disaster. Soon afterwards they contrived to allure a body of -Roman soldiers under the walls, by a pretended offer of surrender, -and almost entirely cut it off. It became at once -evident that if these men were to be conquered, or even kept in -check, the utmost vigilance and promptitude would be required.</p> - -<p><span class="pagenum" id="Page_33">[Pg 33]</span></p> - -<p>Two fortified camps were accordingly formed, too strong -to be attacked even by desperate men; and then the siege -proper commenced. After careful survey, Titus resolved to -assault the triple wall on the north side of the city; which -was, after all, less difficult to surmount than the mighty -ramparts, reared by nature and aided by art, which the other -parts of the defences presented. He accordingly constructed -three great walls, cutting down for the purpose all the timber -which was to be found near the city. On these he set up his -military engines, which hurled huge stones and darts against -the defenders of the wall, and then set the rams at work to -batter it down. Towers were also erected, sheeted with iron, -so as to be proof against fire, and overtopping the defences, -thus rendering it impossible for the defenders to man the -ramparts. After a desperate attempt to set the works of the -besiegers on fire, the Jews were obliged to abandon the outer -wall, and fall back on the second.</p> - -<p>This was captured and thrown down in a much shorter -space of time than had been spent on the reduction of the -former. But the success was not obtained without more than -one repulse, and heavy loss; and the defences still to be -surmounted appeared so formidable, garrisoned as they were -by men whom nothing could daunt or weary out, that Titus -resolved to make a display under their eyes of his whole -military array, in the hope that by showing the impossibility -of ultimate resistance, he might induce them to surrender. -He caused all his troops to pass in review before him, in sight -of the city, all arrayed in their complete accoutrements and observing -the strictest form of military discipline—a splendid but -terrible sight to men who knew that it was impossible for them -to offer effectual resistance. But Simon, and John, and their -fierce followers knew also that they had offended too deeply for -forgiveness; they looked sternly and gloomily on, but made no -sign; nor would they reply to Josephus, when soon afterwards he -offered his intercession. Titus saw that all efforts at conciliation -were vain, and the last scene of the fearful tragedy began.</p> - -<p><span class="pagenum" id="Page_34">[Pg 34]</span></p> - -<p>So unconquerable was the ferocity of the Jewish soldiery,<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a> -that it may be doubted whether even the stern discipline, the -high military spirit, and the overwhelming numbers of the -Romans would not have been compelled ultimately to give -way before them, if it had not been that Rome now acquired -two new allies, more terrible than any they had yet brought -into the field. Jerusalem, at all times a populous city, was -now crowded to excess by strangers, who had come over to -keep the Jewish Passover, and had been unable to withdraw. -The supplies of food soon began to fail, and the famine which -ensued grew every hour more pressing. The soldiers had to -supply their own wants by making the round of the houses, -and tearing their daily meals from the mouths of their starving -fellow-citizens. Numbers of these were driven by hunger to -steal out of the city by night, to gather herbs and roots, which -might afford temporary relief. Titus, hoping to terrify the -besieged by a display of severity which would save in the end -more lives than he sacrificed, ordered these unhappy wretches -to be crucified in the sight of their countrymen; and the city -in which the Lord of Life had undergone the same form of -death was surrounded by a multitude of crosses, on which the -agonized sufferers slowly yielded up their lives in torment. -Others, who implored the protection of the Romans, were ruthlessly -ripped open in vast numbers by the barbarous soldiery, -who believed that the fugitives had swallowed gold, which they -would find in their entrails. The fate of these, dreadful as it -was, was less terrible than that of the wretches who remained -to perish of famine. Scenes almost too shocking for belief -have yet been recorded on authority which cannot be disputed.<span class="pagenum" id="Page_35">[Pg 35]</span> -Husbands saw their wives perishing before their eyes, -and were unable to save them; parents snatched the food -from the mouths of their starving children; hungry wretches -crawled to the walls, and entreated the soldiers to slay them, -and failing to obtain this last mercy, lay down by hundreds -in the streets, and died. Nay, the last horror of all but too -surely was accomplished, and mothers slew and ate their own -nursing children! The numbers of the dead lying unburied -soon bred pestilence, and added to the horrors of the time. -An attempt was made to bury the corpses at the public -expense; but the accumulating numbers rendered this impossible, -and they were thrown by thousands over the walls -in the sight of the horror-stricken Romans.</p> - -<p>Through all these frightful scenes the siege of the inner -wall went on. The frantic followers of Simon and John continued -to fight with unabated ferocity against their enemies -without and their countrymen within the wall, undeterred by -the sufferings of their fellow-citizens or the near approach of -the avenging swords of the besiegers. It was at this time -that the judicial murder of the High Priest, Matthias, took -place. He was an inoffensive old man, who had introduced -Simon into the city, hoping that he would restrain the violence -of John. Simon now accused him of a treacherous correspondence -with the enemy.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a> He was put to death along with -his sons and several of the Sanhedrin.</p> - -<p>Titus now built fresh walls on which to plant his engines; -but they were undermined or destroyed by fire, and he was -compelled to surround the whole city by a vast circumvallation, -and then to erect fresh platforms and towers, from which -the inner wall, with Antonia and the Temple, might be -assailed. After several repulses and severe fighting, this was -accomplished. The heights were scaled, Antonia levelled<span class="pagenum" id="Page_36">[Pg 36]</span> -with the ground, and the Temple itself laid open to attack. -Struck with horror at the profanation of a place dedicated to -the service of God, which must ensue if the strife was continued, -Titus offered to permit the Jews to come forth and meet him -on any other battle ground, promising in that case himself to -keep the Temple inviolate from the step of any enemy. He -represented that the daily services had already ceased, and -the holy ground had been polluted by human blood. He -wished to have no share in such impieties, and would prevent -them, if he could. His overtures were contemptuously rejected. -The Jews themselves set fire to the western cloister, -and so laid bare the space between the remains of the -Antonia and the Temple.</p> - -<p>Another assault was now ordered, and a close and murderous -strife, which raged for eight hours, ensued without -material gain to either party. It was the 10th of August—the -anniversary, always dreaded by the Jews, of the destruction -of Solomon’s Temple. Both parties seemed to have -entertained the idea that the day would prove fatal to the -second Temple, as it had to the first. But this apparently -had proved fallacious. The Romans had retired, and the -guard for the night had been set, when suddenly a cry was -raised that the Temple was on fire. Some of the Jews had -again provoked a skirmish. The Romans had not only -driven them back, but had forced their way into the innermost -court, and one of them had hurled a firebrand into the -sanctuary itself, which had instantly caught fire. This was -contrary to the express order of Titus; and he instantly -hurried down, accompanied by his officers, to extinguish the -flames. The courts were full of armed men engaged in desperate -strife, and his commands were unheard or unheeded. -The devouring fire wreathed round the stately pillars and -surged within the cedar roofs. Before the resistance of the -few survivors had ceased, the Temple was one vast pagoda of -roaring flame; and when the morning dawned, the Holy -House and the chosen nation had passed away forever.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> By this the Christians in Jerusalem were enabled to secure their -retreat to Pella, where they remained uninjured by the fearful sufferings -which ensued, so making good the Lord’s promise, St. Luke xxi. 20, 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> Flavius Josephus was born <span class="allsmcap">A.D.</span> 37 at Jerusalem, and was connected -on the mother’s side with the Asmonæan family. He received a liberal -education, and at the age of 20 attached himself to the sect of the -Pharisees. When the war with Rome broke out he was made Governor -of Galilee, and defended Jotapata for nearly seven weeks against -Vespasian. When it was taken, he fell into the hands of the enemy, -by whom he was favourably received. He now attached himself to the -Romans, and was present in Titus’s camp during the siege of Jerusalem. -He accompanied the conquerors to Rome, where he wrote his historical -works. He died about the end of the first century. His countrymen -have generally regarded him as a traitor.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> The fall of Jotapata is one of those occurrences, often repeated in -the history of the Jews, which strikingly illustrate their national character. -After a desperate defence, when the place had been carried by assault, -the remnant of the garrison took refuge in a cavern; and here, rejecting -the offers of the Romans, they, by mutual consent, slew one another, until -only Josephus and one of his men were left alive. These two then gave -themselves up to the mercy of Vespasian.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> Titus had four Roman legions, and a large force of Greek and Syrian -auxiliaries. The number, 60,000, has been objected to, as an exaggeration, -but it is probably rather under than over the mark.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> John was the son of Levi, and a native of Gischala, who began his -career as a robber, and raised a band, it is said, of 4,000 men. In craft, -daring, and merciless cruelty he has never been exceeded. He defended -Gischala, from which he fled when its capture was imminent. He -repaired to Jerusalem, where he gained great ascendency, and with -Eleazar and Simon defended it to the last. At its capture, he surrendered -to the Romans, and was sentenced to imprisonment for life.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> Simon, the son of Gioras, was a man as fierce and lawless, though -hardly as crafty, as his rival John. He was a native of Gerasa, and first -appeared in history when he attacked the troops of Cestius Gallus in -their retreat from Jerusalem. Driven out of Judæa by Ananus, he took -possession with his banditti of Masada, and ravaged the neighbourhood. -The Idumæans rose against him and, after several battles, drove him out -of the country. Soon afterwards they captured his wife, whom they -carried to Jerusalem. Simon repaired thither with his followers, and -terrified the citizens, by his barbarities, to surrender her to him. In the -spring of the following year, <span class="allsmcap">A.D.</span> 69, a party in Jerusalem, headed by -Matthias, invited Simon to enter the city. Then ensued an internecine -struggle between the three factions, which lasted until the Romans -environed the city, and indeed to the end of the siege. When the city -was at length captured by the Romans, he surrendered himself prisoner, -was conveyed to Rome, figured in the triumphal procession of Vespasian -and Titus, and was then put to death.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> See Appendix I.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> An extraordinary instance of the desperate courage with which the -Jews fought occurred about this time. Antiochus, King of Commagene, -had arrived in Titus’s camp, with a chosen band of youths, armed in the -Macedonian fashion. He expressed his surprise that Titus did not take -the city by escalade. Titus suggested that he should himself make the -attempt with his warriors. This he did; but though his men fought with -the utmost valour, they were all killed or severely wounded.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> There may have been some grounds for this suspicion. A considerable -number of the chief priests (including one of the sons of this same -Matthias) effected their escape, and were kindly received by Titus.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_37">[Pg 37]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_III">CHAPTER III.<br> -<span class="fs80">A.D. 72-131.</span><br> -THE JEWS UNDER THE EMPERORS TRAJAN AND ADRIAN.</h3> -</div> - -<p class="drop-cap">The destruction of the Temple, though it was the death-knell -of the Jewish people, did not at once put an end -to the siege. The Upper City, into which Simon and John -had retreated, still held out, and was to all appearance -stronger and more difficult to assault than what had been -already captured. But the spirit of the Jewish leaders, fierce -as it was, had been broken by the failure of their cherished -hope—the direct interference of Heaven in behalf of the -Temple. They demanded a parley, which was granted them, -and Titus would have spared their lives, on condition of -absolute surrender. But they required terms which he refused -to grant, and hostilities were renewed. After incessant -labour, occupying nearly three weeks, Titus raised his -works to a sufficient height to enable him to attack the -walls by which the Upper City was guarded, and an assault -was made. It was almost instantly successful. The determined -obstinacy of the defenders had sunk into sullen despair. -They gave way on all sides; their leaders took refuge<span class="pagenum" id="Page_38">[Pg 38]</span> -in the vaults beneath the city, soon afterwards surrendering -to the mercy of Titus; and the whole city fell into -the hands of the besiegers.</p> - -<p>But even this did not put a period to the war. Three -strong fortresses, Herodion, Machærus, and Masada, garrisoned -by men as fierce and resolute as the defenders of Jerusalem -itself, still remained unconquered. The first of these, -indeed, surrendered as soon as summoned; and the second, -after some fierce conflicts with the Romans, was induced to -do the same. But the third, Masada, the favourite stronghold -of Herod the Great, offered a long and desperate resistance. -It stood on a lofty rock, on the south-west border -of the Dead Sea, and was only accessible by two narrow -paths on the east and west, winding up lofty precipices, -where the slightest slip of the foot would be inevitable death. -When these tracks, which were three or four miles in length, -were surmounted, the fortress of Masada appeared, standing -in the centre of a broad plateau, and surrounded by a wall -twenty-two feet high, defended by massive towers. It was -strongly garrisoned, and supplied with provisions sufficient -for a siege of almost any duration. Silva, as the Roman -general sent against it was called, blockaded the place, and -then erected a mound of enormous height, on the top of -which he planted his battering rams. A breach was made, to -which the besieged opposed an inner wall of timber. But -this the Romans set on fire and reduced to ashes; upon -which the besieged, finding it impossible to offer further resistance, -and resolved not to surrender, took the desperate -resolution of perishing by their own deed. They first slew -their wives and children. Then, appointing ten executioners -for the work, they all submitted their own breasts to the sword: -the ten then fell, each by his neighbour’s hand, and finally -the surviving one drove the weapon into his own heart! -This terrible catastrophe forms a fitting conclusion to the long -catalogue of horrors which the Jewish wars record.</p> - -<p>Judæa being now completely subdued, it remained for Titus<span class="pagenum" id="Page_39">[Pg 39]</span> -to determine how the vanquished were to be dealt with. -Further severities could hardly be required, even if they were -possible. The numbers which had already perished are very -variously stated. Those given by Josephus may certainly be -regarded as an exaggeration, while the estimate of some -later writers clearly fall short of the fact.<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> It is enough to -say, that the whole of Galilee and Judæa had become one -vast wreck—the fields and vineyards wasted, the woods cut -down, the cities heaps of ruins, the land a graveyard. The -very soldiers were weary of the work of carnage. Yet even -of the miserable remnant of the inhabitants of Jerusalem, -such as were old and weakly, and would not therefore realize -a price in the auction mart, were put to death. Of those -that remained, the tallest and best looking were reserved -to grace the triumph of the conqueror at Rome. The rest -were sent to labour in the Egyptian mines, or despatched -in batches to distant provinces—to work as slaves, or be -exhibited in the amphitheatres, as gladiators or combatants -with wild beasts. A large proportion of the captives is said -to have died of hunger.</p> - -<p>As regards the leaders, the life of John was spared, though -of all men who took part in the defence of Jerusalem he -least deserved mercy. Simon was carried to Rome, and -walked in the triumphal procession which Vespasian and -Titus led up to the Capitol. This is said to have exceeded -in splendour all previous pageants. Among the spoils displayed -were the golden table, the silver trumpets, the seven-branched -candlestick, and the book of the law; and these, -the sole surviving monuments of the glories of the Latter -House, still remain sculptured on the entablature of the Arch -of Titus, to attest to posterity this terrible tale of crime and -suffering.</p> - -<p><span class="pagenum" id="Page_40">[Pg 40]</span></p> - -<p>With the fall of Jerusalem and the overthrow of the Temple, -as has been already observed, the national existence of the -Jews terminated. Thenceforth, though they were to be found -in large numbers in almost every country in the world, they -were strangers and sojourners among other nations, no longer -themselves a people. It must not, however, be supposed, -though the mistake is a common one, that their dispersion -dates from the conquest of Judæa by Titus. They had -spread into distant lands long before that time, and had -formed large and powerful communities. It was only a portion -of the Jews that returned from Babylon after the captivity. -A large number had remained behind, occupying the -homes which they had made for themselves, and enjoying -prosperity and peace. In Egypt and Cyrene they were almost -as numerous; in Rome, and in other great Italian cities, -they constituted no small section of the inhabitants. How -widely they were scattered may be gathered from the catalogue -given by St. Luke, in his narrative of the doings of the -Day of Pentecost.</p> - -<p>The real change which now took place consisted in the destruction -of their great centre of life and unity. It was like -cutting off the main fountain in some system of artificial -irrigation. The waters still remained in a hundred reservoirs, -but the system itself existed no longer. With any other -nation in the world, the result, in the course of a few generations, -would have been the disappearance of all the peculiar -and distinctive features of the people. They would have -become fused with, and incorporated in, the nations among -whom they were dwelling, as was the case with the Danes -and Saxons among ourselves. But though they have resided -among alien races for two thousand years, they have -ever dwelt, and still dwell, apart from them. They obey -the laws and comply with the customs of the land in -which they reside; they converse in its language and -respect its religious observances. But they cling to the -Jewish laws and customs, so far as it is possible for them<span class="pagenum" id="Page_41">[Pg 41]</span> -to do so. The Hebrew is still their national language; -the ancient worship of Israel the only one they will render. -Like the stream of the Rhone at Chalons, which mingles -with that of the Saone, yet continues to retain the peculiarity -of its colour, they are dwellers among many nations, -but Jews after all, and Jews only.</p> - -<p>It was this distinctive feature that enabled them, before -the lapse of many years, to resume something of the organization -which had been, to all appearance, destroyed -by the heavy blow they had sustained. The Sanhedrin, -which they had always acknowledged as the chief authority -of Palestine, had escaped, it was said, the general wreck, -and was presently re-established at Jamnia. How far this -may have been the case is a moot point in history. But -it is certain that a school of theology, commanding very -wide and general respect, grew up in that city; and its -presidents exercised considerable influence over their countrymen. -The Eastern Jews were under the authority of a chief, -known as ‘the Prince of Captivity,’ while those lying more -to the west acknowledged a similar ruler, who assumed the -title of ‘the Patriarch of the West.’ The synagogues also, -which had in later generations been set up in every Jewish -city, though they could not supply the void caused by the -destruction of the Temple, afforded, nevertheless, something -of a centre of religious unity. In this manner, before the -lapse of two generations, the Jews, with the amazing vitality -that has ever distinguished them, had recovered in a great -measure their numbers, their wealth, and their unconquerable -spirit.</p> - -<p>Throughout the reigns of Titus, Domitian, and Nerva, little -is heard of them. It is said indeed that Vespasian ordered -search to be made for any blood-relations of Jesus, the Son -of David, whom he purposed to put to death, as possible -aspirants to the crown of Judæa; and Hegesippus affirms -that two grandsons of St. Jude were cited before Domitian -for the same reason. But we learn that they were at once<span class="pagenum" id="Page_42">[Pg 42]</span> -dismissed as unworthy of notice. Nor, throughout Nerva’s -reign, was any burden laid upon them, beyond the didrachma -imposed by Vespasian. But during Trajan’s Parthian wars, -which necessitated the absence of the Roman troops from the -garrison towns of Africa, the Jews in Egypt and Cyrene broke -out into insurrection, and terrible bloodshed ensued. It began -with the massacre of the entire Jewish population at Alexandria -by the Greeks, who had taken up arms to oppose them. -Maddened by the tidings of this disaster, the Cyrenian Jews -are said to have committed unheard-of atrocities; sawing in -twain the bodies of their prisoners, or compelling them to -fight in the amphitheatres—it was even alleged, feasting on -their flesh. They are thought to have slaughtered more than -200,000, some say 600,000 men. The revolt had hardly -attained its height, when it was followed by two others, one -in Cyprus, and the other in Mesopotamia. They were put -down after a little while, with frightful carnage, by the Romans -and more particularly by Lucius Quietus, one of the ablest -generals of the day. Trajan’s anger seems to have been -greatly roused by the outbreak, for which he felt that his -mild and equitable government had given no adequate cause. -He required their total expulsion from Mesopotamia; and it -is likely that his death in the ensuing year alone prevented -the accomplishment of his purpose.</p> - -<p>The Jews, however, fared little better under his successor, -Adrian. This emperor had been a witness of the atrocities -perpetrated by the Jews during the insurrection in Cyprus; -and he had probably some reason for anticipating a similar -demonstration in Palestine. Scarcely fifty years had -elapsed since that land had been reduced to the condition of -a desert.<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a> But so irrepressible was the vigour of the Hebrew -race, that the fields had been recultivated, the forests replanted, -most of the cities rebuilt, and tenanted by large and thriving -populations. It was obvious, if Jerusalem should rise from<span class="pagenum" id="Page_43">[Pg 43]</span> -its ruins, and a new temple crown Mount Moriah, that a repetition -of the war, which had cost Rome so much blood and -treasure, would inevitably ensue. It is not known with any -certainty what was the condition of Jerusalem at this time. -When the city fell entirely into the hands of Titus, he ordered -the whole of it to be destroyed, with the exception of the -three stately towers of Hippicus, Phasaelus, and Psephinus, -together with part of the western wall,—which was left as -a shelter to the Roman camp, where about eight hundred -legionaries were stationed, as a garrison, to preserve order -in the neighbouring country. How long they remained there -is uncertain. But no one seems to have interfered with such -persons as chose to return to the deserted spot, and erect -new homes out of the heaps of ruin that lay scattered round. -What numbers may by this time have assembled on the site -of the Holy City we are not told. But Adrian resolved to -put a stop to the fancies which, not improbably, really were -current among the Jews, by establishing a Roman colony on -the spot, and building on Mount Moriah a temple of Jupiter.<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a></p> - -<p>It is probable that the emperor did not understand—indeed, -no heathen could understand—the horror and despair -which the publication of the design caused among the unhappy -Jews. It was in their eyes the most fearful impiety—the -most horrible profanation. Their only hope lay in the -advent of the long-promised Messiah; who now surely, if ever, -might be expected to appear on earth, and redeem His people -from the depth of degradation and misery to which they had -sunk. In the midst of these alternations of despondency and -reassurance, a rumour suddenly reached them, that the long-expected -deliverer <em>had</em> at last made his appearance, and was -even then, on his way, at the head of an armed force, to take -possession of the ruins of Jerusalem, and prevent the perpetration -of the intended impiety. His name, they were<span class="pagenum" id="Page_44">[Pg 44]</span> -told, was Barchochebas, ‘the son,’ that is to say, ‘of the -star,’—the star predicted by Balaam, ‘which was to come -out of Jacob, and smite the corners of Moab, and destroy -all the children of Sheth.’</p> - -<p>It is likely that the faith of the Jewish people in the appearance -of a promised Messiah was by this time a good -deal shaken. So many impostors had appeared, and lured -their thousands to destruction, that even the deeply seated -belief in his speedy advent was not sufficient to induce them -to admit the pretensions of any fresh aspirant without careful -inquiry. But in the present instance there were two considerations, -each of which had been enough by itself to -remove all doubt or hesitation. The first is, what has been -already mentioned, the flagrancy of the insult offered to -Almighty God; which, in the judgment of the Jews, was -certain to bring down signal and immediate judgment on its -authors. The other was the fact that Barchochebas had been -accepted as the veritable Messiah by Akiba, the greatest of -their Rabbis, and chief of the schools at Bethor. Something -should be said of both these men, who played so conspicuous -a part at this crisis in Jewish history.</p> - - -<h3><span class="smcap">Note to Chapter III. on the Number Slain in the -Jewish Wars.</span></h3> - -<div class="blockquot"> - -<p>The numbers of those slain in the Jewish wars, as reported by Josephus, -are as under.</p> - -<table class="autotable"> -<tr> -<td class="tdlx">At Cæsarea</td> -<td class="tdrx br">20,000</td> -<td class="tdlx">At Mt. Gerizim</td> -<td class="tdrx">11,600</td> -</tr> -<tr> -<td class="tdlx"> ” Scythopolis</td> -<td class="tdrx br">13,000</td> -<td class="tdlx"> ” Jotapata</td> -<td class="tdrx">40,000</td> -</tr> -<tr> -<td class="tdlx"> ” Alexandria</td> -<td class="tdrx br">50,000</td> -<td class="tdlx"> ” Gamala</td> -<td class="tdrx">15,000</td> -</tr> -<tr> -<td class="tdlx"> ” Damascus</td> -<td class="tdrx br">10,000</td> -<td class="tdlx"> ” Gadara</td> -<td class="tdrx">15,000</td> -</tr> -<tr> -<td class="tdlx"> ” Ascalon (3 massacres)</td> -<td class="tdrx br">20,000</td> -<td class="tdlx"> ” Jerusalem</td> -<td class="tdrx">1,100,000</td> -</tr> -<tr> -<td class="tdlx"> ”Joppa</td> -<td class="tdrx br">15,000</td> -<td class="tdl"></td> -<td class="tdl"></td> -</tr> -</table> - - -<p>At other places there were smaller totals, amounting altogether to upwards -of 100,000, and making the entire sum of slain something less than a million -and a half. But, as is elsewhere intimated (Appendix I.), Josephus’s -statements must be received with caution. The large population found -in Palestine in Adrian’s reign is not easily reconcilable with it. Lightfoot’s<span class="pagenum" id="Page_45">[Pg 45]</span> -opinion seems the more probable one. Notwithstanding the great -carnage, he says, ‘Tantum abfuit gens a totali et consummatâ deletione, -ut undique adhuc restaret innumera multitudo, quæ se pacate Romano -nutui dedidisset, et pace sedibus suis quiete frueretur. Ita ut Templum -et Metropolim quidem desiderares, verum terram habitatoribus repletam, -compositum Synedrii, Synagogarum, Populi statum illico cerneres.’—Lightfoot, -vol. xi. 468.</p> -</div> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> According to Josephus’s account, 600,000 perished of hunger during -the siege; and the total of those who died during the campaign -amounted to little short of a million and half. But that he exaggerates -is beyond dispute. See Appendix I.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> See note at end of chapter.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> He is said at the same time to have issued a decree forbidding the -Jews to circumcise their children.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_46">[Pg 46]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_IV">CHAPTER IV.<br> -<span class="fs80">A.D. 131-135.</span><br> -THE REVOLT OF BARCHOCHEBAS.</h3> -</div> - -<p class="drop-cap">Rabbi Akiba was a proselyte of Canaanitish descent, -a herdsman in the employ of a wealthy man named -Kalba-Sabua. His master’s daughter fell in love with him, -and they were married, though without the father’s knowledge. -When he learned the fact, he drove them from his -house; and Akiba, at the age of forty, began the study of -the law. He obtained great reputation in it, being accounted -one of the chief authorities of that Rabbinical school of -interpretation which upholds the absolute integrity of the -received text, and teaches that every word, nay every letter -of it, has its special and mystical meaning. After twelve -years of study, when he had risen to considerable eminence, -he paid a visit to Kalba-Sabua, followed by 12,000 disciples, -who attended on his teaching. The old man continuing -inflexible, Akiba returned to his studies for twelve years -more, when he again appeared at his father-in-law’s house, -this time accompanied by 24,000 scholars. This evidence of -the honour in which his son-in-law was held overcame Kalba-Sabua’s<span class="pagenum" id="Page_47">[Pg 47]</span> -resentment, and he bestowed a large portion of his -riches upon him. At the time of the revolt from Adrian, -Akiba was nearly 120 years old.<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a> He had been recently -travelling in Northern Africa and Mesopotamia, where he had -witnessed the zeal of his countrymen for the Hope of Israel; -and he was resolved that he and his should not fall behind -them in courage and devotion.</p> - -<p>His feelings must have been very warmly awakened to -allow of his accepting Barchochebas, as he called himself, as -the true Messiah that was to come. Who Barchochebas -really was, has always been a problem with historians. By -some he is said to have been a captain of banditti, notorious -for his robberies and murders. But this may, not impossibly, -be a calumny. He may have been the leader of one of the -bands of wild warriors, who in those lawless times lived, like -the more modern Bedouins, after a predatory manner, but are -hardly to be regarded as mere robbers. Though undoubtedly -an impostor, and conscious of his own imposture,<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a> he was -nevertheless a man of courage and ability, who might, under -more favourable circumstances, have succeeded in establishing -the independence of his country.</p> - -<p>His first step, as we have seen, was to march with such -forces as he could raise to Jerusalem; where he put a stop -to the sacrilegious work which had been already commenced -by Adrian’s order. He then proceeded to the strong city -of Bithor, or Bethor, which lay at no great distance from -Jerusalem. Here he was publicly acknowledged by Akiba -as the Messiah, and large numbers of Jews, not from Judæa -only, but from other neighbouring countries, flocked in to -his standard. The levies at his command are said to have<span class="pagenum" id="Page_48">[Pg 48]</span> -amounted at one time to 200,000 men; a force with which -the Roman troops in Judæa were wholly unable to cope. -The whole country fell under his dominion, and the utmost -zeal and loyalty were displayed in his service. The only -persons throughout the whole of Palestine who stood aloof -were the Christians; who, knowing that Jesus Christ was the -true Deliverer of the Jewish people, could not acknowledge -any other to be such. Barchochebas is said to have punished -their defection, as he considered it, with the most savage -cruelty, regarding them as rebels and traitors, more criminal -than the Romans themselves.</p> - -<p>Adrian, who could not for a long time be induced to -believe that the Jews, after the terrible lesson which their -fathers had learned of the consequences of rebellion against -Rome, would again provoke a mortal quarrel, treated the outbreak -as a matter of but small importance. But the tales -that reached him, of large military stores being in the -possession of the Jews, who had for a long time past been -secretly collecting them; of their countrymen from Egypt -and the East thronging to their standard; and even of -multitudes of strangers to their faith and nation nevertheless -joining them, in the hope of obtaining plunder, roused him -at length to vigorous action. He sent a reinforcement of -troops to Ticinius, or Tinnius, by some called Turnus Rufus,<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a> -who commanded in Judæa, and recalled from Britain Julius -Severus, the ablest officer of his time, to put down, what—it -was now impossible to disguise—had become a dangerous -rebellion.</p> - -<p>Severus, on his arrival, found the condition of things so -unfavourable to the Roman arms that he did not venture to -meet Barchochebas in the field. The latter was in possession -of fifty fortified places, and nearly a thousand villages and<span class="pagenum" id="Page_49">[Pg 49]</span> -towns. Rufus had done little but exercise the most merciless -severities on all, even women and children, who had fallen -into his power; thus, without really diminishing the strength -of his enemies, increasing tenfold their exasperation. If he -had continued in command, it is far from improbable that the -yoke of Rome would, for a time at all events, have been cast -off. But Severus had learned the art of war in his campaigns -in Britain; and the consequences of the change of the general -in command soon became evident. Avoiding, as has been -already intimated, any decisive engagement, he harassed the -Jews by an endless succession of petty conflicts, in nearly all -of which they were worsted, driving them into their strongholds, -which he then besieged and captured,<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a> until nearly all -that had revolted were reduced to submission.<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a> By the end -of the third year of the war, the rebels were driven into the -strong city of Bithor, or Bethor, the situation of which is -uncertain, but is generally believed to have been somewhere -in the neighbourhood of Bethhoron. Here Barchochebas and -Akiba sustained, we are told, a long and terrible siege, ‘the -rebels being driven,’ says Eusebius, ‘to the last extremities -by famine.’ But there is no historian of this war to record its -particulars with the minuteness and accuracy of a Josephus. -The Rabbins have indeed given many details; but it is -impossible to rely on their statements. Thus, they relate, -that when the prospects of the besieged became gloomy and -threatening, one of the most zealous of their body, Rabbi -Eliezer, the son of Hamadai, following the example of Moses -at Rephidim, remained on his knees in prayer during the<span class="pagenum" id="Page_50">[Pg 50]</span> -whole time that the fighting was going on; and the result -of his prayers was, that the Jews fought with signal success, -everywhere driving the besiegers back. To avert the disaster -which seemed likely to result to the Roman arms, a treacherous -Samaritan pretended to be discovered in carrying -treasonable communications between the Rabbi and the -Romans. Barchochebas, without inquiry, ordered the Rabbi -to be slain; and from that moment, it is said, the courage of -the besieged gave way. Bithor was at length taken by storm. -Barchochebas, according to some, was killed in action, -according to others, put to death with cruel tortures by the -conquerors. The slaughter that ensued is described as -exceeding anything on record. The streams of blood were -so great as to carry heavy stones the whole way from the -city to the sea, and the ground for eighteen miles round is -said to have been covered with corpses! These flights of -Rabbinical imagination may be dismissed as worthless; but -the more sober historian, Dion Cassius, reports that more -than half a million perished by the sword, independently of -vast numbers who died by disease and famine. Judæa once -more became a barren waste. The cities were reduced to -heaps of ruin, and the wild beasts tenanted the streets. -The inhabitants who escaped the sword were sold as slaves, -and transported to foreign lands.</p> - -<p>The fate of the stern old Rabbi Akiba should not be -passed over. He was treated with the utmost barbarity by -Rufus, who seems to have been in command at the capture -of the city. While under examination before the Roman -tribunal, the hour of prayer came round, and Akiba, wholly -disregarding the presence of his judge, and his own mortal -peril, fell on his knees and calmly went through his usual -devotions. Only a scanty pittance of water was allowed him -in his dungeon; but though he was consumed with thirst, -he applied the water to the customary ceremonial ablutions. -He was sentenced to death, and executed with the most -barbarous cruelty, some writers affirming that he was flayed<span class="pagenum" id="Page_51">[Pg 51]</span> -alive, and afterwards slain, others that he was torn to pieces -with iron combs.<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a></p> - -<p>Adrian now carried out his design, the commencement of -which had been the immediate cause of the war, and built a -heathen city on the site of ancient Jerusalem. This he called Ælia -Capitolina—Ælia after his own name Ælius, and Capitolina, -because it was dedicated to the Capitoline Jupiter. It was -built in the style prevalent among the Romans of that day; -and was enclosed by a wall, which included Mount Calvary -and the Holy Sepulchre, but did not take in Mount Zion. -In the execution of his plan he was careful to show all -possible dishonour to the localities which the Jews and also -the Christians regarded with veneration. The temple of -Jupiter Capitolinus was erected on the site of the Temple -itself; over the gate which looked towards Bethlehem, the city -of David, a marble figure of a hog was set up; on Mount -Calvary was placed a statue of Venus, the foulest of the -heathen deities; and in the grotto at Bethlehem, where the -Saviour was born, the worship of Adonis was established. -Why Adrian should have been thus studious to profane these -latter places, which, though they possessed special sanctity in -the eyes of the Christians, had little or none in those of -the Jews, does not appear. We can only suppose that the -confusion between the Jews and the Christians, who for many -generations were regarded as being merely a schismatical -Jewish sect, misled the Roman emperor, even at this date -and that he regarded Mount Calvary and the Holy Sepulchre -as spots especially venerated by Jews. It is certain that no -part of his anger was levelled against the Christians. He -suffered them to settle within his newly erected city, and -carry on their worship there without interruption. Ælia -became, not long afterwards, the seat of a Christian bishopric.</p> - -<p><span class="pagenum" id="Page_52">[Pg 52]</span></p> - -<p>But to the Jews he extended no such grace. He issued -two edicts; one renewing the order which forbade the -circumcision of their children; the other interdicting them, -on pain of instant death, from entering the newly-built city, -or even approaching so near to it as to be able to discern -with their eyes the sacred precincts. It would seem that this -prohibition was subsequently relaxed, so far as one day in the -year was concerned, the anniversary, namely, of the capture -of the city in the war with Titus, and again, in that with -Barchochebas; for it is a singular fact that the two events -occurred in the same month and on the same day.<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a> On the -recurrence of that day of misery and despair, they were -allowed to pass the Roman sentinels, and gaze once more on -the ruins of the past. Jerome has given a moving account of -the scene, which, it would appear, he himself witnessed, two -centuries afterwards—the crowd of dejected exiles, the sobs of -the women, the agonized despair of the men, the jeers and scoffs -of the bystanders, and the rude demands of the Roman -soldiers for bribes of money, as the only condition on which -they could be allowed to indulge their sorrow.<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a></p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a> So, at least, say the Jewish biographers. But as they labour to -assimilate him in all things to Moses, it is not unlikely that they have -accommodated his age to their theories.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a> He is said to have resorted to the expedient, already practised by -pretenders before him, of filling his mouth with lighted tow, and so -appearing to vomit flame.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a> The Jews often confounded this man, who is the object of their -special enmity, with the Terentius Rufus to whom Titus entrusted the -final demolition of Jerusalem, and who is almost equally detested by -them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a> It is a doubtful point whether Jerusalem was one of the places so -taken. It appears most probable that it was; and that the work of -demolition, which had been begun by Titus, was completed by Adrian, -and every trace of old Jerusalem destroyed.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a> There is evidence, however, that these successes were not obtained -without severe reverses. The language of Adrian in his despatches to the -Senate, in which he omits his usual assurance, that all is well with the -army, is significant of this fact.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a> The Talmud affirms that his cheerful demeanour, while subjected to -the most agonizing tortures, amazed his executioners, and that he told -them, that having the love of God in his heart, he could not but rejoice.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a> August 9th. This was also the day of the taking of Jerusalem by -Nebuchadnezzar. One cannot but entertain suspicion of the accuracy -of these statements.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a> Their exclusion from Jerusalem is mentioned by many writers earlier -than Jerome—Justin Martyr, Eusebius, and Tertullian, amongst others.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_53">[Pg 53]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_V">CHAPTER V.<br> -<span class="fs80">A.D. 135-323.</span><br> -THE JEWS UNDER THE ROMAN EMPERORS FROM ADRIAN -TO CONSTANTINE.</h3> -</div> - -<p class="drop-cap">Deplorable as had been the condition of the Jews -after the war with Titus, that of their descendants -appeared to be still worse, when their struggle for independence -was closed by the fall of Bethor. The devastation of their -lands, and the destruction of their cities, could not have been -worse than it was on the former occasion. But they were not -then forbidden by their conquerors to return to their ancient -homes, or practise the initiatory rite of their religion. To all -appearance, the total extinction of the nation, by the absorption -of its scattered members among the various communities -to which they had fled for shelter, must inevitably -ensue. Nevertheless, this did not occur. On the contrary, a -period of nearly two hundred years now elapsed, during which -they continued, undisturbed by Imperial severity or intestine -commotion, to recruit their numbers and increase their -wealth and influence in almost every portion of the Roman -Empire. This appears to have been due in the first instance<span class="pagenum" id="Page_54">[Pg 54]</span> -to the favour of Antoninus, who succeeded to the Imperial -purple on the death of Adrian. A story is told of a -miraculous cure of the Emperor’s daughter by a Jew,<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a> in -requital of which the edict forbidding circumcision was -repealed. But the story rests on no trustworthy authority. -The prohibition was renewed by Aurelius, when the Eastern -Jews offended him by joining the standard of the rebel Avidius -Cassius. But it was soon repealed, if it was ever acted on.</p> - -<p>It is evident, however, that, notwithstanding the toleration -extended to the Jews, they were closely watched, and little -trust was reposed in their good faith. At Jamnia (a town, -according to Eusebius, between Diospolis and Azotus), where -a great Rabbinical school had been established after the fall -of Jerusalem, the jealousy of the Romans was roused by an -imprudent speech made by the celebrated Simon (or Simeon) -Jochaides, the reputed author of the Book of Zohar, and the -person by whom (as the reader is informed in the note) -the cure of Antoninus’s daughter is said to have been effected. -On the occasion of some public debate, he denounced the -rapacity and selfishness of the heathen rulers. For this -expression of opinion he was condemned to death, which he -only escaped by flight; and the school at Jamnia was suppressed. -On another occasion the periodical sounding of the -trumpet, in the month Tisri, was mistaken by the governor -of the city for the signal of a general revolt.</p> - -<p>In Rome itself—indeed, in all the great cities of the Empire—during -the reigns of the emperors who succeeded Aurelius, up -to the time of Constantine, the Jews were but little interfered -with. This was owing partly to their long residence in the -capital. The date of their first settlement there is unknown.<span class="pagenum" id="Page_55">[Pg 55]</span> -It has been supposed to be coincident with Pompey’s victories, -which probably did bring a large number of Jewish slaves to -Rome. Philo’s testimony to this fact, and to their general emancipation -by their purchasers, seems trustworthy enough. But it -is certain that the Jews had spread far and wide among all -nations before that date, and hence it is most unlikely that -so great a commercial centre as Rome would be overlooked -by them. Josephus says that 8,000 of them attended when -Archelaus was received by Augustus; and though Claudius -banished them, it was only temporarily. It is plain that -there were great numbers there, when St. Paul was imprisoned -at Rome. Juvenal, again, speaks of the mendicant hordes -who profaned the grove of Egeria; and the testimony of -Tacitus and Martial is to the same effect. The Jews were -regarded with contemptuous dislike, but there was no inclination -to persecute them. There was another reason, too, -why they were treated with leniency. After Adrian’s time, -attention was directed to the Christians, as the professors of -a faith distinct from, and alien to, Judaism. Thenceforth the -Jews were regarded in a different light. As Christianity grew -and spread throughout the empire, its converts came to be -accounted the deadly enemies of the State; and the Jews, -who disliked them as much as the heathen did, were naturally -welcomed as allies against the common enemy. In any -persecution of the ‘New Superstition,’ the Jews were ever -ready to take their part<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a>; and their wealth, their numbers, and -their zeal rendered their help valuable. The Pagan rulers felt -but little inclination to inquire into the shortcomings and -offences of such useful partisans.</p> - -<p>It will be proper here to say a few words respecting the -Sanhedrin, which, during this period, as well previously and -subsequently, exercised a certain authority. The origin of<span class="pagenum" id="Page_56">[Pg 56]</span> -this National Council is a matter of dispute. By some it is -affirmed that it was first instituted by Moses (Num. xi. 16), -and is identical with the ‘Elders’ of Joshua xxiv. 1 and Judges -ii. 7. But even if that be so, there is no mention of it in -subsequent Jewish history for some 1,200 years, and the -absolute power exercised by the kings (as <em>e.g.</em> 1 Kings ii. -27-46) is altogether inconsistent with the existence of any -such judicial body in their day. Others hold that the -Great Synagogue, which Ezra established after the return -from the Captivity, gradually developed into the Sanhedrin. -But it is denied by writers whose opinion is of -weight that there was any connection between the Great -Synagogue and the Sanhedrin. Its true origin seems to -have been in the time of Judas Maccabæus, or possibly his -brother Jonathan. We read how the latter wrote a letter to -the Lacedæmonians in the names of ‘Jonathan the High -Priest, the Elders of the nation, the priests and other people -of the Jews.’ It is likely that the High Priest and the Elders -continued from that time forth to exercise supreme power in -judicial matters, including that of life and death, until the time -when Judæa became a Roman province, and disputes and -jealousies with the Roman procurators on the subject ensued.</p> - -<p>The statement has already, been noticed, that the Sanhedrin -escaped destruction during the war with Titus. Some of its -members were slain, but the greater part were allowed—so it -is averred—to depart from Jerusalem, and settle at Jamnia. -Thence they removed to Sepphoris, and afterwards to Tiberias, -on the Sea of Galilee, whence the President of the Sanhedrin -came to be styled ‘the Patriarch of Tiberias.’ His authority -was acknowledged by all Jews residing within the limits of -the Roman Empire.<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a> How far obedience to him was voluntary, -how far a matter of compulsion, it would not be very -easy to determine. The Romans in all likelihood would be<span class="pagenum" id="Page_57">[Pg 57]</span> -tolerant enough of the exercise of any such authority, which -did not infringe their Imperial power—nay, would probably -refer to it all matters relating to the peculiar usages of the -Jews, in the same spirit in which Claudius Lysias wrote to -Felix, and Gallio refused to listen to the Jewish disputants. -The people on their part would readily submit themselves to -the Patriarch of their own nation, if only in protest against -the hated rule of the stranger. Hence, for many generations, -Gamaliel and his successors wielded a wide and undisputed -authority.<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a></p> - -<p>The Sanhedrin consisted of seventy-one members, who -were chosen entirely for the moral excellence of their characters. -No young or unmarried man, no alien, and no one -who followed a disreputable calling, was eligible. With these -exceptions, membership was open to all ranks and conditions -of men.</p> - -<p>To this era belongs the Jerusalem Talmud; but of that, and -also of the Babylonian Talmud, the reader will find a full -account in Appendix II.</p> - -<p><span class="pagenum" id="Page_58">[Pg 58]</span></p> - -<p>To resume our narrative. At the accession of Septimius -Severus, who attained the Imperial purple at the close of the -struggle which ensued after the murder of Commodus, the -Jews are said to have received harsh treatment at his hands; -which may well occasion the reader surprise, as they almost -everywhere joined his standard, as the rival of their bitter -enemy, Niger. Yet it is certain that he re-enacted the old laws -against proselytism, or entering the precincts of Jerusalem; -and, if Eusebius is to be credited, he actually made war on -the Jews, and a triumph was decreed him for his successes in -the campaign.<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a> But even if this be true, his anger must soon -have subsided; for during his reign they enjoyed a considerable -share of his favour, for which writers hint that they had -to pay heavily. It would appear again that they prospered -under the rule of his depraved and barbarous son Caracalla.<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a> -This Emperor is said in early life to have been warmly -attached to a Jewish playmate, the only person for whom he -seems ever to have felt any affection. A few years afterwards -they had a still more extraordinary and discreditable patron -in Heliogabalus, the very vilest, it may safely be affirmed, of -all the Roman emperors. Actuated by the strange caprice -which commonly swayed his actions, he adopted the Jewish -customs of circumcision and abstinence from swine’s flesh. -It does not appear, however, that he bestowed any special -marks of regard on the Jews, in consequence of the inclination -he showed for their peculiar tenets. Their religion, in fact, was -only one out of many from which he borrowed one observance -or another; and if it is true that he was on the point of proclaiming<span class="pagenum" id="Page_59">[Pg 59]</span> -himself to be the chief object of all religious worship, -which all must render him on pain of death, his murder came -only just in time to save them from a sharp persecution. -Under his successor, Alexander Severus, they are thought to -have experienced unusual kindness,<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a> because that prince had -imbibed from his mother Mammæa (the disciple, it is said, of -Origen) a great prejudice in their favour. He did show some -feeling of this kind, in that he set up the statue of Abraham -in his private chapel, as one of those worthy of Divine -honours.</p> - -<p>But it should be borne in mind that this virtuous prince -was after all a heathen, and had very vague and imperfect -ideas about religion. He regarded all good men as equally -worthy of honour, and his theology hardly extended further. -In the shrine already referred to, he placed not only the -statue of Abraham, but of Orpheus, Apollonius Tyaneus,<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a> and -Jesus Christ! It is needless to say that the man who did this -could have been no proselyte to Judaism (let the Rabbins say -what they will), or to Christianity either.</p> - -<p>A similar protection was extended to the Jews during the -reign of Philip the Arabian—another sovereign about whom -similar fancies are entertained by Jewish writers, and with no -more reason, apparently, than in the other instances. The -Christians also experienced the same merciful sway. But -with the accession of Decius, <span class="allsmcap">A.D.</span> 249, the persecution of the -Christians, which had slumbered, with only some slight and<span class="pagenum" id="Page_60">[Pg 60]</span> -partial renewals, since the time of Aurelius, broke out with -greater violence than ever, and continued to rage, with rare -intermissions, through the reigns of successive emperors, until -the accession of Constantine. There is little or nothing to -record respecting the Jews during this period, so far as those -of the West are concerned, unless the war waged by one of -the most powerful of the later occupants of the Imperial -throne, Aurelian, with Zenobia, Queen of Palmyra, may be -thought to have some relation to Jewish affairs. This princess -is said to have been a descendant of the Asmonæan family, -or, at all events, of Jewish birth,<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a> and to have been brought -up in the Jewish faith. Some go so far as to say she -was a zealous professor of it.<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a> It is certain that she built -splendid synagogues for the use of the Jews, and advanced -them to the highest posts of dignity. The celebrated Paul of -Samosata,<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a> who enjoyed her special favour, has been thought -to have attempted to effect a reconciliation between Christianity -and Judaism, insisting on the necessity of the rite of -circumcision, and teaching that Jesus was, although a man, -one in whom the Divine Λόγος dwelt. This, it is thought, -may have had her approval. If such was really his design, it -proved, as might have been expected, a total failure, both -parties alike rejecting his teaching. After the fall of Zenobia, -he was deprived of his office, and vanished into obscurity.</p> - -<p><span class="pagenum" id="Page_61">[Pg 61]</span></p> - -<p>But in any case her history belongs more properly to that -of the Eastern Jews, that large section of the Hebrew race -which had spread far to the eastward of the great river, and -who dwelt under the rule of the Patriarch, known by the title -of the ‘Prince of the Captivity.’ It will be proper now to -turn to their affairs.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a> According to others, it was the daughter of Aurelius who was -healed. A deputation had been sent to protest against the severe edicts -of Verus. The celebrated mystic, Simon ben Jochai, was the envoy, and -he cast an evil spirit out of the Emperor’s daughter. The Rabbins -assert also that Antoninus received circumcision. But their testimony -on this, as on many similar matters, cannot be relied on.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a> Thus it is mentioned that the Jews were more forward than the -heathen in bringing faggots to burn the Christian martyr Polycarp—‘as -is their habit,’ says the historian (<cite>Polyc. Martyr.</cite> xiii.).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a> Origen affirms that the power of the patriarchs was little less than -that of a king (Orig., <cite>Epist. ad Afric.</cite>).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a> The Presidents of the Sanhedrin are said to have been—</p> - -<div class="blockquot"> - -<table class="autotable"> -<tr> -<td class="tdl">1. Ezra, who, according to this<br> -list, must have survived to the reign<br> -of Darius Codomannus, fully 200<br> -years.</td> -<td class="tdl bl">10. Gamaliel (St. Paul’s teacher).<br> -11. Simeon, son of Gamaliel,<br> -killed during the siege of Jerusalem.</td> -</tr> -<tr> -<td class="tdl">2. Simon the Just (identified by<br> -some with Jaddua who received<br> -Alexander the Great).</td> -<td class="tdl bl">12. Jochanan.<br> -13. Gamaliel II., son of Simeon,<br> -first Patriarch of Jerusalem.</td> -</tr> -<tr> -<td class="tdl">3. Antigonus of Soco.</td> -<td class="tdl bl">14. Simeon, called the Just.</td> -</tr> -<tr> -<td class="tdl">4. Joseph of Zeredah.</td> -<td class="tdl bl">15. Judah II., called Hakkadosh.</td> -</tr> -<tr> -<td class="tdl">5. Joshua, banished by Hyrcanus.</td> -<td class="tdl bl">16. Gamaliel III., in whose time<br> -the Sanhedrin is said to have<br> -ceased to exist.</td> -</tr> -<tr> -<td class="tdl">6. Judah, contemporary with A.<br> -Jann.</td> -<td class="tdl bl">17. Judah II.</td> -</tr> -<tr> -<td class="tdl">7. Shemaiah.</td> -<td class="tdl bl">18. Hillel II., who drew up the<br> -permanent Jewish calendar.</td> -</tr> -<tr> -<td class="tdl">8. Hillel, the renowned Jewish<br> -Doctor.</td> -<td class="tdl bl">19. Judah III.</td> -</tr> -<tr> -<td class="tdl">9. Simeon, son of Hillel, supposed<br> -by some to be the same who<br> -took Jesus into his arms (St. Luke<br> -ii. 25).</td> -<td class="tdl bl">20. Hillel III.<br> -21. Gamaliel IV., with whom<br> -the Patriarchate of Tiberias expired,<br> -A.D. 429.</td> -</tr> -</table> -</div> - - -</div> - -<div class="footnote"> - -<p><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a> It may be that it was not against the Jews, but the Samaritans, that -Severus waged war, and that he temporarily confounded them with the -Jews. The Romans continually made such mistakes.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a> Some of the Rabbins assert that Caracalla received circumcision, but -with no more evidence in support of their statement than in the instance -of Antoninus. There was, however, something unusual in the education -of Caracalla. Tertullian says that he received a Christian education -‘lacte Christiano educatus’ (Tertull. <cite>ad Scop.</cite>). If so, he profited but -little by it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a> This seems to have been notorious, as the nickname of the ‘Ruler of -the Synagogue,’ given him by the wits of the day, seems to indicate.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a> This extraordinary man was born at Tyana, in Cappadocia, a year or -two before our Lord. Hierocles, <span class="allsmcap">A.D.</span> 300, wrote a comparison between him -and Jesus Christ, in which the main points of resemblance are his (supposed) -miraculous birth and power of working miracles, his attempt to -reform the religion of the world, and the voice from heaven, which is said -to have summoned him from earth. His history, written by Philostratus -is overlaid with exaggeration and fable; but he is to be regarded rather -as an enthusiast and a mystic than as an impostor. His fame was at its -zenith in the time of Alexander Severus.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a> Theodoret, <cite>de Hær. Fab. Athanas, de solit. vit.</cite></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a> Zenobia has been claimed as an upholder of, if not a convert to, -Christianity. She was probably an eclectic with no settled faith. Hence -her patronage of Paul.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a> This notorious heresiarch was a native of Samosata, in Syria. He -was made Bishop of Antioch <span class="allsmcap">A.D.</span> 260; but his elevation seems to have -turned his head. He thenceforth affected great state and splendour. -Encouraged by the favour of Zenobia, he usurped great power in the -Church. To gain her favour, it is said, he attempted the alleged compromise -between Judaism and Christianity. A council was held <span class="allsmcap">A.D.</span> 265, -to consider his opinions, over which Firmilian presided, and by which he -was condemned. He refused to obey the decree; but a second council -was thereupon summoned, by which he was deposed, and its sentence -was confirmed by Aurelian.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_62">[Pg 62]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_VI">CHAPTER VI.<br> -<span class="fs80">A.D. 323-363.</span><br> -THE PRINCES OF THE CAPTIVITY.—MANES.—THE JEWS -UNDER THE ROMAN EMPERORS FROM CONSTANTINE -TO JULIAN.</h3> -</div> - -<p class="drop-cap">It is probable that the authority exercised by the Patriarchs -of the East<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a> grew up after the abandonment by Adrian -of his predecessor’s conquests beyond the Euphrates. The -power of the Parthian kings had been broken by the victories -of Trajan; and in the remoter parts of their dominions they -exercised but a feeble authority. Hence little opposition -would be offered to the rule of the Jewish Patriarch—the less, -because the respect and obedience rendered to him did not -in any way trench on the allegiance due to the civil ruler.</p> - -<p>His power appeared to be everywhere firmly established; -yet in the ensuing generation it was assailed, and in a great -measure superseded, by the interference of his Western rival, -the Patriarch of Tiberias. Simeon, son of Gamaliel II., called<span class="pagenum" id="Page_63">[Pg 63]</span> -‘the Just,’ was a man of ambitious and restless character. -Believing that Jerusalem was the true centre of Jewish unity, -and that his Patriarchate was, in reality, the Patriarchate of -Jerusalem, he argued that he ought to exercise undivided -sway over the whole of the Jewish community, and regarded -his brother of Babylon as a usurper. He sent a delegate to -him, accordingly, who was instructed to approach him with -all possible deference; but as soon as he had made good his -position, to throw off the mask, and demand his submission. -His scheme took effect: the delegate was kindly received, -and admitted to the confidence of his entertainers; when he -suddenly changed his tone, and sharply censuring some of -the prince’s acts, required, in the name of the Patriarch of -Jerusalem, that they should be rescinded. A scene of angry -resistance followed. But the name of Jerusalem had too -strong a hold on the heart of every Jew to allow of any successful -opposition. The Babylonian potentate was obliged -to succumb, and until the Patriarchate of Tiberias ceased to -exist continued to hold a place subordinate to his rival.</p> - -<p>But in the succeeding century the Prince of the Captivity -recovered all, and more than all, the power exercised by his -predecessors. Tales are related of his grandeur and magnificence, -which it is difficult to credit, and the more so, -because they do not seem to have diminished after the -accession of the Persian kings,<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a> who might reasonably have -been expected to be jealous of such subjects. The Patriarch -was wont to be installed in his office with the greatest pomp. -He was carried in a splendid procession, attended by the -Rabbins, and preceded by trumpets, to the Synagogue, where -he was formally admitted to his office, amid the prayers and -blessings of the people. He then returned in like fashion -to his palace, where he entertained his chief officers at a -sumptuous banquet. He lived in the seclusion usual among<span class="pagenum" id="Page_64">[Pg 64]</span> -Eastern potentates. But whenever he went abroad or entered -a house he was received with every token of respect. He -would sometimes, we are told, pay a visit to the king; when -one of the royal chariots would be sent for his use—which, -however, he would decline, remembering that, after all, he was -an alien and a captive. But this studied humility was visible -in nothing else. He was robed in the most splendid vestments, -and preceded by a guard of fifty soldiers. The way -was cleared before him, and all who met him saluted him -with the profoundest respect. At the door of the palace he -was met by the royal officers, who conducted him to the -king’s presence; where, after the first reverence had been -paid, he was placed on the left hand of the throne, to confer -with the sovereign on the affairs of the State.</p> - -<p>It seems that intercourse with the Persians, who were fire -worshippers,<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> and at least as bigoted in their religious -opinions as the Jews, did not bring about enmity and persecution. -Yet many of the Jewish practices must have been -highly offensive to them. Thus the Jews have always interred -their dead, and that practice is an abomination in the eyes -of the Ghebirs. Again, there were certain occasions when -no lights were permitted to be kindled except in the Fire -Temples;<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a> and the Jews were, in consequence, obliged to -extinguish their household fires. We should naturally have -expected that some at least among the Jews would refuse -compliance, and so bring themselves into collision with the -law. But we do not hear of any disputes of this kind<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a> until -the time of Sapor, who, at the outset of his reign, had shown -the Jews great favour. But having embarked one day in a<span class="pagenum" id="Page_65">[Pg 65]</span> -controversy with the Rabbins on the subject of the burial of -the dead, he required that they should produce some passage -out of their Scriptures in which interment in the earth was -ordered. The doctors, unable to do this, gave some evasive -answer; which so incensed him that he began a fierce persecution. -Sapor, however, died <span class="allsmcap">A.D.</span> 272, and we do not hear -that the persecution was continued.</p> - -<p>This is also the era of the notorious Mani, or Manes, who -founded the sect which caused such widespread strife and -division in the Christian Church. He is said by some to have -held many conferences with Jewish doctors during Sapor’s -reign, and to have urged upon them that the acts attributed -to their God in the Old Testament, such as the extirpation -of the nations of Canaan, were inconsistent with the Divine -attribute of mercy. He was, in fact, according to Mani’s -teaching, the God of Darkness; from whom they ought to -turn, to worship the God of Light. It is needless to say that -the Jews utterly rejected his teaching. Through their -influence, he lost the favour of Sapor, and was banished from -his dominions.<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a></p> - -<p>Turning again to the West, we now come to the era of -Constantine, when the pagan idolatry was abolished by law, -and the religion of Christ publicly recognised. It is obvious -that this was a matter which gravely affected the Jews no -less than the heathen. They were as much opposed to the -newly authorized faith as any pagans could have been—far -more so, in fact, because they had a profound belief in, and -an earnest zeal for, their own creed, which was altogether -wanting in the instance of the heathen. It would seem that -the Roman Emperor contemplated making the religion of -Christ the religion of the world; in which case he must insist<span class="pagenum" id="Page_66">[Pg 66]</span> -on its adoption by the Jews, as well as by all the other -subjects of the Roman empire. Whether the idea of compulsory -conversion was ever entertained must remain doubtful. -But it is tolerably clear that Constantine did hope for, if he -did not anticipate, their adoption of his own faith. Conferences -with Jewish doctors were held in his presence, at which -the disputants on both sides not only upheld their cause by -argument, but endeavoured to prove its truth by resort to -miracles. If Constantine hoped anything from trials like -these,<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a> in which anything that appeared to be preternatural -was claimed on the one side as having been effected by -the finger of God, and denounced on the other as due to the -agency of Satan—he was certainly disappointed; and to this -failure perhaps may be imputed the severe laws against the -Jews, some of which he certainly decreed. Thus he issued an -edict that any Jew who imperilled the life of a Christian -should be burned alive; he forbade proselytizing by the Jews -on the severest penalties; he prohibited Jews from having -Christian slaves. In one of his Acts he styles the Jews ‘the -most hateful of all people.’ On the other hand, he has been -unjustly charged with acts of positive cruelty towards them, -which would have soiled the lustre of his name, if they had -been really committed. It is said, for instance, that having -heard that large numbers of them had assembled for the -purpose of rebuilding Jerusalem, he ordered their ears to be -cut off, and themselves banished,<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a> and again that he required -them to accept baptism, whether they would or not, and to -eat swine’s flesh on Easter Day.<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a> But these charges refute<span class="pagenum" id="Page_67">[Pg 67]</span> -themselves. Jerusalem was a large and noble city in his day, -and it is absurd to talk of the Jews having wished to rebuild -it. Nor among all his edicts, preserved in the Theodosian -Code, is there a word about cutting off ears or compulsory -eating of pork.</p> - -<p>During this reign the Jews in Persia are accused of having -stirred up a sanguinary persecution against the Christians. -The latter had, for a long time past, been making their way -into Sapor’s dominions, to the great vexation of the Jews. -But when at last they had succeeded in converting to their -faith Ustazades, one of Sapor’s chief officers, the irritation of -the Jews rose to so great a height that they persuaded Sapor -to put down the growing evil by the severest measures. A -long and bloody persecution ensued, in which Simeon, Bishop -of Ctesiphon, suffered martyrdom, the newly built churches -were destroyed, and every trace of Christianity obliterated.</p> - -<p>Constans, the son of Constantine, who succeeded to the -throne <span class="allsmcap">A.D.</span> 353, far from relaxing any of the severities laid on -the Jews by his father, proceeded to greater lengths against -them. Provoked by an insurrection they had raised in Judæa, -he re-enacted the laws of Adrian and his father—adding to -them that any Jew who married a Christian, who circumcised, -or even kept, any Christian slave, should be put to death. He -also greatly increased the heavy taxes with which they were -already loaded.</p> - -<p>It is no wonder that the accession of Julian—who, immediately -after his assumption of the purple, publicly declared his -abnegation of Christianity—should have been hailed by the -Jews, as well as the pagans, as the dawn of a new day of -freedom and prosperity to them. They hastened to present -him with an address, representing, among other grievances, -the great wrong done them in their exclusion from Jerusalem, -the scene of the ancient glories of their race, the never-forgotten -home of their ancestors, though the heathen were -permitted to dwell there without molestation. While the -most sacred sites were hidden by Christian churches, and<span class="pagenum" id="Page_68">[Pg 68]</span> -devoted to Christian worship, the spot where their own -beloved Temple had once stood lay desolate, and they were -not even permitted to approach and gaze upon its ruins. -Julian replied even more favourably than they could have -hoped. He addressed the Jewish patriarch as ‘his brother;’ -he inveighed against the unmerited severity with which they -had been treated; he remitted the imposts of which they -complained; annulled the decree by which they had been -forbidden to enter Jerusalem; and finally gave them permission -to rebuild the Temple on Mount Moriah, promising -them every help in the execution of the work, and appointing -one of his own favourite officers, Alypius, to superintend it.</p> - -<p>His motives for this extraordinary step are not difficult to -conjecture. He had not the slightest inclination to Judaism, -being a devoted follower of the ancient creed of Greece and -Rome, as held by the sages, whom he had made his study. -But he wished, in the first place, to repair the injustice of past -years; in the second, to conciliate the Jews, whose help might -be of the greatest service to him in his Persian expedition; -and in the third, to confute and establish the falsehood of -Christianity. It was well known that the universal belief -among the Christians was, that the voice of prophecy had -declared that the Jewish Temple should never be rebuilt;<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a> at -all events, never until the Jewish people had accepted Jesus -Christ as their God. If then he could prove that their belief -was untrue on one point, why might it not be untrue on all?</p> - -<p>It is needless to say that this unexpected grace filled the -whole Jewish world with wonder and delight. Funds for -providing the required materials poured in, in abundance; -thousands offered themselves as labourers; men of the highest -position and wealth, even delicately nurtured ladies, were seen -digging up the ground with pickaxes made of gold and silver,<span class="pagenum" id="Page_69">[Pg 69]</span> -or carrying away the earth in silken handkerchiefs. The -work advanced with great rapidity, till it was suddenly interrupted -by flames bursting forth from the ground, accompanied -by earthquakes, which repeatedly injured or destroyed the -labourers engaged in the undertaking, and ultimately compelled -them to desist from it.<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a> Other strange circumstances -are said to have accompanied this occurrence. Fiery crosses -filled the air, and were seen on the dresses of the fugitives, -as they escaped from the dangerous precincts. Some of the -latter, who fled to the shelter of a neighbouring church, found -the doors closed by some unseen power against them.</p> - -<p>Doubtless much that has been related must be regarded -as idle tales, the result of panic or exaggeration. But to -suppose the whole occurrence to be simply attributable to -natural causes appears impossible. This, however, is a -matter requiring careful and minute inquiry. The reader -will find a full examination of it in Appendix IV.</p> - -<p>Not long afterwards (on the 26th of June, 363) the death -of Julian, in battle with the Persians, put a period—not only -to any renewal of this particular undertaking—but to the -hopes in which the Jews had indulged, of Imperial favour -especially bestowed on them. So ended the last recorded -attempt to rebuild the Jewish Temple.</p> - - -<p class="center"><span class="smcap">Note to Chapter VI. on the Religion of the Magi.</span></p> - -<div class="blockquot"> - -<p>The origin of this religious belief is lost in the darkness of antiquity. -The Magi existed, a body highly honoured, long before the time of -Zerdusht or Zoroaster, who lived <span class="allsmcap">B.C.</span> 589. He seems to have remodelled -and formulated the ancient doctrine. According to his teaching, there -are two independent ruling powers, Ormuzd and Ahriman, the principles of -good and evil, symbolized by light and darkness.<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a> Ormuzd created man -good and happy. Ahriman marred his happiness by the introduction of -evil. The strife between these two is to continue, until the victory is -finally gained by Ormuzd.</p> - -<p>Their religious rites are of a very simple character. They had originally<span class="pagenum" id="Page_70">[Pg 70]</span> -neither temples, altars, nor statues, though later on, fire temples -were built. They adored fire, light, and the sun, as the emblems of -purity and beneficence. But, in the first instance at all events, they did -not regard these as independent deities; though afterwards, following -the rule of all false religions, they offered worship to the symbols themselves, -instead of the principles symbolized. They exposed their dead -to be devoured by vultures, considering it an abomination to bury them -in the earth. They still exist, a numerous people, in India, under the -name of Parsees, a name derived from Pars, said to be the ancient designation -of Persia. By some it is affirmed that Zoroaster maintained -the existence of a third deity, superior to the other two.</p> -</div> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a> Josephus, who wrote as late as Trajan’s reign, evidently knows -nothing of them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a> The Parthian kingdom, after a long decline, may be said to have -died out, <span class="allsmcap">A.D.</span> 230.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a> See note at the end of the chapter.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a> Such is Jost’s statement (ii. 141). He adds that the Jews obeyed the -edict, but very unwillingly.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a> Nothing more, that is, than discontented murmurs. It is related that -when Abba bar Huna lay sick at Pumbeditha, and Rabbi Jehuda was -attending him, a Magian came into the room and carried off the light: -whereupon the Rabbi prayed that the people might pass under the -dominion of the Romans again, rather than endure such ignominy.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a> The date of Mani’s birth seems uncertain. The time when he -attracted notice was circ. 272. He returned to the Persian Court circ. -278, when Hormisdas, or some say Varanes, caused him to be flayed -alive, for failing to cure the king’s son; but Beausobre discredits this -story.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a> To quote an example of these. A disputation was held between the -Rabbins and the Christians, headed by Pope Sylvester. The Jews -brought in an ox, and one of their miracle-mongers whispered the name -of God in its ear, whereupon it instantly fell dead. But Sylvester, no-way -discomposed, ordered the ox, in the name of Jesus Christ, to return to life. -Upon which, we are told, it got up and began feeding!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a> Chrysost. <cite>Or. in Jud.</cite> He seems to have confounded Constantine -with Adrian.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a> Eutych. vol. i. 466.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a> Probably founded on Daniel ix. 26, 27. But that prophecy is obscure, -and susceptible of a different interpretation. Even if the Temple had -been rebuilt, every one of our Lord’s prophecies would still have been -fulfilled. (See Appendix iv.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a> Cyril, it should be remarked, says nothing of these miracles, which -are reported by Socrates, Sozomen, and Theodoret.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a> Comp. Isa. xlv. 6, 7, where the idea is directly confuted.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_71">[Pg 71]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_VII">CHAPTER VII.<br> -<span class="fs80">A.D. 363-429.</span><br> -JOVIAN TO HONORIUS.—MUTUAL JEALOUSIES AND OUTRAGES.—SUPPRESSION -OF THE PATRIARCHATE OF TIBERIAS.</h3> -</div> - -<p class="drop-cap">Jovian, a stern enemy of the Jews, succeeded to the -throne vacated by Julian, but, fortunately for them, reigned -for a few months only. Valens and Valentinian, who followed, -reinstated the Jews in the possession of their ancient -rights, but withdrew the exemption from serving public -offices, which they had hitherto enjoyed. Under their rule, -as under that of all succeeding emperors to the time of -Justinian, the main things that attract the reader’s notice -are the mutual jealousies of the Jews and Christians, for -ever breaking out into acts of lawless violence, the blame of -which does not lie wholly on one side. The idea seems to have -possessed the minds of the Christians, even of their bishops -(whose training and office should have taught them better), -that the Jews as a race were the personal enemies of Christ,<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a><span class="pagenum" id="Page_72">[Pg 72]</span> -and, as such, objects of aversion and horror. This was -a fruitful source of the wrongs, oppressions, and cruelties -with which the pages of their after history are so -deeply stained. The emperors strove, to the best of their -ability, to hold the balance of justice evenly between the -contending parties, but often found it impossible to do so. -Thus, a synagogue having been burnt by the Christians at -Rome (<span class="allsmcap">A.D.</span> 387), Maximus the Usurper, who was at that -time in possession of the capital, ordered it to be rebuilt by -those who had wrecked it. For this righteous act he was -denounced by Ambrose,<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a> Bishop of Milan, who attributed his -subsequent fall and ruin to that act, and induced Theodosius -to revoke the decree. A similar outrage having been committed -at Osrhoene, a city of Mesopotamia (<span class="allsmcap">A.D.</span> 395), the -same order was issued by Theodosius himself. But Ambrose -again interfered, and addressed a most indignant letter to the -Emperor. Overlooking altogether the wrong committed by -the Christians, he argued that it was most unjust to require -them to take part in building up a Jewish synagogue; -which was, he says, ‘the home of perfidy, the dwelling-place -of impiety.’ It is said also, by Zonaras, that he preached -publicly to the same effect at Milan; but of that there is no -evidence. Theodosius, who entertained the profoundest respect -for Ambrose, was overawed, and withdrew his edict.<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a> -But that his conviction as to the justice of the case was<span class="pagenum" id="Page_73">[Pg 73]</span> -unaltered, we may see by the law which Theodosius promulgated -in the last year of his life, which secured protection to -the Jews in the exercise of their religion, and decreed the -punishment of all who assailed them.<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a></p> - -<p>On the other hand, the Jews were not behindhand in -displaying a very turbulent and rancorous temper. On all -occasions which offered themselves, and these were neither -few nor trivial, they did their best to harass and mortify the -Christians. The Arian controversy, which so grievously distracted -the East, and for so long a period, could not have -concerned them. Yet they were always ready to support the -Arian leaders with their influence, and unite with Arian mobs -in attacking the churches of the Orthodox. Nor were these -the only outrages they committed. At some of their feasts, -when, ‘flown with insolence and wine,’ they issued forth from -the banqueting chamber, they were wont to insult and attack -any Christians they might meet. At the feast of Purim in -particular such displays were likely to occur. On that occasion -it was their practice to erect a gibbet, to which a figure -representing Haman was fastened, and whenever his name -occurred in the service for the day they broke out into furious -execrations against him. On the occasion of one of the -celebrations of this feast at Inmestar, a city of Chalcis, near -Antioch, their insolence was carried to a most shocking height. -Rushing out into the street, some of the drunken Jews seized -on a Christian boy whom they met, and dragging him into -the house, fastened him to the gibbet, from which the figure -of Haman had been removed, and which, in mockery doubtless -of the crucifixion, had been fashioned in the shape of -a cross.<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a> They then proceeded to scourge the lad so severely -that he is said to have died under their hands. The Christians<span class="pagenum" id="Page_74">[Pg 74]</span> -were roused to fury by the murder, and a bloody fight ensued, -in which many lives were lost. This occurred <span class="allsmcap">A.D.</span> 412.</p> - -<p>Several strange stories are told of occurrences during the -early part of the fifth century, which illustrate the temper -of the times. They are mostly concerned with conversions; -to effect which great zeal was undoubtedly displayed; but -it is not often of a kind that we can either admire or approve. -Offers of worldly advantages of one kind or another were -made by those who were anxious to secure converts; and -no one will wonder at hearing that many, in consequence, -professed themselves willing to submit to baptism. These -converts, however, were not inclined to be content with profiting -once only by so easy a mode of obtaining the good things -of life. They presented themselves as candidates for baptism -at the churches of every sect in Constantinople. The practice -was detected. A tradition relates that when one of these -pseudo-converts was brought to the font, the water receded -from the sacred vessel, so that the ministrant could not perform -his office. Startled at so strange an occurrence, he set -on foot a strict inquiry, and elicited the fact that the man -had already been baptized in the churches belonging to every -sect in the city, except the one in which this incident was -reported to have occurred. Unfortunately, the church belonged, -not to the Orthodox, but to the Novatians. The -extent to which the scandal had reached is proved by the -enactment of a law, which forbade the baptism of any Jew, -until strict inquiry had been made as to his character and -motives, and a certain noviciate passed.</p> - -<p>Not unfrequently the conversions were what may be termed -wholesale, large bodies of men offering themselves at the same -time for admission to the Church; and these were brought -about after what most persons would consider a strange -fashion. Thus, in the island of Minorca (<span class="allsmcap">A.D.</span> 418), Severus, -the bishop, had been greatly distressed by the presence of -a Jewish synagogue under a Rabbi named Theodorus, and -exerted himself to the utmost to effect their conversion. He<span class="pagenum" id="Page_75">[Pg 75]</span> -had heard that Theodorus was a man of unusual learning and -ability, as well as of the highest character, and well accustomed -to controversy—a formidable antagonist, in fact, for -whom, it was to be feared, the bishop himself was no match. -Nevertheless, fortified by the possession of the relics of St. -Stephen, which, it appears, had been left in the island, he -challenged Theodorus to a disputation, which he proposed to -hold in a church at Magona. The Jews declined the contest, -on the ground that it was their Sabbath day, on which they -could enter no unclean place. The bishop then proposed that -the meeting should take place in the Jews’ synagogue; and -when they came up in large numbers to his house, to decline -that suggestion also, he solved the difficulty by marching -with all his followers to the synagogue. A riot broke out -in the street, and the Christians pursued their opponents -into their place of worship, which they plundered and then -burned. This procedure failing to convert the Jews, a disputation -was at last held, at which Theodorus made an oration -so learned and powerful that Bishop Severus was unable -to answer him. Happily, however, there was no need for -him to do so. When he had concluded, the whole of the -Christians, anxious to gain so worthy a proselyte, broke out -into a general cry, ‘Theodorus, believe in Christ.’ The Jews -mistook the words for ‘Theodorus <em>believes</em> in Christ,’ and -straightway, stricken to the heart by this terrible apostasy, -fled into the woods, leaving Theodorus in the hands of the -Christians. The bishop did not fail to point out to him that -the hand of Heaven was plainly discernible in what had -passed; and Theodorus, perplexed by the position in which -he found himself placed, angered at his desertion by his -countrymen, and possibly influenced by the hopes of worldly -advancement, submitted to baptism; and his example was -followed by his congregation. The bishop plumed himself -on his victory, and besought his brethren everywhere to adopt -the same method with the Jews. In burning down synagogues, -as Milman remarks, they were ready enough to adopt his advice.</p> - -<p><span class="pagenum" id="Page_76">[Pg 76]</span></p> - -<p>Another general conversion took place in Crete (<span class="allsmcap">A.D.</span> 432) -where the circumstances, though not exactly similar, were -equally strange. An impostor, who had assumed the name of -Moses, gained so much influence over the Jews in that island, -who, we are told, were numerous and wealthy, as to persuade -them that he could open a way for them to the Holy Land -through the waters of the Mediterranean, as his namesake had -done of old through those of the Red Sea. The delusion -spread so far, that the Jews abandoned their houses and lands -and all their personal possessions, except such as they could -carry with them, and having been led by their conductor to -the top of a high rock, threw themselves by his order into the -sea. He himself then disappeared,<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a> having probably reaped -all that he could hope to gain by the transaction. Great -numbers were drowned, and more would probably have -shared their fate, if it had not chanced that there were some -fishing boats lying off that part of the coast, which came to -their assistance. The occupants of these boats were Christians; -and this circumstance, added to the fact that the -impostor had been a Jew, induced large numbers to adopt -Christianity.</p> - -<p>Turning to Egypt, always a place of importance in Jewish -history, we learn that there were, about the middle of the -reign of the Emperor Theodosius II., great disturbances, -caused mainly by the continual feuds between the Christians -and Jews. The latter had always been conspicuous, not more -on account of their wealth and numbers, than of their turbulent -spirit. This, however, was in a great measure stirred into -action by the accession of Cyril to the bishopric of Alexandria, -vacated by Theophilus, <span class="allsmcap">A.D.</span> 412. Cyril was a man -of great force of character, but vain, hasty, and imperious. -He soon obtained a most commanding influence in the city,<span class="pagenum" id="Page_77">[Pg 77]</span> -of which the Prefect Orestes was naturally jealous. Desiring -to punish the insolence of Cyril’s followers, he ordered one -of them, Hierax, a schoolmaster, who had committed some -breach of the peace, to be publicly scourged. Cyril sent for -the Jews who had delated Hierax to Orestes, and threatened -them with his anger unless they adopted a different course -in their dealings with the Christians. Anticipating that this -threat would soon be followed by an open attack upon them, -the Jews resolved to be beforehand with him. Having put -on rings of bark, in order to be able to distinguish one another -in the dark, they raised at midnight the cry that one of the -principal churches was on fire. The Christians rushed out in -great numbers to extinguish the flames, and the Jews falling -upon them, made a great slaughter of them. In the morning -Cyril armed his followers, and assailing the Jews in his turn, -slew great numbers, plundered and burned their houses, and -drove the survivors out of the city. Orestes interfered on -their behalf, but was himself attacked, and wounded in the -head by a stone. Both parties made their appeal to Theodosius, -at that time a boy of fourteen. Whether it was that -the Court of Constantinople was too much engaged with -affairs of State to attend to troubles in Egypt, or that Cyril’s -private influence gained the ascendency, we are not told; but -it does not appear that any of the criminals, not even the -murderers of Hypatia,<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a> were ever punished, or the Jews, who -had been expelled from Alexandria, reinstated in their homes.</p> - -<p>Some years afterwards (<span class="allsmcap">A.D.</span> 429), the Jews received a severe -blow in the suppression of the Patriarchate of Tiberias; which -had existed for about three hundred years, but now expired -in the person of Gamaliel IV., the ninth patriarch who had<span class="pagenum" id="Page_78">[Pg 78]</span> -held that office. The revenue by which the patriarchs had -been supported, was derived from certain duties levied upon -the Jews residing in all quarters of the empire, the patriarch’s -collectors being sent everywhere for that purpose. It is probable -that the tie which united the Jews to the ancient centre -of their faith had for a long time been growing gradually -weaker, as the severance itself widened; and the periodical -visits to Jerusalem, which had kept up the bond of attachment, -had long ceased to be observed. It is said that petitions -were presented to the emperors requesting the abolition of the -impost. However that may have been, an edict was issued by -Honorius, forbidding the levying of the duty at Rome, and, -most probably, in any part of the Western empire. That -raised in the East appears to have gone directly into the -Imperial treasury. This step did not formally abrogate the -patriarchal office, but it was a deathblow to it. Gamaliel -retained the name, and some show of authority, during the -remainder of his life, but no successor was appointed when he -died.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a> I have elsewhere pointed out how fearfully mistaken is such a belief. -Granting, for the argument’s sake, that the Jews who crucified our Lord -are to be regarded as His enemies, and, as such, just objects of our -abhorrence, their genuine descendants, those who should inherit that abhorrence, -are not their children according to the flesh, but they (St. John viii. -41, 44) who imitate their deeds. These are their genuine children. These -‘crucify the Son of God afresh.’ If we must abhor any as the enemies -of Christ, let us abhor these.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a> Ambrose, <cite>Epist.</cite> xxix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a> A similar case occurred at Antioch, under Theodosius II. (<span class="allsmcap">A.D.</span> 423), -where the clergy were ordered to make restitution to the Jews, whose -synagogue they had gutted and plundered. The celebrated Simeon -Stylites interfered on this occasion, and succeeded, as Ambrose had -done, in annulling the Imperial order.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a> Cod. Theod. viii. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a> It is not improbable that the tradition of this occurrence gave rise -to the charge so often made, and which seems so inexplicable, against -the Jews in after ages, of crucifying boys in mockery of the Saviour’s -passion, though no evidence of such an act was ever produced.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a> The historian Socrates is persuaded that the impostor was a demon, -who assumed human shape to beguile the Jews. But seeing that the -cheat resulted in a numerous conversion to the Christian faith, it is -strange that he should have entertained such a notion.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a> Hypatia was a young lady of Alexandria, professing heathenism, and -of rare accomplishments, great beauty, and unspotted character. Cyril is -said to have been jealous of her influence in the city; and, in the hope of -pleasing him by the deed, the fierce Christian mob tore her from her -chariot, and cut her to pieces with oyster shells. This barbarous and -revolting murder is the worst deed of those cruel and lawless times.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_79">[Pg 79]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.<br> -<span class="fs80">A.D. 429-622.</span><br> -HONORIUS TO HERACLIUS.—JEWISH SLAVE-HOLDERS.—JUSTINIAN.—CHOSROES.</h3> -</div> - -<p class="drop-cap">The great change in the condition of Europe, the first -symptoms of which had appeared a generation or two -previously to this era, now began to make itself everywhere -felt. The irruption of the barbarian tribes of the North, which -resembled at first the few drops of an approaching shower, -became, as the century advanced, the heavy downpour of the -storm itself. Every year witnessed their further advance into -Europe, in vast and irresistible hordes, disorganizing, and, in -some instances, wholly changing the face of society. There -were new rulers in the seats of Government, new languages -spoken in the streets of cities. The armies carried strange -standards, and wielded weapons hitherto unknown in European -warfare. Even at the plough and by the cottage fireside, -there were forms and faces of a type hitherto unknown. In -many places the ancient inhabitants had been driven into -exile; in many more, they had been put to the sword; in -many more, they cowered out of the sight of their new<span class="pagenum" id="Page_80">[Pg 80]</span> -masters. There must have been terrible and protracted suffering -among high and low alike.</p> - -<p>But there was one class upon whom these woes fell -harmlessly, and this class was the Jews. It is bitter for -men to be driven from their homes and deprived of their -rights of citizenship. But the Jew had no home to lose, -no right of citizenship to forfeit. His nationality had long -been destroyed, and could not be taken from him. He was -like Ladurlad, in Southey’s poem, whom the flood could not -swallow up or the sea-monster destroy, because Kehama’s -curse had rendered him secure against all minor ills. If the -country in which the Jew was a sojourner was threatened by -the approach of an invading horde, he simply removed elsewhere, -and took his money with him. Nay, the march of the -barbarian armies, which brought terror and destruction to -others, was to him a source of profit. When some bloody -defeat on the battle-field, or some frightful sack of a -populous town, had plunged a whole people in misery and -desolation, the Jew would drive a thriving trade with the -ignorant conquerors, purchasing of them the spoil they had -obtained by the plunder of palaces and churches, for, it -might be, the twentieth part of their value, and conveying -it to lands which were, as yet, safe from invasion; where -they sold it again at an enormous profit. Their establishment -in all the great cities of the known world, and the -strong bonds of brotherhood which subsisted among them, -made it easy for them to carry on mercantile transactions -of this kind; nor can the rapidity with which they acquired -wealth—and which was popularly attributed to their alliance -with the Evil One—be any cause of wonder to us. Even -in times when the principles on which commerce is conducted -have become generally understood and acted on, the Jews -have always had the advantage over their Christian neighbours, -by reason of their greater astuteness and perseverance. -But in those days, when they alone understood those -principles, even in the rudest manner, it would have been<span class="pagenum" id="Page_81">[Pg 81]</span> -a marvel indeed, if they had failed to gather riches, almost -as easily as a child gathers pebbles on the shore.</p> - -<p>One very profitable, but somewhat odious, branch of commerce -seems to have fallen almost entirely into their hands. -After one of the great victories of the Goths or Huns, when -large numbers of captives became the property of the -barbarian conquerors, their native ferocity often induced -them to put their vanquished enemies to the sword; and -possibly they might always have done so, had it not been -that avarice, stimulated by the offer of money in exchange -for them, proved the more potent passion of the two. The -Jew knew what would be the value of an able-bodied slave -in the markets of Alexandria or Constantinople, and was -willing to pay, it might be, the sixth part of that price to the -Goth or the Hun, for the prisoner whom he had at his -disposal. None but the Jews, as has been observed, pursued -this particular traffic; and the consequence was, that large -numbers of Christian slaves passed into the possession of -Hebrew masters, who in every city exposed them publicly -for sale. It would not have been human nature if the Jews, -despised and rejected as they were by their Christian fellow-citizens, -had not experienced a sense of triumph, at finding -themselves in this manner the undisputed owners and masters -of those who had long held them in contempt. It is even -less wonder that the spectacle should have roused the greatest -indignation among the Christians themselves.</p> - -<p>By the ancient law it was illegal, nay, a capital offence, -for a Jew to keep a Christian in bondage. But either this -law was treated from the first as a nullity, or it had been -repealed by one of Constantine’s successors; for the edict of -Honorius, while it forbids Jews to proselytize their Christian -slaves, allows the full right of ownership over them. Now, -however, the Jews had become the masters, not of a few -Christian bondsmen, but of large numbers of them, many -being persons belonging to a higher station, and reduced to -their present state of degradation by having been conquered<span class="pagenum" id="Page_82">[Pg 82]</span> -in battle with the barbarians. This appeared an intolerable -scandal; and it is not unlikely that the old law of Constantine -would have been re-enacted, if it had not been for the pretty -certain fact that, in that case, all prisoners taken in battle -would thenceforth be massacred. Therefore, though many -efforts were made, and especially by the Church, to mitigate -the evil, it was never proposed to prohibit the purchase of -slaves by Hebrew masters. The Council of Macon, <span class="allsmcap">A.D.</span> 582, -distinctly lays down that ‘the conditions upon which a -Christian—whether as a captive in war or by purchase—has -become the slave of a Jew, must be respected.’ All that is -stipulated for by that, or any other of the many Councils -which deal with the subject, is, that the slaves shall have the -right of purchasing their own freedom, or that others shall -have the right of purchasing it for them. The Councils, -further, continually exhort the clergy, indeed, all Christians, -to shelter any slaves who may take refuge with them from -the tyranny of their masters, and even to pay the price which -will redeem them from captivity.</p> - -<p>It is needless to add that these injunctions had but little -effect. Neither clergy nor laity have, in any age, except that -of the Apostles, been thus ready to part with their money -for the benefit of any unhappy sufferer who might appeal -to them. Gregory the Great, who succeeded to the Papal -chair <span class="allsmcap">A.D.</span> 590, was very earnest in his efforts to put down a -traffic which he regarded as abominable. His letters, addressed -to kings and bishops and others in authority, evince the -warmth of his zeal and the nobility of his nature; but they -show also that all efforts, up to that time, to eradicate the evil -had proved abortive.</p> - -<p>The condition of the Italian Jews at this period seems to -have been unusually prosperous. They were protected by -Theodoric, who several times—at Rome, at Milan, at Genoa—interfered -to chastise those who had wrecked and plundered -Jewish synagogues, and directed that due reparation should -be made. The Bishops of Rome, throughout the century,<span class="pagenum" id="Page_83">[Pg 83]</span> -and especially Gregory, towards its close, treated them with -justice and clemency, and, though filled with an earnest desire -for their conversion, repressed all violence or imprudent zeal.</p> - -<p>But it was different in other parts of the world about this -time. The attempts at proselytizing, which had hitherto -erred on the side of holding out worldly inducements to -bribe men to embrace the Gospel, were now exchanged for -the still worse method of violent compulsion. Chilperic, the -youngest son of Clotaire I., a monster of lust and cruelty, -appears to have been the first who practised this. Believing, -perhaps, that his own misdeeds might be atoned for by what -he regarded as zeal in the cause of Christ, he forcibly compelled -all the Jews in his dominions to receive baptism on pain of -instant death. They appear to have complied—nothing more -than the mere performance of the ceremony having been -required of them—but to have carried on their own form -of worship exactly as before.</p> - -<p>Turning now to the Eastern Empire, we find that there -is but little mention of the Jews during the fifth century -of Christianity. But, whatever changes took place in their -condition, we may reasonably infer that they were changes -for the worse. Notwithstanding the religious distractions of -the reign of the Eutychian Anastasius, the Church continued -throughout this century to grow in power, several of the -Roman emperors, Theodosius II., Marcian, and Leo, being -her devoted adherents. We do not wonder at hearing that -in the reign of Justin I., <span class="allsmcap">A.D.</span> 518, who was at least as orthodox -as any of his predecessors, the Jews were excluded by statute -from all offices of state, as well as from holding commissions -in the army. His nephew, Justinian, who succeeded him, -not only confirmed these laws, but evinced such harshness -to both Jews and Samaritans, as provoked a rebellious outbreak -among the latter people. One Julian, who (like so -many before and after him) professed himself the Messiah, -stirred up an insurrection, and was only put down and slain -after a bloody battle. Many of the Samaritans, we are told,<span class="pagenum" id="Page_84">[Pg 84]</span> -became converts to the Gospel: but there are shrewd reasons -for suspecting that their motive was to escape thereby the -consequences of their rebellion.</p> - -<p>Encouraged apparently by this success, Justinian proceeded -to still harsher measures against the Jews. He no longer -allowed their evidence to be taken against Christians. He -materially limited their power of making wills and disposing -of their property. He enacted that in case of a marriage -between a Jew and a Christian—which he strongly discouraged—the -control of the children should belong to the Christian -parent. Finally, he interdicted the use of the Jewish Mishna, -as a production full of absurdity and falsehood, and urged -the use of the Greek language by the Jews, instead of the -Hebrew. It is hardly necessary to add that these harsh -measures had but little effect. The use of the Talmud was -not discontinued, and the empire experienced, in the alienation -of a wealthy and powerful body, such as the Jews then -constituted, a sensible loss of strength.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a> A few years afterwards -a new Imperial decree somewhat modified the rigour -of these enactments. The Samaritans were allowed to make -wills; but in case of intestacy, if any of their children had -embraced the Christian faith, they inherited the father’s -property to the exclusion of the others; if a will had been -made, unbelievers could inherit one-sixth only of the property -under it. About twenty-five years afterwards, the Jews and -Samaritans in Cæsarea broke out in insurrection, and were -with difficulty put down.</p> - -<p>Farther eastward, under the reigns of the Persian sovereigns,<span class="pagenum" id="Page_85">[Pg 85]</span> -beginning with that of Artaxerxes (the successor, <span class="allsmcap">A.D.</span> 384, -of Sapor), the Magians, who had obtained the upper hand in -the royal counsels, persecuted Jews and Christians with equal -severity. Even the observance of the Sabbath by the former -is said to have been suppressed. Nevertheless, we are told -that the Prince of the Captivity still retained his office, and -even his wealth and dignity. The animosities between him -and Chanina, the master of the Jewish schools, are related -at length by the historians of those times; but are intermingled -with wild and fanciful tales, to which it is impossible -to attach any credit. It was at some time during this dark -period that the Babylonian Talmud, to which reference was -made in a recent chapter, first saw the light. It was mainly -the work of Rabbi Asa, or Asche, chief of the schools at -Sora. But he died before its completion, and the finishing -touches were given to it by his pupils. The date of its -appearance is a matter of much dispute; but the probability -is that it was first published during this period. (See -Appendix II.)</p> - -<p>Not long after its appearance—early in the sixth century—a -fierce persecution was set on foot by Cavades, or Kobad, -one of the Persian kings, who desired to oblige all unbelievers -in Magianism to embrace its tenets. In his time a Rabbinical -impostor, named Meir, who probably pretended to be the -Messiah, raised a rebellion, which was prolonged for seven -years. Whether the insurrection was due to the persecution -or the persecution to the insurrection, does not clearly appear. -The impostor pretended, as nearly all his prototypes had -done, to work miracles, and, amongst others, to raise up a -fiery column, which always accompanied his march, as had -been the case with his fathers in the wilderness. He was -defeated, and slain by Kobad, and the Prince of the Captivity -was involved in his fate.<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a></p> - -<p><span class="pagenum" id="Page_86">[Pg 86]</span></p> - -<p>The Jews fared no better under Chosroes, or Nushirvan, -called ‘the Great,’<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a> who closed their schools and forbade the -propagation of their faith. But, notwithstanding this harshness, -the severities of Justinian were felt by the Western Jews -to be so intolerable, that they sent a deputation to Chosroes, -inciting him to make war on the empire. They roused his -cupidity by describing to him the riches which were to be -found in Jerusalem, and offered to aid him with 50,000 men. -Chosroes listened to their overtures, and twice made preparations -for war. But on the first occasion Justinian purchased -peace by payment of a large bribe; and on the second the -superior generalship of Belisarius obliged him to retreat.</p> - -<p>After a reign of nearly fifty years, Chosroes was succeeded -by Hormisdas, a weak and vicious ruler, but who nevertheless -permitted the Jews to reopen their schools; and a new series -of presidents of these, called the Geonim, or the illustrious, -assumed authority. Hormisdas was assassinated after a reign -of eleven years, and a usurper named Behram (or Varanes, -as he is also called) seized the throne, and received considerable -support from the Jews. By the help of the Greek -Emperor Mauritius, Hormisdas’s son, Chosroes II. succeeded -in crushing Behram, punishing at the same time with great -severity the Jews, who had upheld him. Among others, the -Jews of Antioch were put to death, or reduced to slavery.</p> - -<p>In <span class="allsmcap">A.D.</span> 602, Mauritius was murdered by Phocas, who<span class="pagenum" id="Page_87">[Pg 87]</span> -usurped the throne; and Chosroes, claiming to avenge his -old ally, declared war on the assassin and marched on -Constantinople. Meanwhile the Jews in Palestine, too eager -to wait for the arrival of Carusia, Chosroes’s general, rose -against Phocas, who had attempted their forcible conversion, -and laid siege to Jerusalem. It was defended by the Bishop -Zacharias, whose first step was to seize all the Jews in the -city. The besiegers gained possession of the suburbs, and -began burning the Christian churches. The besieged retaliated -by beheading 100 Jewish prisoners for every church -destroyed. Neither party would be outdone in barbarity. -Twenty churches were demolished, and the heads of 2000 -Jews were thrown over the city wall! Unable to reduce the -place, the Jews retired to join Carusia, under whose standard -they presently entered Jerusalem. They had the insults and -wrongs of five centuries to avenge, and they exacted the -penalty with no sparing hand, their Persian allies permitting -them apparently to do much as they pleased. Every -Christian church was destroyed, and the entire Christian -population, to the number of 90,000, massacred.</p> - -<p>But neither they nor Chosroes reaped much advantage -from this success. The war with Phocas was carried on with -various fortune until 610, when Heraclius,<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a> the son of the -Exarch of Africa, attacked Constantinople, overthrew Phocas, -and was proclaimed emperor in his place. After a few years -of inaction, he roused himself to confront the enemies of the -empire. In a campaign, extending over several years, conducted -with amazing energy and ability, he recovered the -whole of the provinces overrun by Chosroes, who was soon -afterwards deposed and slain. Palestine was among the<span class="pagenum" id="Page_88">[Pg 88]</span> -countries reconquered; and we are told that in 629 Heraclius -went as a pilgrim to Jerusalem, where the cross was replaced -in its ancient position, the Christian bishop restored to his -patriarchal throne, and heavy retribution exacted of the Jews. -Among other severities, the law of Adrian was revived, -forbidding the Jews to approach nearer than three miles’ -distance from Jerusalem.</p> - -<p>But a new actor now appears on the scene, destined to -exercise the most momentous influence on the fortunes of the -Jews for many generations to come. We must direct our -attention to him.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a> What injury they were capable of inflicting on their oppressors, was -seen plainly enough at the siege of Naples by Belisarius. Convinced -that they would receive no mercy at his hands, the Jews persuaded the -citizens to abandon the proposals for capitulation which they were -meditating, by promising them supplies of provisions and arms. The -siege was in consequence considerably prolonged; and when the assault -took place, the Jews defended one quarter with a desperation which -caused great loss of life.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a> He was hanged, together with the President of the Council. No -successor to him was appointed. His son, Zutia II., fled to Judæa, and -became President of the Senate there. The office, however, was -subsequently revived, and lasted as late as the eleventh century. The -Resch Glutha, or Exilarch, as the Prince of the Captivity was called, -was, it should be remarked, a distinct person from the Geon. The -latter was concerned with religious matters only; the former, with -politics.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a> Of this king many fables are related. A monkish chronicler says -that he besieged a fortress defended by evil spirits. Failing to take it -by assault, he summoned the ministers of all the religious bodies in his -dominions, and ordered them to use their superhuman powers for its -capture. The Magi, the Magicians, and the Jews, each in turn essayed -the task, but in vain. But, it is added, when the Christian priests employed -the sign of the cross, the place was immediately captured.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a> Heraclius is one of the most extraordinary characters in history. -Some of his exploits are as grand as any achieved by the most renowned -of his predecessors, while sometimes his conduct was unaccountably -weak and contemptible. He began by restoring the ancient glory of the -Roman empire, but he left it at last weaker than he had found it. The -first few years of his reign are the last of Roman glory.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_89">[Pg 89]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_IX">CHAPTER IX.<br> -<span class="fs80">A.D. 622-651.</span><br> -MAHOMET.—CONQUEST OF ARABIA, PERSIA, SYRIA, AND -EGYPT.</h3> -</div> - -<p class="drop-cap">Mahomet was born at Mecca, in the April of the -year 569. His father Abdallah, and his mother -Amina, belonged to the illustrious tribe of the Koreish; and -the guardianship of the Kaaba,<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a> the great centre of Arabian -worship, was hereditary in his family. Brought up in a -priestly household, a man of his intelligent mind would -naturally be drawn to examine the received traditions and -ceremonial of the national faith; and, considering how -corrupt and degraded this had become in his day, we can well<span class="pagenum" id="Page_90">[Pg 90]</span> -understand how an earnest desire to reform and purify it -would suggest itself to him. That Mahomet was, in a certain -sense, an impostor cannot be denied; though he cannot fairly -be considered such at the outset of his career. But his -genuine wish to rescue religion from the grossness of idolatry, -and his enthusiastic belief in the sacredness of his mission, -became gradually lessened by the admixture of worldly -policy, which is ever the besetting danger of reformers. -Then pious frauds were resorted to, to ensure the success -which zeal and honesty had failed to obtain. When these, too, -failed, simple imposture was employed—though, so far as we -can judge, his belief in his divine office remained unimpaired -to the last. Such has been the history of many a religious -zealot before, and since, his time, though none have ventured -to put forth claims so daring, or have produced results so -vast and enduring.</p> - -<p>All sorts of portents are related to have occurred coincidently -with his birth. A divine light illuminated Mecca -and its vicinity; the palace of the Persian kings tottered to -its foundations; the sacred fire of the Magi was extinguished -in the Gheber temples; the newborn infant raised his eyes -to heaven, and exclaimed, ‘God is great.’ But notwithstanding -these, and many other, divine tokens of the mission -he was to accomplish, he continued to lead the life of an -ordinary Arab, until at the age of twenty-five a marriage with -a wealthy widow, named Kadijah, lifted him to a position of -importance amongst his countrymen.</p> - -<p>Some fifteen years afterwards the corrupt state of the -national religion<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a>—which, it is probable, had always more or -less engaged his thoughts—seems wholly to have engrossed -them. He withdrew from society, passing his days and -nights in mountain caverns, visited by continual dreams and<span class="pagenum" id="Page_91">[Pg 91]</span> -visions. The idea took possession of his mind that the Deity -had sent into the world a succession of Prophets, each of -whom was to restore to its pristine purity the faith, which -had been gradually declining since the removal of his -predecessor. Noah, Abraham, Moses, Jesus Christ, had all -in this manner succeeded one another. Now the time had -arrived for the appearance of another—that other being -himself. This was the revelation which had been vouchsafed -to him; this was the message<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a> he was to deliver to men.</p> - -<p>He returned home, and began to attempt the conversion of -proselytes to this belief; but his progress was slow, and the -opposition he provoked bitter and deadly. He was in his -fifty-third year when the crisis of his career arrived, and he -had to fly, at the imminent peril of his life, from Mecca to -Medina. This is regarded by the disciples of Islam as the -first open promulgation of their faith. At Medina he found -himself at the head of an armed force, with which he resolved -to enter on his mission of converting the world. At the same -time he determined that the instrument by which this was to -be effected was the sword.</p> - -<p>The attempt seemed a wild one. Yet we must remark that -the condition of the world at that period was unusually -favourable to it. There existed then but two powerful -sovereignties—the Eastern Empire, governed by Heraclius, -and the Persian kingdom of Chosroes and afterwards of -Yezdegird. The two last named were men of very ordinary -capacity; and either indolence or the pressure of external -circumstances kept Heraclius inactive. Nor could they command<span class="pagenum" id="Page_92">[Pg 92]</span> -the services of any great soldier, such as Aetius, or -Narses, or Belisarius, whose military genius might avail in -driving back the invasion of barbarous and fanatic hordes. -They were also greatly weakened by long and desolating -wars. But, however propitious the occasion may have been, -it is obvious that Mahomet, whatever might be his ultimate -views, could not then attempt hostile measures against them. -Necessarily his first task must be to reduce to obedience the -inhabitants of Arabia itself; and the most formidable of these -were the various Jewish communities, with which the land -was at that time overspread.</p> - -<p>For many centuries previously to this time, seven or eight -at the least, a Jewish kingdom had been established in that -district of Yemen which was known as Homeritis. During -the long ages when their brethren, in the Holy Land and -elsewhere, were experiencing the most terrible miseries, the -Jews of Homeritis seem to have lived in unbroken peace and -prosperity in the lovely and fertile valleys of Arabia Felix. -The Arians, after a while, had made their way into the -country; and with them, as seems always to have been the -case, the Jews lived on terms of amity. But when the -Catholic Christians also obtained a domicile in the country, -under the protection of the neighbouring King of Ethiopia, -Dunaan, the Homeritic king, made an effort to exterminate -them. He attacked their principal city, Nagra, with a large -army, induced it to capitulate, and then, breaking faith, slew -and imprisoned the chief men among the Christians. They -were avenged in the ensuing year by the King of Ethiopia, -who marched against Dunaan with 120,000 men, conquered, -dethroned, and slew him. With him the Homeritic kingdom -expired; but the subjects of Dunaan formed themselves -into a number of independent tribes, more difficult, probably, -to subdue than any single community would have been. -Mahomet seems to have hoped at first to bring these over -to his views. As has been pointed out, their faith was nearly -the same as that proclaimed by himself, except as regarded<span class="pagenum" id="Page_93">[Pg 93]</span> -that one article of his own supernatural claims. But the fact -of his descent from Ishmael, instead of Isaac, was an insuperable -obstacle to any acknowledgment of him by them; and -he was obliged to resort to the method of conversion which -he had himself proclaimed. The tribes of Kainoka and of -Nadir, the inhabitants of Koraidha, Fadai, and Khaibar were -attacked in turn, and in every instance overpowered and -almost exterminated. The most merciless severity was -shown to the conquered. Seven hundred Koraidhites, who -had surrendered to his mercy, were dragged into the city of -Medina, and slaughtered in cold blood, in the presence of the -Prophet, who himself enjoined and applauded the deed.</p> - -<p>In the same spirit, after the capture of the citadel of -Khaibar, Kenana, the gallant Jewish prince, was put by the -conquerors to the severest tortures, to induce him to confess -where he had concealed his treasure; and when these failed -to accomplish their purpose, his head was struck off with a -sabre. But Mahomet narrowly escaped, at this time, feeling -the vengeance of the Jewish people, by the act of a -woman. On his arrival within the citadel, he required that -some food should be served, and a shoulder of lamb was -placed before him and his followers. But the first mouthful -caused him severe internal pain; and though he instantly -vomited forth what he had eaten, his system had imbibed so -much of the poison which the meat had contained, as to cause -him continual paroxysms of suffering during the remainder of -his life. The Jewish woman by whom the lamb had been -poisoned calmly avowed and justified the deed.<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a> Her fate is -uncertain.</p> - -<p>Having now attained the position of an independent -potentate, Mahomet despatched letters to Heraclius, Chosroes, -and the Governor of Egypt, inviting them to adopt his faith. -By Chosroes these were received with scorn and anger; by<span class="pagenum" id="Page_94">[Pg 94]</span> -the other two, we are told, with civility and feigned respect. -Nevertheless, reports were brought that Heraclius was -assembling an army for the purpose of crushing him; and it -is probable that Mahomet would now have followed out what -had long been his persistent purpose, and entered on the -forcible conversion of neighbouring nations, if he had not felt -the approaching decay of the powers of life. He did go so -far as to assemble an army, and advance across the country -to Tabuc; but the tidings brought him that the Syrians had -collected large bodies of troops, and the experience of the -battle of Muta, in which they had proved themselves -formidable enemies, induced him to withdraw to Medina.</p> - -<p>But after his death, Abu Beker, the first Caliph, prepared -to carry out without delay the programme of his predecessor. -An army was sent into Irak, the ancient Chaldæa and -Babylonia, under Khaled, called the ‘Sword of God,’ and one -of the most able of the Moslem leaders, with orders to overrun -and subdue Hira, Cufa, and Aila, all of them tributary -kingdoms owning the suzerainty of Persia.<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a> Khaled accomplished -his task with astonishing rapidity and completeness; -and when he was withdrawn to take the command in Syria, -his successors followed up his victories, with but few reverses, -into the very heart of Persia, won great battles, captured -Modayn, Hamadan, and Istakan (the ancient Ctesiphon, -Ecbatana, and Persepolis), and finally hunted down and slew -the hapless Yezdegird. With him the Sassanian dynasty -came to an end, and the whole of Persia, <span class="allsmcap">A.D.</span> 651, submitted -to the dominion of the Caliphs.</p> - -<p>The like amazing success marked the progress of the -warriors of Islam in Syria and Egypt. In the former -country, notwithstanding that they were opposed to disciplined<span class="pagenum" id="Page_95">[Pg 95]</span> -troops, who still retained the tradition of ancient -Roman warfare, their fiery valour proved everywhere victorious. -The light Arab horsemen recoiled indeed from the -serried ranks of the Grecian phalanx; but only to return -again and again to the encounter, till their trained antagonists -were daunted or wearied out. Whether they fought behind -the ramparts of a fortified city or in the open plain, it was -the same. Bosra, Damascus, Baalbec, Emesa, after protracted -sieges, were compelled to open their gates to the conquerors. -At Aizhadin, and on the banks of the Yermouk, military -skill and superior numbers were alike of no avail to check the -overwhelming tide of conquest.</p> - -<p>After allowing themselves a brief repose, the victorious -Saracens advanced to besiege Jerusalem, a city regarded by -them with a reverence almost as deep as that of the Jews -themselves.<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a> The reader has already been told how nature -and art have combined to render this city almost impregnable -to assault. In the present instance its fortifications had been -carefully repaired and strengthened, in expectation of a siege; -it was well victualled, and garrisoned by a large and disciplined -force. Against an enemy so inexperienced in the arts -of warfare as the Saracens, it might well have defied even -the most persistent blockade. Yet but four months elapsed -before an offer of surrender was made and accepted, and the -Caliph Omar<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a> arrived to arrange the terms. These were, that -the lives and property of the inhabitants should be spared, and -the free exercise of their religion allowed; but upon conditions -to which nothing but the fear of immediate and inevitable -death could have induced the Christians to submit. They<span class="pagenum" id="Page_96">[Pg 96]</span> -were to build no new churches; set up no new crosses; were -to make no proselytes to their faith; nor hinder any Christian -from professing Islamism. They were to wear a peculiar -dress, carry no arms, possess no Moslem slaves, and salute -every Mussulman as a superior! On the site of the Jewish -temple, which had so long lain desolate, a Mahometan -mosque was erected: in which, from that day to this, with -but a brief intermission, the worship of Islam has been -carried on.</p> - -<p>If the narratives of the conquests of Persia and Syria -appear to us surprising, that of Egypt must be regarded with -still greater wonder. The empire of the Pharaohs had indeed -greatly deteriorated from its ancient consequence and strength; -but it was still a powerful State, capable of bringing numerous -armies into the field. Nevertheless, Amru, who was entrusted -with the command of an expedition to overrun and subdue it, -had but five thousand men assigned him for the purpose. -With these he proceeded to invest Farwah, or Pelusium; and -having captured this city through the treachery of the governor, -marched on to Alexandria. That also, after a siege of fourteen -months, was surrendered to them, and the submission of all -Egypt followed.</p> - -<p>In recording this extraordinary career of conquest, our concern -of course is, how it affected the Jews; and everywhere -it will be found that—as in the instance of the incursion of -the Northern nations—what was ruin and misery to others -failed to injure, nay, benefited them. In Persia, Yezdegird -had visited them with the most cruel persecutions, had shut -up their synagogues and schools, and slain numbers who -refused to embrace Magianism. In Palestine they had been -subject to harsh laws, unmerited scorn, and exclusion from -their ancient capital. In Africa, they had similarly undergone -violence at the hands of Arian Vandals and Catholic Christians. -All this had now come to an end. Their new masters -allowed them equal rights of residence and citizenship, the -free exercise of their religion, the secure tenure of their<span class="pagenum" id="Page_97">[Pg 97]</span> -property, equality of imports with their Christian neighbours. -Whoever else might have reason to lament the change which -had passed over the face of the world, they, at least, had -none.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a> The Kaaba is said to have been built by Ishmael, aided by his father -Abraham, in imitation of the shrine which, according to legend, existed -in Paradise, and in which Adam worshipped. In one corner of it stands -the sacred stone, believed by the Arabs to be the Guardian Angel of -Adam and Eve, changed into that shape, in punishment of the neglect -which permitted their fall. It was originally of a dazzling white colour, -but the kisses of sinful men have reduced it to its present blackness. To -this shrine the Arabs make their pilgrimages, performing seven circuits -round it, in memory of the seven circuits which the Angels in Paradise -had been wont to practise.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a> The idolatry of the Arabs was, at this time, of the grossest kind. No -less than 360 idols had been set up in the Kaaba—many of them gods of -neighbouring nations, or of deceased kings and patriarchs.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a> The Koran claims to be, not the composition of Mahomet, but a -divine revelation, which he had to report with the minutest accuracy. It -professes to republish what had been already delivered to Abraham, -Moses, and Christ, and now more explicitly, to Mahomet. It teaches -I. The Unity of God. II. The Ministrations of Angels and Prophets. -III. Absolute Predestination, or Fatalism. IV. The Resurrection and -Future Judgment. It rejects the Trinity, and Godhead of our Lord, and -insists on the divine mission of Mahomet. In this last particular, and in -the respect shown to Christ, it differs from Judaism.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a> ‘If he is the Messiah,’ she said, ‘the poison cannot hurt him; if he -is not, he is an impostor, and deserves death.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a> When Chosroes received Mahomet’s letter, inviting him to embrace -Islamism, he disdainfully tore it in pieces. When Mahomet heard of this -he exclaimed, ‘Even so shall his kingdom be torn.’ Doubtless Abu -Beker had this in mind when he sent out the expedition.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a> On the morning of the assault on Jerusalem, the address of Moses to -the Israelites in the Koran, ‘Enter, O ye people, into the Holy Land, -which God hath destined for you,’ was shouted aloud after morning -prayer, by the whole besieging army.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a> Omar had succeeded Abu Beker, <span class="allsmcap">A.D.</span> 633, less than two years after -the death of the Prophet. He was the Caliph who burned the Alexandrian -library, and was the first of the Ommiades.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_98">[Pg 98]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_X">CHAPTER X.<br> -<span class="fs80">A.D. 622-740.</span><br> -THE JEWS IN THE EASTERN EMPIRE; IN SPAIN, IN FRANCE.</h3> -</div> - -<p class="drop-cap">Recurring now to the Jews under the rule of the -Eastern emperors, we cannot fail to be struck by the -difference of the demeanour exhibited by these latter towards -them from what has been recorded of the Moslem conquerors. -Mahomet, it is true, would permit the existence of but one -faith in Arabia; but outside the bounds of that sacred land, -all who would acknowledge the dominion of the Caliph were -secure from insult or wrong. But the Christian emperors of -Constantinople—such of them, that is to say, as felt themselves -strong enough to invade the rights of any portion of -their subjects—made it a matter of conscience to endeavour -to require the acceptance of Christianity by the Jews, though -at this period they did not proceed to inflict penalties in case -of refusal. Even Phocas, whose zeal for the faith could not -have been very keen, had sent the Prefect Georgius to Jerusalem, -requiring the principal Jews there, on their allegiance, -to receive baptism. Heraclius attempted the same, using, it -is said, violent and cruel measures to accomplish his purpose,<span class="pagenum" id="Page_99">[Pg 99]</span> -but with very partial success. This emperor had two special -causes of dislike to them, one of which appealed to the nobler, -the other to the weaker side of his character. The first was -the recollection of the barbarities practised by them at the -capture of Jerusalem by the Persian troops; the second, the -prediction delivered to him by a soothsayer in whom he -trusted, that the Roman empire should be overthrown by a -circumcised people.<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a> Ignorant altogether of the storm which -was gathering in the mountains of Arabia, he naturally presumed -the people in question to be the Jews, and therefore -sought to avert the evil by converting these to the Gospel. -He is said to have been so far influenced by his alarm as to -despatch letters to the Kings of Spain and France, urging -them to unite with him in the extirpation of the dangerous -race.</p> - -<p>Whether any of the many feeble successors to the purple -who intervened between him and the Isaurian Leo pursued -the same policy, we are not informed. But it is unlikely that -they would attempt it. The existence of a circumcised and -warlike race different from that of the Jews, would in their -time have become matter of notoriety; and alarm would have -been directed to a different quarter. Nor would it have been -either safe or politic to attack the Jews. Their wealth and -intelligence rendered them useful instruments in carrying out -the imperial policy, and their numbers and turbulent spirits -discouraged interference with them. In the numerous riots -which took place between the Orthodox Christians and their -adversaries, the Jews were wont to interfere and give the -preponderance to the latter.<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a> Unless they provoked interference -of the authorities by actual sedition, it is likely that -they would be left to themselves.</p> - -<p><span class="pagenum" id="Page_100">[Pg 100]</span></p> - -<p>But when a powerful ruler in the person of Leo again -grasped the sceptre, <span class="allsmcap">A.D.</span> 716, the case became different. It -was said, indeed, that this emperor had been promised the -purple, on condition of his employing the power thus committed -to him in the destruction of images in Christian -churches; but the tale rests on no trustworthy evidence, and -is disproved by his acts at the very outset of his reign; for he -was no sooner seated on his throne than he required that all -his Jewish and Montanist subjects should submit to baptism. -The Jews seem to have consented to the ceremony, though -they continued the exercise of their own faith without change. -What part they took in the subsequent destruction of images,<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a> -and wrecking of Christian churches, may readily be surmised -from what has been already told.</p> - -<p>Passing to Spain, we find the Jews, during this century, -occupying a different position, and subjected to far heavier -penalties. In this country they had long been settled, certainly -previously to the Christian era, and, as it would -appear, lived in peace and security. Previously to the Council -of Elvira, no law is recorded to have been made which -restrained their liberty. But it was then decreed that no -marriages should take place between Christians and Jews, nor -should they sit down to table together. This was the first -note, as it were, of the bigotry and intolerance which afterward -rang with such hideous discord throughout the length -and breadth of Spain. The outburst was checked for a while -by the incursion of the Visigoths, who, though Christians, -professed the Arian creed. With them, as has been already -remarked, the Jews always lived on terms of amity. But -towards the end of the sixth century Reccared abjured -Arianism, embracing the Catholic faith; and a new condition -of things was soon the result.<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a> By the decree of the Council<span class="pagenum" id="Page_101">[Pg 101]</span> -of Toledo, held in the fourth year of his reign, Jews were not -allowed to have Christian slaves, or to hold public offices, or -marry Christian wives, or sing psalms when carrying their dead -to the grave.</p> - -<p>These decrees were soon followed up by much severer -measures. Sisebut, who succeeded to the Gothic kingdom -<span class="allsmcap">A.D.</span> 612, is supposed to have received an urgent entreaty -from the Emperor Heraclius, as has already been intimated, to -put down Judaism throughout his dominions. Whether the -report be true or not, he certainly acted as though such was -his intention. He issued the command that all Jews should -offer themselves for baptism, imprisoning many, and putting -to death many more, who would not obey his order. Large -numbers abandoned their whole possessions, and migrated to -various parts of Gaul. Yet the Spanish historians affirm that -as many as 90,000 were baptized, not because of any change -in their convictions, but through dread of the consequences of -refusal. After the death of Sisebut there seems to have been -a short lull in the storm of persecution, and many of the -pseudo-converts thereupon returned to the profession of their -ancient faith.</p> - -<p>The fourth Council of Toledo, held <span class="allsmcap">A.D.</span> 633, under the -presidency of Isidore of Seville, enacted that ‘men ought not -to be forced into believing, but believe of their own free will.’ -But although Isidore—to whom in all likelihood this single -ray of light in the midst of surrounding darkness must be -attributed—could thus give expression to the language of -charity and truth, he was not wise enough, or perhaps influential -enough, to be consistent; for the decree adds, immediately -afterwards, that all who had received baptism—whether willingly -or unwillingly—must be compelled to abide by it, -‘because otherwise the Holy Name of God would be blasphemed,<span class="pagenum" id="Page_102">[Pg 102]</span> -and the faith disgraced;’ as though there was not -worse blasphemy and deeper disgrace in a false profession -than in an honest renunciation!</p> - -<p>The same Council adds decrees against which Isidore’s -large and charitable nature must have rebelled. The 60th -canon requires ‘that the sons and daughters of Jews should -be separated from their parents, lest they be involved in their -errors;’ the 63rd, that ‘Jews who have Christian wives, if they -wish to live with them, must become Christians; and if they -refuse to obey, they are to be separated;’ the 64th, that ‘Jews -who were formerly Christians are not to be admitted as witnesses;’ -the 65th, that ‘Jews and their descendants are not to -hold public offices, and any one who obtains such office shall -be publicly scourged.’ A still more monstrous decree enacts -that any Christian convert who so much as speaks to a Jew -shall become a slave, and the Jew he spoke to be publicly -scourged!</p> - -<p>The twelfth Council of Toledo, in 681, repeats these merciless -severities, which (it is no wonder to find) could not be -carried into effect, except by direct State interference, and -adds others of a like character. ‘The Jews,’ it is ordered, ‘are -to offer themselves, their children, and their servants for -baptism:’ they ‘shall not celebrate the Passover, or practise -circumcision:’ they ‘shall not presume to observe the Sabbath -or any Jewish festival:’ they ‘shall not dare to defend their -religion to the disparagement of the Christian faith:’ and -‘they shall not read books abhorred by the Christian faith.’ -The penalties for breach of these and the like statutes had -hitherto been death. But the extreme severity of such a -sentence, it is argued, had acted as a preventive to its -being enforced. Therefore new orders were issued, by which -the rigour of the punishments was abated. Henceforth, if a -Jew profaned the name of Christ or of the Holy Trinity, or -rejected the Sacraments, or kept the Jewish feasts, or worked -on the Sunday, he was <em>only</em> to receive one hundred lashes -on his naked body, and afterwards be put into chains and<span class="pagenum" id="Page_103">[Pg 103]</span> -banished from the country, his whole property being confiscated -to the State! If a man circumcised his child, he was -to suffer mutilation, or if it were a woman who so offended, -she was to lose her nose. If a Jew presumed to take a public -office under a noble, he was to forfeit half his property, and -suffer scourging; but if it was under an ecclesiastical superior -that he undertook a situation of trust, he was to lose his whole -estate, or be burned alive! The reader will surely call to mind -Solomon’s saying, respecting the ‘tender mercies of the -wicked,’ as he reads these ordinances.</p> - -<p>But the avenger was at hand. For some years past the -tide of Saracen conquest had been rolling along the northern -coast of Africa, until it had reached the kingdom of Morocco; -when it must turn southward into the barren wastes of the -Sahara, or northwards, into the populous and fertile land of -Spain. There could be little doubt which of the two they -would prefer; and Wamba, one of the wisest and ablest of -the Gothic sovereigns of Spain, in anticipation of such a -catastrophe, collected a fleet, with which he encountered the -Saracens, <span class="allsmcap">A.D.</span> 675, and inflicted on them a disastrous defeat, -which deferred the invasion of Spain for nearly forty years. -But in the reign of Egica, and still more in that of his successor, -Witiza, the imminent danger of the Spanish monarchy -became so evident, and the fear that the Jews would co-operate -in and accelerate the Mussulman invasion so alarming, that -measures were taken to prevent it which indicate at once -terror, haste, and self-reproach.</p> - -<p>At first attempts were made to intimidate the Jews. Egica -declared that he had learned, by their open avowal, that the -Jews had plotted with enemies beyond the sea to effect the -ruin of Christendom. Therefore, to counteract their efforts, -all Jewish children upwards of seven years old were to be -taken from their parents, the males married to Christian girls, -and the girls to Christian men, and the children in all instances -brought up in the Christian belief, so that in the next -generation the Jews might cease altogether to exist as a<span class="pagenum" id="Page_104">[Pg 104]</span> -separate people. This seems to have had no other effect than -that of causing a general flight of Jews from Spain, the very -thing of all others likely to bring about the mischief that was -dreaded. Witiza endeavoured to repair the mistake. He -issued a proclamation permitting all Jews to return to Spain, -and enjoy there the full rights of freedom and citizenship. -But the step was taken too late. If the Jews had concerted -with Muza the invasion of Spain, as their enemies affirmed, -their intrigues could not be annulled. In the year 711, two -years after the accession of a new sovereign, Roderic,<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a> to the -throne, the Moors crossed into Spain; a decisive battle was -fought on the banks of the Guadelete, in which the Moslems -were victorious, and the Gothic kingdom of Spain ceased to -exist.</p> - -<p>Once more the miseries of fire and sword, which laid waste -the whole of the Spanish peninsula, inflicted no suffering on -the Jews residing within it. Whether any of the accusations -with which the Christians have assailed them—of leaguing -with the Moslem, furnishing them with secret information, -opening the gates of beleaguered cities to them and the like—contain -any admixture of truth, it would be difficult to say. -In some instances the charges are manifestly false; in others -the decision is very doubtful. But even allowing them to be -true, it cannot be matter of wonder that men so persistently -wronged and slandered should turn on their oppressors, when -the opportunity was given them. The settlement of the -Moors in Spain was followed by a long period of prosperity -and peace, during which the Jews became famous throughout<span class="pagenum" id="Page_105">[Pg 105]</span> -Europe for their wealth, their intelligence, and their learning. -A famous Hebrew school was founded at Cordova, to which -students from all parts of Europe are said to have resorted.</p> - -<p>In France, during this century, something of the same spirit -seems to have prevailed, by which the Catholic kings of Spain -were actuated. Chilperic, as has been already recorded, towards -the end of the previous century had insisted on the -compulsory baptism of his Jewish subjects.</p> - -<p>Early in the seventh century Clotaire II. issued a decree -forbidding Jews to hold any military or civil office. Dagobert, -who reigned from 628 to 638, enacted still more sternly, that -the whole of his Jewish subjects should forswear their faith -or depart from his dominions. It is said that he too acted -under the influence of the Emperor Heraclius.<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a> But of this -there is no evidence, and it has been urged that the royal -order, if issued, was but little observed, since the Jews, in the -southern parts of his kingdom at least, continued to be a -numerous and wealthy body throughout his reign. Wamba, -the Gothic king of Languedoc, however, certainly took the -step in question, and banished them from his kingdom.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a> One would suspect the genuineness of this story, but that historians -accept it apparently without doubt.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a> The Jews took the opportunity of the popular outbreak against -Martina and Heracleonas, to desecrate the church of St. Sophia with -every kind of outrage, and apparently with impunity.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a> Beyond doubt they were charged with having incited it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a> I do not desire to imply that the concord between the Arians and -Jews, as contrasted with the disagreements between the Catholics and -Jews, is any ground for commending the one or blaming the other. It -may not unreasonably be argued that it is the indifference of the Arians -to our Lord’s honour, and the zeal of the Catholics for its maintenance, -which occasion both the concord and the strife. I only record the fact.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a> The commonly received story—that Count Julian persuaded Muza to -invade Spain, in order to avenge the violation of his daughter Florinda—is -in all likelihood mere fiction. It is not mentioned by any historian for -nearly 500 years after Roderic’s death, and then only as a legend. Considering -the manners of the time and the unbounded licence of the Gothic -kings, it is most unlikely that such an act, if perpetrated, would have been -so furiously resented: and the invasion of Spain is to be accounted for in -a more simple way, viz., the carrying out of Mahomet’s plan of progressive -conquest.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a> Rabbi Joseph, i. p. 2.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_106">[Pg 106]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XI">CHAPTER XI.<br> -<span class="fs80">A.D. 740-980.</span><br> -THE JEWS UNDER THE CALIPHS IN THE EAST.</h3> -</div> - -<p class="drop-cap">The period which ensued after the Conquest of Persia -and Syria in the East, and of Spain in the West, is -called by Milman the ‘Golden Age of Judaism’; but the title -does not suit very well with the circumstances of the case. -It was not, as the Golden Age of legend is represented to -have been, a peaceful and happy beginning, which the crimes -of men gradually embittered and corrupted. It rather resembled -a succession of cool showers on a burning summer -day, when the fierce heat of the morning is tempered during -the midday hours, but only to break out with more intolerable -oppression as the afternoon comes on. The contrast which -this lull in the storm of injustice and cruelty presented to the -savage fury of preceding, as well as after times, is indeed most -striking. Everywhere the flames of persecution sank down; -and what had been a consuming fire smouldered on, with only -a feeble flicker here and there, to show that it was not quite -extinct.</p> - -<p>In the Byzantine empire we are told singularly little of the<span class="pagenum" id="Page_107">[Pg 107]</span> -condition and actions of the Jews during this period. The -emperors who filled the throne were, for the most part, men -of very ordinary ability. Nor were there among their subjects -men of greater mark. ‘On the throne, in the camp, and in -the schools,’ says the historian Gibbon, ‘we search, perhaps -with fruitless diligence, for names and characters that deserve -to be rescued from oblivion.’ This may in itself explain why -so little is heard of the Jews. Occupy high positions in -Church or State we know they could not, or openly interfere -with the direction of public affairs; and what private influence -they might exercise in these would be carefully kept secret. -As for attacks upon them, we have already seen that their -numbers, their rare intelligence, and their ever increasing -wealth, rendered them a dangerous body for any but a powerful -ruler to assail; and assuredly the weak and incompetent -occupants of the imperial throne at that era would be but -little inclined to make the experiment. What little has been -recorded goes to prove that the emperors were anxious to -conciliate them. Nicephorus, who received the purple <span class="allsmcap">A.D.</span> -793, is said to have shown them particular favour, probably -because of their acquiescence in his iconoclastic views; and -Michael the Stammerer, whose reign dates from 821, was -reviled by his enemies as being half a Jew.<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a> When we -remember how Constantinople was at this period distracted -at once by civil and religious factions, and that the Jews—however -little they might seem to be personally interested -in the question at issue—were always ready to throw their -weight into the one scale or the other, we shall cease to -wonder that they remained wholly unmolested.</p> - -<p>In the dominions of the newly established Caliphs they -were not only left in peace, but treated with especial honour.<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a><span class="pagenum" id="Page_108">[Pg 108]</span> -The victorious Arabs were but a rude and uncivilized people, -and the aid of the Jews in teaching them the arts and -pleasures of a refined state of society was found alike useful -and welcome. Their learning, their intelligence, their widespread -knowledge of foreign lands, rendered them especially -qualified for this office. Omar, the second Caliph, is related -to have entrusted the coinage to a Jew, immediately after his -accession to the throne. It was a subject with which, as -might be expected, he had no acquaintance, nor was there -any one among his principal officers who knew more of the -matter. Similarly, if an embassy was to be despatched to a -foreign sovereign, or a subsidy negotiated, the person selected -for the office would in all likelihood be a Jew. When Abu -Giafar imposed a heavy fine on the Christians, it was to -Hebrew officials that the collection of the impost was committed; -and even between sovereigns so potent as Charlemagne -and the Caliph Haroun Alraschid, the envoy who was -entrusted with the letters and presents was a Jew.</p> - -<p>In war they were no less necessary than in peace. The sums -required for the equipment of a fleet or the victualling of an -army were furnished from Hebrew coffers. Nor were their -avocations limited to this. The Jews would accompany the -march of the Mussulman armies, and—as their fathers had done -in the instance of the Gothic and Hunnite invasions—purchase -from the ignorant soldiery the plunder they had amassed, at a -price which brought them an enormous profit,<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a> or it might be -a captive whose family or friends afterwards redeemed him at a -price tenfold exceeding what they had given. We learn that at -this time they almost entirely abandoned agriculture; partly -because of the heavy tax laid on unbelievers, and partly because<span class="pagenum" id="Page_109">[Pg 109]</span> -trade had become so much more profitable to them. They -cultivated also astrology and medicine, and became everywhere -the most successful professors of both sciences. In -many, if not in most of the royal courts, the chief physicians -and astrologers were Jews. Nor were they less successful in -literature. In the East and West alike, their schools were -crowded with students, and the names of their learned men of -this era are held in reverence even to the present day.</p> - -<p>It is at this date that we first hear of a sect called the -Karaites.<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a> They claim, indeed, a far greater antiquity, insisting -on their descent from the ten tribes led captive by -Shalmaneser, and putting forward a catalogue of their doctors, -in regular succession from the time of Ezra. But it is believed -that their first founder was one Ananus, a Babylonian Jew of -the race of David, who, together with his son Saul, <span class="allsmcap">A.D.</span> 750, -entered a public protest against the extent to which tradition -had corrupted the written word, and insisted on this latter as -the sole rule of faith. We have evidence in the Gospels, of -the length to which tradition had run even in our Lord’s -day, and how He had, declared that the Pharisees ‘had made -the Word of God of none effect’ through it. But after that -time the Cabbalist and Masoric Rabbins, who were the successors -of the Pharisees, laid greater stress than ever on the -importance of tradition; and the completion of the Babylonian -Talmud in the sixth century, was, as it were, the keystone of -their work. We cannot wonder that men of sense and reverent -feeling should be shocked at the wild fables and ridiculous -fancies of the Talmudists. It would appear that a strong feeling -was widely entertained in secret on the subject; but its -first expression was due to the failure of Ananus to obtain -the dignity of Prince of the Captivity, for which office he was -a candidate. Disgusted at the election of a younger man to -the post, Ananus gathered together the remains of the old<span class="pagenum" id="Page_110">[Pg 110]</span> -Sadducean party, or what was so called, and induced them to -nominate him as a rival to his successful opponent. Ananus -was thrown into prison, but gained the ear of the Caliph -sufficiently to obtain his release. He then retired, with his -followers, to the neighbourhood of Jerusalem, where they -established themselves as a separate sect. They still exist, -chiefly in Eastern countries, and in parts of Europe, especially -the Crimea.<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a></p> - -<p>Notwithstanding the general prosperity enjoyed by the Jews -at this period, there were some reverses. Giaffir, called the -Great, is said to have issued an edict requiring Christians and -Jews alike to embrace Islamism. Al Wathek also, the successor -of Mamun, one of the Abasside Caliphs, residing at -Cufa, inflicted heavy fines upon them, partly because they -had committed frauds in the management of the finances entrusted -to them, and partly because they refused the religion of -Mahomet. But the amount of suffering inflicted could not, in -either instance, have been great. Motakavel, however, his brother -and successor, was still harsher in his dealings with them. -He compelled them to wear a leathern girdle, to distinguish -them from the Faithful. He prohibited them from using -stirrups when they rode on horseback, and afterwards from -riding horses at all. A summary of the various badges and<span class="pagenum" id="Page_111">[Pg 111]</span> -marks of degradation imposed on the Jews by European and -Asiatic sovereigns would form a curious study.</p> - -<p>To this period also belongs the strange story of the kingdom -of Khozar, which has been regarded by some historians as -being full of misstatement and exaggeration, and by some -as simple fiction. Khozar belonged to the Turcomans, a -heathen people; and it is reported that, somewhere about -the middle of the eighth century, Bular, its king, a pious and -thoughtful prince, received a revelation through a dream,—or, -according to another version, through the instruction of an -angel,—which showed the hollowness of the religion he professed. -Thereupon he began to make inquiry after a purer faith: -and having conversed with learned men professing Christianity, -Islamism, and Judaism, he made his election in favour of the -last-named creed. According to one version of the story, he -came to this resolution in a somewhat singular manner. Conversing -apart with a Christian, he asked of him whether he -did not consider Judaism preferable to Mahometanism, and -was answered that he did. Then holding a similar discussion -with a Mahometan, he inquired whether <em>he</em> did not regard -Judaism as superior to Christianity. Receiving an affirmative -answer here also, he decided in favour of the first-named faith, -as it appeared that it held the first place in the estimation of -the Jew, and the second in that of each of the other two. -Having himself received circumcision, he sent for learned Jews -from neighbouring countries, by whom in time the whole of -his people were brought over to the faith of Israel. A tabernacle -was erected, similar to that set up by Moses in the -wilderness, and the Jewish worship regularly carried on.</p> - -<p>The authenticity of the story having been disputed some -two centuries and a half afterwards, Rabbi Hosdai, a learned -man, much patronized by Abderraman, the Caliph of Cordova, -resolved to ascertain the truth respecting it, and obtained, -with considerable difficulty, a letter from Joseph, the reigning -sovereign of Khozar. In this the king repeated the history of -his ancestor’s conversion, very much as popular rumour had<span class="pagenum" id="Page_112">[Pg 112]</span> -stated it. The letter of Hosdai is still extant, as well as the -reply, and there seems no reason to doubt the authenticity of -the former, at all events.</p> - -<p>Basnage and others reject the whole story as fable. It is -argued that this kingdom of Khozar, when searched for, could -no more be found than the Eldorado of the Spaniards, or the -dominions of Prester John; even the famous traveller of -Hosdai’s time, Benjamin of Tudela, though anxious, for the -credit of his patron, to discover it, entirely failed to do so. -But modern research has proved that such a kingdom did -at all events exist; and the most judicious historians, Jost -among them, incline to believe that the story may have at all -events a groundwork of truth.</p> - -<p>In Spain, during this period, all seems to have gone prosperously -with the Jews, except that an impostor named -Serenus, who professed, as so many before and after his time -have done, to be the Messiah, taking advantage of the unsettled -state of things between France and Spain, persuaded -large numbers of his countrymen to follow him into Palestine, -where he proposed to set up his kingdom. He does not seem -to have reached the Holy Land, and the greater part of his -followers perished in the attempt. Those who survived -returned to their homes, but only to find that their possessions -had been confiscated to the State.</p> - -<p>In the year 750 a revolution took place at Damascus, -during which nearly the whole of the Ommiad dynasty (as -the descendants of Caliph Omar were called) was cut off, -and Abul Abbas succeeded to the Caliphate. Yusef, the -Mussulman Emir in Spain, sided with the usurping family; -but the Moorish chiefs generally were desirous of establishing -their own independence, and finding in Abderachman -ben Moasiah a still surviving representative of the Ommiad -family, placed him on the throne, under the title of the Caliph -of Cordova. His government was wise and powerful, and -under him the Jews attained the zenith of their prosperity.</p> - -<p>We are now about to transfer our attention to the countries<span class="pagenum" id="Page_113">[Pg 113]</span> -of Western Europe, where occurred almost every event of -importance in which the Jews are concerned for several -ensuing centuries. But before doing so, it will be proper to -record what is known of the Hebrew communities who dwelt -in those countries of the distant East which acknowledged -neither the sceptre of Rome nor of Persia. The records of -these are very scanty, and rest upon very doubtful authority, -but that affords no sufficient reason for not preserving all -that can be gleaned from various sources respecting them.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a> Similarly, and for the like reason, Constantine Copronymus was -nicknamed ‘the Jew.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a> The Caliph Almamon, a great patron of learning, caused many of the -Rabbinical books to be translated into Arabic, and placed in the Royal -Library at Bagdad.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a> After the capture of Rhodes, a Jew belonging to Edessa purchased -the remains of the celebrated Colossus, which had been lying on the -ground since its overthrow by an earthquake. It had been seventy cubits -high, and was constructed of brass. The fragments are said to have -loaded nine hundred camels. Probably the purchase money was a sum -ridiculously small, the profit enormous.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a> Textualists, that is. It was attached to them in the first instance as -a term of reproach.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a> The tenets of the Karaites are said to have been:</p> - -<p>1. The Creation of the world, as opposed to its eternal existence.</p> - -<p>2. That God had no beginning, has no form, and that His unity is -absolute.</p> - -<p>3. That He sent Moses, and delivered to him the Law.</p> - -<p>4. That every believer must derive his belief from the simple interpretation -of Holy Scripture, without regard to tradition.</p> - -<p>5. That God will raise the dead, and judge men hereafter.</p> - -<p>6. That He has not cast away His chosen people.</p> - -<p>In recording these opinions, it should be noted that it is quite possible -(indeed, likely) that a party existed among the Jews, long previously to -the time of Ananus, who held notions identical with or very like them, and -who were also called Karaites, <em>i.e.</em>, ‘Textualists;’ but they did not withdraw -themselves into a separate community, under the name of Karaites, -until <span class="allsmcap">A.D.</span> 780.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_114">[Pg 114]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XII">CHAPTER XII.<br> -THE JEWS OF THE FAR EAST.</h3> -</div> - -<p class="drop-cap">How far the bounds of the authority possessed by the -Prince of the Captivity extended must always be a -matter of uncertainty. Records exist of what occurred in -the Roman empire down to the time of its fall, which may -be relied on with tolerable certainty. The kingdom of Persia -also has its historians, who throw a fair amount of light upon -what passed in that country during the centuries with which -we have been dealing. But of what took place farther eastward -we have no trustworthy knowledge at all. In Arabia, -as we have seen, there existed numerous and flourishing -Jewish communities—indeed, a Jewish kingdom had endured -for many ages there, able to hold its own with neighbouring -sovereignties. Again, it is certain that there were not only -Jews in Parthia and Media, in Elam (or Persia), Mesopotamia, -Cappadocia, Pontus, Phrygia, Pamphylia, and Ionia,<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a> as noted<span class="pagenum" id="Page_115">[Pg 115]</span> -in the second chapter of the Acts; but there are grounds -for believing that they extended much farther eastward.</p> - -<p>The traditions of the Early Church affirm that the Gospel -was preached by several of the Apostles—notably by Thomas,<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a> -Simon Zelotes, and Matthias—in Asiatic Ethiopia, or the -Land of Cush; the bounds of which are wholly uncertain, -but which extended a long way to the eastward of the two -great rivers. It is stated that they encountered opposition -from the Jews of those regions.<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a> Benjamin of Tudela also -affirms that the authority of the Resch Glutha ‘extended -eastward to the Iron Gates, and as far as India.’ This -assertion must be regarded as doubtful; but it certainly goes -to prove that there were Jewish communities in the districts -he names. Nothing, indeed, is more probable than that the -Jews should have migrated towards the East, when Chosroes -let loose against them the merciless wrath of an Eastern -despot. To the West lay the Roman empire, where harsh -laws against their nation were in force: to the South the -new Arabian impostor was persecuting their countrymen: -to the North all was barren and ungenial. But to the East -were rich and pleasant regions, where, though they might -encounter hostility from neighbouring tribes, they were strong -enough to maintain themselves in peace and security. But -though there is great likelihood of their having done this, -there is no certainty. We must acquiesce in Milman’s -opinion, that ‘the history of the Oriental Jews at this early -period is so obscure, so entirely or so nearly fabulous, that -it may wisely be dismissed.’</p> - -<p>But though authentic history does not record the immigration -of the Jews into these countries, there are not wanting -incidental evidences to the fact. Take as an example the -collection of Eastern tales called the Arabian Nights. The -date of these cannot be later than the eighth century, and<span class="pagenum" id="Page_116">[Pg 116]</span> -they are probably much older. In the various countries to -which they relate,—Persia, Turkestan, India, China, etc., the -presence of Jews as an integral part of the population is -assumed as a matter of course. In Balsora, in Kashgar, and -other cities, there is the Jewish merchant, the Jewish physician, -the Jewish banker—no strangers evidently, but recognised -citizens. In the tale of ‘The King of the Black Isles,’ -described in the story as a part of India, lying to the east -of Persia, the people of the country are represented as being -changed by enchantment into four different kinds of fishes, -the four being the Mahometans, <em>the Jews</em>, the Christians, and -the Parsees. No writer would have introduced this into his -story, if the Jews had not formed a considerable and recognised -part of the population.</p> - -<p>A fact also is recorded by a Mahometan historian of the -ninth century, which shows that even so far east as China, -the Jews were to be found in large numbers. He states that -when the rebel Baechoo took Canton, he massacred 120,000 -Mahometans, <em>Jews</em>, Christians, and Parsees.</p> - -<p>The most interesting evidence on this subject is derived -from the narrative of the Jesuit Ricci in the sixteenth -century.<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a> It will be remembered how, 150 years before, -Francis Xavier had failed in his earnest efforts to gain access -to the Celestial Empire. When Ricci succeeded, and had -established himself in Canton, he was visited, soon after his -arrival, by a stranger, who professed his satisfaction at the -presence of persons of the same faith with himself. Ricci -took his visitor into the chapel, where he bowed reverently -to the altar-piece representing the Virgin Mary and the -pictures of the four Evangelists, whom he assumed to be -‘some of the Twelve.’ But further conversation elicited the -fact that the man was a Jew, and had mistaken the picture -of the Madonna for that of Rebekah with Jacob and Esau,<span class="pagenum" id="Page_117">[Pg 117]</span> -and supposed the portraits of the Evangelists to be some of -the twelve Patriarchs.</p> - -<p>Great curiosity was aroused in Europe by the publication -of Ricci’s narrative, but further inquiries were checked -by his death in 1610. His successors later in the same -century, Fathers Gozani, Domenge, and Gaubil, transmitted -a good deal of interesting information to their friends in -Europe, though they were greatly hampered by their -ignorance of Hebrew. Towards the close of the century -other missionaries arrived, who were acquainted with the -Jewish language; and probably a very complete knowledge -of them would have been arrived at, if it had not been that -in 1723 the Jesuits were driven out of China, and the -country remained closed for nearly 100 years to Christian -missionaries.</p> - -<p>Nevertheless, much valuable and interesting information -was obtained. It appeared, in the first place, that the Chinese -Jews were ignorant of our Lord’s existence, and did not -understand the meaning of the crucifix. When asked if -they had heard of Jesus, they replied that there was a holy -man so called, who was the Son of Sirach, but they knew of -no other. They also had never heard of the Septuagint or -Samaritan versions, and their Hebrew text is without the -vowel points.<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a> Further, they do not call themselves Jews, -but Israelites. They are strict observers of the Sabbath, -never kindling fires or preparing food on that day. They -practise circumcision, and intermarry only with their own -people. They keep the Passover, the feasts of Weeks and -Tabernacles, and the great Day of Atonement. They believe -in a resurrection, in Purgatory and Hell, in Paradise and -heaven, in angels and spirits, and in a final judgment.</p> - -<p>Their place of worship more nearly resembles the ancient -Jewish Temple than the synagogue of later times. It has<span class="pagenum" id="Page_118">[Pg 118]</span> -a Holy Place, and a Holy of Holies, in which are deposited -the Books of the Law, and which is entered by the High -Priest only. The latter, however, does not wear the Aaronic -vestments, a scarf of red silk being his sole distinguishing -badge. They still expect the Messiah to come, but their -belief on this point is vague.</p> - -<p>From some of the particulars recorded of them, the idea -was once entertained that they were the descendants, not of -the remnants of the Captivity, but of the ten tribes. This, -however, is an evident error, as they not only possess the -Book of Ezra, for whom they profess profound respect, but -those of Esther and Maccabees also.</p> - -<p>There is the greatest difficulty in determining when they -first arrived in China. According to some authorities, the immigration -began several centuries before the birth of Christ. -According to others, it was coincident with the persecution -of Antiochus Epiphanes, or Pompey’s Jewish wars, or the siege -of Jerusalem under Titus. Others date it from the period of -Chosroes’s attempts at forcible proselytism; and it is certain -that there is a mixture of Persian words in their language, -which lends some likelihood to this belief.</p> - -<p>The most reasonable opinion at which we can arrive is, that -although there may have been some connection for commercial -purposes in very early times—as early even as those of David -and Solomon—there was nothing like a settlement before -the 3rd or 4th century preceding the birth of Christ. Then -it seems likely that a number of Jews, who may in the first -instance have left Palestine under terror of Haman’s persecution, -established themselves in China. There may have been -other immigrations between that time and the destruction of -Jerusalem by Titus. But at that period there was a second -and a larger influx. From the Jews who then entered China -the greater part of the modern Chinese Jews are descended. -A third considerable entrance into the country may have -taken place in the reign of Chosroes, the likelihood of which -has already been pointed out. Supposing these various<span class="pagenum" id="Page_119">[Pg 119]</span> -bodies to have settled in different districts widely removed -from one another, the strange variations in their statements -respecting their ancestry and date of settlement<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a> in China -would be accounted for. This theory is in some degree supported -by the fact that many of the Chinese Jews report -themselves as having sprung from seven tribes, each called -after the name of one of the emperors of China. It is not -unreasonable to argue that each of these tribes was called -after the name of the emperor during whose reign it arrived -in the country.</p> - -<p>But, whatever may have been the true length of their -residence, it is certain that the Taou-kin-keaon (dividers of -the sinew, Gen. xxxii. 32), as the Chinese call them, have -retained in those far distant lands, and in that extreme isolation, -their own habits, sentiments, and religious peculiarities -as inflexibly as their countrymen in other lands have always -done.</p> - -<p>The annals of the Jews of Malabar date their arrival in -that country as having occurred <span class="allsmcap">A.D.</span> 70, the time of the -destruction of Jerusalem by Titus. But others place this -event in the fifth century of Christianity, when one of the -persecutions occurred in Persia, and caused a numerous -exodus of the Jews. The title which the Hebrew leader of -the refugees is said to have borne is Rabbana; and that -variation of the title Rabbi is said to belong to that special -epoch. In features and colour these Indian Jews very nearly -resemble the other inhabitants of the country; but their -religious customs, their prayers, and their reverence for the -Talmud, distinguish them clearly enough from all others.</p> - -<p>The Jews of Cochin China also claim a very high antiquity. -In the latter part of the 17th century a letter was sent by -them to the Synagogue of Portuguese Jews at Amsterdam, -in which they asserted that their fathers had emigrated to the<span class="pagenum" id="Page_120">[Pg 120]</span> -Indies when the Romans conquered the Holy Land; that -they had founded an independent kingdom, which had lasted -for a thousand years, during which time seventy-two kings -had succeeded one another. But a civil war having broken -out in consequence of the rivalry of two brothers, a neighbouring -sovereign had subdued them. Since that time they had -been in subjection to him; but they were nevertheless well -treated and their religion tolerated. How much of this may -be true, it would be difficult to say; but it appears to be -beyond a doubt that the Jews of that country have long -enjoyed great prosperity, and populate large and important -cities.</p> - -<p>Mention is also made of another race of Jews dwelling in -the neighbourhood of the Mahrattas. They call themselves -Beni-Israel, and acknowledge no relationship with the Jews -of Malabar, China, or Cochin China; but we are told that -their Jewish physiognomies allow of no doubt of their origin; -nor do they bear any resemblance to their Hindoo or Mahometan -neighbours. There are other distinctions also between -them and the other Oriental Hebrews. While they -resemble them in the invocation of the Supreme God, in the -observance of circumcision on the eighth day, in their observance -of feasts and fasts, and especially of the great Day -of Atonement, they do not celebrate the Feast of Purim and -Dedication, do not possess the prophetical writings, have no -remembrance of the destruction of the second Temple by -Titus—in fine, are unacquainted with the history of their -people since the time of the Babylonish captivity. If it were -not a subject which past experience warns every prudent -man to avoid, one would be tempted to inquire whether here -were not to be found some genuine traces of the lost tribes -of Israel.</p> - -<p>Other fancies have been put forward by one writer or -another, intimating the wide dispersion of the Hebrew race, -which may be mentioned as curious historical puzzles, though -nothing more. Among these is the tale of the Jewish inscription<span class="pagenum" id="Page_121">[Pg 121]</span> -found on a tomb in the island of St. Michael, one -of the Azores, which seems to intimate that some Jews once -settled there; who must have subsequently died out. Also -the report of the Spaniards who conquered Peru, and who -affirmed that they found in that country a large and stately -edifice, built after a fashion and by the use of tools unknown -to the Peruvians. Tradition affirmed that it was the work -of ‘bearded men’ in very ancient times. It was dedicated -to the one Maker of the world, and bore all the appearance -of a Jewish synagogue!</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a> ‘Asia’ in Acts ii. 9, no doubt means the Roman province, over which -a pro-consul ruled. It comprised Ionia and Mysia, Ephesus being its -capital. It is mentioned also Acts xvi. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_90" href="#FNanchor_90" class="label">[90]</a> Matthias is said to have been martyred by the Jews at Sebastople, -whichever of the towns of that name may be intended.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_91" href="#FNanchor_91" class="label">[91]</a> See further on what is said of the Jews of Malabar.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_92" href="#FNanchor_92" class="label">[92]</a> For a very complete account of the Jews in China, see Brotier’s note, -in the third volume of his edition of Tacitus.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_93" href="#FNanchor_93" class="label">[93]</a> When questioned as to the absence of these vowels, they are said -to have answered, that God delivered the words to Moses with such -rapidity that he had no time to insert the vowels.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_94" href="#FNanchor_94" class="label">[94]</a> Thus, Father Alvarez, the Portuguese Jesuit who wrote a history of -China, affirms that the Jews had not been settled there for more than -600 years.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_122">[Pg 122]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XIII">CHAPTER XIII.<br> -<span class="fs80">A.D. 740-980.</span><br> -THE JEWS UNDER CHARLEMAGNE.</h3> -</div> - -<p class="drop-cap">The Mahometan invaders of Spain having accomplished -the conquest of that country, again turned their arms -northwards, and passed the Pyrenees, but only to encounter, -on the plains of Tours, decisive and disastrous defeat.<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a> We -learn that the Jews were suspected of having invited, or at -least encouraged, the attempt. To repeat the remark made -in a previous chapter—when we call to mind the treatment -they had received at the hands of some of the Frankish -kings, and contrast it with the toleration exhibited by the -Moslem conquerors of Spain, such an accusation does not -seem to us a very improbable one, though no certain evidence -of it has been produced. Similarly, some sixty years afterwards,<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a> -when the Moors again burst into Aquitaine, and were -repelled by the Count of Toulouse, the Jews are charged with -having betrayed that city into the hands of the invaders.<span class="pagenum" id="Page_123">[Pg 123]</span> -After the retreat of the enemy, and recapture of the town, -it is said that the emperor had resolved to punish severely -the treachery of the Jewish conspirators, but was persuaded -to limit the retribution he exacted to their leaders. Basnage -disputes altogether the accuracy of the allegation. But some -truth in the story there must be. It is an unquestioned fact -that for a considerable period after the Saracen irruption—as -late indeed as the twelfth century—it was the custom -at Toulouse for a Jew, acting as the representative of the -whole of his co-religionists in the city, to appear three times -in every year at the gate of one of the churches in Toulouse, -and there receive a box (or, as some report, three boxes) -on the ear,<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a> and at the same time pay over a fine in the -shape of thirteen pounds of wax. It would be difficult to -understand what could have been the origin of a custom -like this,—which reminds us of the penalty imposed on the -citizens of Oxford, for their alleged participation in the -bloodshed of St. Scholastica’s day, and which was exacted -up to the commencement of the present century,—unless it -was the story of their betrayal of the city, as above related.</p> - -<p>But if Charlemagne was cognisant of the disaffection of -his Jewish subjects, he took the wisest, and, as the sequel -proved, the most effectual mode of curing the evil. A study -of this great man’s life will convince us that he regarded his -sovereignty, not merely as a trust committed to him by -the Divine Ruler of the Universe—for that many sovereigns -have done—but as a trust held on behalf of the Catholic -Church of Christ, which was, in his view, identical with the -State.<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a> It followed therefore that, in his eyes, whosoever<span class="pagenum" id="Page_124">[Pg 124]</span> -refused obedience to the Church was a rebel to the State; -and the Jews, according to this view of the matter, must be -the most inveterate of all rebels. It is creditable to him, -therefore, that he not only abstained from religious persecution, -but awarded the most even-handed justice to his Hebrew -subjects. He required of them no more than simple obedience -to the laws of the land in matters which did not put any -constraint on the conscience. Thus, in the instance of nuptial -contracts, he did not allow them to marry within the degree -prohibited to his other subjects, nor to dispose of their property -after a manner contrary to his laws. But these are -requirements to which citizens of any country might be -reasonably expected to conform. So again, the edicts which -forbade them to keep Christian slaves, or to purchase or keep -in pawn the sacerdotal vestments, or the sacred vessels used -in churches, were obviously made, not for the injury of the -Jews, but for the benefit of the Christian community. Had -such practices indeed been permitted, they could have had -no other effect than that of exciting prejudice and disgust -against the Jews. But there was no restriction imposed on -their commerce, no special fines levied on their effects. They -dwelt in ease and luxury, in houses as handsome and well -furnished as their inclination prompted and their purses would -allow. The most splendid quarter in the rich town of Lyons -was that inhabited by the Jews. In Narbonne, of the two -prefects of the city, one was always a Jew.</p> - -<p>The same state of things continued through the reign of -the son and successor of Charlemagne, Louis le Debonnaire. -At his court we are told the Jews possessed so much influence, -that nobles and envoys of foreign princes paid court -to them, and offered bribes to secure their favour. An officer -known as the ‘Master of the Jews,’ whose business it was -to take special care of their interests, resided in the precincts -of the palace. They were permitted to enjoy, not only all -rights possessed by their Christian fellow-subjects, but even -more. The day on which markets were wont to be held,<span class="pagenum" id="Page_125">[Pg 125]</span> -if it chanced to be a Saturday, was sometimes altered for -their convenience. Charters are still extant, in which special -privileges, such as exemptions from tolls and taxes, or permission -to hire Christian slaves, are granted to Jews. In -criminal and civil actions, their rights were as much respected, -their evidence was accounted as good, as that of the other -citizens of the country. Their lives were protected by a -heavy penalty imposed on any one who slew them. They -were exempted from ordeal by fire or water. Their slaves -could not be baptized without their consent. They were -free to build their synagogues where they pleased, and carry -on their peculiar form of worship within them.</p> - -<p>A condition of things like this could hardly fail, sooner or -later, to provoke the anger and jealousy of the clergy. -Agobard, Bishop of Lyons, saw with indignation the growth -of their wealth and importance. It was not only that the -ports were crowded with their merchantmen, the quays piled -with their bales, the streets thronged with their slaves; that -while Christian men walked afoot, clad in mean apparel, and -lodged in humble cottages, the Jew reclined in his chariot -arrayed in gorgeous attire, or feasted in a splendid palace. -This might be borne. But their synagogues vied in magnificence -with the stateliest Christian churches, and their -preachers drew away crowds who ought to worship at -Catholic altars. It was even said that they sold Christians -as slaves to the Moors. Agobard exerted his episcopal power -to remedy the mischief, so far as he was able. He forbade -under pain of spiritual censure, his flock to sell Christian -slaves to the Jews,<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a> or to work for them on Sundays or -holidays, or to buy wine of them, or deal with them at all -during the season of Lent.</p> - -<p>It is a marked sign of the times, that the Jews ventured to -appeal to the king against this exercise of the bishop’s<span class="pagenum" id="Page_126">[Pg 126]</span> -authority. Louis sent three commissioners to Lyons to -inquire into the matter, who decided against the bishop. -Mortified and astonished, he preferred fresh charges against -the Jews, and when these also failed of their effect, himself -repaired to Paris, and demanded a personal interview with the -emperor; it was all in vain. He was refused an audience, -informed that the emperor had dismissed his appeal, and was -ordered to return to his diocese! We can hardly believe that -this took place in a country which, two centuries before, had -seen Jews forcibly dragged to the font for baptism, and, three -centuries afterwards, witnessed their forcible expulsion from -the country, for no other offence than that of their national -existence.</p> - -<p>Under Louis’s successor, Charles the Bald, the Jews still -continued to enjoy immunity from the persecution; but signs -were not wanting that this state of things was not long -to endure. Remegius, Bishop of Lyons, following up with -more success the efforts of Agobard, caused—we are not told -by what means—so many Jewish boys and girls to be brought -to baptism, that the parents were fain to send their children -to be educated in Arles and other cities. Following up his -advantage, Remegius petitioned the emperor that the Bishop -of Arles might be admonished to pursue the same course as -himself. It would appear that Charles granted this request, -for we are informed that great numbers of Jewish children -were now baptized. Not long afterwards he is said to have -been poisoned by his Jewish physician, Zedekias, who was -believed to have been incited to the murder by his countrymen. -Whether this is true or not must be regarded as a -doubtful matter. It was certainly a most fatal as well as a -most wicked policy, if it was really adopted. The effect of -the death of Charles was to break up the existing authority -in France. The strong hand which upheld the law was withdrawn. -Disorder and anarchy ensued, from which none -suffered so much as the Jews. Popular rumours accused -them of secretly abetting the inroads of the Normans, from<span class="pagenum" id="Page_127">[Pg 127]</span> -which the country now began seriously to suffer. It was -urged that when the invaders overran districts and sacked -cities, the Jews alone escaped injury. This was possibly due -to the same causes which had exempted them from suffering -during the incursions of the Goths and Huns and other -Northern nations, and which have been adverted to in a -previous chapter. But, however that may be, it was believed -that they were secretly in league with the Northmen, and -they became in consequence everywhere the objects of popular -execration and attack. At Beziers, in Languedoc, it became -the practice every year to drive them about with volleys of -stone, from Palm Sunday to Tuesday in Easter Week. -During the feeble reigns of Louis II., III., and IV., Lothair, -Charles II., and III., scarcely any mention is made of them. -But what little is told goes to prove that their position -was continually growing worse. As the power of the kings -diminished, the protection they were able to extend to the -Jews diminished also. The great feudatories dealt with them -as they pleased, disregarding the royal authority, or employing -it for the oppression of the Jews. During the reign of Charles -III., called the Simple, we find the Archbishop of Narbonne -demanding (<span class="allsmcap">A.D.</span> 897) and obtaining from the king a grant -of all the landed property in the possession of the Jews -throughout his diocese. Whether this was the effect of an -act forbidding the Jews to hold landed property, or mere -lawless pillage, makes little difference. Similarly, in 889, the -Archbishop of Sens, without any cause assigned or reference -to the royal authority, expels the whole of the Jews from the -bounds of his episcopate.</p> - -<p>In Spain, however, the interval of peace and goodwill lasted -long beyond the times of which we are now writing. From -the foundation of the Moorish kingdom of Cordova by -Abderachman I., <span class="allsmcap">A.D.</span> 755, to the close of the tenth century, -whatever civilization and learning still existed in Europe -found its most congenial home in his dominions. Under him -and his successors, the Jews appear to have enjoyed, not only<span class="pagenum" id="Page_128">[Pg 128]</span> -the impartial protection of the laws, but free participation in -all public offices and distinctions. They were eminent as -ministers of state, ambassadors, and financiers. Under him -and his successors, the schools at Toledo, Granada, and -Cordova became famous throughout the world, and it was -said that there was not a Jew to be found through the whole -of Spain who could not read his Bible.</p> - -<p>Hitherto the great centres of learning had been in the East, -and the most promising scholars, even from Spain itself, had -resorted thither. But the Persian Caliphate had, for a century -or two, been undergoing a gradual but total change. The -sovereigns were enervated by ease and luxury; usurpers rent -away large portions of their dominions; and the great Emirs -grew ever more independent, grasping at last nearly the whole -power of the Crown. It was probably these new rulers who -set on foot the persecution of their Jewish fellow-subjects. -Indifferent as Omar himself could have been to the high -repute which the Oriental Academies had attained, they shut -up the Jewish Colleges, exiled their learned doctors, and in -fine, <span class="allsmcap">A.D.</span> 980, drove the Jews altogether from Babylon. Four -of the most renowned of the Rabbins were captured, on their -outward voyage, by one of the corsairs belonging to the -Caliph of Cordova, whom he had sent to cruise in the Greek -Archipelago. These four were Rabbi Shemariah, Rabbi Hoshiel, -Rabbi Moses, and his son, Rabbi Hanoch. The fate of -these four was remarkable. Utterly ignorant of the high value -which men of culture and refinement would set upon his -prisoners, the corsair sold Shemariah at Alexandria, and the -slave rose to be the chief man among the Alexandrian Jews. -Rabbi Hoshiel he similarly disposed of to a purchaser on -the coast of Africa; and Hoshiel was thence conveyed to -Alkihoran, where he attained the rank of Chief Rabbi. Rabbi -Moses and his son he conveyed to Cordova. It chanced that -the wife of the former was a beautiful woman, and the brutal -corsair, captivated by her charms, assailed her with his -importunities. Finding herself wholly in his power, she<span class="pagenum" id="Page_129">[Pg 129]</span> -inquired of her husband whether, at the Day of Judgment, the -sea would give up its dead. He answered her from the 68th -Psalm, ‘The Lord said, Mine own will I bring again from -Bashan, I will bring again from the depths of the sea;’ on -receiving which reply, seeing no other way of escaping violence, -she plunged into the sea and was drowned. A similar -tale is told of Esther Cohen in the sixteenth century.</p> - -<p>On the arrival of the captives at Cordova, the two Rabbins -were ransomed by their countrymen, though the latter knew -nothing of their ability and learning. Their condition was so -miserable that they had no clothes, but only some rags of -sackcloth to cover their nakedness. In this sordid guise they -entered the schools, over which Rabbi Nathan presided. The -discussion in progress was on the subject of the Day of -Atonement. Rabbi Moses took part in it, and expounded it -with such learning and clearness that Rabbi Nathan rose from -his seat and said, ‘The stranger in sackcloth is my master, -and I am his pupil. Make ye him judge of the Congregation -of Cordova.’ All present assented. Riches and honours -became immediately his portion, and he allied himself with -one of the wealthiest families in Cordova. The captain of the -vessel, learning the value of the captive, for whom he asked -no more than the ordinary price of a slave, wished to cancel -the sale; but when the matter was referred to the Caliph, he -would not allow it. By one of the disciples of Moses, Rabbi -Joseph, the Talmud was translated into Arabic, and gained -the translator great repute, though he was afterwards disgraced -and driven into exile. Rabbi Hanoch, the fourth of -the captives, succeeded to his father’s office at his death. By -him the fame of the College of Cordova was raised to the -highest pitch it attained.</p> - -<p>The decay of the Babylonian schools had been in progress -throughout the tenth century, learning and ability alike, as -the reader has heard, being transferred to the flourishing -Rabbinical establishment in Cordova. The quarrels between -David ben Zacchai, the Prince of the Captivity, and the<span class="pagenum" id="Page_130">[Pg 130]</span> -celebrated Saadi ben Joseph, the Geon, did much towards -bringing this about. There was a temporary rally, when the -renowned Scherira, and after him, his scarcely less distinguished -son, Hai, held the office of Geon. But the former -was deposed and put to death by the Caliph Ahmed Kader; -and though Hai escaped and transferred his office to Hiskiah, -the great-grandson of David Zacchai, yet the respite was for -two years only. At the end of that time the Caliph Abdalla -deposed Hiskiah, and finally closed the schools. With -Hiskiah, <span class="allsmcap">A.D.</span> 1038, the line of the Resch Glutha is generally -considered to have become extinct.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_95" href="#FNanchor_95" class="label">[95]</a> At the hands of Charles Martel, <span class="allsmcap">A.D.</span> 732.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_96" href="#FNanchor_96" class="label">[96]</a> <span class="allsmcap">A.D.</span> 793. It is likely that the Jews of Beziers were charged at the -same time, or possibly a few years later, with a similar offence. (See p. 27.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_97" href="#FNanchor_97" class="label">[97]</a> Hallam (‘Middle Ages,’ vol. ii. p. 225) quotes from a French historian -that it was the custom at Toulouse, at this time, to give <em>every</em> Jew a blow on -the face on Easter Day, and that this was commuted for a fine some time -in the 12th century. This is plainly the same story, with some variations.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_98" href="#FNanchor_98" class="label">[98]</a> The theocracy of the Old Testament, where the religious and civil -ruler were one and the same, and which probably was the primitive form -of government (Gen. xiv. 18), was the model which Charlemagne considered -all rulers ought to follow.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_99" href="#FNanchor_99" class="label">[99]</a> It would appear from this, that the law prevalent in the last reign -forbidding Jews to hold Christian slaves, had been relaxed.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_131">[Pg 131]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XIV">CHAPTER XIV.<br> -<span class="fs80">A.D. 980-1100.</span><br> -THE JEWS IN SPAIN.—IN ENGLAND.—THE CRUSADES.</h3> -</div> - -<p class="drop-cap">With the downfall of the Carlovingian dynasty, a -period of seven centuries began, during which the Jews -underwent the most terrible wrongs and sufferings in almost -every European country. In some lands persecution showed -itself earlier, in others later; in some it reached a greater -height, in others it lasted longer. But several generations -passed before it was displayed in all its horrible deformity. -During the interval we have now under consideration, <span class="allsmcap">A.D.</span> 980 -to 1100, though acts of injustice and cruelty were occasionally -perpetrated, and a fierce spirit of intolerance manifested—which, -it was but too evident, needed only to be roused by -some popular tumult, to run to the most fearful heights—yet -none of the terrible tragedies were enacted by which the succeeding -generations were disgraced.</p> - -<p>It is somewhat strange that the first massacre should have -occurred among a people heretofore remarkable, not merely -for their toleration of the Jews, but for the kindness and consideration -uniformly shown them. But in 1068 an insurrection<span class="pagenum" id="Page_132">[Pg 132]</span> -broke out in Granada, during which 1500 families were -slaughtered. It had been caused partly by the pride of Rabbi -Joseph, the chief minister of the Moorish king. His father, -Rabbi Samuel, had gained the royal favour by his knowledge -and ability; and at his death the same high office had been -continued to his son. But the latter differed in character -from his father, who had ever shown himself humble-minded -and forbearing. The hauteur and implacable temper of the -son raised him up enemies among the grandees, who were -ever on the watch for an occasion to effect his fall. About -the same time a fanatical zealot provoked an insurrection by -attempting to convert the Moorish people of Granada to the -Jewish faith. This is an act forbidden by the laws of every -Moslem State, under penalty of death. The indiscretion was -taken advantage of by the enemies of Joseph. He was -assassinated by the insurgents; the preacher was hanged, and -the mob, not satisfied with this revenge, and doubtless in no -way unwilling to despoil the wealthy Jews, attacked and -pillaged their houses, massacring them, as the reader has -heard, to the number probably of seven or eight thousand -persons.</p> - -<p>Monstrous and barbarous as this outbreak was, it must be -allowed that it was mainly provoked by the Jews themselves; -but in what ensued a few years afterwards at the Court of -Ferdinand the First, called the Great, the aggression was -wholly unprovoked. This monarch, who united under his -sway the crowns of Leon and Castile, had resolved on a -religious war for the extirpation of the Moslem power in -Spain. But, before entering on this, he was advised by his -queen, Donna Sancha, that the surest way to call down the -blessing of Heaven upon his enterprise, would be to massacre -all the Jews in his dominions! It is a redeeming -feature in the sad history of that time, that the Spanish -bishops interfered, and forbade the massacre on pain of -spiritual penalties, and the reigning Pope, Alexander II., -upheld them in their action. Ferdinand’s successor, Alphonso<span class="pagenum" id="Page_133">[Pg 133]</span> -VI., adopted a totally different policy. He found himself so -hardly pressed by the action of the Moors in Africa, that the -help of the Jews became a matter of pressing necessity with -him.<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a> He in consequence not only avoided all persecuting -measures, but bestowed on them so many favours and privileges, -that Pope Alexander’s successor severely censured -him for his policy, which he declared to be ‘a submission of -the Church to the synagogue of Satan.’</p> - -<p>At this period we have to mention, as we have not done -previously, the position of the Jews in England. It is a -popular mistake to suppose that they made their appearance -there, for the first time, in the train of William the Norman. -Many Jews, no doubt, settled in England at that time; but -others had been resident there, though probably in scanty -numbers, before this date. A canon of Egbert of York (made -<span class="allsmcap">A.D.</span> 740) prohibits Christians from taking part in the Jewish -festivals. There is mention of them a hundred years later in -a charter granted to the monks of Croyland. The laws of -Edward the Confessor (<span class="allsmcap">A.D.</span> 1041) declare them to be the -property of the sovereign, as was the case at that time in -France. But it was not until the reign of William Rufus that -they took any part in English history. Then we find that -that king, who cared little for religion in any shape, and -entertained a bitter dislike to the clergy, permitted the Jews -publicly to uphold their religion in any way they pleased. -Nay, he proclaimed a formal disputation between the advocates -of the rival religions in London, and swore, if the -Rabbins got the better of the Bishops, ‘by St. Luke, he would -turn Jew himself!’ The Jews are said to have claimed the -victory, though we do not hear of the king keeping his vow. -At Rouen, afterwards, he entertained a complaint made by -certain Jews, that their children had been beguiled into professing<span class="pagenum" id="Page_134">[Pg 134]</span> -Christianity, offering at the same time to pay a handsome -sum if the children returned to their ancient faith. The -king took the money, and ordered the converts to abjure their -new profession. Failing in one or two instances to effect this, -we are told he was very unwilling to refund the money -paid him.</p> - -<p>These incidents, scandalous as doubtless they are, show -nevertheless that the Jews at this time enjoyed immunity -from persecution; unless, indeed, the heavy and lawless exactions -made on them by the Norman kings themselves are -to be regarded as acts of persecution. The property of the -Jews was by no means secure from <em>them</em>, but it was secure -from all other spoilers. We are told that in London and -York they dwelt in splendid mansions, resembling the castles -of the barons; while in Oxford they possessed three halls for -the education of their youth,—Lombard Hall, Moses Hall, -and Jacob Hall; nor does their presence seem to have been -objected to.<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a> They had a cemetery at St. Giles’s, Cripplegate.</p> - -<p>But it will now be proper to enter on a consideration of the -causes which led to the renewal of popular bitterness against -the Hebrew race in all the countries of Europe. First among -these must be noted the prevalence of the Feudal System. -This singular institution was, we must allow, in theory, both -comprehensive and consistent. The position and duties of -every man were defined, the rights of every man secured and -protected. The serf tilled his feudal superior’s lands; the -freeman fought his battles. Both received in return maintenance -and protection, while from the feudal baron there lay an -appeal to the sovereign. But at the same time we must also<span class="pagenum" id="Page_135">[Pg 135]</span> -allow, as a matter of fact, that under it the very extremity of -lawless injustice prevailed—that every feudal castle was practically -the stronghold of an arbitrary and irresponsible despot, -whose soldiers executed his pleasure, however iniquitous or -barbarous, without scruple and without remorse. Still, all -classes had nominally the guardians of their rights and -interests, with the single exception of the Jews. The latter -could not be feudatories. The law of the land and the prejudice -of the people would not have suffered that; nor could -they be serfs or vassals. They never practised agriculture, -and the noble profession of arms would have been thought -disgraced by their admission to it. Consequently, they had -no place in society, nor were there any to whom they could -appeal for justice or protection, except where they were -directly the dependants of the sovereign himself. But even -where this was the case, any attempt to obtain justice was -precarious and perilous. If one of the robber barons seized a -Jew who might be travelling through his domains, and subjected -him to agonizing tortures until he had obtained his -release by paying a large sum of money—there was practically -no remedy. The attempt to obtain it would probably end in -twofold loss and suffering to himself. Any sympathy shown -him by the peasantry or townsfolk would bring, in all likelihood, -the vengeance of the aggressor on them. If they -concerned themselves in any way with the sufferer, it would -probably be by following the example set them by their -superiors, and maltreating and plundering him. In this -manner the Jews became the outcasts of society; and all -classes of men were willing enough to adopt the ignorant and -rancorous intolerance of the clergy of the day, who (with some -noble exceptions) inveighed against them as the enemies of -Christ, finding in the odium thus cast on them an excuse for -them own lawless rapacity and violence.</p> - -<p>Another reason for the general dislike in which they were -held was their wealth, and the manner in which it had been -amassed. They were, as has been already intimated, the only<span class="pagenum" id="Page_136">[Pg 136]</span> -bankers, almost the only traders, of the day. They had -become an absolute necessity of life to many classes of men. -If the sovereign wished to negotiate a marriage, or embark in -a foreign war, a large sum of money was required, which the -Jews alone could supply. The same was the case with the -nobles and land-owners of lesser rank; and even the Christian -merchant could sometimes save his credit only by a timely -loan, which was to be obtained from none but Hebrew coffers. -It was affirmed that the usury exacted for these was inordinate; -that the Jews took advantage of their opportunity -to accumulate enormous gains, to the total ruin of their -debtors. The rate of interest demanded was, as a general -rule, extortionate. Yet it should be borne in mind that the -monstrous injustice often shown them, when they were,—on -any pretext, or on no pretext at all,—despoiled of their -money, if it did not render the exaction of these terms necessary -to secure to the lender, in the long run, his fair profit, -it did offer a strong temptation for exaction, and gave him a -ready excuse for offering only the hardest terms to the -borrower.<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a> Whatever value, however, this argument may -possess, it was utterly disregarded by the enemies of the Jews -in those days, who took into account only two facts—one, that -the Jews demanded an enormous amount of usury, which -brought them immense wealth, and the other, that its payment -reduced themselves to poverty.</p> - -<p>These influences had been for a long time at work, causing -the Jews to be regarded with ever-increasing disfavour. But -it may be doubted whether they would ever have burst forth -into the furious volcano of persecution which the next generation -witnessed, if it had not been that the element of religious -fanaticism was now added to those already at work. The cry -that Christ was dishonoured through the profanation of the<span class="pagenum" id="Page_137">[Pg 137]</span> -scenes of His birth and crucifixion by the unhallowed rites of -the Infidels, and that it was the bounden duty of all faithful -Christians to wrest the holy places from their grasp, now -resounded through Christendom, and roused an enthusiasm of -which the world had never before beheld the like.</p> - -<p>It may surprise us, not that this feeling should have been -awakened, but that it should not have been awakened <em>before</em>. -Three hundred and fifty years had elapsed since the conquest -of Jerusalem by the Saracens; and ever since then it had -been in the occupation of the unbelievers. Why was the -possession of the Holy City by them a greater outrage on the -feelings of Christian men in one generation than in another? -Or are we to suppose that men were more zealous for God’s -honour in the eleventh than they had been in the seventh -century? No, not so. The causes which provoked the -Crusades were different from these, and they are of importance -to us, because they throw a light on the feeling which -simultaneously arose against the Jews also.</p> - -<p>During the first two centuries of the occupation of the -Holy City by the Saracens, the latter had been ruled by the -Ommiad or Abasside Caliphs—men who, for the most part, -governed equitably, and were courteous and tolerant in their -dealings with strangers. The number of pilgrims who visited -Palestine was small, and they were uniformly received with -friendliness. But in the tenth century, when the idea was -widely entertained throughout Western Europe that the -world was on the very point of coming to an end, and further, -that all who died in the Holy Land would certainly be saved, -the number of those who travelled thither was greatly -multiplied. Those who returned brought back with them -tales of outrage and unprovoked insult, which everywhere -roused indignation. Jerusalem had passed into the hands of -the Turks, a fierce and uncultured race, who had adopted -Islamism in its most fanatic spirit. The murder of men, and -the outrages offered to women, were good deeds in their eyes; -and where they abstained from this extremity of violence, it<span class="pagenum" id="Page_138">[Pg 138]</span> -was only to display their hate and scorn under some other -form. The resentment which these wrongs called forth had -spread through all European countries. The air was, as it -were, everywhere charged with inflammable vapour, and it -needed only the torch which Peter the Hermit had lighted to -cause it to burst forth in one consuming flame. ‘Death to -the Infidels. It is the will of God!’ was the cry that rang -throughout Europe. All men hastened to obey the call. -From the king on his throne to the journeyman in his workshop, -they bound the cross on their shoulders, and went forth -to rescue the Holy Land from the profane grasp of the unbelievers.</p> - -<p>This is the age of the five celebrated Talmudists, called ‘the -Five Isaacs,’ all of them bearing that name. They are distinguished -as Isaac of Cordova, of Lucena, of Barcelona, of -Pumbeditha, and of Fez. The Spanish Poet Halevi was born -towards the close of this period. From the middle of the -eleventh century, Spain was for four hundred years the chief -seat of Rabbinical learning. The great schools were at Barcelona, -Granada, and Toledo.</p> - -<p>To this era also belongs the renowned Solomon Gabriol, -poet and philosopher, author of ‘The Fountain of Life.’ He -was born at Malaga, 1021, and died <span class="allsmcap">A.D.</span> 1070.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_100" href="#FNanchor_100" class="label">[100]</a> It was this Alphonso who wrote the singular letter to Yusef, king of -the Almoravides, inviting him to fight a pitched battle on the ensuing -Monday, ‘because,’ he said, ‘Friday would not suit the Mahometans in -his army, or Saturday the Jews, or Sunday the Christians.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_101" href="#FNanchor_101" class="label">[101]</a> There appears, indeed, to have been at that time an amount of toleration -which may well surprise us. One Mossey, a Jew of Wallingford, was -wont, we are told, openly to ridicule the miracles of St. Frideswide. He -would crook his fingers as if they were paralysed, and presently straighten -them, or limp like a cripple, and then suddenly leap or dance, crying out -‘A miracle!’ This was a calm on the edge of a storm such as has rarely -been seen!—‘Rise, Fall, and Future Restoration of Jews,’ ch. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_102" href="#FNanchor_102" class="label">[102]</a> It is plainly intimated by Bernard of Clairvaulx that there were -Christians (he probably meant Lombard merchants) who exacted more -excessive usury than the Jews themselves.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_139">[Pg 139]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XV">CHAPTER XV.<br> -<span class="fs80">A.D. 1100-1200.</span><br> -THE CRUSADES.—JEWS IN FRANCE, SPAIN, GERMANY, AND -HUNGARY.</h3> -</div> - -<p class="drop-cap">‘Death to the infidel. It is the will of God!’ Such -was the cry that rang through Europe—‘Death to the -Moslem, whose unhallowed shrine overshadows the holy -place, in which the Saviour Himself has worshipped, whose -blasphemies awake the same echoes which His Divine -preaching once called forth!’ Yes. But were these the only -shrines where false worship was offered? were they in Jerusalem -the only ones who blasphemed the Lord? If the -slaughter of the unbelieving Turk was acceptable to the Most -High, why not that of the unbelieving Jew? It was strange -that this peril should not have been dreaded by the Jews dwelling -in the lands which the mania called forth by Peter the -Hermit overspread. But it does not seem to have done so; -they made no attempt to escape from the approaching danger. -They even continued the ordinary course of their business, -making the same enormous gains out of the Crusaders’ -necessities, which they had done out of every other political -movement for generations past. The great baron, who had<span class="pagenum" id="Page_140">[Pg 140]</span> -vowed to lead his hundreds, or it might be his thousands, -of armed followers to the rescue of the Holy Sepulchre, -mortgaged his lands, or his jewels, or perhaps sold them -outright, to the Jews, on such terms as we can hardly believe -that the one could have asked or the other agreed to. Poorer -men parted with their all on the like terms. But that there -were some shrewd men left among the Christians, who were -not carried away by the tide of popular excitement, the whole -wealth of the community would have passed into the hands -of the Jews. It is needless to add that the bitter feelings -towards this isolated race—who were for ever battening on -the wants and sufferings of others—were greatly aggravated -by these proceedings, and it was not long before this burst out -into a flame.</p> - -<p>All over Northern France and Germany, the Jews seem to -have been numerous at this time; but in what is now Rhenish -Prussia, and along the banks of the Moselle, they were to be -found in the greatest abundance. It was near the city of -Treves that the first vast multitude of undisciplined fanatics -assembled, under the leadership of Walther von Habenicht -and Peter the Hermit. As they set forth, under the guidance -of a goat and a goose, to find their way to the Holy Land, -a cry was suddenly raised, doubtless by some enemy of the -Jews, that while they were marching to destroy the enemies -of the Lord Jesus in Palestine, they were leaving unassailed -at home those who were not only His enemies, but His -murderers—the Jews! The cry was instantly caught up, the -frantic crowd rushed into Treves, and began a general pillage -of the Jews’ houses, and a massacre of their occupants. -Taken by surprise, the authorities offered no interference; -indeed, no interference they could have offered would have -been of the slightest avail. The unhappy Jews, equally -unprepared, could neither resist nor escape. Scenes too -shocking for description ensued. Women tied heavy weights -round their necks, and threw themselves into the rivers to -avoid the last dishonour. Men slew their own children, to<span class="pagenum" id="Page_141">[Pg 141]</span> -save them from the tortures to which they would be subjected; -their own lives they yielded up in despairing silence. -Some fled to the citadel, hoping to be protected against the -violence of their assailants; but the Bishop of Treves received -them with threats and reproaches, refusing to interfere in -their behalf, unless they would accept baptism. The same -scenes took place in Cologne, Worms, Spires, and Mayence. -Everywhere the only hope of escape from torture and death -was baptism; except, indeed, where a heavy bribe had been -paid for episcopal protection, or where, as at Spires, the Jews -armed themselves and sold their lives dearly. The tide of -murder rolled on, sweeping the shores of the Maine and the -Danube, the same scenes being everywhere repeated. In -Bavaria, it is said that as many as 12,000 Jews were -slaughtered. The Emperor Henry IV. seems to have been -the only potentate whom these atrocities struck with horror. -He issued a decree, repairing, so far as was possible, the -wrongs that had been done, and forbidding them for the -future. But, for the most part, the historians of those times -relate the horrors that took place with a <em>sangfroid</em> which -speaks volumes as to the light in which they were regarded -by those who witnessed them.</p> - -<p>But the three mighty hosts, led by Peter and his two -colleagues, passed on and perished, and the exhaustion -succeeded which such a drain on the population must -necessarily occasion. It was not until half the twelfth century -had passed away that the crusading mania was again roused. -Then a fanatic monk, named Rodolph, commenced a mission -through the German cities, calling on all men, by the watchword -‘Hep, Hep’ (the initials of the words <cite>Hierosolyma est -perdita</cite>) to assist in slaying and crushing the enemies of God. -The Jews knew too well, by past experience, that they were -included under this latter term, and many effected a timely -retreat. Nevertheless, a frightful carnage took place in -Strasburg, Mayence, and the other Rhine cities, encouraged, -unhappily, by too many of the clergy. It is like a bright<span class="pagenum" id="Page_142">[Pg 142]</span> -gleam of sunshine on a dark November day, to read the -protest addressed by the saintly Bernard of Clairvaulx, to his -brother clergy against the blind and savage spirit by which -Rodolph was possessed.<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a></p> - -<p>‘The Jews,’ he writes, ‘ought not to be persecuted; they -ought not to be put to death, they ought not to be driven into -banishment. What says the Scripture? “Slay them not, lest -My people forget.” The Jews are living monuments to remind -us of the sufferings of the Lord. Therefore it is that -they are scattered.... Therefore they endure a hard -bondage under Christian princes; yet, in the eventide of the -world, they will be converted, and He will remember them. -Addressing Rodolph himself, he says, ‘You are of another -mind from Him who said, “Put up thy sword into the sheath, -for he that taketh the sword shall perish with the sword.” -Does not the Church triumph more gloriously over the Jews -when she refutes and converts them, than if she slew them -with the edge of the sword?’ It is satisfactory also to learn -that Pope Eugenius III. advocated the same view, and that -Rodolph was ordered back to his convent, though not before -he had occasioned the most terrible crimes and sufferings.</p> - -<p>But the condition of the Jews grew no better, but rather -worse, as the century advanced. The calumny—whether it -was the revival of an ancient accusation against the Jews, or -one newly invented at this period—of crucifying boys at their -Passover, in mockery of the Saviour’s passion, was widely -diffused and credited. It was reported that, about <span class="allsmcap">A.D.</span> 1180, -during the youth of Philip Augustus, they had in this manner -murdered one Richard, a youth belonging to Pontoise; and, -in confirmation of the truth of the story, the body, when it -was conveyed to Paris, worked many miracles. Philip had -no sooner ascended his throne than he put forth an edict,<span class="pagenum" id="Page_143">[Pg 143]</span> -<span class="allsmcap">A.D.</span> 1182, whereby all debts due to Jews were annulled, and -all pledges held by them were to be restored to the original -owners. Not satisfied with this display of somewhat cheap -generosity, he made a second proclamation, confiscating all -their property which was not removable, and commanding -them to sell everything else belonging to them, and depart -from his dominions. In vain they appealed for mercy. King -and nobles and bishops alike closed their ears. The twofold -offence of holding heretical opinions and mortgages on -estates was not to be forgiven. It will readily be credited -that at the enforced sale of their goods the prices bidden were -of the lowest. The unhappy Jews were compelled to depart, -amid the execrations of the populace, from the homes in -which their whole lives had been passed, carrying with them -little but their wives and children. It was not enough that -they had been, by the most high-handed injustice, stripped of -their possessions; they were not to be allowed to remain in -the land where the wrong had been done, and so remind the -doers of their crime!</p> - -<p>It will surprise no one to be told that their removal did -not increase the wealth or relieve the public burdens of the -nation. It was found that the expulsion of the Jews was, as -Fouché said of the murder of the Duke d’Enghien, ‘more -than a crime, for it was a blunder.’ Within twenty years -Philip found it necessary to issue a new edict, permitting their -return. But it <em>does</em> occasion our wonder to hear that the Jews -consented to the step. It speaks volumes for the depth of the -misery to which they had been reduced, that they could be -prevailed on to trust themselves again to the justice and -mercy of a king who had so flagrantly proved his disregard of -both.<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a> Not long after their return, we are told that they held<span class="pagenum" id="Page_144">[Pg 144]</span> -an assembly by permission of the Queen’s mother, at a castle -on the Seine. Here the old charge of scourging, crucifying, -and crowning with thorns a youth whom they had seized was -once more alleged against them. Philip repaired in person to -the spot, where he condemned eighty of the accused to be -burned alive.<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a></p> - -<p>In Spain, during this century, the Jews were still equitably -dealt with, though there were signs of the change of feeling -towards them which was gradually taking possession of the -public mind. For this two causes may be assigned. In the -first place, the power of the Mahometans, who had always been -the protectors of the Jews, was fast waning; and the Christian -sovereigns no longer dreaded the enmity of the Jews, who -in previous generations might have been dangerous allies to -their rivals. In the second, the downfall of the Ommiad -Caliphs, who had uniformly been just and generous in their -dealings with the Jews, proved most disastrous to them. The -Almohades, who, <span class="allsmcap">A.D.</span> 1150, superseded them, were fierce and -bloody fanatics, inclined to force the faith of Islam on all -with whom they came in contact. One of the first edicts of -Abdel-Mumen, the founder of the dynasty, required all his -subjects, of whatsoever creed, to profess Mahometanism. The -usual consequences followed. Many Jews went into voluntary -exile; many more made an outward profession of their -persecutor’s creed, still secretly retaining their own. The -happy days of the Spanish Jews were over. Moorish rule -was ended.</p> - -<p>In the Christian kingdom, however, justice and right still -prevailed. The royal authority was uniformly exerted for -the protection of peaceable and unoffending men. But there -were occasions on which this power proved insufficient to -restrain the violence of the people, who had probably learned -from their neighbours to regard the Jews with disfavour.<span class="pagenum" id="Page_145">[Pg 145]</span> -Thus, a riot occurred at Toledo, <span class="allsmcap">A.D.</span> 1108, instigated, in all -likelihood, by the crusaders, who were just on the point of -setting out for Palestine. The populace, under the usual pretext -of slaying the enemies of Christ, attacked and burned -the houses of the Jews, wrecked the synagogues, immolating -the Rabbins, as it were, on their own altars, and made a -general massacre of the common people. Alphonso tried in -vain, first to repress, and then to punish, the offenders.</p> - -<p>But this occurrence, shocking as it was, was a mere -temporary outburst of popular fury. It was not repeated, not -even in the reign of his descendant, Alphonso VIII., in 1171, -when, above all other times, a Jewish massacre might have -been looked for. This king had become deeply enamoured -of a beautiful Jewess, named Rachel Fermosa. For her -society he neglected his queen, and withdrew himself from -public business. Grave misfortunes ensued: his forces were -defeated at Alarcos, and the kingdom menaced by the -hostility of the neighbouring states. The people believed that -these calamities were due, not to the bad administration of -public affairs, but to the indignation of Heaven at the king’s -unhallowed affection for an unbeliever. Their jealousy was -also roused by the favour shown to her countrymen. A -rebellion broke out, the rioters burst into the king’s palace, -and assassinated Fermosa before the eyes of her lover. But -they satisfied themselves with her death, and did not molest -the Jewish favourites whom she had patronized.</p> - -<p>Alphonso IX. showed even greater favour to the Jews than -had been bestowed on them by his predecessors. Innocent -III. repeated in his instance the charge which Gregory VII. -had brought against his ancestor, ‘of elevating the Synagogue -at the cost of the Church.’ He relieved both Jews and -Moors, we are told, from the payment of tithes, and allowed -them to hold landed property,—a rare privilege in those days. -One of his laws—which allowed a Jew, in the event of one of -his slaves being converted to Christianity, to claim, at the hands -of the person who had converted him whatever indemnity<span class="pagenum" id="Page_146">[Pg 146]</span> -he might think proper—seems to be as unfair to the Christians -as the legislation of those times usually was to the Jews.</p> - -<p>In Hungary, Germany, and Bohemia, their condition, during -the period we have under consideration, appears to have -been prosperous. Ladislas, King of Hungary, convened, -we are told, a Synod in 1092, in which various regulations -relating to the Jews were made. It was ordered that if a Jew -bought a Christian slave of either sex, the slave should be -set at liberty, and the price paid for him confiscated to the -bishop. His son Coloman re-enacted this prohibition against -the use of Christian slaves, but permitted the Jews to purchase -and cultivate lands, on condition of employing Jewish -or pagan labour, and settling in such places only as were -under the jurisdiction of a bishop. These laws prove that the -Jews must have been both a numerous and wealthy part of -the population.</p> - -<p>In Germany and Bohemia they had many stately synagogues, -particularly in the great towns, and were not interfered -with by the government. Nevertheless, they did not -escape persecution. A fanatic priest, named Gotesel, incited -a band of lawless ruffians, amounting in number to fifteen -thousand, to attack the Jews; and he was supported, it is -believed, in secret, by persons high in authority. He plundered -the property of the Jews, outraged their women, and -massacred the men all over Franconia. He then entered -Hungary, and commenced perpetrating the like atrocities; -when he was attacked and slain, together with the greater -part of his followers. Soon afterwards the Landgrave of -Leiningen declared in like manner a religious war against -the Jews, and having assembled a body of troops, committed -great havoc among them, pursuing them at last, like his predecessor, -into Hungary; where, like his predecessor again, he -was defeated and slain.<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a></p> - -<p><span class="pagenum" id="Page_147">[Pg 147]</span></p> - -<p>In Russia, early in the twelfth century (<span class="allsmcap">A.D.</span> 1113), there was -a savage outbreak in the city of Kief, against the Jews. The -same cry seems to have been raised which has so frequently -been heard in other lands, their accumulation of wealth, -at the cost, it was supposed, of their neighbours. The -merciful Vladimir, who succeeded to the throne, tried to -protect them, but could only do so by assenting to their -expulsion from Russia. This was their first, and their -longest, term of banishment from any European country. -They were not allowed to return for 600 years.</p> - -<p>During this period lived Solomon, called Rashi, or as it -is more commonly written, Jarchi. He was the most renowned -of the many commentators on the Talmud. It -is said that no edition of that work has appeared since -his time which had not his commentary appended to it. -He was born <span class="allsmcap">A.D.</span> 1040, and died <span class="allsmcap">A.D.</span> 1105.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_103" href="#FNanchor_103" class="label">[103]</a> Arnold, Archbishop of Cologne, also did his best to discountenance -the persecutors. He gave them the fortress of Wolkenstein as a refuge, -and they there made an armed and successful defence.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_104" href="#FNanchor_104" class="label">[104]</a> They were not readmitted without the enactment of several laws -which materially affected their future position. Among others, they were -obliged to wear a distinctive badge; and the persons to whom they -might lend money, the articles they might receive in pledge, and the -amount of interest they might require, were all settled by statute.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_105" href="#FNanchor_105" class="label">[105]</a> See a full discussion of this charge and its probable origin. -Appendix V.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_106" href="#FNanchor_106" class="label">[106]</a> Rabbi Joseph has given us (vol. i. 30, 35) a long and terrible picture -of the barbarous cruelties inflicted at this period on his countrymen, -in consequence of their refusal ‘to submit to the proud waters, or enter -the House of Error’ (<em>i.e.</em>, to be baptized, or be admitted to the Church). -Comp. Psalm cxxiv. 4.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_148">[Pg 148]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XVI">CHAPTER XVI.<br> -<span class="fs80">A.D. 1100-1200 (<em>continued</em>).</span><br> -THE JEWS IN ENGLAND.—JEWISH IMPOSTORS.</h3> -</div> - -<p class="drop-cap">It has been noted in a previous chapter that, up to the -end of William Rufus’s reign, the chief hardship that -befell the Jews in England was, that the Norman kings -extracted large sums from them, partly as loans—for which, -perhaps, payment was hardly contemplated by either party—and -partly as the price of the protection afforded them. -The same state of things continued during the reigns of -Henry I., Stephen, and Henry II. Throughout this long -period,—not much less than a hundred years,—the Jews -continued to gather in riches without molestation, to an -extent which proved ruinous to themselves in subsequent -generations, little as they anticipated such a result at the -time.<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a> There were not wanting signs, however, which might -have indicated the approaching danger. During the reign<span class="pagenum" id="Page_149">[Pg 149]</span> -of Stephen, <span class="allsmcap">A.D.</span> 1145, the charge was made against the -Jews,—for the first time in England, if not in Europe,—of -having kidnapped and crucified a boy at Norwich, in contemptuous -parody of the Saviour’s passion. The case was -brought before the notice of the king, and the accused -were adjudged to pay a fine to the Crown—a most suspicious -termination of the inquiry. No further outbreak, however, -occurred: and during the protracted reign of his successor, -Henry II., the same condition of things continued. That -able and powerful monarch, whatever might be his difficulties -with the clergy, repressed with a strong hand all overt -acts of violence against the peculiar people, who looked to -him for protection.<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a> But he could not prevent their growing -unpopularity. Society had become largely influenced -by the crusading spirit. The loss of Jerusalem,—which had -been wrested by so large an expenditure of blood and -treasure from the hold of the Infidel,—roused everywhere a -more bitter feeling than ever against the enemies of Christ. -It was mainly through the Crusades that the Jews had -acquired their wealth; and the spectacle of unbelievers living -in ease and luxury, at the cost of the faithful servants of -Christ, whose bones were whitening the plains of Palestine, -or who had returned to England to pine in poverty, stirred -public indignation to the utmost. The train was already -laid for a furious onslaught upon them. It needed but a -spark to bring about the explosion.</p> - -<p>The crisis came almost immediately after the death of -Henry. Anxious at once to show their loyalty and secure -the protection of the new sovereign, the Jews sent a deputation, -consisting of men of the highest repute among them, -to attend the coronation of King Richard, and present him -with rich gifts suitable to the occasion. Their presence<span class="pagenum" id="Page_150">[Pg 150]</span> -was regarded as a profanation of the ceremony, and orders -were sent them to stay away. They obeyed, but a few of -their number, supposing themselves unknown, or that they -would not be noticed, ventured into the Abbey. They were -detected and dragged violently out. The popular fury was -inflamed. The houses of the Jews were everywhere broken -open, plundered, and set on fire. The king endeavoured -to put a stop to the riot, but in vain. The pillage and murder -went on throughout the entire night. On the following day -order was restored, many of the rioters were arrested, and a -strict inquiry made. Three were hanged, but it is a curious -illustration of the state of the public feeling of the day, that -none of these were punished for injuries done to the Jews. -Two of the three had robbed a Christian, pretending that he -was a Jew, and the third had set on fire the house of a Jew, -but, unluckily for the offender, a Christian’s house had been -burned along with it. It would really seem that, in the -existing state of public feeling, the government dared not -punish any one for the simple offence of injuring a Jew!</p> - -<p>The news of the outbreak ran like wild fire through the -country, and everywhere the rabble were roused to the same -violence. In Norwich and Stamford, and other large towns, -the Jews were attacked, their houses gutted, themselves maltreated -and slain. At Lincoln, the humane governor of the -castle gave them timely warning. They retired with their -valuables within its shelter, and were preserved. At York, -a Jew named Benedict, who had declared himself a convert -to Christianity to save his life, and had afterwards recanted, -became the special object of popular fury. He had died of -exhaustion and terror before the commencement of the -<i lang="la" xml:lang="la">émeute</i>; but the mob, disregarding that circumstance, attacked -his house, burned it to the ground, and murdered his -wife and children. The other Jews—as many of them, that -is, as had heard in time of the danger that was threatening -them—took refuge within the walls of York Castle, thinking, -probably, to escape as their brethren at Lincoln had done.<span class="pagenum" id="Page_151">[Pg 151]</span> -Those who were left behind were ruthlessly massacred, man, -woman, and child, a few only excepted, who submitted to -be baptized.</p> - -<p>The Jews within the castle seem to have been received -favourably by the governor. But they suspected him of -treachery. Unhappily, their Christian brethren had given -them but too good reason for their suspicious temper. A -rumour was circulated among them that he meant to open -the gates to the rioters, conditionally on being rewarded -for his treachery by receiving a large portion of the plunder. -One day, when he had gone out into the town, they took -the desperate step of shutting the gates against him, and, -manning the walls, declared they would defend themselves -against all who might attack them. The governor’s indignation -was roused to the utmost at this ingratitude. It -chanced that the sheriff of the county was in York, attended -by an armed force. The governor appealed to him to -recapture the fortress from the traitors who had seized it. -The sheriff assented, and, aided by the mob, made an assault -on the castle. The besieged defended themselves manfully, -and for a long time kept their enemies at bay. At last it -became evident that they could resist no further. Then -their Rabbi, a man of learning and high character, addressed -them, and warned them that there was nothing but death -before them—a speedy and honourable death by their own -hands, or a death attended by every circumstance of insult -and barbarity by the hands of their enemies. Surely it -was better to choose the first.</p> - -<p>This proposal was agreed to by nearly all present. They -collected their valuables. Such as were combustible they -burned, the rest they buried. They then set fire to the -castle in several places, slew, first of all, their wives and -children, and then one another. The Rabbi was the last -to die. He stabbed the last survivor of his flock, and then -drove the sword into his own heart. The fearful scene which -had taken place, a thousand years before, in the Castle of<span class="pagenum" id="Page_152">[Pg 152]</span> -Masada, was repeated, with scarcely any variation but those -caused by the difference of time and place. If any evidence -were required of the resolute and unchangeable character of -the Jewish people, this story would surely suffice.</p> - -<p>In the morning a renewed assault was made, and then -came the fearful discovery of what had taken place. The -conduct of the victors fully justified the forebodings of the -Rabbi; the few who had shrunk from death at the hands -of their countrymen were dragged out of their hiding-places -and butchered. Then the work of plunder began. The gold -and jewels were carefully secured, but the papers, of which -there was a great store, were burned. This was an unhappy -mistake for the rioters. The papers were mostly bonds and -acknowledgments of debts, the reversion of which, by the -law, became the property of the Crown. Consequently, by -this act, large sums were forfeited which would have enriched -the royal treasury. The reader will not be surprised to hear -that a commission of inquiry was straightway sent down to -York. But the papers had been hopelessly destroyed, and the -ringleaders of the outrage had fled to Scotland. The chief -citizens entered into recognizances for the better observance -of order; but it does not appear that any of the perpetrators -of this horrible murder of 500, or some say 1500, innocent -persons ever underwent any legal penalty.</p> - -<p>When Richard returned from his captivity, however, he -resolved to place the affairs of the Jews in a more satisfactory -condition. He found that during his absence the -utmost lawlessness had prevailed. The Norman baron had -been in the habit of seizing on any wealthy Jew, carrying -him to his castle, and inflicting any amount of torture on -him, till he paid the sum demanded of him.<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a> He forbade -this, declaring the Jews to be the chattels of the Crown, -with which it would be treason to meddle. A special court<span class="pagenum" id="Page_153">[Pg 153]</span> -in the king’s Exchequer was set apart for the management -of Jewish finances. The amount of property belonging to -every Jew was duly registered and assessed. This was no -doubt arbitrary and extortionate, but still it was better -than lawless pillage, and probably did not prevent the -Jews from continuing to amass large fortunes. During the -remainder of his short reign they experienced no further -persecution.</p> - -<p>Richard died in the last year of the century, and John, the -cruellest and most detestable of the English kings, succeeded -to the throne. But for a time his usage of the Jews was -milder than that of any of his predecessors. He issued a -charter restoring to them all the privileges they had possessed -in the times of the pure Norman kings. They might dwell -where they pleased; might hold lands and fees; their evidence -was to be of equal value with that of Christians; and, if -charged with an offence, they could be tried only in the -King’s Court. With what motive this was done, it is not -easy to say. John may have simply wished to conciliate -their goodwill and so induce them to be as liberal to him -as possible. But the suspicion that he meant to allow them -time and opportunity for accumulating vast riches, and then -seize on them himself, has much to justify it. It is, again, -not unlikely that the countenance which he showed them -rendered them more than ever odious to his subjects; and -when this became patent, he was in no way inclined to incur -unpopularity on their account.<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a> Any way, some ten years -after his accession, there was a sudden and total change in -his demeanour towards them. Without any reason assigned, -the whole of the Jews were arrested, cast into prison, and -their property confiscated to the Crown. Suspecting that<span class="pagenum" id="Page_154">[Pg 154]</span> -they had disclosed to the authorities only a portion of their -wealth, and that large secret hoards still existed, he caused -them to be put to the most cruel tortures, to compel them -to give up these also. The well-known tale of the Jew of -Bristol, of whom 10,000 marks of silver<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a> were demanded, and -who, on his refusal, was sentenced to lose a tooth every day -until he paid it, is perfectly well authenticated. He allowed, -it is related, seven of his teeth to be knocked out of his head, -and then, to save the remainder, consented to the payment. -The king is said to have obtained as much as 60,000 marks -by this pillage of his subjects. Nor did the cruelty and injustice -end here. The rebellious barons, regarding the Jews -as the property of the Crown, seized upon their treasures -and demolished their houses, to repair the breaches in the -walls of London.</p> - -<p>Before concluding the history of the twelfth century, it will -be proper to give some brief account of the various impostors -claiming to be the expected Messiah who made their appearance -during its continuance, and also to say something of the -great doctors and learned men who adorned the period in -question.</p> - -<p>As regards the first of these subjects—adventurers claiming -to be the Messiah of prophecy have put forward their -pretensions throughout the whole of Jewish history, from -the times of Judas of Galilee to those of which we are now -writing; but never in such numbers as at this era. The -first of them appeared in France in 1137. He was put to -death, many synagogues were destroyed, and their congregations -severely punished on his account. Another followed, -a few years afterwards, in Spain, where he received the -support of a learned Rabbi in Cordova. Notwithstanding -this, he seems to have had but few disciples, and soon -subsided into insignificance. A third, in Moravia, attracted -more attention. He claimed to have the power of rendering<span class="pagenum" id="Page_155">[Pg 155]</span> -himself invisible, and several times—it is presumed by the -help of some juggling trick—succeeded in escaping from his -pursuers. His followers at last, dreading the anger of the -king, delivered him up, and he was hanged.</p> - -<p>Several more made their appearance in the East, chiefly -in Arabia and Persia. One of these, who had been cured, -by what he thought a miracle, of his leprosy, drew great -multitudes after him. His pretensions were exposed by the -Jewish doctors; but nevertheless large numbers of Jews were -slain in consequence of the tumults he excited. Another, -an Arabian, is chiefly remarkable for the ingenuity by which -he escaped torture. He told the king that if his head -should be cut off he would rise again from the dead. The -king instantly beheaded him with his scimitar, but only -to find that the impostor had by this stratagem baffled his -tormentors.</p> - -<p>But the most famous of all was Eldavid, on whose strange -history Disraeli has founded his ‘Wondrous Tale of Alroy.’<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a> -He was born about the middle of the twelfth century, in -Amaria, a city tributary to the sovereign of Persia. He was -acquainted with Talmudical learning, and had learned, it -was said, some strange cabalistic secrets. He raised an -insurrection among his countrymen, whom he deluded by -several apparent miracles. After some unavailing attempts -to get him into their power, the Persians bribed his father-in-law, -with a promise of ten thousand crowns, to betray him. -His father-in-law invited him to a feast, and there assassinated -him.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_107" href="#FNanchor_107" class="label">[107]</a> At a Parliament held at Northampton, when it was proposed to -raise a tax for an expedition to the Holy Land, the Jews were assessed -at £60,000, and the whole of the rest of the population of the country -at £70,000 only.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_108" href="#FNanchor_108" class="label">[108]</a> Two of these, similar to the outbreak in Stephen’s time, occurred -in 1160 and 1181. It has been shrewdly remarked, that the Jews were -always charged with this crime just at the times when the kings wanted -money.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_109" href="#FNanchor_109" class="label">[109]</a> The readers of Sir Walter Scott will remember the graphic scene -in ‘Ivanhoe,’ where Front de Bœuf threatens to roast Isaac of York -alive, unless he pays his demand.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_110" href="#FNanchor_110" class="label">[110]</a> It is said that, deceived probably by the long continuance of their -immunity from ill-usage, the Jews had begun to make display of their -wealth, in a manner which gave great offence to the citizens of London; -who treated them, in consequence, with many indignities. This had -reached the king’s ears, and he wrote a letter to them respecting it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_111" href="#FNanchor_111" class="label">[111]</a> Between six and seven thousand pounds, English money.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_112" href="#FNanchor_112" class="label">[112]</a> His history is given in detail by the celebrated Benjamin of Tudela.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_156">[Pg 156]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XVII">CHAPTER XVII.<br> -GREAT JEWISH DOCTORS.—ABEN EZRA, MAIMONIDES, -BENJAMIN OF TUDELA.</h3> -</div> - -<p class="drop-cap">It would be impossible, within the limits of a work like -this, to give even an outline of the great schools of -Jewish learning, which date from an age anterior to the -coming of Christ, and have been continued even to modern -times. The mere enumeration of the names of their -renowned Rabbins, each the author of some profound thesis -or learned commentary, would fill a volume. During the -gloomiest ages of Christendom, when the lamp of learning -was all but extinct, even in the cloister, where alone it -glimmered, the Jews had light in their dwellings, like their -ancestors of old who sojourned in Goshen, while the world -without was wrapped in Egyptian darkness. They are, as -a rule, but little known to ordinary readers, one reason of -which doubtless is, that they concern themselves mainly with -subjects which very nearly affect their own people, and find -exercise for their peculiar mode of thought, but which neither -suit the fancy nor awaken the interest of other races. Their -treatises on the Talmuds and the Cabbala, on cosmogony<span class="pagenum" id="Page_157">[Pg 157]</span> -and judicial astrology, even their commentaries on the -Pentateuch and the Hebrew Prophets, are read with profound -attention by their own people; but their learning and ability -is lost on other readers. Nevertheless, there are some great -names among their literary celebrities, which are familiar -to the ears of all students, and with which all ought to be -acquainted who would know anything of their history. -There are three in particular, belonging nearly to the era -with which we are now dealing, which ought not to be passed -over. These are Aben Ezra, Moses the son of Maimon, commonly -known as Maimonides, and Benjamin of Tudela.</p> - -<p>Aben Ezra was born about <span class="allsmcap">A.D.</span> 1092 at Toledo, of a family -already distinguished for learning and literary ability. He -was an eminent commentator and Cabbalist, a writer on -grammar, philosophy, mathematics, and astronomy, celebrated -also as a physician and a poet. His commentaries include -nearly the whole of the Old Testament, the earlier prophets -being the only ones on which he has not written. Being -a man of substance, he was able to gratify his fancy for -travelling, which was a rare taste in those days, but possessed -by several others of his brethren also. The places at which -his various writings were composed may serve to illustrate -the extent of his wanderings. Thus one of his treatises is -dated from Mantua, another from Rome, a third from London, -and a fourth from some Greek city, and the like. He visited -Africa also, as well as Palestine, and conferred with learned -men of his own race at Tiberias, where the Patriarch of the -West had once fixed his abode. He died on his return -from this pilgrimage, in his seventy-fifth year, <span class="allsmcap">A.D.</span> 1174. -Posterity has bestowed on him the title of ‘Hachacham, or -the Wise,’ and learned men of all races and ages have done -justice to his genius and learning.<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a></p> - -<p><span class="pagenum" id="Page_158">[Pg 158]</span></p> - -<p>Still more renowned for the extent and variety of his -knowledge was Moses Maimonides. He was born March -30th, 1135, in Cordova. His father, Maimon, held the office -of Judge of the Jews in his native city, which, indeed, for -generations past had been almost hereditary in his family. -Two different accounts are given us of his early youth; one -says that he showed from the first symptoms of extraordinary -ability, and his father began, almost from his cradle, to instruct -him in the elements of science; the other, that he was -treated by his family generally with contempt, because his -mother had been a woman of inferior birth, and by his -father with harshness, on account of his intellectual dulness. -According to the latter statement, he was sent away from -home to be under the charge of another teacher, but returned -home so greatly improved in learning and manners that the -opinion of his relatives respecting him was altogether changed. -He studied astronomy and medicine under the famous Averroes. -It was in this last-named science that he became especially -excellent, both as a practitioner and a writer. From Averroes, -also, he acquired the knowledge of the writings of Aristotle, -which were unknown in Western Europe at this date.</p> - -<p>Intrigues among the Jews of Cordova obliged Maimon to -fly with his family from Spain, and take refuge in Morocco; -but after a short residence in that country he removed to -Egypt, and settled at Cairo. Maimon died soon afterwards, -and his two sons maintained themselves for a while by -trading in jewels; but a revolution having taken place in -Egypt, by reason of the conquest of the country by the -Turks, Maimonides attached himself to Abdebrahim, one of -the Turkish generals, whom he served in the twofold capacity -of counsellor and physician. Though we do not hear of his -having previously practised medicine, it is probable that he -did so, as his knowledge of it appears to have been always -considerable. Through his connection with his Turkish -employer he was not long afterwards brought to the notice -of the famous Saladin, now Soldan of Egypt, who took him<span class="pagenum" id="Page_159">[Pg 159]</span> -into his employ as his physician. He retained this post at -the court not only of Saladin but of his successor, until his -death in 1204. There was, however, a very unhappy episode -in his life during this period, when he was accused of having -attempted to poison the Sultan; and he was in consequence -sent away in disgrace from the court. He is said to have -spent the whole time of his exile in a cave, where he studied -incessantly, filling many volumes with the fruits of his researches. -He was afterwards recalled and replaced in his former -office. During what is called the Third Crusade, we are told -that he was invited to attend the English King, Richard Cœur -de Lion, during his illness, but that he declined the office.</p> - -<p>Maimonides had advanced far beyond his contemporaries -in knowledge. Instructed in the philosophy of Aristotle, and a -devout student of Plato, his mind broke loose from the fetters -of Judaical Rabbinism, and sought to base religion on philosophy -rather than on revelation. At one period of his life it -is known that he did, under strong external pressure, make an -outward profession of Mahometanism, or at least conformed -to its ritual. Possibly his experience of its rigid stereotyped -creed—on account of which Gibbon has bestowed such -strange praise upon it—may have made him less tolerant of -the fetters of Rabbinical tradition. It is certain that he introduced -new lights and strange forms of thought into his -teaching, which alarmed and irritated his brother Rabbins. -His opinions were attacked by able and learned men; their -supposed errors exposed and condemned. In France, more -particularly, the feeling against them became so strong that -his works were publicly burned as heretical. A fierce warfare -was waged over his writings, which lasted many years, but -ended at last in his entire restoration to the respect and -admiration of his countrymen. A deputation was sent, in -1232, to his grave in Hebron, to ask pardon of his ashes. If -strict justice were done in this life, of how many of its greatest -men would not the same entreaty for forgiveness have to be -asked! In Maimonides’ instance, at all events, the entreaty<span class="pagenum" id="Page_160">[Pg 160]</span> -was sincere. He is now acknowledged by the Jews to have -been the greatest man that has arisen among them since the -days of the great Lawgiver who led them out of Egypt. -Their common saying about him is, ‘From Moses to Moses -there arose not a Moses!’ His writings consist of commentaries -and expositions, partly of Scripture, partly of the -Talmuds, treatises on logic, metaphysics, medicine, astrology, -natural history, and other subjects, in such numbers that they -would of themselves form an extensive library.</p> - -<p>Here also should be mentioned some others of the chief -writers of that golden age of Jewish literature—the three -Kimchis, Moses, Joseph, and David, born in 1160, 1190, and -1192, all of them Jews of Spanish descent, but natives of -Narbonne, and renowned for their ability and learning. -David, the most distinguished of the three, was the author of -a Hebrew grammar and dictionary of such excellence that -he obtained the title of the ‘Prince of Grammarians.’ In -the great struggle of those days between the supporters and -opponents of science, he ranged himself on the side of the -former, and travelled into Spain to endeavour to form a league -of those who held his views; and, though we are told he did -not prosper in his errand, we cannot doubt that his advocacy -had its effect in the ultimate determination of the question.</p> - -<p>Nor ought the celebrated Moses ben Nachman, generally -known as Nachmanides, to be passed over, though he belongs -to a generation later than the above. He is chiefly remarkable -for the part he took in the public disputation held at -Barcelona in 1263, by order of the King of Spain, between -the Jews and the Christians. Pablo, said to be a converted -Jew, was the disputant on the side of the Christians, and Nachmanides -on that of his own people. It lasted four days, and -the reader has already been informed that both sides claimed -the victory. Nachmanides subsequently emigrated to Palestine, -where he died.</p> - -<p>But the writer of this period with whom we are most deeply -concerned is not a divine or a philosopher, but a traveller, the<span class="pagenum" id="Page_161">[Pg 161]</span> -well-known Benjamin of Tudela. He is one of the earliest, if -not the earliest, of the mediæval travellers—two centuries -before Maundeville and Marco Polo. Like the first-named of -those authors, he appears anxious to record everything he has -seen or heard, of what were in his day the strange and unexplored -regions of the East. He cannot match with Sir John -Maundeville for monstrous and extravagant fictions; but a -very large percentage of his statements must be accepted with -doubt and caution. Especially is this the case where the credit -of his own people is concerned.</p> - -<p>He was born in Tudela, a city of Navarre, somewhere near -the beginning of the twelfth century. He left Spain in 1260, -and spent about fifteen years in visiting the various Jewish -colonies in the East and West. He tells us that in Persia -and the contiguous countries he found numerous communities -of his countrymen, mostly living at their ease, and enjoying -the free exercise of their religion. Thus, at Bassorah, a city -situated on an island in the Tigris, he found a colony of four -thousand Jews; at Almozal, a city built on the site of ancient -Nineveh, out of the <i lang="la" xml:lang="la">débris</i> of its ruins, there were as many as -seven thousand, ruled over by Zacchæus, a prince claiming -descent from David. Journeying thence to Bagdad, he passed -Rehoboth, where he found two thousand, and at Elnabar, the -ancient Pumbeditha, celebrated of old as the centre of Rabbinical -learning, but now fallen from its high estate and sunk -to little better than a village, there were still a few doctors -and students, and two thousand inhabitants.</p> - -<p>Reaching Bagdad, at that time under the rule of Mostanged, -a prince who protected and favoured the Jews, he found as -many as twenty-eight synagogues, and ten courts, each -presided over by one of the chief men of the nation. These -ten were called the ‘ten idle men,’ and were subject to an -official whom he styles, after the ancient title, ‘the Prince of -the Captivity.’ He affirms that the authority of this dignitary -extended over all the Jews under the dominion of the Caliph -of Bagdad, from Syria eastward as far as India. He assures<span class="pagenum" id="Page_162">[Pg 162]</span> -us that he was regarded in the light of a potentate to whom -even the Mahometans were obliged to render reverence, rising -up when he entered their presence, and bowing their heads -as he passed; and he was escorted wherever he went by a -hundred soldiers. It is difficult to reconcile these statements -with what we are told of the entire suppression of the Princes -of the Captivity nearly two centuries before.</p> - -<p>Leaving Bagdad, he visited Resen, Hela, Cufa, and Thema, -in each of which he found large and flourishing Jewish populations, -and then passed on into Egypt. Here he found his -countrymen still more numerous. He mentions a city which -he visited, called Chouts, where there were as many as thirty -thousand. But no city so called is known to geographers; -and it is plain, from the errors with which this part of his -narrative is filled, that he either picked up information at -second-hand without inquiry, or was extremely hasty and -superficial in his researches.</p> - -<p>He next explored the Holy Land, which, if his account is -to be trusted, had been at this time almost emptied of its -Hebrew inhabitants, those who still dwelt there having been -reduced to a condition of poverty and wretchedness. In Ascalon -he found but one hundred and fifty Jews; in Tiberias, -anciently the central point of Western Rabbinism, there -were but fifty; in Jerusalem itself, scarcely two hundred. In -Tyre and Shunem they were more numerous, five hundred in -the one, and three hundred in the other. But, as a rule, the -cities of Palestine could hardly have contained ten Jews out -of every thousand inhabitants. The disappearance of the -Hebrew residents was probably owing to the exterminating -swords of the Crusaders.</p> - -<p>Leaving Palestine, Benjamin travelled through Greece, -Constantinople, Italy, and Germany, in all of which the -Jewish population was greatly less than we should have -anticipated—due, it is to be feared, in a great measure, to the -cruel and devouring sword of persecution, which had been at -work with fatal effect for several generations past.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_113" href="#FNanchor_113" class="label">[113]</a> Among his other accomplishments, he was, we are told, a skilful -chess-player. The Jews were famous for their passion for and skill at -that game. Among Aben Ezra’s writings was a poem on chess, which -was rendered into Latin, and published at Oxford in 1694.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_163">[Pg 163]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XVIII">CHAPTER XVIII.<br> -<span class="fs80">A.D. 1200-1300.</span><br> -THE JEWS IN FRANCE AND GERMANY.</h3> -</div> - -<p class="drop-cap">In France, during the first quarter of the thirteenth century, -no persecutions of the Jews are recorded. In the south -their condition appears to have been prosperous. They were -protected by Raymond, the heretic but powerful Count of -Toulouse. One of the bitterest charges made against him by -Innocent III. was, that he employed and favoured Jews; and -when, after his submission, he had to sign the conditions on -which his offences would be overlooked, one of them was, -that he should no longer employ Jewish officers.</p> - -<p>In 1223, Philip Augustus died, and was succeeded by Louis -VIII., called, it is to be presumed in mockery, Louis the Lion. -During his short reign of three years, we hear that he passed -a decree annulling all future interest on debts incurred to Jews, -and ordering the payment of the capital, in three separate -instalments, each after the interval of a year.</p> - -<p>In 1226, Louis VIII. died, and his son, the renowned Louis -IX., known to history as St. Louis, succeeded to the throne. -He was at the time a minor, and France was under the<span class="pagenum" id="Page_164">[Pg 164]</span> -Regency of Blanche of Castile for nearly ten years. Louis’s -first act seems to have been the annulling of one third of all -debts due to Jews, and an immunity from arrest or distraint -for the two remaining portions. He also called a council at -Melun on the Seine, which forbade Christian men, for the -future, to borrow money from the Jews on any terms. He is -said to have issued this order ‘for the good of his soul.’ -How this could be does not clearly appear. Possibly he felt -so strongly the power and the will of the Jews to use their -money-lending facilities in an oppressive way that he sought -in this way to prevent their injurious influence. Or he may -have regarded the scriptural prohibitions addressed to the -Jews, against lending their money on usury <em>to their own -countrymen</em>, as applying to <em>all</em> loans on usury, though Scripture -expressly asserts otherwise (Deut. xxiii. 20). That this -was so seems evident from the fact that Louis’s enactment -was levelled as much against the Lombards and Caorsini<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a> -usurers as against the Jews. It would seem that Louis -wished to induce them to abandon usury for agriculture -or handicraft, as was also the desire of his contemporary -Edward I. of England. But both monarchs failed in the -attempt.</p> - -<p>In the state to which matters had now grown, it would have -been next to impossible to abate the dislike of the people to -them, so as to induce them to permit the Jews to engage in -the work either of the artisan or the peasant. The hatred of -the populace was in no way abated by the quiet of the last -forty years. In 1239 there were riots in Paris and Orleans, -and other great cities, on the old charge of crucifying boys at -the Passover, in which property was wrecked and wholesale -murders took place. At Ploermel, in Brittany, the duke of -that country summoned an assembly of the nobles and bishops, -at which it was declared that agriculture was ruined by the<span class="pagenum" id="Page_165">[Pg 165]</span> -monstrous exactions of the Jews; and a series of laws were -passed, which for injustice and cruelty exceed any ever put -forth in any country. It was decreed that all debts to Jews -should be cancelled; that all Jews should be banished from -the country; that no person who should kill a Jew should be -liable to prosecution for it; and that no judge or magistrate -should take cognisance of any such offence. A petition was -further addressed to the King of France, requesting him to -carry out the same regulations throughout his dominions. -The Council of Lyons, held in the ensuing year, required all -Christian princes, on pain of excommunication, to force the -Jews in their several territories to refund to the Crusaders the -sums they had exacted from them. The Jews were forbidden -to exact any debt from a Crusader’s family, until he himself -returned from Palestine, or until satisfactory evidence of his -death had been produced. Another Council prohibited them -from practising as physicians, ‘because, being in direct league -with Satan, if they did cure any one, it would probably be -by their master’s aid!’ Whatever evils men experienced, for -which they were unable to assign any special cause, were supposed -to be due to the secret spells and diabolical influence -of the Jews, much as in a succeeding generation the same evils -were attributed to witchcraft. The main source and centre -of their evil knowledge was supposed to be the mysterious -and terrible Talmud. Edicts were issued for its destruction, -and it was burned, we are told, by cartloads in the streets of -Paris.</p> - -<p>A considerable exodus seems to have followed on these -measures; which was taken advantage of by the king, who -seized on the goods of those who had taken flight, and thus -raised money for the crusade on which he was about to enter. -About the same time he ordered them to wear a special badge, -called the <em>rouelle</em>—a piece of blue cloth worn both on the -front and on the back of the Jewish gabardine.</p> - -<p>Notwithstanding these severities, it is plain that Louis was -actuated more by a desire of converting the Jews to Christ<span class="pagenum" id="Page_166">[Pg 166]</span> -than of venting his horror and hate of them. We read of a -solemn conference held in the year 1254 between Rabbi -Jechiel and a convert from Judaism, named Nicolas, before -Blanche, who acted as regent during her son’s absence. Both -parties claimed the victory; neither, consequently, underwent -any conversion. It was probably disappointment at this -result which induced Louis to send home orders that they -should now be banished from the realm, which, we are told, -the queen-mother punctually executed.</p> - -<p>During Louis’s absence occurred also the first ‘rising of -the shepherds,’ as it is called. This was led by an apostate -Hungarian monk, who had originally been a Mussulman. -The avowed purpose was the rescue of King Louis from the -hands of his enemies. They committed pillage and murder -wherever they went, but the Jews were the especial objects of -their violence. It is probable that if they had confined their -outrages to them, they might have escaped punishment. But -the massacre of the Christians could not be overlooked, -especially of priests and friars; and the Hungarian and his -followers were overpowered and slain.</p> - -<p>Philip the Hardy succeeded to the throne in 1270, and one -of his first acts was to recall the Jews to France, it having been -discovered that, however much the people might complain of -their avarice and exactions, they got on considerably worse -without them. It is said that during his reign, which lasted -for twenty-five years, they continued unmolested, and again -gathered in great riches. They were banished, however, from -Gascony, in 1288, by Edward I. of England, a preliminary -measure, one might think, to his expulsion of them from his -English domains. A story is told by Walsingham of his -having taken this step in consequence of a miraculous escape -which he had from being struck dead by a flash of lightning, -which passed directly over his bed and killed two of his -chamberlains who were standing close by. As a sign of his -gratitude for this deliverance, he is said to have banished the -Jews. Edward was a man rather in advance of his day, and<span class="pagenum" id="Page_167">[Pg 167]</span> -it is difficult to believe that he could have thought that the -merciless banishment of the Jews would be a fit requital of -mercy shown to him. We shall see more of his motives in an -ensuing chapter. But it is proper to remark that this age, -apparently beyond any other, credited the most extravagant -conceptions respecting the Satanic hatred of the Jews for the -Christian mysteries. They are continually charged with -endeavouring to possess themselves of the sacred wafer, and -then offering it the grossest insults, their sacrilege being as -often exposed and punished by some special miracle. A -woman is persuaded by a Jew to convey to him the consecrated -host, which he stabs in several places, whereupon it bleeds -profusely; and some Christian customers, coming in, see it, -and indict him for the offence; or he puts the wafer into his -purse, in which are a number of silver pieces, and these are -turned into seven wafers, similar to the one he had placed -among them. Staggered by the miracle, he becomes a convert -to the gospel. Stories like these are continually to be met -with. That the mass of the people believed them is beyond -dispute; but whether the more intelligent among the clergy -attached any real faith to such tales, or simply used them -as a means of accomplishing their own ends, in exciting -popular fury against the Jews, is a matter very difficult to -determine.</p> - -<p>In 1285, Philip IV., called the Fair, the shameless murderer -of the Knights Templars, succeeded his father. His first acts -were extremely hostile to the Church, but he showed no lenity -to the Jews. Six years after his accession, he repeated the act -of several of his predecessors, and expelled them from the -kingdom. It does not appear that the banishment was rigidly -enforced, as we find a second expulsion taking place not many -years afterwards. In fact, these repeated sentences of exile -and subsequent recall read very much as though they were -simply regular stages in a prescribed system of spoliation. -After the Jews had been resident in a country a sufficient -length of time to have amassed wealth enough to be worth<span class="pagenum" id="Page_168">[Pg 168]</span> -seizing upon, it was discovered that they had been guilty of -some terrible wickedness, which rendered it impossible for a -Christian sovereign to tolerate them within his dominions. -They had seized some Christian boy, perhaps, and indulged -their natural hate at once of the Saviour and His worshippers, -by subjecting him to death on the cross. The fact that they -had done so was made abundantly clear by some astounding -miracle, which rendered human testimony needless. The -immediate authors of the deed were executed, and their -property confiscated to the Crown, and their countrymen were -condemned to forfeit all but their movables, and with these to -quit the realm. Sometimes the charge was varied, and they -were found to have poisoned wells, or leagued with some foreign -enemies, or (as we have seen) profaned or insulted the Host. -But it always came to the same result. The Jews were driven -out of the land, until they were in a condition to pay a large -sum for readmission; and then the king, in the midst of his -just anger, remembered mercy, and allowed them to return -and grow rich, until their renewed wealth brought some fresh -wickedness to light.</p> - -<p>In Germany, though the virulence of both clergy and people -seems to have been very nearly of the same character as in -France, the sovereigns of the country were evidently disposed -to extend the shield of their protection over this unhappy and -persecuted race. Frederick II., a monarch whose character -forms a curious and interesting study, dealt with them in a -manner which contrasts strangely with the demeanour of -contemporary rulers towards them. At Hagenau, in Lower -Alsatia, three children had been found dead in the house of a -Jew. There was no evidence that the Jew had murdered -them; but the tale was instantly conveyed to the emperor -with a demand for vengeance. ‘Three children found dead! -Let them be buried then,’ was his answer. He followed up -this novel mode of dealing with the matter, by causing a -judicial inquiry to be made as to whether it was a regular -Jewish custom to sacrifice Christian children at the feast of<span class="pagenum" id="Page_169">[Pg 169]</span> -the Passover. Of course no legal tribunal could give any -other decision than that there was no sort of evidence of such -a practice.<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a></p> - -<p>At the Council of Vienna, held in 1267, restrictions unheard -of even in the harshest times were proposed and ordered. -The Jews were forbidden to hold even the most ordinary -intercourse of every-day life with the Christians. They were -not to be allowed to use the public baths, or put up at the -public inns, or to accept any public contract, or employ any -Christian servant. To the requirements already exacted of -them was added that of wearing a high peaked cap, which at -once and inevitably declared their nationality. A permit -must be purchased, before it could be lawful for any one to -buy meat of a Jew.</p> - -<p>At Munich, in 1287, an old woman having confessed that -she had sold a child to the Jews, whose blood they intended -to use for some unholy purpose, the rabble, without further -inquiry, slaughtered all the Jews on whom they could lay -their hands. The city guard, unable to quell the tumult, -advised the Jews to retire for safety into their synagogue, -which being a building of solid stone, was likely to be secure -against violence. But the populace attacked and destroyed -it, and all within it, notwithstanding the efforts of the duke -himself to protect them.</p> - -<p>To close the horrors of this century, there was another -frightful massacre of the Jews at Nuremburg in 1292. A -fanatic peasant, named Raind Fleish, gave out, during the war -raging between Nassau and Austria, that he had been sent by -Almighty God to exterminate the whole race of Israel. The<span class="pagenum" id="Page_170">[Pg 170]</span> -people, believing him, set upon the Jews in Nuremburg and -the other Bavarian cities, and burnt all that fell into their -hands. The others, preferring to die by their own act rather -than by the swords of their enemies, set their own houses on -fire, and perished with their wives and children in the flames.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_114" href="#FNanchor_114" class="label">[114]</a> Caorsini, Italian usurers who drove a great trade in money-lending.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_115" href="#FNanchor_115" class="label">[115]</a> As an instance of the unbounded credulity of the people as to any accusation -made against the Jews, it was affirmed that they had entered into a -league with the Mongolian Tartars, to enter and overrun Germany. They -had loaded a number of waggons, it is said, with arms for their use, and -pretended that the casks in which their arms were conveyed contained -poisoned wine, which the Mongolians would unsuspectingly drink, and -so be destroyed. The story was generally believed.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_171">[Pg 171]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XIX">CHAPTER XIX.<br> -<span class="fs80">A.D. 1200-1300—<em>continued</em>.</span><br> -THE JEWS IN SPAIN.</h3> -</div> - -<p class="drop-cap">Turning now to Spain, we find that the Jews, during -this century, still continued to enjoy, if not the full -measure of justice to which they were entitled, yet nevertheless -an amount of it which contrasts favourably with the treatment -they underwent in other lands. The wisdom, justice, and -clemency also shown by the Spanish kings on many occasions -are so unlike the spirit manifested in after generations, that -we can hardly believe that we are writing of the same Spain -which approved the barbarities of Torquemada, or the horrors -of the Jewish exodus.</p> - -<p>James (or Jayme) I. of Aragon, who began his long reign -early in this century, is said to have granted especial favour to -the Jews, notwithstanding that he showed a very persecuting -spirit in the instance of the Albigenses. He often sought instruction -of Jewish Rabbins, and used their books of prayer -in his private devotions, and even, it is said, would not permit -a Spanish translation of the Old Testament to be introduced -into his dominions, because of the value he set on that made<span class="pagenum" id="Page_172">[Pg 172]</span> -by David Kimchi. His confessor Raimond is believed to -have been in a great measure the cause of his kindly feeling -towards the Jews, being wise enough to know that if the Jews -were to be converted, the best chance of accomplishing it was -by the exercise of mildness and charity.<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a> Regulations were -passed in the earlier years of the century,<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a> with a view of preventing -the excessive usury exacted of Christians by Jews; -but they are not of a kind to be greatly complained of. The -Jews are not to lend at a higher rate of interest than 20 per -cent., they are not to charge compound interest, and the -interest is never to exceed the sum lent. The Jew, before advancing -the loan, is to swear in a public court, on the law of -Moses and the Decalogue, that he will adhere to the law. A -Jew who lends on illegal terms is to lose the amount of the -loan. A decree made by the Cortes at Barcelona, in 1228, -however, deals a more serious blow to the Jews. It enacts -that if there is no documentary evidence of a debt, the oath of -a Jew is not to be held sufficient to establish it. We may not -approve of these regulations, but they cannot be regarded as -grievously oppressive.</p> - -<p>It was perhaps through James’s influence with Ferdinand of -Castile that the attempt to rouse popular feeling against the -Jews in Saragossa, <span class="allsmcap">A.D.</span> 1248, proved a failure. A report was -circulated, that a chorister, named Dominic, belonging to the -cathedral, had been stolen by the Jews and crucified. The -crime was discovered through the appearance of a miraculous -light over the chorister’s grave. The body was disinterred -and carried into the cathedral, where it was treated as that -of a martyr and saint. The usual amount of obloquy and -insult to the Jews resulted; but no steps were taken by the -authorities, and no excesses permitted.</p> - -<p><span class="pagenum" id="Page_173">[Pg 173]</span></p> - -<p>In 1263, James, who in his later years is said to have been -greatly under the influence of the Dominicans, ordered a -public disputation upon the relative merits of Judaism and -Christianity to be held at Barcelona. The advocate on the -side of the Christians was one Pablo, a Jewish convert; on -that of the Jews, the renowned Rabbi Nachmanides. The -inevitable result followed—both parties claimed the victory. -It was at all events so far favourable to the Jews, that it -excited the alarm of Pope Clement IV., who urged James to -drive the Jews out of his realm, as being dangerous to the -faith of the Christians. But the king took no further step -than that of levying a tax on them, to defray the expenses of -the Christian advocate, Pablo, who was sent on a kind of tour -through the great Spanish cities, with authority to hold conferences -with the Jews wherever he pleased. Nachmanides, -the Jewish champion, possibly dreading Clement’s hostility, -soon afterwards migrated from Spain to the Holy Land.</p> - -<p>The Jews had two other protectors in Ferdinand III. of -Castile (already mentioned), commonly known as Saint Ferdinand, -and his son Alphonso, called in history ‘the Wise.’ -Ferdinand, who reigned from 1217 to 1252, uniformly treated -the Jews with justice and leniency. When his son captured -Seville from the Moors in 1248, he set apart, doubtless by his -father’s direction, three parishes (those of Santa Maria, Saint -Bartholomew, and Santa Cruz) for the residence of the Jews, -as well as three Mahometan mosques, which they might -convert into synagogues. Under these princes the celebrated -college at Cordova was transferred to Toledo; which henceforth -became the principal school of Jewish learning in Spain.</p> - -<p>Alphonso was the author of the code of laws known as -<cite>Las Siete Partidas</cite>, which, though it contains much that an -after age must needs condemn as unjust,<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a> has also many wise<span class="pagenum" id="Page_174">[Pg 174]</span> -and equitable enactments, such as we could hardly have -looked for in the legislation of that age. Thus it orders ‘that -no force shall be used to make Jews turn Christians, but -rather good example, kindness, and the maxims of the Holy -Scriptures.’ Again, ‘that synagogues are buildings where -God’s name is praised, therefore Christians shall not presume -to destroy or plunder them.’ ‘No Christians are to cause -molestations to Jews while engaged at their prayers.’ Again, -‘Saturday is a day whereon Jews observe their Sabbath. As -they are bound by their religion to observe that day, no -person is to summon them, or bring them to judgment thereon. -If any sentence should be passed upon them on that day, -it shall be null and void.’ No doubt there are, as has been -already remarked, many oppressive and indefensible laws in -the same code, such as those which forbid the Jews to hold -any public post, or eat and drink, or join in merry-makings -with Christians, or use the same baths with them, or administer -to them any medicine, for fear it should be poisoned, and the -like. But these are all in the prevalent temper and spirit of -the day; and our only surprise is, that the same fountain -should in this manner send forth sweet as well as bitter -water.</p> - -<p>A few years afterwards (<span class="allsmcap">A.D.</span> 1255) an equally malignant -attempt was made to destroy the Jews. Three persons -belonging to Osuna, in Andalusia, threw a corpse into the -house of a Jew; then, pretending to find it there by chance, -they brought the usual charge of murder against the owner -of the house. The story was speedily circulated through -the city, and roused the populace to fury. Many Jews were -killed in the streets; many more took refuge in the houses of -Christian friends. It was the season of the Passover, during -which the Jews refuse to eat any but unleavened bread; and -not finding this in the houses of their Christian friends, many -were in danger of starvation. At Palma also the same story -was circulated, and caused a similar outbreak. The Jews held -a consultation, and resolved that the only hope of preventing<span class="pagenum" id="Page_175">[Pg 175]</span> -the mischief from spreading further lay in sending to King -Alphonso a deputation, requesting him to make inquiry into -the matter. But the news of this intention got abroad; the -deputies were pursued by their enemies, and had a narrow -escape of being murdered on their journey. They evaded -their pursuers, but to do so were forced to quit the high road -and take shelter in a wood. The consequence was, that when -they reached the capital they found that their enemies had -already arrived, and had preferred their accusation against -them. They had, however, in King Alphonso not only a just -but an extremely sagacious judge; and their case was so -strong that it hardly needed the able advocacy of their -delegate, Rabbi Joseph, to ensure success. It was brought to -light that one Juan de Vera had owed money to the owner of -the house in which the corpse had been found, and that he -was extremely anxious to be quit of his debt without the -disagreeable necessity of paying the money. His accomplices -confessed that, at his instigation, they had broken open a -tomb, from which they had abstracted the corpse which had -been found in the Jew’s house. The grave was again opened -by the king’s order, and found to be empty. The acquittal -of the Jew followed; and the king sent away the deputies -in friendly sort, yet not without a recommendation to them -to reduce their rate of usury and abate the costliness and -ostentation of their mode of living; for that these things provoked -the enmity of the Christians towards them.</p> - -<p>This is a remarkable tale, from the contrast it presents to -the numberless similar occurrences which the history of this -and succeeding centuries records. The calm judicial inquiry, -in which the evidence given on both sides was attentively -listened to and dispassionately sifted, stands out in strong -relief against the incoherent and contradictory charges, the -refusal to listen to explanation or argument, and the invincible -prejudice displayed on other occasions. But it may be -doubted whether the most remarkable fact is not the character -of King Alphonso himself. It is wonderful that a man so enlightened<span class="pagenum" id="Page_176">[Pg 176]</span> -as he showed himself on many points<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a> could have -adopted the monstrous bigotry he proclaimed on others. We -must, I suppose, conclude that, like the philosopher in Coleridge’s -‘Friend,’ he thought it better to roll in the mire of the -common prejudice of his fellow men, than remain isolated -from them in solitary cleanliness.</p> - -<p>Interesting evidences of the numbers and wealth of the Jews -are to be found at this period. An assessment was made in -1286 of the Jews in the three kingdoms of Sancho, the son -of Alphonso X., two years after his accession. It appeared -that there were in Leon, Castile, and Murcia, 700,000 male -Jews above the age of sixteen. The total number, therefore, -including women and children, must have exceeded two -millions. The annual dues paid by them amounted to -2,310,021 maravedis, nearly one hundred thousand pounds of -our money. Considering the enormous difference in value of -the precious metals in those times and our own, this proves -that the wealth of the Jews must have been extraordinarily -great. It is proper, however, to add that both the numbers of -the Jews and the amount paid are given somewhat differently -by other writers.</p> - -<p>In this century two Jewish impostors made their appearance, -and obtained great influence over their countrymen, -though the falsehoods they palmed off were different from -those usually put forward by adventurers of their class. The<span class="pagenum" id="Page_177">[Pg 177]</span> -first of them, one Zechariah, did not himself claim to be the -Messiah, but to have discovered a new mode of interpreting -prophecy, which showed, beyond dispute, that He was close -at hand. A belief prevailed among the Jews, that if any man -could attain to a correct pronunciation of the presumedly ineffable -name of God, he would thereby acquire all knowledge -and all power. Zechariah professed to have done this, and -on that ground claimed to declare positively the day of the -Messiah’s appearing. The Jews—a large part of them, that is—credited -his pretensions, and went on the appointed day to -their synagogue, clothed in white to receive their Deliverer.<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a> -What became of the impostor does not seem to be recorded.</p> - -<p>The second pretender professed to have obtained a complete -copy of the book Zohar,<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a> of which only fragments were known -to exist. He was a Rabbi, named Moses de Leon, who, being -unable to support himself and his family by the income of his -synagogue, devised this mode of raising money. It seems to -have been a considerable time before it was discovered that -the missing portions of the book were supplied from his own -imagination. The credulity of the Jews, in general so astute, -in this and similar matters, is very surprising.</p> - -<p>In <span class="allsmcap">A.D.</span> 1291, James II. succeeded to the throne of Aragon. -He was as anxious as his predecessor had been for the conversion -of the Jews, and issued several edicts with that design. -He ordered that the Jews should attend the lectures delivered -by Dominican friars on the points of difference between the -Jewish and Christian faith, and further, be required to answer, -if they could, the arguments of their instructors. If they -refused to attend; probably—though this is not recorded—also<span class="pagenum" id="Page_178">[Pg 178]</span> -if they refused to embark in a controversy, in which -success would be more dangerous to them than defeat, they -were to suffer such corporal punishment as the friars should -adjudge.</p> - -<p>This, however, was all that was imposed. The young king -refused to repeal the righteous and merciful laws of his great-grandfather -and grandfather; and strict justice to the Jews -remained the rule in Spain until the thirteenth century came -to its close.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_116" href="#FNanchor_116" class="label">[116]</a> Raimond has been supposed by many to have been the author of the -famous <em>Pugio Fidei</em>, a severe attack on the Jews. But that book did not -appear till three centuries after his time, and was probably the work of a -Dominican of the same name.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_117" href="#FNanchor_117" class="label">[117]</a> At Tarragona, <span class="allsmcap">A.D.</span> 1233 and again 1234.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_118" href="#FNanchor_118" class="label">[118]</a> There can be little doubt that Alphonso knew how far he could venture -in his efforts to uphold reason and justice, and where he must yield to -the deeply rooted prejudices of his people. Had he attempted more, he -would probably have failed to effect anything.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_119" href="#FNanchor_119" class="label">[119]</a> He was pressed at the trial at Osuna to put the accused Jews to the -torture, in order to extract evidence which would satisfactorily prove -whether they had done the deed or not. Alphonso refused. He said -that he had, two years before, allowed two Jews to be racked in order to -discover whether they had stolen two golden goblets. Under the torture -they confessed the theft, and were executed for it. Shortly afterwards the -goblets were found in the possession of a servant. ‘Therefore,’ said the -king, ‘I will have no more examinations by torture. It is evident that the -confessions extracted by them are worth nothing.’ No conclusion could -be more sound. But before another judge it would have been urged and -believed that the Jews, or their ally Satan, had hidden the goblets in a -servant’s chest, in order that a Christian might be unrighteously charged -with the crime of a Jew.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_120" href="#FNanchor_120" class="label">[120]</a> As these occurrences were nothing in those times without a miracle, -it has been further declared that the Jews, when they entered the synagogue, -perceived that their white dresses were covered with red crosses. -This, however, is only the statement of a monk, a convert from Judaism -who wrote two hundred years afterwards.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_121" href="#FNanchor_121" class="label">[121]</a> He is even believed by some to have forged the entire book, as it -now exists.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_179">[Pg 179]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XX">CHAPTER XX.<br> -<span class="fs80">A.D. 1200-1300—<em>continued</em>.</span><br> -THE JEWS IN ENGLAND.</h3> -</div> - -<p class="drop-cap">Henry III. was a minor when the death of his father, -<span class="allsmcap">A.D.</span> 1216, placed him on the throne. Pembroke and -his colleagues, who governed England in his name, began by -treating the Jews with greater mildness. They were released -from prison; and twenty-four of the principal men in every -town where they resided<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a> were appointed to act as the protectors -of their persons and possessions. They were declared -exempt from spiritual authority, and the property of the -sovereign alone; and the excommunications pronounced by -their Rabbins were to be enforced by law. They were -ordered, however, to wear the badge previously imposed, two -strips of white cloth,<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[123]</a> sewn on a conspicuous part of their dress, -which may, as Milman remarks, have been intended to mark<span class="pagenum" id="Page_180">[Pg 180]</span> -them as the royal property, and so save them from injury; -but which was nevertheless far more likely to make them the -objects of popular contumely.</p> - -<p>In truth, though the kings might pretend to resent affronts -and wrongs offered to them, they were, and all men knew -that they were, unable to extend any real protection to them, -even had they been anxious to do so. All classes of men -became, as time went on, more and more determinedly set -against them. The barons, on whose estates they held heavy -mortgages; the merchants, who found the trade of the country, -in spite of all their own efforts, getting into the hands of the -Jews; the common people, who resented Jewish riches, which -contrasted with their own grinding poverty; above all, the -clergy, to whose warnings and threatenings they would not -listen—all these bore a bitter grudge against them, which -grew more bitter in every succeeding generation. Stephen -Langton, Archbishop of Canterbury, together with some of -his suffragans, put forth a decree, <span class="allsmcap">A.D.</span> 1222, forbidding all -Christian men, on pain of excommunication, to sell the necessaries -of life to the Jews.<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[124]</a> The Crown then issued an edict, -which commanded all men, as loyal subjects of the king, to -refuse obedience to this order; a needless demonstration, as it -would have been impossible to enforce it. But the protection -of the king was merely nominal. When the wars in France -engaged the public attention in 1230, Henry demanded a third -part of their movables to be paid into his exchequer. Two -years afterwards he claimed 18,000 marks of them; and again, -four years after that, 10,000 marks. A Jew assured Matthew of -Paris that the king had exacted from him alone 30,000 marks -of silver and 200 of gold. Other Jews fared no better. Accusations -were for ever being trumped up against them. On -one occasion they were charged with coining false money, at -another, with fraudulently affixing the royal seal to documents,<span class="pagenum" id="Page_181">[Pg 181]</span> -and the like. The Jews seldom took the trouble to -defend themselves. Like the aristocrats in France during the -Reign of Terror, they knew that they were already condemned -when they were brought up for trial. All they could -do was to bribe the judges, or the king himself, as the case -might be, to pardon their imaginary trespasses.</p> - -<p>In 1225, the old charge of stealing children, to crucify them -at the ensuing Passover, was again alleged. In this instance -the child was recovered before the act of crucifixion had -taken place; and some penalty—we are not told what—was -inflicted. Some years afterwards, in 1243, the Jews in London -were charged with the same offence. Though in this instance -the child had not been stolen, but sold, it was averred, by the -parents, the murder had been committed, and the corpse was -(as usual) discovered by a miracle. A hue and cry was made -after the supposed murderers, but they could not be found.</p> - -<p>In 1256, the novel spectacle of a Jewish Parliament presented -itself, and must have caused, one would think, a good -deal of amusement to every one except the unhappy members -themselves. Writs were regularly issued by the sheriffs, requiring -the Jews in all the larger towns to elect six representatives—it -being especially stipulated that they should be the -richest men in the place—and two in those towns where they -were fewer in number. The speech from the throne at the -opening had the merit—not always secured in modern times—of -being at all events directly to the purpose. No time was -wasted in idle oratory or personal explanations. They were -briefly informed that the king required a certain sum of them, -which they were to agree to pay, and then they would be -straightway prorogued and sent home to fetch it. If it was -not forthcoming very speedily, they were assured that their -goods would be seized and themselves imprisoned. There is -a beautiful simplicity about the entire proceeding, which it is -refreshing to read of in these artificial days.</p> - -<p>It was not a very politic step, however. The nation began -to consider whether it would not be desirable to require that<span class="pagenum" id="Page_182">[Pg 182]</span> -the Jews should be taxed for the benefit, not of the sovereign, -but of the nation. If there was all this money to be had, why -should it not go to relieve the public burdens, which pressed -so heavily on the people, rather than into the pockets of the -king only? In the ensuing years, the sum of 8,000 marks -was demanded, and taxes were exacted, not of the Jewish -men only, but of the women and children. In the three years -next following, demands were made to the amount of 60,000 -marks,<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[125]</a> the king being abetted in his rapacity by some -traitorous Jews, and especially one Abraham of Wallingford.</p> - -<p>But these exactions did exhaust the endurance even of the -Jews. An aged Rabbi, named Elias, was deputed to wait on -the Earl of Cornwall (to whom the king had made over the -Jews for the sum of 5,000 marks), and inform him that it was -wholly out of their power to meet any further demands; and if -these should be made, they would rather quit the country than -submit to them. The earl received them kindly, accepted a -very small sum, and dismissed them. Probably he was satisfied -that it really was not in their power to pay more. But King -Henry next year recommenced his importunities, alleging the -enormous amount of his debts as a reason why he must persist.</p> - -<p>Probably the condition of his finances explains the excessive -severity of his dealings with the Jews, who were accused -at this time of their old offence, but with circumstances of -additional horror.<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[126]</a> At Lincoln a child, it was said, had been -enticed into the house of a Jew named Copin, where he had -been kept on bread and milk for ten days, and then crucified<span class="pagenum" id="Page_183">[Pg 183]</span> -in the presence of all the Jews in England, who had been -summoned to Lincoln for this purpose! There had been -apparently a set rehearsal of our Lord’s crucifixion, a Jew -sitting in judgment as Pilate. The body had been buried, -but the earth refused to hide so hideous a crime, and cast up -the remains. The Jews thereon were obliged to throw them -into a well, where they were found by the child’s mother.<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[127]</a></p> - -<p>Such was the tale. Copin, when dragged before Lord -Lexington, made a full confession of all that had been alleged, -adding that it was the regular practice of the Jews so to celebrate -their Passover, whenever they were able to secure the -necessary victims. So fierce an outcry was raised when this -was made public, that the king revoked the pardon granted -by Lord Lexington, and Copin was hanged in chains. But this -was far from satisfying the popular demand for vengeance. -All the Jews in the land were declared guilty of complicity in -the murder. Ninety-one persons were committed for trial, of -whom eighteen were hanged, and twenty more imprisoned in -the Tower to await the same fate, though it does not appear -that the sentence was carried out. Hugh, as the child was -called, was canonized; pilgrims from all parts of the world -visited his tomb, where miracles were worked; and the church -at Lincoln to which his remains were committed was rendered -rich and famous for centuries to come. <cite>The Prioress’s Tale</cite>, -written by Chaucer a hundred years afterwards, shows that in -his time the story still retained its hold on the memory of the -English people.</p> - -<p>Earlier in Henry’s reign, attempts had been made to convert -the Jews to Christianity, and a house, called the <i lang="la" xml:lang="la">Domus<span class="pagenum" id="Page_184">[Pg 184]</span> -Conversorum</i>, was opened for the reception of converts, in -Chancery Lane. But it appears that few of these were made. -To be sure, the condition annexed to proselytism—that the -proselyte should by that act forfeit his whole property<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[128]</a>—does -not seem very well calculated to bring about such a -change. After a few years, however, even these efforts seem -to have been given up. Harder and harder measure was dealt -to the Jews. They were forbidden to have Christian nurses -for their children; they were not allowed to buy or eat meat -during Lent; they could not hold any religious disputations; -their very prayers in the synagogue must be uttered in a -low tone, for fear that the ears of Christians should be -polluted by them! But, for all their harsh usage, they were -regarded as being unduly favoured by the king. When the -Barons’ War broke out, five hundred of the richest Jews in -London were seized, in order to extort a subsidy from them; -the others were pitilessly murdered. Similar scenes occurred -in the other large cities. After the battle of Lewes, their -condition was in some degree amended; but to the end of -Henry’s reign the same system of merciless pillage and cruelty -continued with no real abatement.</p> - -<p>In 1268 an occurrence took place at Oxford, which might -have caused as furious an ebullition of popular feeling as -the supposed outrage at Lincoln. As the chancellor and -other officers of the University were on their way to the -shrine of St. Frideswide, a Jew rushed up, seized the cross -that was borne in front of the procession, and trampled it -under foot. He escaped before he could be seized. It is -wonderful that the act did not provoke a massacre. The -presence of Prince Edward, who chanced to be in Oxford, -perhaps prevented it. He ordered that the Jews should, as -the penalty of their countryman’s offence, erect a cross of<span class="pagenum" id="Page_185">[Pg 185]</span> -white marble, with the images of the Virgin and Child, on the -spot where Merton College now stands.</p> - -<p>The death of Henry followed a few years afterwards. It -might have been perhaps expected that Edward, one of the -greatest and most humane of our kings, would have reversed -the iniquitous policy of his father towards the Jews. But -he did not. He passed a law forbidding the Jews to lend -money on usury on any pretext whatsoever. His desire -seems to have been the same as that of Louis IX. of France, -to oblige them to devote themselves to manual labour. But -they, it appears, had found a different occupation for themselves—clipping -and adulterating the current coin of the -realm. Whether this accusation was true or not, cannot be -determined with any certainty. There is a <i lang="la" xml:lang="la">prima facie</i> likelihood -about it. Ground down by exactions, unable to pursue -their own trade, or to work at any other, some of them at -all events might well be driven to such a mode of obtaining -the bare means of living. On the other hand, many were -beyond question accused and condemned who wee wholly -innocent. The king was greatly disturbed at the course -things were taking. He could neither conscientiously condemn -nor defend the Jews. It is likely that he took his final -resolve of expelling them altogether from his dominions, -as the most obvious solution of a great and ever-increasing -difficulty. When he had once made up his mind on this -point, he was determined enough in his mode of carrying it -out. He confiscated the whole of their property, except such -as they were able to remove, and ordered them to quit -England, on pain of death.</p> - -<p>It might be thought that, considering what the condition -of the Jews in England for the last fifty years had been, the -prospect of quitting for ever the scene of their sufferings -would have been welcome rather than otherwise.<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[129]</a> But such<span class="pagenum" id="Page_186">[Pg 186]</span> -was not the case. A man’s home is his home, after all; and -the effect of hardship and trial is often to endear the scenes -of their occurrence more deeply to the sufferers. We are -told that the last few days before the departure of the Jews -witnessed scenes of the most distressing description; that -they clung to their old haunts with a lingering affection -which, one would think, must have moved the compassion -of all who beheld it, however deep the prejudices of race -and creed.<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[130]</a> But the stern edict was not revoked. The -festival of All Saints—that day sacred beyond all others to -mutual goodwill among all the children of the great Father -above—witnessed the consummation of the wrongs of the -Jewish people. They went forth into penury and exile from -the shores of England, and for nearly four hundred years -they returned no more.</p> - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_122" href="#FNanchor_122" class="label">[122]</a> Some towns, as for example Southampton and Newcastle, had petitioned -that no Jews might be allowed to reside among them. The request -was granted, though it was not found to be any benefit to the towns in -question.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_123" href="#FNanchor_123" class="label">[123]</a> This was altered by Edward I. to yellow.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_124" href="#FNanchor_124" class="label">[124]</a> At the same synod he ordered a deacon of the Church, who had -turned Jew for the love of a Jewess, to be hanged.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_125" href="#FNanchor_125" class="label">[125]</a> It appears to us that it must have been impossible for any traders, -however lucrative their business, to endure such large and continued -exactions. The enormous rate of interest levied by the Jews, amounting -to 50 per cent. and upwards, goes far to explain it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_126" href="#FNanchor_126" class="label">[126]</a> It has already been intimated that these charges were always made -at times when the kings of England chanced to be in especial need of -money. There is no evidence, that I am aware of, to show that the -present accusation was due to that cause. But it is impossible to divest -one’s mind of the suspicion. Henry’s extreme severity, at all events, had -probably some connection with his urgent need of money.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_127" href="#FNanchor_127" class="label">[127]</a> Milman ingeniously suggests, in reference to these continually repeated -charges of kidnapping and crucifying children, that the Jews -might have brooded over the horrors imputed to them, until they became -so diseased in mind that they actually executed the acts so persistently -imputed to them. This is an ingenious suggestion, but nothing more. -The confessions wrung by torture from the miserable Jews bear on the -face of them the impress of fiction, and resemble the acknowledgment of -witchcraft obtained by similar means.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_128" href="#FNanchor_128" class="label">[128]</a> This extraordinary law, which obtained in France also, is to be -explained by the fact that by becoming a Christian a Jew was no longer -subject to the exactions of the sovereign. And it was argued that it was -not reasonable that his conversion should be at the king’s expense.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_129" href="#FNanchor_129" class="label">[129]</a> Not long previously to their expulsion he had imprisoned every Jew -of any note, until they had paid him a subsidy of £12,000.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_130" href="#FNanchor_130" class="label">[130]</a> It is remarkable, that although the historians of those times describe -the most heartrending sufferings endured by the Jews, there is nowhere -any expression of pity or horror in their narratives.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_187">[Pg 187]</span></p> -<h2><em>PART II.</em></h2> -<hr class="r5"> -<p class="center fs130">FROM THE BEGINNING OF THE FOURTEENTH<br> -CENTURY TO THE PRESENT TIME.<br> -</p> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p><span class="pagenum" id="Page_189">[Pg 189]</span></p> - -<h3 class="nobreak" id="CHAPTER_XXI">CHAPTER XXI.<br> -<span class="fs80">A.D. 1300-1400.</span><br> -THE JEWS IN FRANCE.</h3> -</div> - -<p class="drop-cap">The history of the Jews in France, in the thirteenth -century, may be regarded as terminating with their -second expulsion from that country by Philip the Fair. That -king died in 1314, and was succeeded by Louis X., called in -history Hutin, or Mutin (the Turbulent). One of the first -acts of the new king was to recall the Jews, who not only -consented to return to a land where for generations past they -had experienced nothing but harsh and contemptuous usage, -but even to pay a heavy price for the privilege. Nothing -gives us a stronger idea of the utter helplessness and friendlessness -of the Hebrew people at this period than the readiness -with which they would accept any conditions whatever that -seemed to promise them protection for the moment against -violent or lawless outrage. A semblance of justice, indeed, -was shown them: their synagogues were restored to them, -and their worship again permitted; they recovered the -privilege of burying their dead in their ancient graveyards. -Nay, such debts as were still owing to them—the greater<span class="pagenum" id="Page_190">[Pg 190]</span> -portion having been already paid over to the king, who had -condescended to make himself their trustee—they were -allowed to claim before the public tribunals, conditionally -always on their paying two-thirds of it into the royal treasury.<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[131]</a> -In the reign of Philip the Long, a few years afterwards, -something like fairness and even mercy seems to -have been shown them, possibly as a set-off to the king’s -exaction of 150,000 livres from them. They were allowed -to lend on usury to certain persons and on certain conditions; -they might acquire property in houses and land; and -they were not required to wear their distinguishing badge -while travelling from one town to another.</p> - -<p>About this time (<span class="allsmcap">A.D.</span> 1319) a novel charge was preferred -against them, and which we might believe to have been at -least founded on fact, if it did not seem impossible that the -Jews of those times could have been guilty of such suicidal -rashness. At Lunel they were accused of travestying the -Saviour’s passion—not (as was the ordinary charge) by the -crucifixion of a Christian boy—but by carrying a crucifix in a -public procession, reviling it as they went, dragging it through -mire and filth, and heaping reproaches upon it.<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[132]</a> For this -offence they were tried, convicted, and punished.</p> - -<p>But in 1321 a far more serious calamity befell them. It -has been recorded that during the captivity in the East of -Louis IX. a multitude of peasants assembled, and declared -themselves commissioned from on high to rescue their beloved -sovereign from bondage, and they had evidenced their zeal in -the cause of Heaven by acts of barbarity towards the Jews. -There was no king to be rescued now; but the Holy Land<span class="pagenum" id="Page_191">[Pg 191]</span> -itself was in bondage, and there were vague prophecies current -among them that it could be reconquered only by the mean -and lowly. They were headed by a degraded priest and -mendicant friar, who affected special sanctity of life, and -claimed to work miracles in proof of their sacred mission. -They were followed by large multitudes, who ravaged the -southern provinces of France, and especially Languedoc, -everywhere breaking open the prisons, and swelling their -ranks by enlisting the criminals whom they let loose. They -spared their Christian fellow-subjects as much as they could, -but displayed the most relentless barbarity towards the Jews, -whom they everywhere pillaged, outraged, and murdered. -The Jews appealed to the Pope and to the king. The former -issued an anathema against the insurgents, but it was altogether -disregarded; the latter sent a few horsemen to their -aid, who, however, were utterly powerless to help them. They -fled in despair to the shelter of any fortified places which -would refuse admittance to the Shepherds. Five hundred -found a refuge in a castle at Verdun, on the Garonne, which -the governor allowed them to occupy. Their enemies followed -and besieged them. After a stout and desperate defence, -finding themselves unable to hold out any longer, they threw -some of their children over the walls, and then (as at Masada -and at York) slew each other to a man. When the besiegers -broke in, they found no living enemy!</p> - -<p>All over Languedoc, at Angouleme, and at Bordeaux, -frightful massacres of Jews took place. The excuse alleged -for them was, that the plunder of the Jews was necessary to -the ‘armies of the Lord,’ in order to equip them properly for -the recovery of Palestine. But, terrible as were their sufferings -from the violence of the fanatics, what ensued was even -more full of horror. The outbreak was followed, as might -have been anticipated, by an epidemic pestilence—the natural -result of the scarcity of wholesome food and the corruption of -so many human carcases. But the people, possessed as they -were by the worst form of religious mania, were easily persuaded<span class="pagenum" id="Page_192">[Pg 192]</span> -by their leaders that the malady was caused by the -poisoning of wells and rivers, which again was the work of the -Jews. The Sieur de Parthenay wrote word to the king that -‘a great leper, seized on his land, had confessed to him that -he had received from a rich Jew a consignment of drugs, which -were to be enclosed in bags and thrown into the wells.’<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[133]</a> The -king returned in alarm from Poitou, which he had been -visiting, and ordered that all lepers should be arrested and -put to the question—that is, examined by torture. This -mode of inquiry elicited the usual results. The unhappy -sufferers in their agony confessed everything of which they -had been suspected, however monstrous or incredible it might -be. It appeared that there had been a conspiracy between -the infidel kings of Tunis and Granada, the Jews, and the -lepers, Satan himself presiding at the conference. Woe and -misery were to be wrought on the Christians by the poisoning -of the water which they drank. The lepers were straightway -ordered to be burned, pregnant women alone being spared, -and they only until the time of their delivery. In the instance -of the Jews not even this mercy seems to have been shown: -they were burned without distinction. At Chignon a great -trench was dug, fires were kindled in it, and 160 Jews burned -alive—men and women together. Many women, with their -children in their arms, voluntarily threw themselves into the -flames to escape baptism. In the royal prison at Vitry forty -Jews, who were persuaded that no mercy would be shown -them, resolved to die by their own hands rather than by those -of the uncircumcised. They therefore fixed upon one of their -own number, an aged man greatly honoured and beloved, and -requested him to become their executioner. He consented to -undertake the office, with the help of a youth whom he chose<span class="pagenum" id="Page_193">[Pg 193]</span> -for the purpose. When all but these two had been slain, the -old man ordered the youth to kill him also. He was obeyed; -but the young man, lacking the resolution to take his own -life, attempted to escape from the prison, when he was taken -prisoner, and confessed what had taken place.</p> - -<p>In the midst of these horrors Philip V. died (<span class="allsmcap">A.D.</span> 1322), and -his successor, Charles IV., was pleased to pardon the hapless -survivors of this bloody persecution—conditionally, however, -on the payment of a large subsidy. When this had been received, -the Jews were permitted to leave their prisons, gather -together what they could of their effects, and leave the -kingdom. It is evident, however, that the whole Hebrew -population could not have quitted the country; or, if they did, -they soon began to return unnoticed to it, for in 1348, when -a second visitation of the same terrible disease once more -desolated the land, we find that the old calumny was renewed, -and with the same merciless result, the sword of the law being -let loose to slay those whom the pestilence had spared. -Indeed, it is evident that, notwithstanding their multiplied -miseries and wrongs, the Jews were still anxious to obtain the -permission of their persecutors to reside among them, for we -find them in 1360 bargaining with King John (who had been -defeated and captured by the Black Prince) to supply him -with the means of paying the ransom due from him, conditionally -on their being permitted to dwell in France without -molestation for the space of twenty years. A Jew named -Manasseh (or Menecier, as he was styled) conducted the -bargain on the part of the Jews. The fee for readmission to -France was fixed at fourteen florins for each adult; for -children and servants, one florin. Similarly, the annual fee for -continued residence was seven florins and one florin. They -were to be exempted from all taxes except land-tax. They -were to be allowed to hold landed property, build synagogues, -and possess cemeteries, and to be exempted from baronial jurisdiction, -being placed directly under that of the king himself. -They were also exempted from what had been always felt<span class="pagenum" id="Page_194">[Pg 194]</span> -by them a heavy burden—the necessity of listening to controversial -sermons, preached in the hope of converting them.</p> - -<p>It was not without difficulty that the regent, afterwards -Charles V., called the Wise, enforced the observance of these -conditions, as he seems to have done in all good faith. Not -long after his accession the clergy in Languedoc published a -sentence of excommunication against all who should supply -the Jews with fire or water, bread or wine. But, on receiving -an appeal against this severity, the king issued his ordinance -annulling the decree, as being alike unjust to the Jews and -dishonourable to the Church. He twice renewed the compact -with the Jews, once for six and once for ten years, receiving -for the renewal 3000 gold livres. It is evident that during -this interval of repose the wealth of the detested race had -again accumulated. In 1378 they lent Charles 20,000 livres, -and engaged to provide him with 200 more every week. But -the usual result followed: the people began to clamour at -the heavy burdens laid upon them, which they declared were -imposed only for the purpose of ministering to the greed and -luxury of the usurers. In the September of 1380 Charles V. -died, and was succeeded by his son, a minor twelve years -old. Soon after, a tumultuous outbreak took place in consequence -of the regent, the Duke of Anjou, having confirmed -the privilege granted to the Jews by the late king. All classes -joined in it. The nobles, who, as usual, were deeply indebted -to the Hebrew usurers, called out for their expulsion from the -country, as the readiest mode of clearing themselves of their -liabilities; the people, instigated probably by them, pillaged -and destroyed the offices where the registers of debts were -kept, and further gratified their enmity to the hateful race by -plundering their houses of such valuables as they could lay -their hands on, and by tearing their children from them and -carrying them to the churches, where the clergy were always -ready to baptize them. The regent endeavoured to suppress -the disturbance; he issued a proclamation requiring all -persons, on pain of death, to restore the spoil of which they<span class="pagenum" id="Page_195">[Pg 195]</span> -had possessed themselves. But we are told that very few -obeyed the order.</p> - -<p>The regent persisted, however, in the policy he had -adopted; and during the earlier years of Charles VI.’s reign -the Jews were treated by the State with equity and mercy. -But the evil lay too deep for any legislation to remedy. The -distress of the country increased, and with it the difficulty of -obtaining money. There was but one class from which -money could be obtained, the Jews—and they unwisely abused -the power thus put into their hands. Regardless of the -angry passions which they were rousing, they continued their -ruinous rates of usury until about fourteen years after the -accession of Charles VI. Then the storm burst suddenly -upon them, and they were once more commanded to quit the -country. The step in question was taken in consequence of -the condition into which the unfortunate young monarch had -now sunk. His melancholy madness rendered him peculiarly -liable to the influence of the clergy, who were for ever representing -to him the guilt of standing between an accursed -people and the vengeance of the God whom they had offended. -The queen was won over to side with the persecuting party. -The clergy, the nobles, and the people already belonged to -it. Nothing for a long time had stood between the Jews -and the sentence of banishment but the justice of the king. -This barrier was now removed, and the blow fell heavily -and suddenly. They were suffered to depart on milder terms -than on previous occasions. Leave was given them to recover -all debts due to them, and to sell their property as -advantageously as they could. But they were allowed only -one month in which to wind up their affairs, and then they -crossed for the last time the frontiers of France.<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[134]</a></p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_131" href="#FNanchor_131" class="label">[131]</a> It is noteworthy that this very scant and dubious measure of justice -is acknowledged by Rabbi Joshua in terms of great thankfulness. ‘He -allowed the Jews,’ says Joshua, ‘to live in his kingdom, for they found -favour in his eyes; and he accepted their persons.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_132" href="#FNanchor_132" class="label">[132]</a> It may be doubted whether this was not a simple attempt to celebrate -the Feast of Purim—<em>the</em> feast in which they took such special delight. -Possibly the supposed crucifix was the figure of Haman on his gallows. -See Appendix V.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_133" href="#FNanchor_133" class="label">[133]</a> The supposed composition of the drugs in question shows an amount -of ignorance, grossness of thought, and irreverence, which it would be -difficult to match in all history: ‘Fiebant de sanguine humano et urinâ -cum tribus herbis. Ponebatur etiam Corpus Christi, et cum essent omnia -desiccata usque ad pulverem terebantur.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_134" href="#FNanchor_134" class="label">[134]</a> No formal decree for their restoration was subsequently made, but it -is at least doubtful whether the exclusion was rigidly enforced, even in the -ages immediately following the decree of banishment. In some places—as -for instance Metz—they do not seem to have been meddled with.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_196">[Pg 196]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXII">CHAPTER XXII.<br> -<span class="fs80">A.D. 1300-1400.</span><br> -THE JEWS IN ITALY.</h3> -</div> - -<p class="drop-cap">The attentive reader cannot fail to have noticed how -scant has been the mention in these pages of the condition -of the Jews in Italy. Little has been recorded of them, -except that under the rule of the Lombard kings they were -uniformly treated with humanity and justice, and that some -few of the popes had issued decrees, advising what in these -times we should regard as stern measures to be adopted for -their conversion, while others forbade any such severities to be -employed. But the silence of history respecting them is in -itself significant, showing that no social convulsions disturbed -the order of their daily lives, no flagrant wrongs and cruelties -called out for mention. This is, at first sight at least, surprising. -Considering that the clergy throughout what are -called the Middle Ages were the persistent adversaries of the -Jews, and that Italy was the very centre and source whence -the clergy derived their inspiration, we should certainly have -expected that the Jews of that country would experience -the very extremity of intolerance and harshness. The fact<span class="pagenum" id="Page_197">[Pg 197]</span> -that they received milder treatment than their neighbours is -due to a variety of causes, which may be briefly touched on.</p> - -<p>In the first place, the condition of Italy was different, -during those ages, from that of other European countries. -The feudal system, the source, as we have seen, of so many of -the wrongs and miseries of the Jews, was never so firmly established -there as in the other European countries, and it died out -much earlier. The great free cities exercised an authority of -their own, independent of any feudal superior, and in these -the rights of the Jews were maintained almost as inflexibly as -those of the Christians. The continued strife between Pope -and Emperor, Guelf and Ghibelline, so largely engaged the -attention of the Italian nation as to allow them little leisure -to trouble themselves with the affairs of a people who were -contented to live in peace, and whose aid was often found -extremely serviceable by the dominant party. It is certain -again, whatever may have been the reason, that the fanatical -spirit which was so easily roused, and in such fatal excess, in -France and Germany, languished and soon died out on the -Italian side of the Alps. The cry that the Holy Sepulchre -had again fallen into the possession of the infidels found but -a feeble echo in the streets of Naples,<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[135]</a> Rome, and Florence; -nor do the people seem to have argued, as they did throughout -France and Germany, and even occasionally in Spain, -that the outrages charged upon the Mahometans of Palestine -were to be expiated by the Jews of Europe.</p> - -<p>Again, as a rule, though doubtless with many exceptions, -the popes were more merciful to them than were the sovereigns -of any other Christian land. Some pontiffs, as, for -example, Gregory I., Innocents II. and IV., Alexander IV., -Nicolases III. and V., Martin V., and others, showed them -marked favour; while others, if they evinced no partiality, at<span class="pagenum" id="Page_198">[Pg 198]</span> -least discouraged persecution, disregarded idle charges, and -would allow no violence. Some doubtless issued harsh decrees -and curtailed the privileges granted by their predecessors, -but such oppression as John of England, Philip -Augustus, and Philip the Fair of France exhibited in their -dealings with their Hebrew subjects may fairly be said to -have been unknown among them. This was in most -instances due to the fact that the popes, however low may -have been the moral standard of many among them, were as -a rule men of cultivation and intelligence, in whose ears the -popular charges against the Jews must needs have sounded as -idle calumnies.<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[136]</a> Many among them also were wise enough—if -it was only worldly wisdom—to know that conversions -effected by force were many degrees worse than unconverted -obstinacy, and on that ground forbade such to be attempted.<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[137]</a></p> - -<p><span class="pagenum" id="Page_199">[Pg 199]</span></p> - -<p>But there was another and a weightier reason for the -immunity from persecution enjoyed by the Jews; and that -was, that they were not the sole—in truth, not even the chief—usurers -and money-lenders in Italy. The Caorsini, as the -Italian bankers were called (presumably from their having -first practised their calling in Cahors), were the persons employed -by the popes to collect their revenues, an office almost -everywhere else entrusted to the Jews. The Caorsini carried -on business, though only to a trifling extent, comparatively -speaking, in other lands, notably France and England. -Henry III. would have expelled them from England if they -had not claimed the protection of the Holy Father. It is -probably to them that Bernard of Clairvaulx refers when he -speaks of usurers more exorbitant in their demands than the -Jews themselves. If indeed it is true that their practice was -to demand five per cent. per month (after the first month<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[138]</a>) for -their loans, this charge is justifiable enough. These Italian -usurers drove a trade in their native land, which, if it did not -monopolize the business of the country, at all events threw all -competition into the shade. They farmed the tribute and -taxes of all kinds levied by the popes on the Christian -kingdoms of Europe. They provided subsidies for crowned<span class="pagenum" id="Page_200">[Pg 200]</span> -heads, advanced sums on mortgage to the nobles, and loans -to merchants and small traders, and were popularly said to -be worse Jews than the Hebrews themselves. There were -doubtless many Jewish merchants—and wealthy ones—in the -great Italian cities, who carried on an extensive and profitable -business in money-lending. But they were not, as in -neighbouring lands, the universal creditors, and therefore -escaped the general detestation entertained for their brethren -elsewhere.</p> - -<p>Indeed, the mere fact that the grandson of Peter Leonis, a -converted Jew, was not only allowed to mix in familiar intercourse -with the noblest families in Rome, but was actually -raised to the papal chair (<span class="allsmcap">A.D.</span> 1130), under the title of -Anacletus II., sufficiently shows in how widely different a -light the Jews were regarded in Italy and other European -countries. No doubt his Hebrew origin was continually -thrown in his teeth by his adversaries. But his election to -the pontificate is a fact beyond dispute.<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[139]</a></p> - -<p>We may note also the different course pursued in Naples -(<span class="allsmcap">A.D.</span> 1260) by the Italian rulers from that ordinarily adopted -on such occasions in other countries. At Trani, in the -Neapolitan territory, the Jews had been protected and -favoured by Frederick II., to whom they had rendered many -signal services. On his death-bed he commended them to -the protection of the States, who, however, adopted the -opinion, common enough in those times, that the greatest -service they could do the Jews was by obliging them to turn -Christians. To avoid the persecution which was imminent, -they agreed to change their faith, conditionally on being -allowed to intermarry with the noblest families in the kingdom. -A good deal of indignation was excited by this -permission, and this rose to a greater height when several -relapses took place. To punish them a monk at Trani buried<span class="pagenum" id="Page_201">[Pg 201]</span> -a cross in a dunghill, and then accused a Jew belonging to -the city of the sacrilege. A riot was the result, in which not -only the supposed criminal, but all his countrymen in the -town, were murdered. The outbreak extended to Naples, -and similar scenes of bloodshed would have ensued, if the -authorities had not intervened. Alexander IV., the reigning -pope, issued a proclamation requiring the rioters to desist; -the king and the nobles lent their authority, and the <em>émeute</em> -was suppressed before much blood had been shed.</p> - -<p>In the fourteenth century, which we have now more especially -under consideration, the first thing we have to note is, -the proposal of Pope Clement V., who in 1308, three years -after his accession to office, removed the seat of papal -government to Avignon, where the popes continued to -exercise undisputed authority for a period of seventy years. -Clement V. is a ruler for whom little admiration or respect -can be obtained. Nevertheless, his suggestion—if it did not -amount to an order—that a Hebrew professorship should be -established in every European university, in order that the -Church might gain a complete knowledge of the Hebrew language -and literature, and so be enabled the more effectually -to promote the conversion of the Jews, deserves our notice and -respect. The words may have proceeded out of the mouth of -iniquity and falsehood, but they are nevertheless the words -of righteousness and truth.</p> - -<p>Clement’s successor, John XXII. (<span class="allsmcap">A.D.</span> 1316), adopted a -different policy towards the Jews, having been incited to it, -it is said, by his sister, who accused them of having insulted -a cross which was being carried in a procession in which -she herself, in company with some bishops, was taking part. -He straightway published an edict banishing all Jews from -the territories of the Church; but the edict was revoked -soon afterwards, Robert of Jerusalem having interceded in -their behalf, and a bribe of one hundred thousand florins -paid to the pope’s sister.</p> - -<p>Clement VI. (<span class="allsmcap">A.D.</span> 1342) bears a character in history for<span class="pagenum" id="Page_202">[Pg 202]</span> -luxury and dissipation which is hardly surpassed by the -vilest of the occupants of the papal chair; but his single -good point—kindness of heart—was exhibited in his endeavours -to suppress the persecution of the Jews, and the -friendly shelter which he afforded to such of the unhappy -race as sought refuge in his dominions.</p> - -<p>The absence from Rome of the popes during the seventy -years which elapsed between the settlement of Clement V. at -Avignon, and the appointment, in 1378, of an antipope in the -person of Urban VI., renders the history of the Jews during -this century unusually meagre. But they appear to have -lived unmolested in the various Italian towns. They must -have been on good terms with the pope’s legate at -Bologna, where they presented him with a copy of the Old -Testament Scriptures, said to have been written by Ezra -himself. This is still preserved, we are told, in the library -of the Dominicans in that city. They were protected also -by the Venetian government, which allowed them to settle -as bankers in their city. They were careful, however, to -maintain a strict supervision over them, and in 1385 obliged -them to live within the Ghetto, as the Jewish quarter in -an Italian city is usually styled.</p> - -<p>Learning flourished in Italy among the Jews during this -century. The recently founded universities were thronged -with Jewish students, and classical literature was especially -studied. There were several scholars among them of great -repute. Pre-eminently conspicuous are Immanuel ben Solomon -and Moses Rieti. The former of these, regarded by the -Jews as the greatest of their poets, and said to have been the -friend of Dante, wrote a work on Paradise and Hell which -is an imitation of the <cite>Divina Commedia</cite> of the great Italian. -He wrote also religious poetry and several commentaries on -the Old Testament Scriptures.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_135" href="#FNanchor_135" class="label">[135]</a> In the Norman kingdom of Naples, where the feudal system had a -firmer hold than in any other part of Italy, the Jews were more severely -treated; but even there, as we shall see, persecution was promptly and -firmly checked.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_136" href="#FNanchor_136" class="label">[136]</a> The absurd charges alleged against the Jews were not confined to -the crucifying of Christian boys, poisoning of rivers, and insults offered to -the consecrated wafer. In Innocent III.’s pontificate they were accused -of selling the milk of their women as common milk, in order that -Christian children might be brought up on it, and so (it is presumed) -imbibe Jewish opinions. It was said that they trampled the grapes in -the winepresses in linen stockings, drawing out the best wine for themselves -and leaving the refuse for the Christians, in the hope that they -would use it in the administration of the Holy Eucharist!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_137" href="#FNanchor_137" class="label">[137]</a> It is a curious fact that the Jews sometimes received the severest -treatment from pontiffs whose characters stood high for both justice and -mercy, and sometimes were equitably and leniently dealt with by those -from whose general character nothing but intolerance and harshness -might have been expected. Innocent III. (<span class="allsmcap">A.D.</span> 1198) was one of the -greatest and best of those who have filled the papal chair—wise and far-sighted, -just and merciful. Yet his language respecting the Jews is in -the highest degree harsh and intolerant. He repeats the familiar charge -that they are guilty of the blood of the Redeemer, and as such are -branded with the curse of Cain. He denounces their employment by the -State, even as collectors of the taxes, and threatens the severest chastisement -to those who show them any favour. On the other hand, Innocent -IV. (<span class="allsmcap">A.D.</span> 1243), who succeeded to the papacy some fifty years afterwards, -an inflexible and haughty bigot, issued a bull in favour of the Jews which -is a perfect marvel for its humanity and justice. He denounces the -cruelty and lawless violence with which they were treated. He treats -with merited scorn the monstrous charges of sacrificing Christian boys in -order to use their blood in the Paschal rites, and forbids such charges to -be received. Nay, he adds that if the accuser cannot sustain his charge -by the evidence of three Christians and three Jews, he must himself -undergo the punishment due to a murderer. Sometimes the pontiff and -his edicts accord. Martin V.’s acts (<span class="allsmcap">A.D.</span> 1417) towards the Jews bear the -stamp of his generous character. He orders that all synagogues shall be -protected, the Jewish worship permitted, all privileges, customs, and -institutions maintained, unless any of these should be found subversive of -public morality, or insulting to the Catholic faith. No compulsion is to -be used to bring any Jew to baptism. No one is to disturb them in the -celebration of their festivals. He repeals the order issued by the -Dominicans, requiring them to hear controversial sermons. He gives -them full licence to trade. The nineteenth century, in the most enlightened -countries, has done little more for them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_138" href="#FNanchor_138" class="label">[138]</a> They charged no interest for the first month, thinking in that way to -escape the odium of usury.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_139" href="#FNanchor_139" class="label">[139]</a> Bernard of Clairvaulx, a zealous partisan of the rival pope, Innocent -V., dilates on the outrage offered to Christ through the occupation of the -seat of St. Peter by ‘Judaica Soboles.’—<cite>Bern. Epist.</cite> 134.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_203">[Pg 203]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXIII">CHAPTER XXIII.<br> -<span class="fs80">A.D. 1300-1400.</span><br> -THE JEWS IN GERMANY, THE LOW COUNTRIES, ETC.</h3> -</div> - -<p class="drop-cap">The history of the Jews in Germany throughout the -fourteenth century is one long series of wrongs and -barbarities. Almost immediately after its commencement, -the disturbances at Nuremberg, which had been suppressed -by Duke Albert some ten or twelve years previously, broke out -afresh. In the course of these the mob, seizing on Mordecai, -a Rabbi of learning and high repute, publicly hanged him. -In the next generation, a man named Armleder, a publican -by trade, incited an outbreak among the peasants of Alsatia -with such fatal effect that more than 1500 Jews were slaughtered. -In Swabia also great numbers were murdered; while -at Deckendorf we are informed that the whole of the Hebrew -inhabitants of the town were massacred, and their property -pillaged or destroyed. There appear to have been no special -grounds for these enormities. The whole atmosphere was, as -it were, charged with deadly vapours, and the slightest spark -of discontent was enough to cause a disastrous explosion. -The authorities in some cases sided with the rioters; in<span class="pagenum" id="Page_204">[Pg 204]</span> -others they stood aloof, and allowed them to work their -pleasure; while in some few they interfered to stay the -mischief if they could, generally with but little success. -Great injury was also done to the Jews all over Germany, -by the censure passed on them by Pope Clement V. for -their excessive usury. Numberless lawsuits, we are told, -were in consequence instituted against them, in which their -right to recover money lent on interest by them was challenged. -A few years subsequently the whole of the Hebrew -population of Hungary was expelled from the country by -Louis I., who displayed his intemperate zeal, not by that act -only, but by his attempts, in concert with Casimir of Poland, -to force the profession of Christianity on the Lithuanians.</p> - -<p>But all those troubles, trying as they must have proved -to the unfortunate Jews, were as nothing when compared -with the terrible afflictions which that people were called -upon to endure, in consequence of the outbreak of the -fearful pestilence known in history by the name of the -‘Black Death.’ This appeared in Germany 1348, and -was so fatal that the country was almost depopulated by -it. It was sudden and rapid in its effects. Tumours, mostly -of a black colour, made their appearance in the groin and -axilla, accompanied by spitting of blood. In three days, at -longest, the crisis was reached, and few survived it. The -science of the day could not explain its origin, any more -than it could cure, or even palliate, its virulence. In the -absence of any reasonable explanation of the causes of the -outbreak, the terrified multitude caught at whatever was suggested -to them. It was first attributed to the indignation of -Heaven at the outrageous wickedness of the age; and large -bodies of men banded themselves together to make atonement -for this by fasting and penitential discipline. They formed -into companies, men and women, of all ranks and ages, naked -to the waist, and marked with a red cross; and in this state -marched in procession through the chief cities, scourging themselves -as they went, and calling on all to follow them.</p> - -<p><span class="pagenum" id="Page_205">[Pg 205]</span></p> - -<p>But a new and much more welcome theory was presently -started—that the pestilence which was slaying its thousands -and tens of thousands was due to the Jews. It is -said that the Flagellants first suggested this; but there is -little reason for supposing so. The first idea in the minds -of uneducated men, when attacked by some malady of -which they have had no previous experience, is that they -have been poisoned or bewitched; the next, to fasten upon -the person by whom the drug has been administered or the -spell wrought. Now, it was argued, if this wickedness had -been devised by any one, it must have been by some inveterate -enemy of Christian men; and who were such inveterate -enemies of Christian men as the Jews? They, in -truth, and they only, were capable of malice so subtle and -deadly! Again, it was clear that these operations had been -carried on in some wholesale manner. The criminals must -have infected the air or poisoned the water. The idea, once -conceived, spread like wild fire. No inquiry was made; no -proofs were called for. What need of them? It was clear -as the day that the Jews had poisoned the wells and fountains! -The supposed murderers were everywhere pursued -with the most merciless barbarity. Some were dragged -before the tribunals, where a form of trial was gone through. -Some were slaughtered by the mob without any investigation -at all. It mattered little which course was pursued. The -result was invariably the same.</p> - -<p>The persecution seems to have commenced in the autumn -of 1348, at Chillon, in Geneva, where criminal proceedings -were taken against them, on the specific charge of having -poisoned the wells. The same inquiries took place in other -towns, as Berne and Freiburg. Some poison had been -found in a well at Zoffingen—though by whom put in -there was no evidence to determine. But the usual mode -of eliciting evidence in those ages was resorted to, and with -the customary result. Balavignus, a Jewish physician resident -at Thonon, having been put on the rack, confessed<span class="pagenum" id="Page_206">[Pg 206]</span> -that Rabbi Jacob, of Toledo, had sent him, by a Jewish boy, -some poison in the mummy of an egg. The poison consisted -of a powder, sewn up in a thin leathern pouch, and it -was accompanied by a letter commanding him, on penalty -of excommunication, to throw the powder into the principal -wells of Thonon, in order to destroy the people who lived -there. In obedience to this injunction he had distributed -the poison in various places, and more particularly had -thrown it into a spring on the shore near Thonon. He -swore by the Law and the five Books of Moses that this -confession was true, and also implicated several other Jews -as accomplices. Another Jew, of Neustadt, named Banditono, -was similarly put to the torture, and confessed to having -thrown a packet of poison, given him by one of his brethren, -into a well at Carulet, and denounced other Jews, -whom he named, as having done the same. Eight others -underwent the same treatment, and made confessions, all -nearly resembling the two above quoted, with the difference -that some admitted that the whole Jewish people, except -those under seven years of age, were privy to and participators -in the plot. It is wonderful that they did not implicate -the infants in arms!</p> - -<p>The persecution soon spread to neighbouring lands. At -Basle the populace obliged their magistrates to take an oath -that they would burn all the Jews in the town, and forbid -any of their countrymen to settle in their country for two -hundred years to come. In compliance with the order, all -the Jews in the place were shut up in a wooden building and -burnt alive. At Bennefeld, in Alsace, a diet was held, at -which a similar decree was made. At Spires the Jews, driven -to despair, shut themselves up, together with their wives and -children, in their houses, which they then set on fire, and -all perished in the flames. In Mentz and Eslingen similar -tragedies were enacted. In the first-named city, when the -Flagellants made their entrance, the Jews began by repelling -the violence offered them; but, perceiving the impossibility<span class="pagenum" id="Page_207">[Pg 207]</span> -of making any effectual resistance, they too fired their dwellings -and destroyed themselves and all belonging to them. -In Eslingen it was the synagogue, with the entire Hebrew -population of the place, that was consumed; and it is related -that mothers were seen to fling their children into the burning -pile, to prevent their undergoing compulsory baptism. At -Strasburg two thousand Jews were burned on a scaffold -erected in their own burial-ground. For months the same -cruelties were perpetrated along the Rhine and the contiguous -cities. The history of these times is one unvaried repetition -of horrors, which it wearies the pen to describe and sickens -the heart to peruse. Everywhere there are the same groundless -and monstrous charges, the same blind and fanatic fury, -the same merciless and exterminating hate. And, worst of -all, these atrocities are committed in the name of Christ and -His Gospel! If we could conceive that the gates of hell -had been broken open, and its inmates had overrun the earth, -the deeds we might have expected of them were just what -the rabble of these German cities actually performed. They -did not, however, wholly escape the consequences of their -own lawless cruelty. In many places the Jews, before inflicting -death upon themselves, turned their swords against their -persecutors, and inflicted severe retribution on them; while -in Frankfort their despairing rage caused the destruction -of the town-hall and cathedral and a large portion of the -city.</p> - -<p>It would not be just to omit the fact that several among -the European sovereigns condemned these proceedings, and -did their best to check them. Clement VI., a self-indulgent -and easy-tempered man, whose reign was a continued scene -of slack and voluptuous living, was nevertheless roused by -the enormities of the wrongs which he saw perpetrated on -the helpless Jews, to exert himself to the best of his power -in arresting the popular frenzy and punishing the offenders. -Charles of Moravia, also, Duke Albert of Austria, and others, -would fain have saved them if they could. But the fury<span class="pagenum" id="Page_208">[Pg 208]</span> -of the people would not be restrained, and Albert was obliged -to condemn five hundred of them to the flames. In Lithuania -alone were they permitted any respite. Here they were -protected by Casimir III., King of Poland, known in history -as the Great. He confirmed the privileges granted them by -his predecessor Boleslaus, and bestowed additional favours -on them. It is popularly believed that he was induced to -show them this consideration by his attachment to a beautiful -Jewess named Estherka.<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[140]</a> It is at least certain that throughout -his reign the Jews in Poland escaped persecution, and -large numbers of Jews migrated to that country.</p> - -<p>The history of the Jews in the Netherlands during the -fourteenth century very nearly resembles that of their German -brethren. They had settled long before in the Low Countries, -where the trade had fallen almost entirely into their hands. -Their numbers were swelled by fugitives from England and -France, from which countries, as we have seen, they had -been forcibly expelled. They were treated sometimes kindly, -sometimes harshly, according to the caprice of the rulers -and the people. They were expelled from the duchy of -Brabant in 1370, on account of a charge of sacrilege, which -was very frequently made in mediæval times. It was said -that they had stolen and then stabbed the holy wafer at -Brussels, which bled profusely. A banker of Enghien, -named Jonathan, was charged as the chief offender, on the -evidence of a woman, who confessed to having been an accomplice.<span class="pagenum" id="Page_209">[Pg 209]</span> -All the Jews suspected were put to torture, and afterwards -torn with red-hot pincers, and then burned.<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[141]</a></p> - -<p>Such Jews as had taken refuge in Bohemia do not appear -to have fared much better than their brethren in other -European countries. The Emperor Wenceslaus, son of -Charles IV., a lavish and dissipated sovereign, anxious to -recover the goodwill of his subjects, whom he had alienated -by his excesses, issued a decree discharging all his nobles -from any liabilities they might have incurred to the Jews. -The people thereupon, who had been afraid to meddle with -them, because they regarded them as living under royal protection, -considering that they had now lost the emperor’s -favour, broke out into a riot at Gotha, where they massacred -large numbers of them. They were presently joined by the -peasants, and the outbreak extended to other cities. At -Spires the whole of the Jewish residents, with the exception -of some few small children, who were reserved for the font, -were put to the sword.</p> - -<p>Soon afterwards the cry was raised again that the springs -and rivers had been poisoned; and the Jews were subjected -to a second persecution all over Germany, and in parts of -Italy and France. We are informed that the emperor was -fully convinced of the falsehood of the accusation—which, -indeed, it is difficult to believe that any person of sense and -education could ever have credited. But it was in vain to -attempt to reason with the multitude; and, despairing of -obtaining peace or quiet in his kingdom so long as the Jews -were allowed to reside in it, he issued an order requiring -them either to accept Christianity or depart from the empire. -The observation, already made in the instance of other lands, -naturally recurs to us when we read his sentence. What -punishment could it be to them to leave a country where<span class="pagenum" id="Page_210">[Pg 210]</span> -they had been so persistently and so remorselessly wronged? -Nevertheless, it is evident that it <em>was</em> a punishment, and a -severe one to them. It is to their honour that few of them -accepted the alternative offered them, but went forth into -exile, with all its sorrows and privations, rather than forsake -their ancient faith.</p> - -<p>The reader will not wonder that in an age of such unexampled -misery, few German Jews were distinguished for -their literary success. Isaac of Düren, Alexander Cohen of -Cologne, Halevi of Mentz, Isserlein of Marburg, and Lipman -of Mulhouse, were among the most celebrated writers of these -unhappy times.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_140" href="#FNanchor_140" class="label">[140]</a> <em>i.e.</em>, Little Esther. Some historians have doubted this story. They -point out that Casimir’s demeanour towards the Jews was only of a piece -with his conduct towards the lower classes of his subjects generally. He -showed so great a regard for the rights of the despised serfs that he -was called ‘the Peasant King.’ Again, it is certain that Casimir’s edict -is dated 1343, and his connection with Estherka did not begin till 1350. -On the other hand, Casimir’s one weakness was his passion for women, -and the Polish historians say distinctly that Estherka gained great -privileges from him for her people. Probably both explanations are -correct. He granted the edict of 1343 from a sense of justice, and the -monopolies of the Jews, later in his reign, at Estherka’s entreaty.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_141" href="#FNanchor_141" class="label">[141]</a> In 1820 a commemoration of this miracle took place in St. Gudule, -when eighteen pictures were painted for the church, describing the -entire action of the story, the tortures of the Jews being minutely -depicted.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_211">[Pg 211]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXIV">CHAPTER XXIV.<br> -<span class="fs80">A.D. 1300-1400.</span><br> -THE JEWS IN SPAIN.</h3> -</div> - -<p class="drop-cap">Up to this time, as has been already remarked, the Spanish -Jews had enjoyed a freedom from persecution which -presents a favourable contrast to the monstrous wrongs and -cruelties which they underwent in other lands. The fourteenth -century witnessed the gathering of the storm which, in that -which ensued, was to burst with such deadly fury on the -devoted race; nor were they even now exempt from occasional -foretastes of its visitation. At its outset Ferdinand IV., -known in Spanish history as ‘the Summoned,’<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[142]</a> a youth at -that time under age, occupied the throne, but the administration -of affairs was in the hands of his mother, the queen -regent. It should be noted that, although the Jews still<span class="pagenum" id="Page_212">[Pg 212]</span> -retained the rights and privileges accorded them by previous -generations, they were fast becoming odious in the eyes of -all classes. The <i lang="la" xml:lang="la">haute noblesse</i> were jealous of the court favour -which the Jews had so long enjoyed, and were seeking for -an opportunity to oust them from it; the lesser nobles were -deeply in their debt, and looked to a popular outbreak as -the readiest mode of ridding themselves of their encumbrances; -the priesthood were, as a rule, though with some -noble exceptions, their bitter enemies, continually denouncing -them to the people, as the causes of every national misfortune -that befell them. This was partly due to religious bigotry, -partly to their jealousy of the greater wealth and the superior -medical skill of the Jews, which prevented them from acquiring -the money and the influence over the people which -a successful exercise of that profession would have ensured. -As for the people, they were largely under the influence of -the clergy, and readily believed the stories poured into their -ears. Besides, the spectacle of the riches and luxury in -which the Jews lived provoked at once their indignation and -their rapacity. The train had been laid, and it needed nothing -but the application of the spark to fire it.</p> - -<p>Ferdinand’s favourite minister was a Jew named Samuel, -a man of great ability, and, it is said, of a haughty, imperious -temper. His death was mysterious. An assassin, who was -never discovered, entered his house, <span class="allsmcap">A.D.</span> 1305, at Seville, and -stabbed him to the heart. It was not difficult to guess at -the motives or the instigators of the deed; but nothing was -brought to light. His successor seems also to have been a -Jew, for a league was formed among the grandees against -him. They presented a petition to the Cortes, assembled -at Medina del Campo, requesting that measures might be -taken to restrain the insolence of the Jews. An order was -passed, accordingly, that they should not in future be collectors -of taxes.</p> - -<p>This was soon followed up by other like attacks. In 1313, -Rodrigo, Bishop of St. Jago, held a provincial council at<span class="pagenum" id="Page_213">[Pg 213]</span> -Zamora, at which manifestoes were presented, which showed -but too plainly how fast the animosity against the Jews was -ripening. Several of the constitutions of the council breathe -the same spirit. It was enacted that Jews, henceforth, shall -hold no post or dignity; and any Jews who hold them shall -resign such within thirty days. They shall not be admitted as -witnesses against Christians, nor claim, as hitherto, the benefit -of the laws. No Christian women shall be nurses to Jewish -children. Jews shall not attend Christians as physicians. -They are prohibited from inviting Christians to their feasts. -They shall not associate with Christians, lest they teach them -their errors.</p> - -<p>Some of these decrees were re-enacted at the Councils of -Burgos and Salamanca, in 1315 and 1322, where it was also -ordered that any Christians should be excommunicated who -were present at Jewish marriages; and any Jews who called -themselves by Christian names should be punishable as -heretics!</p> - -<p>In 1325, Alphonso XI., son of Ferdinand IV., was declared -to be of age. His first acts showed that, whatever might be -the sentiments of the nobles, the clergy, or the people, he was -resolved to uphold the Jews. He chose as his minister of -finance, Joseph of Ecija, a Jew of great administrative ability; -and one of his first acts was to declare null and void various -bulls and prelates’ letters, which had been obtained by persons -owing debts to Jews, by which those debts were cancelled. -He also granted the Jews licence to acquire landed property, -though he limited the amount which they might hold. But -he could not overcome the popular animosity against them. -Don Joseph was presently accused of having, in concert with -Count Alvar Osorio, bewitched the king by giving him -magical potions. Osorio was sacrificed to these machinations; -and Don Joseph, though he escaped on that occasion, was not -long afterwards charged with keeping fraudulent accounts, -and dismissed from his office. Probably, however, the king -deprived him of his situation as the only mode of saving him<span class="pagenum" id="Page_214">[Pg 214]</span> -from the malice of his enemies, for we find that he did not -withdraw his friendship from him.<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[143]</a></p> - -<p>In 1348, the king was induced to sign an order for the -banishment of all Jews from his dominions, on account of an -insult which they had offered to the Host, as it was being -carried in procession through the streets. The order was -cancelled, however, on the discovery being made that the -supposed insult was a mere accident, and the person by -whom it was thought to have been offered was a Christian. -The revocation provoked a riot, which was with difficulty put -down by a determined exercise of the royal authority.</p> - -<p>This disturbance had hardly been quelled, when one more -furious still broke out, caused by the spread of the plague, -which had originated in Germany, into the Spanish peninsula. -The cry was raised here, too, that the Jews had poisoned the -waters of the Tagus—a crime impossible of commission! -Nevertheless, on that indictment massacres were perpetrated -in several of the cities, especially in Toledo, and 15,000 Jews -are said to have been murdered.</p> - -<p>During the reign of Pedro, called the Cruel, who succeeded -in <span class="allsmcap">A.D.</span> 1350, the Jews recovered all, and more than all, their -former ascendency. Notwithstanding the prohibition of the -law, Samuel Levi, a Jew, became the royal treasurer. He it -was who built the famous synagogue at Toledo, which in its -own peculiar style has no rival. He was a man of rare ability, -and his administrative genius soon filled King Pedro’s coffers; -but, unhappily for himself, it filled his own also. A charge<span class="pagenum" id="Page_215">[Pg 215]</span> -was brought against him of mal-administration of the revenues; -and, though it does not appear that this was proved, it brought -to light another and far more grievous offence—that of being -too wealthy. He was sent to prison where he was racked, to -oblige him to disclose the full extent of his riches, and he -expired under the torture.</p> - -<p>But though the king sacrificed his favourite minister to his -own avarice, he did not withdraw his countenance from the -Jews. They continued, to all outward appearance, to prosper; -but the public hatred of them was ever on the increase, and -the time approaching nearer and nearer when a heavy reckoning -would have to be paid. Lopes de Ayala, the chancellor -of the Count of Trastamara, afterwards king, under the title -of Henry II., expresses the general sentiment of the Spanish -people respecting them. He describes them as ‘the blood-suckers -of the afflicted people, as men who exact fifty per -cent., eighty, a hundred—.... Through them,’ he writes, -‘the land is desolate; ... tears and groans affect not -their hard hearts; their ears are deaf to petitions for delay.’ -Much of Pedro’s unpopularity was due to the favour he showed -to this people. He was himself stigmatized as a Jew. It was -affirmed that he was the child of a Hebrew mother, who had -been substituted for the true Infant of Spain. The Jews -stood bravely by him, and suffered heavily in consequence. -Many were slain for espousing his cause at Toledo, many -more at Nejara; and at Monteil, where the final struggle -between Pedro and Henry took place, the slaughter of Jews -was enormous.</p> - -<p>But Henry, when once seated on the throne (<span class="allsmcap">A.D.</span> 1369), -was too politic a ruler to alienate such useful servants of the -crown as the Jews had proved themselves to be. He pursued -the traditionary policy towards them, interposing the shield of -his protection between them and the hostile people. To the -remonstrances addressed to him by the Cortes against their -occupation of posts of dignity and importance, or possessing -the same rights and advantages enjoyed by Christians, he<span class="pagenum" id="Page_216">[Pg 216]</span> -simply replied that he considered it right that their ancient -status should continue.</p> - -<p>Henry died <span class="allsmcap">A.D.</span> 1379, and was succeeded by John I., who -pursued the policy of his father and grandfather, so far as the -Jews were concerned, refusing to listen to the angry remonstrances -continually addressed to him by the Cortes respecting -them. Early in his reign occurred the strange but successful -plot of the Jews against their countryman, Joseph Pichon, a -man of wealth and influence, holding the office of Crown -Treasurer. They had apparently become jealous of his favour -with the king, and resolved on compassing his death. They -applied accordingly to John for a warrant to punish a convicted -unbeliever,<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[144]</a> though without revealing his name. The -king having unsuspiciously signed it, they bribed the executioner -to put the sentence immediately into effect, and Pichon -was seized and beheaded, without having even been informed -for what crime he was arraigned. The king, when he discovered -the trick that had been played on him, was extremely -indignant. He punished the immediate authors of the crime -with death, and deprived the Jews of the right of determining -their own causes.</p> - -<p>The king’s influence was to some extent successful in -restraining the popular hatred of the Jews. But when he -died, <span class="allsmcap">A.D.</span> 1390, and was succeeded by his son, Henry III., -a lad eleven years old, there was another popular outbreak. -Ferdinand Martinez, Archdeacon of Ecija, had, during the -reign of John, been continually in the habit of reviling the -Jews, and stirring up the populace to attack them. The late -king had discountenanced his proceedings; but he was no -sooner removed than Martinez threw aside all restraint, and -by his harangues roused the smouldering hatred towards the -Jews, which had long possessed the people, into a fierce and -destructive flame. The Jews’ quarter was attacked. Pillage,<span class="pagenum" id="Page_217">[Pg 217]</span> -murder, violation, followed; four thousand were slaughtered, -the archdeacon heading the mob, and urging them on to still -greater atrocities. No steps were taken to punish the -perpetrators of this violence. The contagion soon spread to -other cities. In Cordova, in Valencia, in Burgos, in Toledo, -in Barcelona, in Pampeluna, and other towns of Aragon and -Navarre, there were similar massacres. As many as two -hundred thousand Jews are said to have been forced to receive -baptism. Such as escaped with their lives were stripped of -all their possessions, and their houses plundered and burned.</p> - -<p>King Henry III., who, like many other sovereigns, was -largely dependent on the Jews for the maintenance of his -revenues, was reduced to great straits to support his household -expenses. An anecdote is related of him which, if true, -curiously illustrates the history of those times. He is said to -have found his exchequer so low one day as to be obliged to -pawn his cloak to pay for his supper. He was informed that -in the palace of the archbishop an entertainment was in -progress, at which every delicacy was provided in profuse -abundance. He repaired thither in disguise, and learned -not only that the wealth of the revellers had been truly -reported, but that it had been amassed by fraud and peculation. -The next day he sent for the grandees of the court, -and among them the archbishop, and inquired of him, ‘How -many kings have you known in Spain?’ The archbishop -answered, ‘Three—your grandfather, your father, and yourself.’ -‘Nay,’ rejoined Henry; ‘young as I am, I can remember -at least twenty, though there ought to have been only one. -But it is time that I put my rivals down, and reign alone.’ -At the same moment a band of soldiers, accompanied by -an executioner, and carrying ropes and gibbets, entered the -apartment. The grandees threw themselves at his feet, and -entreated his mercy. He spared their lives, but required a -strict account of their management of his affairs, obliging -them to refund large sums which they had embezzled.</p> - -<p>Many Spanish Jews were eminent in literature during this<span class="pagenum" id="Page_218">[Pg 218]</span> -century. Rabbi Abner, the physician, known as a Jewish -writer previously to his conversion, wrote afterwards an able -refutation of Kimchi’s work against Christianity. Solomon -Levi, also a convert to the Gospel, is known in history as the -Bishop of Burgos, a learned and successful writer. This also -is the age of Don Santo de Cañon, the celebrated troubadour, -who, like the two before mentioned, renounced Judaism for -Christianity.</p> - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_142" href="#FNanchor_142" class="label">[142]</a> Ferdinand had condemned to death two cavaliers named Carvajal, -on a charge of murder, refusing to hear their defence. Immediately -before their execution they summoned Ferdinand to answer for his unjust -sentence before the tribunal of God within a month. He died exactly a -month afterwards.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_143" href="#FNanchor_143" class="label">[143]</a> A strange, almost incredible story is told of the fate of Joseph. -Gonzales, master of Calatrava, offered to pay 800 lbs. of silver into the -king’s treasury, conditionally on his making over to him eight of the -principal Jews of the kingdom, to be dealt with as he pleased. The king -consented. Gonzales seized Joseph, and Samuel, the king’s physician, -and put them to the torture, to compel them to surrender the whole of -their wealth. They died under the infliction; but he obtained enormous -sums from them and his other prisoners. Gonzales was raised to great -honour, and made Bishop of Alcantara. He afterwards forfeited the -king’s favour, was arrested as a traitor, and beheaded.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_144" href="#FNanchor_144" class="label">[144]</a> The probable explanation is, that they knew Pichon was meditating a -change of religion, the scandal of which they were anxious to prevent.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_219">[Pg 219]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXV">CHAPTER XXV.<br> -<span class="fs80">A.D. 1400-1500.</span><br> -THE JEWS IN GERMANY AND ITALY.</h3> -</div> - -<p class="drop-cap">The records of the Jews in Central Europe during this -century are unusually scanty. They had been—nominally, -at all events—expelled from various parts of it; -and, though it is very probable that they were permitted, -through contempt or compassion, to linger on in their old -homes, yet they would be careful, as far as possible, to avoid -notice. In Poland alone they seem to have flourished in -prosperity and peace, and to have received large accessions -of members from less kindly disposed countries.</p> - -<p>But we hear something, nevertheless, of them. In Guelderland -they were numerous, and lived securely under the -protection of its rulers, particularly in the cities of Zutphen, -Doesborg, and Arnheim. In the last-named city a Jew was -even appointed the physician to the town; and decrees were -issued prohibiting, on severe penalties, any ill-treatment of -Jews in public or private. On the other hand, a singular -fact occurred during this century, which seems to manifest -the very opposite state of feeling. A noble lady of Guelderland<span class="pagenum" id="Page_220">[Pg 220]</span> -having married a Jew, was regarded as an adulteress -for having so done, and was burnt alive at Cologne for the -offence. The Jews also were driven out of the neighbouring -city of Utrecht in 1444; nor were they allowed to return -to Holland until after the revolution of 1795. Commercial -jealousy was probably the cause of this expulsion.</p> - -<p>In 1453 there were Jewish riots in various parts of Silesia, -and particularly in Breslau, where more than forty Jews were -burnt. In the following year Ladislaus, King of Hungary, -allowed his subjects to drive the Jews out of his dominions, -seize on their houses and lands, and cancel all debts due to -them. The only conditions he required of them, in return -for this permission, was their making good to him the tribute -which had been paid by the Jews. These outbreaks appear -to have been caused (as was so frequently the case, both in -previous and subsequent generations) by the influence of -fanatical monks, who made the tour of Central Europe, -denouncing the Jews as the enemies of God and man, and -calling on all Christian men to avert the displeasure of -Heaven by slaying and expelling them. A preacher named -Capistran in this manner raised commotions in Silesia, and -in Southern Germany Bernard produced the same disastrous -effects. In Styria, late in the century, the people petitioned -Maximilian to be permitted to drive the Jews out, as their -Hungarian neighbours had done in the previous generation. -They alleged the old charge of kidnapping and murdering -children, and offered him 30,000 florins as a compensation -for the loss of the Jewish tribute. We read that they were -expelled accordingly in 1496. Similar expulsions took place -in Mentz, Nuremberg, and Trent. In the latter place the -accidental death of a child—attributed, as usual, to the Jews—was -the cause of their banishment. But the mania for -the removal of the Jews from all the countries of Europe—either -because their presence was held to be like that of -leeches fastening on the human frame and draining its life-blood, -or because it was feared that the vengeance of Heaven<span class="pagenum" id="Page_221">[Pg 221]</span> -would visit all those who offered shelter or kindness to its -enemies—seems now to have taken the place of the thirst -for their blood which distinguished the ages immediately -preceding. The idea was quite as unreasonable and unjust, -but a shade less horrible and revolting.</p> - -<p>In Italy, as in previous generations, the Jews, if they did -not receive the full rights of humanity, were at least treated -with toleration, and even some degree of kindness. The -demeanour of the popes towards them was, as before, very -capricious—varying, in fact, with the religious convictions or -state policy of each succeeding pontiff. In 1417, when the -schism of the double papacy came to an end through the -unanimous election of Martin V., the Jews marched, according -to ancient custom, in the papal procession, with lighted -torches, chanting Hebrew Psalms, and presenting to the -newly-made Pope a copy of the Pentateuch. Martin V. -received it with a benediction, and a prayer that the veil -might be removed from their eyes, so that they might rightly -understand the Law. He then issued a proclamation, in -which they were dealt with mercifully and justly. Their synagogues, -their form of worship, their privileges, usages, and -institutions were to be respected, so only that they offered -no affront to the Christian faith. No forcible attempts were -to be made to baptize their children, and no one was to -interrupt their festivals. With Pope Eugenius IV., who -succeeded in 1431, the condition of things was changed. The -stern and inflexible character, so forcibly exhibited in his -dealings with the Council of Basle and the Eastern Church, -was evinced also in his treatment of the Jews. By a bull, -issued in 1442, he deprived them of most of the privileges -which his predecessor had bestowed on them. He excluded -them from almost every profession, forbade them to eat and -drink with Christians, or to attend them medically in sickness, -compelled them to wear their distinguishing badge, and -declared void any bequests which Christians might make -to them. His successor, the beneficent Nicolas V., who was<span class="pagenum" id="Page_222">[Pg 222]</span> -elected <span class="allsmcap">A.D.</span> 1447, pursued a wiser course. He published a -decree forbidding compulsory baptisms, and warning all -persons to abstain from offering insults or injuries to the -Jews. During the rule of the remaining popes of the -century, Calixtus III., Pius II., Paul II., Sixtus IV., Innocent -VIII., and Alexander VI., the Jews seem to have been little -interfered with. Odious as is the character of the last-named -pope, it must be recorded to his credit that he afforded -shelter to the wretched exiles whom the cruelty of Ferdinand -and the Inquisition had driven out of Spain, as we shall -presently record.</p> - -<p>In the chief Italian cities also the Jews were, on the whole, -well treated. The Venetians, as we have seen, allowed them -to open a bank in their city; and they appear to have been -the first who did so. But it may be doubted whether any -large amount of gratitude was due to them on that account. -It is tolerably clear that the Caorsini, Lombards, and Florentines -(as the native money-lenders were called), who had -hitherto engrossed the trade, exacted such enormous profits -that the change to the Jews must of necessity have been -a commercial advantage. It was doubtless on this account -that their establishment at Venice was speedily followed by -their admission to Genoa, Florence, Mantua, Verona, and -Leghorn—in fact, into all the leading Italian cities—their -central seat of business being fixed at Rome.</p> - -<p>But if the amount of interest they demanded was not so -exorbitant as that of the Caorsini, it was still enough to be -a heavy burden on all classes.<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[145]</a> Towards the end of the -century the celebrated Bernardino di Feltre was stirred up -to preach publicly against their exactions, and the terms on -which Christians stood with them, at Piacenza. It is curious -to read the language he employs, which is a strange mixture -of the most truly Christian and the most utterly unchristian<span class="pagenum" id="Page_223">[Pg 223]</span> -sentiment. He regards the Jews simply as if they had been -wicked men, towards whom Christian charity must be felt -and shown, but whom it is the duty of all Christian men to -shun and condemn. No Christian, he says, ought to employ -a Jewish physician; no Christian ought to be a guest at a -Jewish feast—the risk of moral contamination is too great! -‘Yet,’ he adds, ‘in defiance of these obstacles, which the -law, no less than duty, enjoins, Christians had recently resorted -in crowds to a Jewish marriage feast which lasted eight -days; and it was notorious that whenever Christians were -attacked by illness they resorted to a Jewish physician!’ -The mob, as might be expected, understood very little of his -refined distinctions. They interpreted his words as an exhortation -to make an attack on the Jews. They rose accordingly, -and hanged and tore in pieces all they met with.<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[146]</a></p> - -<p>He employed, however, more reasonable means of rescuing -his countrymen from the clutches of the Hebrew usurer than -these. He set up banks, at which a lower rate of interest -was required than that demanded by the Jews, but at the -same time sufficiently remunerative, provided the debts contracted -were faithfully discharged. These he called Monte -della Pieta. They met at first with very decided success -in the chief Italian cities, and particularly in Mantua, Brescia, -and Padua. In the last-named place they so engrossed the -money-lending business that the Jews were obliged to close -their own bank. There can be no doubt that the scheme -was both commercially and philanthropically wise. Yet, -after all, it did not prosper. Possibly the publicity of the -dealings with Bernardino’s banks was not acceptable to -borrowers, who might wish the fact of their having been -obliged to borrow to be kept secret. Possibly those who -would fain have been customers were too deeply involved -in debt to the Jews to be able to break loose from them.<span class="pagenum" id="Page_224">[Pg 224]</span> -Possibly it was the effect of long habit, which men are ever -unwilling to depart from. But, whatever may have been -the cause, the scheme, after a brief period of success, began -to languish, and in some places altogether failed.</p> - -<p>It was revived later still in the century by the celebrated -Girolamo Savonarola, who professed his object to be the -same as that of Bernardino—rescuing his countrymen, and -especially the poor, from the ruinous exactions of the Jew -money-lenders, whom he denounces in the most unmeasured -terms, as that ‘most wicked set, the enemies of God.’ Not -contented with this harsh language, he obtained a decree of -the State, ordering them to quit Florence within the year.</p> - -<p>It may not be amiss, at this point of history, to inquire how -far the severe language and harsh treatment with which -even really good men among the Christians of the Middle -Ages were wont to assail the Jews, had any reasonable -justification or excuse. There were some men, as we have -seen, with whom the prejudices of their brother Christians -had little or no weight; who were capable of regarding the -Jews as the children of their Father in heaven, and as such -their brethren, though, doubtless, their erring brethren. They -might rightly, in such men’s eyes, be the subjects of entreaty, -warning, perhaps punishment, but never of hate or contempt. -But they who were thus raised above the convictions of their -age were very few. And there were others—men of the -highest character, whose devotion to God’s service and love -for their fellow-men cannot be questioned—men like Louis -IX. of France, Peter of Clugny, Savonarola, Martin Luther, -Cardinal Borromeo—who regarded the Jews with horror and -detestation, as persons beyond the pale of charity, who were -simply to be crushed and trampled out.<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[147]</a> How are we to<span class="pagenum" id="Page_225">[Pg 225]</span> -account for men like these so viewing them? Was the -character of the Jews in the Middle Ages such as really to -merit a condemnation so unqualified? Is the portraiture -of the Jew given by our great dramatist<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[148]</a> a true one? -Shylock is depicted as sordid, vindictive, without mercy and -without natural affection. Is he the genuine Hebrew of -the sixteenth century, or the mere embodiment of blind -and inveterate prejudice?</p> - -<p>What do travellers answer when asked whether the soil of -the Holy Land is waste and barren, unable to support even its -sparse population? They will tell us that it is naturally rich -and fertile, but has become unproductive by long neglect -and abuse.<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[149]</a> As it has been with the land of the Jews, so it -has been with themselves. Their true national character is -among the noblest—if it is not the very noblest—that the -world has seen. Whatever great qualities humanity may -possess, it is by men of this race that they have been exhibited -in their highest development. If we ask from what -nation has arisen the ablest legislator, the most far-seeing -statesman, the wisest philosopher, the most chivalrous warrior, -the greatest monarch, the most Heaven-inspired poet, we -must answer, in every instance, From the nation of the Jews.<span class="pagenum" id="Page_226">[Pg 226]</span> -Nor is it to individuals alone that this applies. What -struggle for national independence was ever more gallant -than that of the Maccabees? Which among all the countless -nations, overthrown by the military genius of Rome, ever -resisted so long, or with such fatal effect, her illimitable power, -as the defenders of Jerusalem? But, no doubt, centuries of -oppression had their effect in deteriorating the nobler, and -developing the meaner, features of the Jewish character, until -the Jews became at last almost—though not quite—what -their persecutors believed them to be.<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[150]</a> Shut out from every -nobler pursuit, forbidden the career of the statesman, the -soldier, the artist, the author, or the physician, except within -the narrow bounds of their own despised race—they were -driven to the one sordid trade of money-getting, and compelled -even in that to practise the extremity of exaction and -rigour, or else—subject as they were to continual lawless -plunder—they could not have lived. If they were at any time -disposed to show mercy, no one believed it to be anything -but a subtle scheme for securing some worldly end. Treated -systematically as the outcasts of humanity, what wonder if -they often really became so?</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_145" href="#FNanchor_145" class="label">[145]</a> It is stated that the Jewish money-lenders demanded thirty-two and -a-half per cent. on their loans, together with compound interest!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_146" href="#FNanchor_146" class="label">[146]</a> The Jews were actually driven out of Ravenna in 1484, in consequence -of the agitation he stirred up against them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_147" href="#FNanchor_147" class="label">[147]</a> Peter of Clugny wrote: ‘If the Saracens are justly to be detested, -how much more are the Jews to be execrated and regarded with hate!’ -Louis IX. charged them with being in league with evil spirits to injure -and destroy men. It has been affirmed that Luther treated the Jews -with lenity and toleration. But, if he ever really did evince this spirit -towards them, it was only at the outset of his career. Later on he was -stern and merciless in his tone towards them. ‘Burn their synagogues -and schools,’ were his words; ‘break into and destroy their houses. -Forbid their Rabbins, on pain of death, to teach,’ etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_148" href="#FNanchor_148" class="label">[148]</a> Shylock, it should be noted, whether a fair picture or not, of the -Jews of Shakspeare’s time, is at least a genuine character—a real man. -But the Barabbas of Marlowe’s <cite>Jew of Malta</cite> and the Fagin of Dickens’s -<cite>Oliver Twist</cite> are simply coarse and gross caricatures, pandering to the -vulgar taste of the day.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_149" href="#FNanchor_149" class="label">[149]</a> Palestine is a land ‘rich in its soil, boundless in its capabilities of -production, glowing in the sunshine of an almost perpetual summer—this -enchanting land was indeed (what the patriarch had described it) a field -which the Lord had blessed.... But Mohammedan sloth and -despotism have converted it into a waste rock and desert, with the -exception of some few spots, which remain to attest the veracity of the -accounts formerly given of it.’—Bannister’s <cite>Holy Land</cite>, pp. 37, 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_150" href="#FNanchor_150" class="label">[150]</a> Every reader will remember the noble passage in <cite>Ivanhoe</cite>, where -Bois Guilbert taunts Rebecca with the degraded character of her countrymen, -and she answers him by appealing to their former greatness. -‘Thou hast spoken of the Jew,’ she says, ‘as the persecution of such as -thou has made him. Read the ancient history of the people of God, -and tell me if those by whom Jehovah wrought such marvels among the -nations were then a people of misers and usurers!’—<cite>Ivanhoe</cite>, chap. xvi.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_227">[Pg 227]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXVI">CHAPTER XXVI.<br> -<span class="fs80">A.D. 1400-1500.</span><br> -THE JEWS IN SPAIN.</h3> -</div> - -<p class="drop-cap">The scenes of violence and bloodshed which had -been provoked by the fanatic zeal of the Archdeacon -of Ecija were a foretaste of the fearful tragedy which was -to take place in Spain in the ensuing century. But it can -hardly be said that he occasioned it. The evil had long -been gathering, and must have broken out, sooner or later, in -Spain. He may have precipitated it, but nothing more.</p> - -<p>The main cause of the mischief was, beyond doubt, the -improvidence and want of steady industry among the people. -In all business transactions they were continually applying to -the Jews, unable, as it seemed, to buy or sell, to sow or reap, -without resorting to them. The result was the pauperizing of -all classes of the community except the Jews, who continued -to heap up enormous wealth.<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[151]</a> The people would not believe -that this was the result of their own improvidence, and that -there could be no remedy for it except in persistent industry<span class="pagenum" id="Page_228">[Pg 228]</span> -and prudence. They made repeated complaints of having -been overreached and defrauded; but, when the cases were -inquired into in a court of law, it was found that nothing -could be proved against the alleged offenders. This only -fomented the growing discontent. To all thoughtful observers -it was evident that a popular convulsion could not -be far distant.</p> - -<p>Henry III. died in 1406, and was succeeded by his son -John II., an infant not two years old. Early in his reign -Vincentius Ferrer, a Dominican, made his appearance as an -itinerant preacher in Castile and Aragon, calling on the Jews -to renounce their ancient faith, and accept that of Christ. -He was a man of the most ardent zeal, indefatigable energy, -and burning eloquence; and the stern asceticism of his life -caused him to be regarded as a saint. His fierce invectives -against the impiety and obstinacy of the Jews exasperated -the people against them; and it very soon became evident -that there were for them two alternatives only—conversion -or destruction. Vincent went from town to town, carrying a -crucifix in one hand and a copy of the Mosaic Law in the -other, followed everywhere by an armed rabble, who maltreated -and murdered all who refused to hearken. Many of -the Jews embraced, or pretended to embrace, Christianity. -Many more abandoned all their worldly possessions, and fled -to Barbary; some also to Portugal,<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[152]</a> and other Christian States. -Some would neither abjure their faith nor fly, and their descendants -underwent the terrible consequences of their parents’ -constancy. Ferrer is said to have converted 35,000, or, according -to others, 50,000 Jews. Even a Hebrew authority places -it at 20,000. How many of these converts were real believers -in Christ we shall have occasion subsequently to inquire.</p> - -<p><span class="pagenum" id="Page_229">[Pg 229]</span></p> - -<p>In 1406 the old charge of insulting the Host was revived, -though with some variation in the circumstances. Some Jews -were accused of having bought the consecrated wafer from the -sacristan of the cathedral at Segovia. They threw it into a -caldron of boiling water, when it rose to the surface. Alarmed -at the sight, they wrapped it in a cloth, and gave it to a -Dominican friar, who informed the bishop of the occurrence. -The bishop caused the Jews to be arrested and tortured. -Among them was Don Meir, the king’s physician. The -torture not only elicited a confession of the particular crime -charged on the sufferers, but of the murder of the late king -by poison. Don Meir and the others were drawn and -quartered at Segovia; soon after which it was discovered that -the whole charge was a fabrication.</p> - -<p>Another similar story is related about the same time. A -nobleman, who bore a bitter dislike to a bishop, bribed his -cook to poison him. The conspiracy was discovered, and the -cook put on the rack; but he would not confess the name of -his suborner. By the advice of the latter, the next time he -was racked he declared it was the Jews who had bribed him. -This was instantly credited; and, as he had named no particular -persons as his accomplices, a great many Jews were put -to death on suspicion.</p> - -<p>In 1412 the queen-regent Catherine promulgated a series of -ordinances against the Jews, equalling in severity anything -that had been issued before. They were not to be physicians -or surgeons; they were not to sell bread, wine, or any other -provisions; they were to keep no Christian servants; were -not to eat and drink with Christians, or attend Christian -marriages or funerals; they were to live in the Jewries or -ghettoes only, and these were to be surrounded with a high -wall, having only one entrance-gate; they were to wear a -carefully prescribed dress of very common material; and any -Jew or Jewess who ventured to put on costly attire was liable -to have the whole stripped off their backs. They were not -permitted to change their place of residence, and were allowed<span class="pagenum" id="Page_230">[Pg 230]</span> -neither to shave their beards nor cut their hair! No Christian -woman was to enter the Jewish quarter, on pain of a heavy -fine, if her character was respectable, or of being whipped out -of it, if it was not! Finally, they were not to be smiths, -carpenters, tailors, shoemakers, curriers, clothiers, or to sell -any of the goods made by these, except to Jews.</p> - -<p>In 1413 the Antipope, Benedict XIII., convened an -assembly at Tortosa, for the purpose of presiding at a disputation -between certain chosen advocates of Judaism on one -side, and of Christianity on the other—the subjects of discussion -being, whether the Messiah had already come, and -what was the value of the Jewish Talmud. Considering who -were to be the judges, it is no great wonder that the Jews -were anxious to decline the discussion. But this they were -not suffered to do. The Christian champions were Jerome of -Santa Fe, Beltran, Bishop of Barcelona, and Garcia Alvares—all -of them able men and converts from Judaism. Sixteen -learned Talmudists appeared for the Jews. Sixty-nine -meetings were held; and it is almost unnecessary once more -to add that both parties claimed the victory. A bull was -issued by the Pope, commanding the burning of the Talmud, -and imposing fresh penalties on such Jews as remained unconverted. -It appears, however, that large numbers submitted -to baptism.</p> - -<p>In 1420 the young king assumed the regal authority, and -held it till 1454. During his reign the Jews seem to have -been, comparatively speaking, unmolested; and, as was always -the case under such circumstances, to have regained -both their wealth and their political influence. In 1435 the -Jews at Palma were charged with the old stock offence of -crucifying children, though this time the victim was a Moor. -They confessed, as usual, under torture, and, having agreed -to accept baptism, were pardoned. In Toledo, in 1441, the -Infante Henry, who was in rebellion against his father, being -greatly in want of money to pay his troops, was advised to -plunder the houses of the Jews—both those who adhered to<span class="pagenum" id="Page_231">[Pg 231]</span> -their old creed and those who had recently been converted—as -the surest and most popular mode of raising funds. He -greatly approved of the counsel, and proceeded straightway -to follow it, notwithstanding the opposition of the principal -citizens and the clergy. The populace, we are told, followed -his example. In 1445 the Jews of the same city were accused -of having undermined the streets through which the procession -of the Host was to pass; and one of the customary -massacres would have taken place, if the authorities had not -made inquiry and ascertained that the charge was wholly -without foundation. Again, at Tavora, some youths, after one -of their feasts, sallied forth into the streets, and slew several -Jews whom they met, their excuse being that they thought -the Jews were on the point of making an attack upon <em>them</em>. -A similar story to that propagated at Palma was also fabricated -at Valladolid of some Jews at Savona. But in no case -did any of the wholesale massacres take place by which the -Spanish cities were disgraced both in previous and after -times.</p> - -<p>In 1454 Henry IV. succeeded his father. His action at -Toledo, thirteen years before, in plundering the Jews, caused -the idea to be entertained that he would be unfavourable to -them; but his conduct, when he came to the throne, did not -bear out the notion. A riot having occurred in 1461 at -Medina del Campo, in consequence of the preaching of an -enthusiastic monk; and a number of Jews having been slain -and their property pillaged, Henry put the outbreak down, -and executed due justice on the rioters. He also appointed -a Jew, Gaon by name, as his finance minister, and sent him -to levy the taxes in the Basque provinces. But this was -regarded by the Basques as an infringement of their constitutional -rights. The Jew was assassinated in the streets -of Tolosa; and when the king sent to require the surrender -of the murderers, he received a defiant refusal, nor did he -venture to take any measures against them.</p> - -<p>It was evident that the feeling against the Jews was once<span class="pagenum" id="Page_232">[Pg 232]</span> -more growing to the fatal height it had attained in other -lands. In 1468 the Jews of Sepulveda, a town near Segovia, -had, it was averred, seized on a Christian infant, carried it -to a sequestered spot, and there, after barbarous ill-usage, -crucified it. Their Rabbi, Solomon Picho, was declared to -have been the instigator of the deed. The Bishop of Avila -put the accused, sixteen in number, to the torture, and having -elicited the usual confession, caused some to be burned and -some hanged. But these severities did not satisfy the people -of Sepulveda, who required the extermination of the Jews. -They rose accordingly, and massacred all who did not save -themselves by flight. Similar insurrections took place in -Cordova, Jaen, Toledo, Segovia, and other cities.</p> - -<p>The spirit thus evoked was allayed for a time—probably -because Henry not only lent it no help, but was in his heart -favourably inclined to the Jews. A deputation, composed of -converts to Christianity and those who still professed their -ancient faith, residing in Valladolid, waited on him, to ask his -protection against the oppression and injustice of the partisans -of his sister Donna Isabella, and were kindly received. -Though no satisfaction was given them for the wrongs they -had undergone, injustice for the future was restrained. When -at a Cortes, held in 1469, a petition was presented to him, -praying him to forbid the Jews thenceforward to farm or collect -tithes, he paid no heed to it. But the spirit of persecution -was checked for a time only. In 1473 it broke out again, and -deluged all Andalusia with blood. A new feature was now -manifested, likely to produce the gravest consequences. The -storm of persecution had hitherto fallen on those only who -persisted in refusing to adopt the Christian faith. But persons -were now included in it who had lately become converts to -the Church, and who were known by the title of the ‘New -Christians.’ Their fidelity to their new belief was greatly suspected; -and, it cannot be denied, with a good deal of reason. -And, besides, these New Christians were, after all, guilty of -that gravest of all Jewish offences—acquiring wealth at the<span class="pagenum" id="Page_233">[Pg 233]</span> -expense of the old Christians. The mobs in the Andalusian -cities attacked old and new Jews alike. In Jaen, the constable -of the town, Franza by name, who interfered to protect -them, was assassinated while hearing mass in the cathedral -itself, and the pillage and murder went on unchecked. The -example was soon followed in Castile. In Segovia, in 1474, -Don Juan de Pachecho, wishing to provoke a rising for the -execution of a political intrigue, thought the most likely mode -of succeeding was by exciting an armed attack on the converted -Jews, it being easy then to divert the rabble to his -purpose. The insurrection was put down by the royal forces, -but not before great numbers of the Jews had been slain.</p> - -<p>Henry died in the same year, 1474, and was succeeded by -his sister Isabella. Her title to the crown was doubtful, as -there was a daughter of Henry’s second queen, named Juana, -who, if legitimate, was the rightful heir. But the whole nation -seemed to have concurred in rejecting Juana’s claim; and, -though her cause was taken up by the King of Portugal, to -whom she had given her hand, his complete defeat at Toro -extinguished her hopes for ever. Five years afterwards -Ferdinand succeeded to the crown of Aragon, and his union -with Isabella may be said to have created anew the long -extinct monarchy of Spain.</p> - -<p>In the following year a Cortes was held at Toledo, and -many laws were enacted for the government of the now united -kingdoms. Among these was an ordinance, that not only -should the Jews be compelled to reside within the bounds of -their own Jewry or ghetto, but also that any Jew who should -presume to live elsewhere should forfeit all his property, and -his person be at the disposal of the king. In other respects -the regulations passed were neither oppressive nor unreasonable. -Within the bounds of their ghetto, all privileges which -of late years they had been permitted to enjoy were allowed -them. But shortly after Ferdinand’s accession to the united -throne of Castile and Aragon, he introduced into his -dominions a new engine for the oppression of the Jews, the<span class="pagenum" id="Page_234">[Pg 234]</span> -infamous Inquisition, the working of which produced more -momentous and terrible consequences than he himself, in all -likelihood, foresaw; which culminated, indeed, not only in the -misery and ruin of the Jews, but in the decay and degradation -of Spain herself.</p> - -<p>This was the era of the famous Isaac Abarbanel, the -favourite minister of Alphonso V., of Ferdinand and Isabella -of Spain, and of Ferdinand, King of Naples. He was distinguished, -not only as a statesman, but as an author. He -wrote valuable commentaries on the Pentateuch and the -Prophets, as well as many other works. Jacob Mantenu also, -physician to Paul III., and the Latin translator of Maimonides, -belongs to this century.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_151" href="#FNanchor_151" class="label">[151]</a> A similar state of things exists in South Russia to-day.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_152" href="#FNanchor_152" class="label">[152]</a> Hearing, it may be, of this, Ferrer besought permission of the King of -Portugal to enter his dominions, as the messenger of Heaven. The king -replied, he was welcome to come, but he must first prove his mission by -putting on a crown of red-hot iron! Ferrer declined to avail himself of -this offer!</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_235">[Pg 235]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXVII">CHAPTER XXVII.<br> -<span class="fs80">A.D. 1400-1500.</span><br> -THE JEWS IN SPAIN—<em>continued</em>.</h3> -</div> - -<p class="drop-cap">The Inquisition, introduced into Spain by Ferdinand, with -the consent of Isabella,<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[153]</a> was not a new institution. It -had been established in France early in the thirteenth century, -the object then being to compel the return of the Albigenses -to the orthodox faith. It had worked terrible woe to that -unhappy people; but two hundred and fifty years afterwards -the heresy had so nearly died out, that the Inquisition would -have died along with it, if it had not been that the outcry -respecting the New Christians, as they were called—that is -the recent converts to Christianity—once more set the hateful -machinery in operation. The height to which the persecution -of the Jews had risen in the fifteenth century had left them no -alternative but apostasy or death. It is no wonder that large<span class="pagenum" id="Page_236">[Pg 236]</span> -numbers of the Jews preferred the former. It is said that -no less than thirty-five thousand persons had been induced to -accept baptism by the preaching of Vincent Ferrer alone. -For a time the clergy felt overwhelmed with joy at this signal -triumph; but after a while grave suspicions of the sincerity of -these new converts began to be felt. Outwardly, no doubt, -they conformed to the requirements of the Church; but it was -suspected that they still continued to observe in secret the -Jewish ritual.</p> - -<p>Three inquisitors were appointed, Torquemada, Juglar, and -D’Avila; and their first act was to put forth an edict, in which -they declared it to be the duty of all faithful Christians, without -paying any regard to rank or condition, to accuse to the -tribunal any whom they knew to be open professors but secret -enemies of Christ. Any who did not do so became themselves -amenable to the law for their criminal silence. To facilitate -such accusations, a manifesto was issued, in which various -proofs were mentioned by which a ‘secret Jew’ might be -detected. We learn from it that a man might be accounted -as a concealed Jew if, among many similar evidences, he—</p> - -<p>1. Put on clean clothes, or had a clean table-cloth on the -Saturday, or dispensed with a fire on the Friday night.</p> - -<p>2. If he washed the blood from meat, or examined the knife -before slaying an animal.</p> - -<p>3. If, on the Day of Atonement, he asked forgiveness of -those whom he had offended, or put his hands on his children’s -heads to bless them, without making the sign of the cross.</p> - -<p>4. If he gave his children Jewish names.<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[154]</a></p> - -<p>5. If he ate the same meat as Jews, or sat down to table -with them. If, when dying, he turned his face to the wall, or -let any one else turn it. If he washed a corpse with warm -water. If he spoke approvingly of the dead (such person<span class="pagenum" id="Page_237">[Pg 237]</span> -being a Jew), or made lamentation for him, or caused a body -to be buried in virgin soil, etc.</p> - -<p>If it were not that these enactments were followed up by -the most barbarous and insatiable cruelties, it would be -difficult to read this extraordinary catalogue of offences without -a smile. But all disposition to mirth vanishes when we -remember what ensued. Great numbers of arrests, we are told, -were made—the practice of keeping the accuser’s name a -profound secret rendering it easy to indulge malevolence -without the risk of exposure. The accused, not being told -the exact nature or details of the charges against them, were -unable to disprove them; and, not being confronted with the -witnesses, could not expose their falsehood. Both witnesses -and accused, again, were frequently put to the severest tortures, -under the pressure of which they made confessions -which they were not allowed to retract. In short, it was wholly -impossible for any one to escape condemnation when it was -the wish or the interest of the inquisitors to condemn him; -and it is no wonder that the list of their victims should have -extended to a length so fearful.</p> - -<p>Fearful indeed it is to read. During the eighteen years of -Torquemada’s inquisitorship, more than ten thousand persons -were burned alive; more than six thousand corpses, of persons -found guilty after their deaths, were dragged from their graves -and fastened to the stakes, along with the living victims; while -nearly one hundred thousand were stripped of all their possessions, -and sentenced to life-long imprisonment.<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[155]</a></p> - -<p>All classes of men were shocked and alarmed at these -dreadful scenes. The Cortes appealed to the Pope, who made -a feeble attempt to interfere, but soon desisted; while, in<span class="pagenum" id="Page_238">[Pg 238]</span> -Saragossa, a conspiracy was organized, and Arbues d’Avila, -one of the three inquisitors, was assassinated in the cathedral. -But this did not benefit the unhappy Jews. Whether guilty -or not of the act, all men considered them so, and left them -to what they regarded as the just penalty of their crime.</p> - -<p>Thus far the persecution had been directed entirely to the -<i lang="la" xml:lang="la">conversos</i>, or New Christians. Such of the Jews as had refused -to abandon their faith had been left uninjured; nor is it -unlikely that they considered this as being the just reward of -their constancy. But their turn was now to come. Ferdinand -and Isabella, who had at last succeeded in reducing the whole -of Spain to their sovereignty, resolved that thenceforth none -should breathe the air of that land who denied the Christian -faith. In 1492 they issued the memorable decree, commanding -all Jews to renounce their creed or depart from Spain. It -was dated March 30th, and allowed them four months in -which to prepare for their departure. Any Jews who presumed -to linger in the country after the expiration of that -date, or to return to it at any future time, were to be liable -to the penalty of death, and the forfeiture of all their goods. -Any persons who publicly or privately sheltered or protected -any of the proscribed race, after the 31st of July, were to be -punished by the confiscation of their entire property.</p> - -<p>The blow fell like a thunderbolt on the unhappy people. -It has been several times remarked that, considering the -irreconcilable enmity entertained towards them, and the -incessant wrongs they underwent, it could have been no great -privation to be exiled from lands which contained none but -bitter and merciless enemies. But they do not understand -human nature who would so argue. Man is like a creeping -plant, which puts out its tendrils to clasp the objects nearest -to it; and, though these may be rough bark or barren rock, -it cannot be torn away from them without resistance and -pain. And if this was applicable to the Jews in all countries, -it was especially true as regarded Spain. There, for centuries, -they had dwelt, peaceful, prosperous, and happy. While<span class="pagenum" id="Page_239">[Pg 239]</span> -their brethren in other lands underwent cruel insult and -wrong, they had been protected against violence by wise and -just rulers. Only recently had the hand of violence been -raised against them; and they might surely hope that it -might be withdrawn ere long, when calmer reason again bore -sway.</p> - -<p>An attempt was made to induce the king to forego his -purpose. The celebrated Isaac Abarbanel<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[156]</a> was at the time -high in his confidence and favour. He threw himself at -Ferdinand’s feet, and offered, in the name of his people, no -less than 30,000 ducats, as the price of their continuance in -Spain. So large a sum tempted Ferdinand, who was at all -times avaricious, and was at that moment greatly in need of -money. He wavered, and might perhaps have revoked his -edict, if Torquemada, who had heard of the offer, had not -burst into the presence-chamber, holding a crucifix in his -hand. ‘Behold,’ he cried, ‘Him whom Judas sold for thirty -pieces of silver! Sell Him again, if you will, and render an -account of the bargain to God!’ Isabella also took part -against the Jews. It may well be, that the notion of being -bribed to forego her duty roused an indignation which she -would not otherwise have felt. Any way, the offer was -rejected, and the miserable Jews had to set about making the -best provision they could against the approaching day of -exile. They were allowed to sell their landed property and -houses, but only, of course, at an enormous disadvantage. -Bernaldes states that he saw Jews give a house in exchange -for an ass, and a vineyard for a small bale of cloth, purchasers -continually holding off from completing a bargain, which they<span class="pagenum" id="Page_240">[Pg 240]</span> -knew they must ultimately get on their own terms. They -were forbidden to carry away with them gold or silver; but -we are told that they contrived to secrete large quantities of -it in the saddles and halters of their horses. Some even -swallowed it, and it is said, in some instances, to the amount -of thirty ducats! The rich Jews paid the expenses of their -poorer brethren,<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[157]</a> practising towards each other the greatest -charity.</p> - -<p>At the beginning of July, they set out on their mournful -journey to the seaports, old and young, rich and poor, a long -and melancholy <i lang="la" xml:lang="la">cortége</i>. The Rabbins, we are told, encouraged -them, and engaged musicians to play, and bade the boys and -girls sing, so as to keep up the spirits of the wayfarers. But -the mirth must have been forced and hollow. Their fathers -could not sing the Lord’s song while compelled to dwell in -a strange land—how should they sing it when forced to leave -their own?</p> - -<p>There is considerable difference in the estimate made by -historians of the numbers that went into exile. Mariana -reckoned it at 800,000. Others place it much lower; but at -the least calculation it must have reached some hundreds of -thousands. An immense concourse assembled at Barcelona, -Valencia, Carthagena, Port Maria, and Gibraltar. Vessels had -been provided at all those ports, whence they were transported -to Italy, or various places on the coast of Africa. The miseries -endured during the voyage, and after the landing had been<span class="pagenum" id="Page_241">[Pg 241]</span> -effected, exceed all power of description. Some of the -vessels took fire; others were so overloaded that they sank. -Many were wrecked on barren places along the African shore, -and died of cold and hunger. Some captains purposely -prolonged their voyages, in order that the provisions might -run short, and their passengers be obliged to purchase water -and food of them at any price they might choose to exact. -On board one vessel, a pestilential disease broke out. The -captain landed all the emigrants on a desert island, where -many perished of famine. Another party was forced to go -ashore at an uninhabited spot, where a large portion of them -were devoured by wild beasts. Those who reached Fez, in -Morocco, were not allowed to enter the town, but were compelled -to encamp on the sands, suffering the most grievous -privations, and exposed to the brutal insults of the natives.<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[158]</a> -A Sallee pirate allured a number of boys on board his vessel, -promising to bestow some provisions on them, and then -carried them off before the faces of their parents, who stood -imploring and shrieking for mercy on the shore, to sell them -as slaves at a distant port.</p> - -<p>Those that were conveyed to Italy were somewhat less -harshly treated. The captain of a vessel bound for Genoa, -passing along the African coast, saw a number of naked -wretches, who apparently had been cast by the sea upon it. -On inquiry he found that these were a number of Jewish -exiles, who had been barbarously compelled to land there. -He took them on board, made them some clothes out of -sailcloth, and conveyed them to Genoa. There they were -permitted to land; but were met by priests carrying bread in -one hand and a crucifix in the other, nor would they bestow -the former on them until they had consented to accept the -latter also. Nine crowded vessels reached the Bay of Naples;<span class="pagenum" id="Page_242">[Pg 242]</span> -but disease, caused by the hardships and privations of the -voyage, was raging amongst the passengers. The infection -was speedily communicated to the city, and 20,000 persons -are reported to have died in consequence. In Rome, even -the selfish nature of Alexander VI. was moved at the recital -of their sufferings. He not only gave them shelter in his own -dominions, but wrote to all the Italian States, desiring them -to extend to the Jewish exiles the same privileges which had -been enjoyed by their resident brethren.<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[159]</a></p> - -<p><span class="pagenum" id="Page_243">[Pg 243]</span></p> - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_153" href="#FNanchor_153" class="label">[153]</a> It was with great difficulty that this was obtained. Isabella, though -a dutiful daughter of the Church, had a superior intellect and a tender -heart; and both revolted against the proposed measure. Torquemada, -who had been her confessor, was obliged to appeal to a promise she had -made him, years before, to extirpate heresy, if she ever could. Even then, -her assent was most reluctantly given.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_154" href="#FNanchor_154" class="label">[154]</a> By a previous law of Henry II., he had become punishable if he gave -his children <em>Christian</em> names. It must have been a hard matter to know -what to call them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_155" href="#FNanchor_155" class="label">[155]</a> The wholesale butchery of the Autos da Fé, as these executions were -called, is one of their most shocking features. On the 4th of November, -1481, three hundred Jews were burned in Seville, and in other parts of -the same province two thousand more. In Saragossa the two surviving -inquisitors avenged the assassination of their colleague by two hundred -deaths at the stake.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_156" href="#FNanchor_156" class="label">[156]</a> Don Isaac Abarbanel was born at Lisbon in 1437, and early gained -the notice of Alphonso V. He was obliged to leave Portugal suddenly in -1482, having been suspected of taking part in Bragazza’s conspiracy -against John II. He was kindly welcomed by Ferdinand and Isabella, -who made him their Minister of Finance. In 1492, he was obliged to -quit Spain along with his countrymen. He found refuge at Naples, -where he was employed by Ferdinand and Alphonso II. He shared the -exile of the latter monarch, and removed to Venice, where he died.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_157" href="#FNanchor_157" class="label">[157]</a> The charge of sordid indifference to the sufferings of others has -always been made against the mediæval Jews; nor can it be denied that -there is truth in the allegation. But it was only towards the Christians -that this was displayed. To their own countrymen they have in all ages -been generous and charitable in the extreme. Be it remembered what -kind of charity had been shown <em>them</em> by their Christian brethren, and -that <em>they</em> had not been taught ‘to do good unto them that persecute -you.’ When the Jews at Rome were unwilling to receive their exiled -brethren of Spain, Alexander VI. expressed the utmost surprise. ‘This -is the first time,’ he said, ‘that I ever heard of a Jew not having compassion -for a Jew.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_158" href="#FNanchor_158" class="label">[158]</a> Some of the stories related of the atrocities perpetrated on these -miserable wretches are too shocking for repetition. They are related by -several historians, but I think it better, for the credit of human nature, to -suppress them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_159" href="#FNanchor_159" class="label">[159]</a> It must be noted, however, that, although Alexander showed compassion -to the fugitives, he made them pay a heavy price for his protection -of them, and also bestowed on Ferdinand the title of ‘the Most -Catholic,’ in requital of the banishment of the Jews from his dominions.</p> - -</div> -</div> - - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXVIII">CHAPTER XXVIII.<br> -<span class="fs80">A.D. 1400-1500.</span><br> -THE JEWS IN PORTUGAL.</h3> -</div> - -<p class="drop-cap">No mention has hitherto been made of the Jews dwelling -in Portugal. Little is said respecting them by historians; -and the idea has in consequence been entertained that they -were few in number, and had little influence in the affairs of -the country. But that is a mistake. They settled early in -various parts of Portugal, and under the rule of the first -Portuguese kings bore an important part in its concerns. In -the reign of Sancho I., in 1190, a Jew, Don Solomon Jachia, was -made a field-marshal, and commanded the Portuguese army. -In 1248, Sancho II. appointed so many Jews to public offices -that the Pope of the day, Gregory IX., remonstrated with -him on the subject, and requested that Christians might be -chosen for the various posts of receivers and farmers of the -revenue, which then were generally occupied by Jews, to -the oppression and injury of Christian men. We are told -that, in requital of the royal protection granted them, the -Jews furnished an anchor and a cable of sixty fathoms’ length -to every king’s vessel which left port.</p> - -<p><span class="pagenum" id="Page_244">[Pg 244]</span></p> - -<p>The same favour was continued by subsequent monarchs. -In 1289, the clergy laid a complaint before Pope Nicolas IV. -against King Dennis, that he appointed Jews to the highest -offices in the State; the Chief Rabbi Judah being his High -Treasurer and Minister of Finance. The consequence was -they stated, that he permitted his countrymen to dispense -with the payment of tithe due from them, and also to lay -aside their distinguishing badge. But the complaint seems -to have been without foundation. When, at Evora, in 1325 -sumptuary laws were enacted respecting dress, no exceptions -were made in favour of the Jews; and, unless a composition -entered into with the Jews of Braganza, accepting a fixed sum -in lieu of the annual taxes, can be regarded as such, no -special favour was shown them.</p> - -<p>Alphonso IV., in 1340, remitted the extraordinary impositions -which, from time to time, had been exacted of them, -commuting them for a sum which, though <i lang="la" xml:lang="la">per se</i> large, was a -great relief to them. His successor, Ferdinand, in 1371 -ordered that all the privileges which had been granted by his -predecessors to the Jews should be confirmed. He had a Jew, -Don Judah, for his treasurer. In 1389, John I., at the suit of -Moses, his physician, gave his sanction to the bull of Clement -VI., which had been confirmed by the newly elected Pope, -Boniface IX., granting the Jews licence to celebrate their -feasts, and practise the rites of their religion without interruption -from any. In short, up to the date of the accession -of John II., in 1481, though laws were passed from time to -time, imposing penalties and restrictions on the Jews, which -we in the present day should consider harsh and unfair, there -was nothing which amounted to persecution.<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[160]</a></p> - -<p><span class="pagenum" id="Page_245">[Pg 245]</span></p> - -<p>On the accession of John II., in 1481, he held a Cortes at -Evora, when great complaints were made of the luxury in -which the Jews indulged, and the display they made of their -riches. They rode splendidly caparisoned horses, wore silk -doublets, carried jewel-hilted swords, entered churches, where -they made a mock of the worship in progress; above all, -refused to wear the badge by which they were distinguished. -Jewish artisans, too—cobblers, tinkers, and the like—roamed -about the country, making their way into houses, while the -men were engaged at work in the fields, and perverting the -women. The king replied to these various complaints, promising -to restrain the indulgence in splendid apparel, and -to oblige the Jews to wear their badge; but adding that, as -regards other offences, if it could be proved that they had -committed them, the law would punish them.</p> - -<p>In 1491, when the expulsion from Spain took place, large -numbers of the exiles found a refuge in Portugal. It was the -most likely spot for them to select. There was no long and -perilous sea-voyage to be encountered, and the similarity of -language and customs of the two countries made the change -less harsh and painful. But though John permitted the -fugitives to find a shelter in his dominions, it was only for a -brief interval, and upon very stern conditions. He required -that all persons, excepting children at the breast, should -pay the sum of eight crusadoes (19<em>s.</em> 4<em>d.</em>) each, in return for -which they received a certificate, entitling them to reside eight -months in the kingdom. At the expiration of that time, the -king engaged to provide vessels, on reasonable terms, to -convey them to any land they might select. Those who could -not pay the crusadoes, or lingered in Portugal after the prescribed -time, were to become the slaves of the king.<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[161]</a> Upon -these terms as many as 20,000 families, amounting probably -to more than 100,000 persons, crossed into Portugal, with the<span class="pagenum" id="Page_246">[Pg 246]</span> -intention probably of quitting its inhospitable shores as -speedily as possible. But the eight months passed, and large -numbers still lingered. Some were doubtless too poor to pay -for a passage, for which exorbitant prices were charged. The -king had, indeed, ordered that no more than a reasonable sum -should be asked, but his commands were slackly and carelessly -carried out, and complaint would have been worse than useless. -Many were terrified by the tales of barbarities practised -on their countrymen by the savage inhabitants of the African -coast, and many had been enfeebled by the pestilence which -had broken out among them. No sooner had the eight -months expired than the penalty was enforced, and the whole -of the loiterers became the slaves of the king. Those who -were young and able-bodied were forcibly baptized, and then -carried off to colonize the island of St. Thomas, in the -Gulf of Guinea, which had recently become a Portuguese -possession.</p> - -<p>In 1495, John was succeeded by Emmanuel, known in -history as ‘the Fortunate.’ His succession appeared at first to -promise the miserable Jews some respite from their sufferings. -He revoked the edict under which such as had remained in -the kingdom became slaves. He refused a large sum of -money which had been presented to him by some wealthy -Jews, and professed his determination of treating them with -equity and mercy.</p> - -<p>Unhappily, the gleam of sunshine soon passed away, and -was succeeded by a fiercer tempest than any that had yet -darkened their skies. In an unhappy hour Emmanuel sued -for the hand of the Infanta Isabella, daughter of the Catholic -sovereigns of Spain; and they would not consent to the -marriage, except on the condition that their son-in-law should -banish the Jews from Portugal, as they had banished them -from Spain. We may believe that there was a struggle in -his mind, for he was evidently inclined to be compassionate -towards the unfortunate race, which he had already befriended. -But what, after all, were a few thousands of<span class="pagenum" id="Page_247">[Pg 247]</span> -wretched Jews, when compared with the fulfilment of his -hopes? Nay, he would win the approval of his lady-love by -doing even more than had been required of him. He would -win her favour at once, and that of Heaven also, by his fulfilment -of their wishes. He issued a proclamation from Muja, -ordering all the Jews still within his dominions to embrace the -Christian faith within the space of three months, or to depart -from Portugal. Three ports were at first named—Lisbon -Oporto, and Setubal—from any of which the Jews might -embark; but subsequently this order was revoked, and Lisbon -was named as the only place of embarkation. It is probable -that Emmanuel expected, after the great reluctance which -the Jews had manifested, on a recent occasion, to quit their -present place of abode for unknown and unfriendly regions, -that the greater part, at all events, would choose baptism -rather than deportation. When he found that this was not -the case, but that great numbers were resolute to depart, and -were making the needful preparations for their voyage, he was -greatly disconcerted. The glory of making converts to the -Church would be denied him, and he would lose a vast number -of wealthy and valuable subjects. He resolved not to forego -these advantages without at least making another effort to -secure them. He despatched a secret order that all children -under fourteen should be separated from their parents, and -brought up in the Christian faith. This was not to be carried -into effect until the day of embarkation came, so that there -would be no time left for disputing or evading the decrees. -But the king’s intention was by some error divulged; and, lest -the Jews should contrive to defeat it, it was put into immediate -execution. Such scenes of horror ensued as imagination -cannot picture. It was the repetition, on a larger scale, of the -massacre at Bethlehem. Children were dragged forcibly from -the grasp of their parents; infants torn from their mothers’ -breasts, to undergo what they regarded as worse then death. -Many, in the distraction of their agony, flung their children -into the wells and rivers, or slew themselves with their own<span class="pagenum" id="Page_248">[Pg 248]</span> -hands.<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[162]</a> One miserable mother threw herself at the feet of the -king, as he was riding to church—to <em>church</em>! Great God of -Mercy, that men should dare to bring such deeds into Thy -very house, for Thine approval! She cried out that six of -her seven children had already been taken from her—would -he not spare her youngest to her? The courtiers mocked at -her misery. The king bade his attendants remove her from -his path—‘the poor bitch,’ as he expressed it, ‘robbed of her -whelps!’—whether with her petition granted or not, we are not -told. But the people were not so deaf to the common instincts -of humanity as their monarch. They assisted the Jews to -conceal their children, and the inhuman command was only -partially carried out. Nevertheless, this last deadly blow had -gone further to break the hearts of the Jews than all their -previous sufferings. On condition of receiving back their -children, and that the Inquisition should not be introduced -into Portugal for twenty years to come,<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">[163]</a> many of those who -had hitherto resisted all attempts to proselytize them consented -to receive baptism. The more steadfast spirits, whom -no amount of suffering could subdue, were either shipped off -to foreign lands or remained behind after the appointed day, -and became the slaves of Emmanuel.</p> - -<p>It must not be supposed that these acts of bigotry and -pitiless cruelty were done with the universal consent of the -Portuguese people. The rabble, indeed, in every land can at -all times be stirred up to hunt down and oppress those who -differ from themselves on almost any subject, without reflection -and without remorse; yet, even among them, as we have -seen, the natural feelings of compassion could not be wholly -stifled. But among the more educated and thoughtful classes<span class="pagenum" id="Page_249">[Pg 249]</span> -there were many who not only disapproved the act of their -sovereign, but openly expressed their dissatisfaction. Bishop -Osorio has plainly recorded the view which he and others -took of it. ‘Some of the king’s counsellors,’ he says, ‘were of -opinion that the Jews ought not to be driven away, since it -was notorious that the Pope himself permitted them to reside -in his dominions. Other Christian princes in Italy, following -his example—as well as some in Germany, Hungary, and -other European States,—granted them the same liberty, and -allowed them to practise various trades and professions. As -for converting them to the Church, banishment would be less -likely than any other step to bring that about. The Jews -would carry with them their perverse dispositions. <i lang="la" xml:lang="la">Cœlum -non animum mutant qui trans mare currunt</i>—a change of -residence would have no effect in producing a change of conviction. -Nay, to send them over to Africa would be to destroy -what hope at present existed of their conversion. Living -among Christians, they might be influenced by the Christian -example set them [alas! what kind of Christian example <em>had</em> -been set them?] and adopt the true faith. But, mingling with -blind and superstitious Mahometans, how could they learn -any good? Again, to put the matter on wholly different -grounds, it would be most injurious to the State to send out of -the land a people possessed of abundant wealth, which would -then enrich their enemies.’ But the words of Divine and -human wisdom alike failed to produce any effect on the -infatuated king and his advisers, and the fatal policy was -persisted in.</p> - -<p>During this century many learned and able writers belonging -to the Hebrew race have transmitted their names to -posterity. Mention has been made in the previous chapter of -Isaac Abarbanel, divine, philosopher, and historian, the most -celebrated Jew of his age. Contemporary with him were -Isaac Aboab, author of commentaries, essays, and sermons; -David ben Solomon Jachia, grammarian, poet, and Talmudist; -Judah, Joseph, and Samuel Abarbanel, sons of the<span class="pagenum" id="Page_250">[Pg 250]</span> -renowned Isaac, the first-named also an author of repute; -Solomon ben Virga, the historian; David ben Joseph Jachia, -philosopher, grammarian, and poet; and many others.</p> - -<p>During this century printing-presses were introduced into -Portugal by two Jews, Eliezer and Izarba, by whom some -beautiful editions of the Pentateuch and the Targum of -Onkelos were produced. Hebrew presses were also set up -about the same time in many of the great Italian cities.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_160" href="#FNanchor_160" class="label">[160]</a> Thus, the Jews were compelled to live in their Jewry; they could not -have Christian servants; they were prohibited from entering the houses -of Christians, unless they were accompanied by two Christians; they -were not allowed to wear silk dresses; they were not allowed to collect -the revenue of the Church. But no one could do them wrong without -their obtaining redress; there was no hint of confiscating their wealth; -and they were free to practise any trade or profession.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_161" href="#FNanchor_161" class="label">[161]</a> Except smiths and armourers, who were permitted to remain in the -country if they chose.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_162" href="#FNanchor_162" class="label">[162]</a> The corpses of these were publicly burnt, as a token of the anger of -Heaven against <em>their</em> wickedness!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_163" href="#FNanchor_163" class="label">[163]</a> The converts also stipulated that, when the Inquisition was set up, its -judicial proceedings should be so far modified that accused persons should -be confronted with the witnesses against them; and, in case of condemnation, -their entire property should not be taken from their families.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_251">[Pg 251]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXIX">CHAPTER XXIX.<br> -<span class="fs80">A.D. 1500-1600.</span><br> -THE JEWS IN ITALY.</h3> -</div> - -<p class="drop-cap">The Jews had now been expelled from England, France, -parts of Germany and Central Europe, Russia, Spain, -and Portugal.<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">[164]</a> They were also shut out from Holland and -the Low Countries, these being subject to the control of -the Empire. It does not appear that they had ever established -themselves in Sweden, Denmark, or Scotland, to any -great extent. In fact, the only European countries in -which they continued to reside in any considerable numbers, -at this period, were Italy, Poland, and Turkey. It was -chiefly in the East and in Northern Africa, under the rule -of Mahometan princes, that they found a refuge. We shall -speak first of the residents in Europe during this century,<span class="pagenum" id="Page_252">[Pg 252]</span> -and then proceed to record the fortunes of their brethren -who had migrated to the East.</p> - -<p>They were received, as we have seen, with more kindness -than might have been expected in Italy. Many of the -Popes were far-sighted enough to perceive that, by expelling -the Jews from their dominions, they were simply transferring -capital and intelligence to other countries.<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">[165]</a> Leo X., in -1513, checked the zeal of certain preachers, who were -inveighing against the Jewish usurers in Rome. He had -no mind to have popular tumults excited, which might -oblige him to drive out men whose residence in the city -was so advantageous to him. His successor, Clement VII., -adopted a similar policy. When he heard of the persecution -in Portugal, <span class="allsmcap">A.D.</span> 1523, undergone by the New Christians -(as those Jews were called who were recent converts to the -Church), he not only sent an invitation to them to come -and live in his dominions, but intimated that he should not -inquire what had happened to them previously in Portugal. -It need not be said that great numbers availed themselves -of his offer. Paul III., 1539, espoused their cause still more -openly. He would not permit the Inquisition to continue -its persecuting and bloody work within the Papal States. -Whatever offences might have been charged against the -Jews in their own land, when they crossed the confines of -his, a full amnesty was granted them. Especially this was -the case in the rising city of Ancona. Entire freedom of -trade was permitted, no inquiries being made as to any -man’s creed. There was complete equality of taxation. No -one was compelled to wear any distinguishing badge. We -are told that, in consequence of these measures, Ancona -grew rapidly in population and wealth. It was doubtless -in consequence of this special favour that Cardinal Sadolet -complained, at Avignon, of the extraordinary favour shown<span class="pagenum" id="Page_253">[Pg 253]</span> -to the Israelites; and we learn that, later in his reign, Paul -issued a bull, annulling the decrees he had made in their -favour, and requiring that converts to the Church should -be separated from their relatives.</p> - -<p>Ten years afterwards Julius III. confirmed the privileges -which his predecessors had granted; indeed, he went further. -Considering that the Reformation was making dangerous -progress in Italy, he thought it necessary to set up the -Inquisition in Rome. But he especially exempted the Jews -of Ancona from its supervision. And, as regards the other -Jews in his dominions, he gave the most stringent directions -to his legates and cardinals to show the most complete -toleration to their religious opinions and observances. They -were to make no inquiry as to what they professed, or what -they might formerly have professed—this last promise being -obviously intended to meet the case of those Jewish exiles -who, in their native country, had been induced to make a -nominal profession of Christianity, which they had now laid -aside.</p> - -<p>His tolerant treatment of them, however, was subjected -to a severe trial. A Franciscan friar, one Corneglio of -Montalcino, had become a convert to Judaism, and forthwith -was possessed with a spirit of proselytism, which drove -him openly to preach the falsehood of Christianity in the -very streets of Rome! He was seized, and inquiry made -as to the cause of his apostasy. Fortunately for the Jews, -this was alleged to be the study of the Talmud, not the -personal influence of any Jew. Of the Talmud, accordingly, -the penalty was exacted. It was ordered to be publicly -burned in Rome and other Italian cities. The Jews, who -had lived in terror of a furious popular outbreak or a stern -papal decree, were allowed to escape scot free—an act of -mercy which is gratefully recorded by one of their Rabbins.</p> - -<p>But it was different when Paul IV. succeeded to the -pontificate, a man of arrogant and impetuous character, -who carried intolerance, it might be said, to the highest<span class="pagenum" id="Page_254">[Pg 254]</span> -pitch of which it is capable.<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">[166]</a> He was as stern in his demeanour -to the Jews as he was to the Reformers. He renewed -all the hostile edicts that had been in force against -them in the time of his predecessors. He prohibited them -from holding real property, and compelled them to sell -what they were possessed of within six months,—of course -at a ruinous loss. He debarred them from trading in corn, -or any of the necessaries of life, though he allowed them -the privilege of dealing in old clothes, with which traffic -they have been so generally associated in the popular fancy. -He ordered all their synagogues but one to be destroyed. -He was the first to shut them up in the Ghetto, where, for -centuries afterwards, they were forced to live. He obliged -them again to wear a distinctive dress—the men yellow -hats, the women yellow hoods—to abstain from work on -the Sunday, to keep from all intercourse with Christians, -and especially from attending them as physicians, and to -pay a tax for the instruction in the Christian faith of any -Jews who were inclined to embrace it.</p> - -<p>His rule, however, only lasted for four years, and Pius -IV., who succeeded him in 1559, somewhat, though not very -greatly, relaxed the sternness of his predecessor’s policy. He -maintained the enforced residence within the Ghetto, but he -enlarged and improved it, and forbade the exorbitant rents -which the owners of houses had hitherto exacted. He removed -several restrictions on their trade, and permitted -them to hold real property up to the value of 1500 ducats. -He allowed friendly intercourse between them and their -Christian fellow-subjects, and, though he would not dispense -with the cap, which was one of their distinguishing -badges, he changed its colour from yellow to the less remarkable -one of black.</p> - -<p>Pius V., 1566, a man of austere and sombre character,<span class="pagenum" id="Page_255">[Pg 255]</span> -revived in a great measure the harshness of Paul IV. He -banished the Jews from all the cities in his domains, except -Rome and Ancona, and revived most of the severities with -which Pius IV. had dispensed. He seems to have tolerated -the presence of the Jews at all, only because by that time it -had come to be generally understood that to expel them from -any country was to destroy its commercial prosperity. There -was little change in their treatment when Gregory XIII. followed, -<span class="allsmcap">A.D.</span> 1572. He promulgated a bull, which he caused -to be fixed at the entrance of the Ghetto, which prohibited -the reading of the Talmud, and required all Jews who were -more than twelve years of age to appear periodically, for the -purpose of listening to sermons preached for their special -conversion. What effect these had in producing the desired -result, we are not informed.</p> - -<p>In 1585, however, Sixtus V. assumed the pontificate—a man -of far higher character and more commanding mind than any -of his predecessors during the present century. His mode of -dealing with the Jews was at once humane and statesmanlike. -He swept away with a stroke of his pen the vexatious and -frivolous restrictions which had been imposed on them; he -gave them free access to, and unrestrained residence in, all the -cities of his dominions; he allowed them to carry on whatever -trade they might prefer; he ordered the full toleration of their -religion; subjected them to the same civil tribunals and the -same taxes as their Christian fellow-subjects. He also limited -the amount of usury which they were permitted to exact to -eighteen per cent.</p> - -<p>After his death, in 1590, there was a succession of Popes who -vacated the papal chair almost immediately after occupying -it.<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">[167]</a> Clement VIII., who was elected in 1592, confirmed the -bull of Pius V., by which they were banished out of all the -papal cities except Rome and Ancona; but to these he added -Avignon, where they have since resided, with full liberty of<span class="pagenum" id="Page_256">[Pg 256]</span> -holding their religious belief and maintaining their form of -worship.</p> - -<p>In the other Italian States their condition during this century -appears to have been quite as good—somewhat better, indeed, -than it was at Rome. In Florence they were kindly received, -and so well protected by the laws, that we are told it was a -favourite saying in that city, that ‘a man might as well insult -the Grand Duke himself as a Jew.’<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">[168]</a> In Venice they were -equally in favour. They had already, in the previous century, -obtained permission to set up a bank in the city, the Senate -being aware of the commercial advantages obtained by the -residence of the Jews among them. They disapproved the -step taken by the Spanish and Portuguese kings, and themselves -employed Jews on missions of importance, as for instance -Abarbanel, to negotiate a treaty with Portugal; and in 1589, -another Jew, Daniel Rodriguez, to put down some troubles in -Dalmatia, which he successfully accomplished. In Livorno -(Leghorn), which the Medici in the latter part of this century -took under their special protection, designing it to become a -great mart of European trade, a quarter was especially assigned -to the Spanish and Portuguese exiles, who flocked -thither in great numbers. It was, indeed, declared to be a -Jewish colony, and it has continued to flourish from that day -to the present time. The Spanish language is still spoken -by the Hebrew population, and the Mosaic ritual is maintained, -says a modern writer, in great splendour.</p> - -<p>At Ferrara, the Spanish and Portuguese emigrants were -received with the same favour, and the like privileges, which -had been accorded by other Italian princes. Their numbers -were so great, that the duke was induced, probably by popular<span class="pagenum" id="Page_257">[Pg 257]</span> -clamour, to revive an old law, requiring them to wear a small -yellow circle on the breast. From the same cause, popular -pressure, he was obliged in 1551 to dismiss the whole of the -Hebrew population from his realm, in consequence of a widespread, -though it would seem unfounded, belief that they had -brought the plague into Ferrara. They were, however, soon -permitted to return. Many Jews also settled at Bologna, -Cremona, Modena, Mantua, Padua, and other large towns, -where they were kindly received.</p> - -<p>At Naples only of the Italian cities they were not permitted -to find a home. In the first instance, as the reader has learned, -a considerable number of the Spanish exiles had found -refuge in that city, where they had been received in a friendly -manner. But the invasion of Charles VIII. of France exposed -them to fresh persecution. Wearied out by their endless trials, -they lost heart at last, and consented to embrace the Christian -faith. But, as in the other instances, the conversion was only -nominal, and the danger had no sooner passed than the pseudo-converts -returned to their former profession. A few years -subsequently Gonsalvo de Cordova took possession of Naples -in the name of the King of Spain. He raised the question as -to whether they ought not to be driven out of the country, -which had now become part of the Spanish dominions. But -the idea had now got possession of most people’s minds, that -to expel the Jews from any country was to do it serious injury. -He therefore proposed to introduce the Inquisition, which -would retain the Jews in the land, but compel them to keep -to their newly made profession. This, however, did not please -the Neapolitans, who rose in insurrection, and the government -were fain to compromise the matter by expelling the Jews; -though it is affirmed by some of the Jewish writers (as, for -example, Orobio de Castro) that these stern measures were -adopted only so far as the Sephardim (or Spanish Jews) were -concerned.</p> - -<p>In this century great numbers of Hebrew printing-presses -were set up in Italy, which were under the management of<span class="pagenum" id="Page_258">[Pg 258]</span> -learned Jews. Among these was the celebrated Abraham -Usque, by whom the well-known Bible of Ferrara, a Spanish -version of the Old Testament, was printed. Hebrew presses -were also erected at Cremona, Leghorn, Padua, Genoa, Rimini, -and Verona, as well as the central city of Rome. The renowned -Daniel Bomberg of Antwerp established himself at -Venice in 1516, and his works attained great celebrity. He -also published the first complete edition of the Talmud, and -the first Rabbinical Bible. To this age also belongs Rabbi -Joseph, the historian of the French Crusades and the sufferings -of the Jews in Castile, Asarja de Rossi, and Abraham -Portaleone.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_164" href="#FNanchor_164" class="label">[164]</a> It would, however, be a mistake to suppose that they were not to -be met with in those countries. Even in England, though the law -forbade any settlement, Jews were occasionally to be found, whose -presence was tolerated. This was still more the case in France and -Germany; while in Spain and Portugal great numbers remained, whose -profession of Christianity was very widely known to be a mere pretence. -Of them we shall speak in the next chapter.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_165" href="#FNanchor_165" class="label">[165]</a> Sultan Bajazet was shrewd enough to apprehend this. When he -heard of the banishment of the Jews by Ferdinand, he exclaimed: ‘A -wise king this, who impoverishes his own kingdom to enrich mine!’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_166" href="#FNanchor_166" class="label">[166]</a> Paul IV. was the Pope whose overbearing dealings with Queen -Elizabeth precipitated the rupture with the English Church. He was -also the author of the well-known <em>Index</em> of prohibited books.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_167" href="#FNanchor_167" class="label">[167]</a> Urban VIII., Gregory XIV., and Innocent IX.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_168" href="#FNanchor_168" class="label">[168]</a> A remarkable instance of the esteem in which they were held in -Florence is to be found in the quarrel between Florence and Milan in -1414. The Florentines, considering that they had cause of complaint -against the Duke of Milan, sent a Jewish banker, named Valori, as -an ambassador to him. The duke refused to receive a Jew as an envoy, -which the Florentines so highly resented that they declared war against -him.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_259">[Pg 259]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXX">CHAPTER XXX.<br> -<span class="fs80">A.D. 1500-1600.</span><br> -THE JEWS IN PORTUGAL, SPAIN, AND HOLLAND.</h3> -</div> - -<p class="drop-cap">The Jews having been publicly expelled from Portugal -and Spain, it might be thought that there was an end of -their history, so far as those two countries are concerned. So, -doubtless, there would have been, had the expulsion been a -complete one. But it was notorious that, though they had -been nominally driven out, great numbers remained, who, -though they called themselves Christians, were in reality Jews, -and nothing but Jews. Miserable as was the condition of -those whose sufferings have been described in the previous -chapters, it may be doubted whether those who stayed behind -were not more wretched still. True, they had escaped the -dreaded severance from home and country; they might still -dwell among the familiar scenes of youth and manhood; they -had not undergone the horrors of the outward voyage, and -the landing among barbarous and inhospitable strangers. But -there was the self-reproach and shame of a false profession of -faith; there was the necessity of complying with forms and -observances which in their heart they hated; there was the<span class="pagenum" id="Page_260">[Pg 260]</span> -continued dread of detection and ruin. They knew themselves -to be the objects of continual suspicion, that keen and -merciless eyes were ever upon them, and that on the slightest -evidence of any open recurrence to the worship which they -still secretly rendered, the fearful scenes, still fresh in their -memory, would be renewed.</p> - -<p>It was not long before these anticipations were fulfilled. -On Easter Day, 1506, a fierce and sanguinary outbreak occurred -in Lisbon, which illustrates only too faithfully the state -of public feeling in that day towards the New Christians—which -had now become the customary designation of the -Jews. Its immediate cause was an insult offered to a famous -miraculous crucifix, which had been brought out of the -cathedral into the great square. The plague had broken out -in the town, the season was unusually dry, and the pestilence -was aggravated by the want of water. It was hoped that -through the aid of the image some help might be sent from -above. On a sudden, while the eyes of all were anxiously -fixed on it, the features of the sculptured Christ were seen to -smile. The people all broke out into expressions of admiring -thankfulness, except one man, who declared that the smile -had been caused by a stream of light let in by a lamp through -the back of the figure. He was one of the New Christians, and -the hollowness of his profession had already been suspected. -The Dominicans denounced him as an apostate, and he was -instantly struck down and slain. The mob followed up this -deed of violence by attacking and slaying all the countrymen -of the offender whom they encountered. The monks incited -them to further excesses, promising (it is said by a Jewish -historian) that whoever should murder a Jew would not have -to pass more than one hundred days in purgatory, let his -offences be what they might. The rabble, thus incited, assailed, -gutted, and burned the houses of all the Jews in the -town; men, women, and children were everywhere massacred; -those who had fled into the churches for sanctuary were torn -from the altars, dragged out, and burned. For three days the<span class="pagenum" id="Page_261">[Pg 261]</span> -carnage went on unchecked. At the end of that time King -Emmanuel, who had been absent at Abrantes, returned to -Lisbon. He sent a body of troops into the town sufficient to -quell the disturbance; the ringleaders of the outbreak were -arrested and hanged; and the magistrates, who had shown -their incompetency to deal with the emergency, removed from -office. Such of the New Christians as had escaped the -murderous hands of the mob again passed under the protection -of the law. Yet they could not but have felt like men -dwelling near the crater of some volcanic mountain, which -might at any moment burst forth in torrents of burning lava, -and overwhelm them utterly; and it is worthy of notice that, -although the rioters were sternly punished for their lawless -violence, no reparation was made to the Jews—not even an -expression of regret was uttered for the unprovoked and cruel -wrongs they had undergone. It is passing strange that they -should have still clung to a land so unkindly, and still more -strange that those who had quitted it for other countries, -where at least life and property were secure, should have been -anxious to return to it.</p> - -<p>Yet this did occur. When Charles V., the grandson of -Ferdinand and Isabella, succeeded in 1519 to the throne of -Spain, some of the Jewish exiles sent a deputation to him, -requesting permission to reoccupy their ancient homes, free -from the perpetual and pitiless interference of the Inquisition. -In requital of this service, if he should be inclined to render it -to them, they offered no less a sum than 800,000 crowns of -gold. Charles received them favourably, and his council -advised the acceptance of their offer. But Cardinal Ximenes, -who had succeeded Torquemada as Inquisitor General, interfered, -and sternly warned Charles that he could not comply -with the request without unfaithfulness to Christ. Charles -yielded, as his grandfather had yielded to Torquemada, and -the petition of the Jews was rejected. Under the same influence -he refused the Portuguese refugees permission to -continue in Holland, whither many of them had fled. All<span class="pagenum" id="Page_262">[Pg 262]</span> -who had not resided for six years in that country were obliged -to quit it.</p> - -<p>In 1521 John III. succeeded Emmanuel as King of Portugal. -The latter had promised the New Christians, on their consenting -to receive baptism, that the Inquisition should not be -introduced into Portugal.<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">[169]</a> But some of John’s advisers persuaded -him that this promise was not binding, for two reasons—first, -because the New Christians were notoriously unfaithful -to their engagements; and secondly, because he had no -power to make such an agreement without the consent of the -Pope. To the Pope therefore John appealed for leave to set -up the Holy Tribunal. But Clement VII. and his cardinals -at once refused the petition, and ordered that all the New -Christians whom John had arrested should be set at liberty. -When, in 1534, Paul III. succeeded Clement, John renewed -his petition. But Paul rejected it as resolutely as his predecessor -had done, pointing out that Emmanuel’s promises -ought in honour and good faith to be respected.</p> - -<p>John, however, was not to be discouraged. Learning that -the Emperor Charles V. was on his way homeward, after his -military success at Tunis, he resolved to avail himself of the -opportunity. Charles would be entitled by the exploits he -had performed to a triumph, at which custom allowed him to -ask any favour he pleased from the Pope. He besought -Charles therefore to make the establishment of the Inquisition -in Portugal the privileged request. Charles assented,<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">[170]</a> and the -Pope, though sorely unwilling, was obliged to grant it. At<span class="pagenum" id="Page_263">[Pg 263]</span> -the same time, however, he stipulated that all the Portuguese -Jews who had been imprisoned up to that time should be -released from prison, and receive a free pardon. This condition -the king refused to comply with; and the Pope had to -exercise his personal authority, placarding the pardons on the -doors of the churches, and sending his own officers to release -the prisoners. The Inquisition, however, was set up in -Portugal; and the same results attended the measure as had -followed from it elsewhere, on all other occasions. Many of -the secret Jews, foreseeing these, fled to other lands; where, -if not actually safe from persecution, they would be at all -events less liable to it.</p> - -<p>Not many years afterwards, Jews and New Christians were -to be met with in considerable numbers in various parts of the -newly discovered regions of America, both in the countries -which had been taken possession of by Spain and those which -had fallen to the share of Portugal. In Africa also, and all -over Asia, they settled—sometimes a scattered few, sometimes -in larger communities. So numerous, indeed, were the emigrants, -and so injurious to the national welfare was their -departure found to be, that repeated edicts were issued by the -kings of Portugal, forbidding it on the severest penalties. The -simple method of detaining them, by making their residence -in the country agreeable, or even endurable, to them, does not -seem to have been thought of.</p> - -<p>In Europe their chief place of retreat was Holland. While -this was under the government of Spain, they were as sternly -excluded from it as from every other portion of his Catholic -Majesty’s dominions. But when the long struggle for independence -ended in the emancipation of the Seven United -Provinces, the Spanish and Portuguese emigrants were favourably -received there. In 1590, three Portuguese Jews, the -advanced guard, so to speak, of a numerous host which was -to follow, were hospitably entertained. From Embden in 1594 -came ten more, who had borne the Portuguese names of Lopes -Homen and Pereira, but who, as soon as they had settled in<span class="pagenum" id="Page_264">[Pg 264]</span> -the Dutch capital, resumed their original designation of Abendana. -The first synagogue was built there, in 1598. Notwithstanding -the flight, however, of so many of the so-called -New Christians from Portugal, enough of them remained behind -to form a powerful party in the capital, which more than -once, during the latter part of the century, interfered with -considerable effect in the affairs of the State.</p> - -<p>It remains that we say somewhat more respecting those -Jews who still continued, as we have said, to reside in Spain -and Portugal. A stranger, and at the same time a more -instructive, history is not to be found in the annals of the -world. Bigotry has never been so blind, so determined, so -unscrupulous, as it was in Spain under the iron rule of the -Inquisition. Arbitrary power has never been exercised more -freely, more persistently, more pitilessly, than by Torquemada -and his successors. The eyes of the Inquisition were everywhere—spying -out men’s ways, not only in their discharge -of public duties, but following them, Argus-like, into the -privacy of their family intercourse—nay, into the solitude -of their closets and bedchambers. Their ears drank in men’s -secret whispers, uttered only in the hearing of their nearest -intimates—their wives or their children. They did not -hesitate to inflict the most dreadful tortures in order to elicit -the information they desired. They spared, in the prosecution -of their task, neither the weakness of womanhood, the -tenderness of infancy, nor the infirmities of age. Yet they -could not penetrate the mystery of secret Judaism. Men -obtained the highest rank in the State, and filled the most -important offices, honoured and dreaded by all men, who -nevertheless belonged to this despised and proscribed race. -The blood which was supposed so to degrade the man in -whose veins it ran was owned by the greatest and noblest -of the land—the marquis, the duke, and the prince, with their -high-sounding titles and their lengthy pedigrees. Towards -the end of the eighteenth century, it is related of the celebrated -Portuguese minister, Pombal, that the king, having<span class="pagenum" id="Page_265">[Pg 265]</span> -proposed at a meeting of the council that all who were of -Jewish descent should be obliged thenceforth to appear in -yellow caps, attended at the next council with three yellow -caps in his hand. The king having inquired the meaning of -this procedure, he replied that it was intended to carry out -the proposition the king had made. ‘One cap,’ he observed, -‘is for your majesty, one for the Grand Inquisitor, and the -third for myself.’</p> - -<p>Stranger still, but equally certain, is the fact that secret -Jews held posts of dignity, not in the State only, but the -Church also. There were convents full of Jewish monks and -Jewish nuns. Priests said mass at the altars, and received -confessions, and pronounced absolution, who regarded all -these rites as false and impious. Nay, secret Jews wielded -the powers of the Holy Office itself. They saw men dragged -before them, and tortured and condemned them to the stake, -for holding precisely the same faith as themselves—pronounced, -it may be, the sentence with their own lips, and -then went to their homes to take part in the proscribed -rites themselves. If anything could prove more clearly than -has been already proved, the folly, no less than wickedness, -of religious persecution, it would surely be this strange and -startling history.<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">[171]</a></p> - -<p>Nor ought we to quit this subject without remarking on -the just and stern retribution with which the nation has been -visited that did these things. At the beginning of the sixteenth -century Spain was the leading power in Europe, containing -forty millions of inhabitants, for which its rich and -productive soil afforded ample subsistence. The empire of -the New World, which was, as it were, committed to her care, -poured wealth without limit into her lap. What is she now? -Abroad, her name carries little respect; she has sunk to a<span class="pagenum" id="Page_266">[Pg 266]</span> -secondary rank among the nations. Her voice is never heard -in the settlement of European interests. At home, her -population has diminished to little more than one-third of -what it was four centuries before; her commerce is paralysed; -her government unsettled. The poverty and ignorance of -her people seem to be ever on the increase, and strife and -anarchy continually distract the land. Who can doubt that -her double sin—against the Indians of the New World, and -the Jews of the Old—has brought down this heavy judgment -on her?</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_169" href="#FNanchor_169" class="label">[169]</a> In the account given at the time of their conversion (1497), it is said -that the Inquisition was not to be introduced ‘for twenty years,’ viz., till -1517. But it is plain that there must have been another promise for a -longer period, though no record has been preserved of it. The Pope, indeed, -Paul III., plainly said as much.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_170" href="#FNanchor_170" class="label">[170]</a> Charles, throughout his reign, was harsh and stern in his dealings with -the Jews. His private secretary, Solomon Maleho, who had been an -enforced convert to Christianity, afterwards returned to his old belief, and -tried to convert the Emperor to it. The latter handed him over to the -secular arm at Mantua, and he was burned at the stake.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_171" href="#FNanchor_171" class="label">[171]</a> For a vivid picture of the strange condition of society in Spain at -this period, the reader should study Miss Grace D’Aguilar’s beautiful -little tale, entitled <cite>The Vale of Cedars</cite>. See also some striking details in -Borrow’s <cite>Bible in Spain</cite>.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_267">[Pg 267]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXI">CHAPTER XXXI.<br> -<span class="fs80">A.D. 1500-1600.</span><br> -THE JEWS IN GERMANY AND CENTRAL EUROPE.</h3> -</div> - -<p class="drop-cap">The condition of the Jews during the sixteenth century -in those parts of Germany and Central Europe where -their presence was still tolerated, does not materially differ -from what it had been for many previous generations. We -hear of fewer outbreaks of lawless violence, and the atrocities -committed on them seem a shade less barbarous. But the -history is in the main such as the Christian chronicler must -record, and the Christian reader peruse, with feelings of -shame and sorrow. At Mecklenberg, just at the end of -the previous century, the oft-repeated, though never proved, -accusation had been revived of bribing a Christian priest -to sell the consecrated Host; which the Jews who purchased -it immediately proceeded to stab, drawing forth (it was -alleged) the very blood of the Lord Jesus, whose body it -was. A grave and minute inquiry was set on foot. Thirty -Jews, together with the priest, were condemned to be -burned at the stake for the offence. Some Jewish women -and children were implicated in the charge. One of the<span class="pagenum" id="Page_268">[Pg 268]</span> -former is related to have put two of her daughters to death, -in order to save them from the horrors that awaited them, -and to have been on the point of killing a third, when she -was snatched from her. Two years afterwards, another -charge was brought against some Hungarian Jews, or rather -another form of the same charge: this time the offence -being murdering a Christian in order to drink his blood.<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">[172]</a> -The accused were put to the torture—not so much, we -learn, to elicit the fact whether <em>they</em> were guilty, as whether -the whole Jewish people of Hungary were not implicated -in the crime. Monstrous as this may seem, it was not the -first time, by any means, that such a belief had been entertained.<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">[173]</a> -Possibly, indeed, it was hoped that under the -pressure of their agony the sufferers would confess that, or -anything else that they were required to admit, and so -give a pretext for a general massacre. If so, the attempt -failed, for we find that only those who had been accused -of the crime suffered for it.</p> - -<p>A few years afterwards, at Nuremberg, and again at -Cologne, expulsions of the Jews took place. In both cities, -though a number of charges were alleged against them, the -real offence seems to have been their commercial success, -and the heavy load of debt contracted to them by the -citizens of the two towns. The shortest mode of paying -off the liabilities, it was found, lay in finding their creditors -guilty of some offence for which they were punishable by -the confiscation of their property, including, of course, all -debts owing to them. But these expulsions, however unjust, -do not appear to have been stained by the additional -guilt of bloodshed.</p> - -<p>In 1509, a Jew who had been converted to Christianity, -Pfeffercorn by name, filled with the zeal for which proselytes<span class="pagenum" id="Page_269">[Pg 269]</span> -are always remarkable, suggested to the Emperor Maximilian -that all books which upheld or set forth Jewish doctrine, -and especially the Talmud, the great repository of Jewish -fable, should be everywhere destroyed. He had already -written more than one book, in which he charged his countrymen -not only with denying the truth of the New Testament, -but with departing from the commandments of the Old. -He accused them also of using imprecations against -Christians, both in public and private. These had so much -effect upon Maximilian, that he is reported to have been -half inclined to grant his request. He resolved, however, -to appoint a commission of learned men to examine and -report on the matter. At the head of this was placed -Reuchlin<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">[174]</a> (otherwise Capnio), the most famous Hebrew -scholar of his day, and a man of large and liberal views. -He advised the Emperor that such of the Jewish books as -contained blasphemies against our Lord (as undoubtedly -some of them did) had better be destroyed; but those which -simply treated of the tenets and ritual of the Jews ought -to be retained. He pointed out how impossible it was to -suppress books which a certain number of readers were -resolved to preserve. This would have been at any time -difficult, but since the invention of printing it had become -morally impossible, as the Jews had now begun to make -free use of the printing-press.<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">[175]</a> We cannot wonder much<span class="pagenum" id="Page_270">[Pg 270]</span> -that a man of Pfeffercorn’s temper would not acquiesce in -a decision like this. He attacked Reuchlin in an angry -pamphlet, to which Reuchlin replied. The dispute was -referred to the Pope, and Hochstraten, a Dutch Inquisitor -who had espoused Pfeffercorn’s quarrel, repaired to Rome -to advocate it; but the papal decision was in favour of -Reuchlin. The Jewish books were spared. Nevertheless, -it may be doubted whether the affair was favourable to -them. The result was to attract the attention of Christian -scholars to these Jewish attacks on Christianity, and replies -were in consequence written, which were probably more -damaging to Judaism than any burning of their books -could have been.</p> - -<p>Out of this controversy a number of sects seem to have -arisen—at least, they are first noticed by writers about this -time, and they disappear from history soon afterwards. -Among these Seidelius of Silesia, George de Novara, and -Francis David are the most remarkable.<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">[176]</a> They held opinions -culled, some from Judaism, some from Christianity, and -differed widely from one another. They had the usual fate -of eclectics, being rejected and despised by both parties.</p> - -<p>In 1516 the Jews had a narrow escape of being expelled -from Frankfort. An assembly, consisting of deputies from -various sovereigns and free towns, was held in that city, -for the purpose of organizing measures for their banishment. -Fortunately for them, the deputies could not agree among<span class="pagenum" id="Page_271">[Pg 271]</span> -themselves. The Jews were, however, driven out of Brandenburg. -Lippold, physician to the elector of that country, -was charged with having poisoned his employer. He made a -confession under torture, and was executed; after which all -his countrymen were driven into exile.</p> - -<p>Towards the middle of this century the Jews were for the -first time expelled from Prague. They had dwelt unmolested -in that city from time immemorial. No one knew when -they had first settled there; but tradition said it was in times -when Bohemia was yet heathen; and inscriptions on some -of the older graves in their moss-grown cemetery are quoted -in proof of the fact. The very latest date assigned for -their arrival is the tenth century of Christianity. They had -built a noble synagogue, and had opened an academy, over -which a renowned Jewish doctor presided. But in the -troubled times which followed the burning of Huss and -Jerome of Prague they continually fell under the suspicion -of one, or, it might be said, both parties, the Jews being -too cautious to ally themselves with either. This feeling -grew stronger when the Reformation itself had fairly engaged -men’s minds. Among the mutual jealousies and -suspicions which had taken possession of men’s minds, that -of the secret plottings of the Jews in favour of their -antagonists, was one of constant occurrence. It chanced -that terrible conflagrations broke out in some of the larger -cities, and among others, in Prague. The Jews were instantly -suspected of having caused it. Being suspected was -in those times very nearly the same thing as being convicted -of it. All those that escaped the flames were banished from -the city, with the exception of ten families, who obtained -permission to remain. The Emperor was not convinced of -their guilt, but the feeling that had been provoked was too -strong for him to cope with. He saw plainly that nothing -but the death or the banishment of Jews would satisfy the -people, and he chose the more merciful of the alternatives -offered him. Towards the latter end of the year the real<span class="pagenum" id="Page_272">[Pg 272]</span> -incendiaries were discovered, and the Jews were then permitted -to return.</p> - -<p>About eight years afterwards another outcry was raised, -this time it being affirmed that the Jews had been praying -that disaster and ruin might befall the Christians. Their -books were seized as a punishment, and carried off to Vienna, -so that the Rabbins had to officiate in the synagogues as -well as they were able, reciting everything from memory. -We must suppose that this charge was disproved, as the -other had been, for the books were soon afterwards restored. -Even this was not the end of their troubles. Before the -year was out, there came another peremptory order for all -the Jews, except the ten privileged families, once more to -leave the city and settle elsewhere in Bohemia; and this -time it does not appear that they were allowed to return.</p> - -<p>Merseburg again—the capital now of one of the regencies -of the Prussian States, which consists almost entirely of -cessions made by Saxony in 1815—was another of the cities -in which the Jews claimed to have resided without interruption -for nearly fourteen centuries. Yet, so widespread had -the feeling against them become, that they were forced, in -1559, to quit this city also, notwithstanding that the Emperor -Ferdinand was willing to help them to the utmost of his -ability. He not only protected them, indeed, but granted -them a privilege which had been accorded to their ancestors -in the East, many centuries before—that of having their own -special ruler, who was known by the same title as that borne -in the earliest Christian times by the Patriarch of the East, -viz., the ‘Prince of the Captivity.’</p> - -<p>In Moravia, in 1574, a similar flame of persecution broke -out. We are not informed what were the precise charges, -but no doubt they were much the same that were alleged -against almost all Jewish congregations in Central Europe -about this time. Many Jews, we learn, were burnt at the -stake, and many more put to death in other ways. They appealed -to the Emperor Ferdinand, who appears always to have<span class="pagenum" id="Page_273">[Pg 273]</span> -been willing to assist his Jewish subjects to the best of his -ability. He did interfere, and stopped the executions, but not -before many victims had been sacrificed.</p> - -<p>In Franconia, six years afterwards, there was something -of a similar outbreak. In this instance the Jews were accused, -as they were in many other places, of having set on fire -the town of Bamberg. But here they escaped without undergoing -any further severity than having to make good the loss -which those had suffered whose property had been destroyed.</p> - -<p>In Poland and the Ukraine a more merciful state of things -prevailed. In both these the Jews enjoyed entire freedom -alike from pillage and persecution. In the first-named -country they were chiefly engaged in trade, which they -almost monopolized; in the latter, almost exclusively in -agriculture.</p> - -<p>But in Russia proper the race of Israel continued to be, -as tradition declares it always to have been, harshly treated—such -Israelites, that is to say, as were still permitted to dwell -in the country, the Jews generally having been expelled from -it, as the reader has learned (<span class="allsmcap">A.D.</span> 1113). Late, however, in the -previous, and early in the present century, during the last -years of the long reign of Ivan III., a most singular apostasy -to Judaism is recorded to have taken place, the truth of -which we should certainly be inclined to doubt, if it had not -been so respectably attested. A Jew named Zacharias, about -<span class="allsmcap">A.D.</span> 1490, began to attempt the conversion of certain Russian -priests to Judaism, and succeeded to an extraordinary extent -in the design. The converts adopted all the Jewish rites, -except that of circumcision; which they dispensed with, -because, in event of discovery, it would be a certain proof -against them. The apostasy spread rapidly and widely. -Ecclesiastics occupying the highest positions in the Church, -even the Patriarch Zosimus himself, became perverts. The -conspiracy, if it may be so called, was at last discovered, and -a great number of these ‘secret Jews’ summoned before -the council and convicted. They were punished after a more<span class="pagenum" id="Page_274">[Pg 274]</span> -merciful manner than that adopted towards their brethren -in Spain. They were set on horseback, with their faces -towards the tails of their steeds, dressed after a bizarre -fashion to resemble devils, and paraded through the streets -amid the jeers of the rabble. Zosimus was sent back to the -monastery of which he had been archimandrite. But, though -the evil was detected, it is doubtful whether it was extirpated. -It is said to have lingered in the Russian Church long -afterwards.</p> - -<p>Rabbi Joseph ben Meir is the great Jewish historian of -this period. He was born at Avignon in 1496, and wrote -a <cite>Universal History</cite>, and a <cite>History of his own Times</cite>. The -latter, though its statements must be taken with reserve, is -regarded generally as a valuable book. David Gans also, -born 1541, was a renowned scholar and author. He died in -Prague, <span class="allsmcap">A.D.</span> 1613.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_172" href="#FNanchor_172" class="label">[172]</a> See Appendix V.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_173" href="#FNanchor_173" class="label">[173]</a> In the reign of Henry III. in England, at the inquest held on Hugh -of Lincoln, <span class="allsmcap">A.D.</span> 1255, it was declared that the whole of the Jews in -England were privy to, and guilty of, the crime.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_174" href="#FNanchor_174" class="label">[174]</a> Johann Reuchlin was born at Pforzheim, December 28, 1455, of poor -parents. The sweetness of his voice attracted attention to him, and -he was sent to be educated at Paris. He began his career as a teacher -of classics at Basle, but soon abandoned this for the profession of the -law. In 1482 he had become known as a Hebrew scholar, and he was -noticed by the Emperor Frederick III. In 1498 he returned to Stuttgard, -where his fame continued to increase; in consequence of which -Pfeffercorn’s proposals were submitted to him by Maximilian. The -most celebrated satire of the day, the <i lang="la" xml:lang="la">Epistola Obscurorum Virorum</i>, -was written to uphold his views, and had the effect of completely crushing -his adversaries. Reuchlin died at Stuttgard, December, 1521.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_175" href="#FNanchor_175" class="label">[175]</a> Some of the Jewish books were no doubt extremely offensive to -Christians, as, for example, the <i lang="la" xml:lang="la">Chisuk Emunah</i> of Isaac ben Abraham, -a Polish Jew. The Portuguese Jews translated it into their own language, -and diffused it widely. The <cite>Nitzachon</cite> again, ascribed to Rabbi Lipman, -of Mulhouse, was equally, if not more virulent. It could hardly be expected -that even the wisest and most far-seeing men of the sixteenth -century would tolerate these.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_176" href="#FNanchor_176" class="label">[176]</a> Seidelius taught that Messiah, when He came, would come to the -Jews only, the Gentiles having neither part nor lot in Him. Francis -David acknowledged Jesus Christ, but held that it was sinful to pray to -Him. George de Novara claimed to believe Christian doctrine, but -denied that Messiah had come. He was burnt at the stake.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_275">[Pg 275]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXII">CHAPTER XXXII.<br> -<span class="fs80">A.D. 1500-1600.</span><br> -THE JEWS IN ASIA AND AFRICA.</h3> -</div> - -<p class="drop-cap">We have now recorded the fortunes of the Jews, during -the sixteenth century, in all the countries of Europe -where a domicile was allowed them, as well as in Spain -and Portugal, where, though banished by law, they were -still, under a nominal profession of Christianity, permitted -to linger. We have now once again to transfer our attention -to eastern and southern lands, in which, under Mahometan -rule, they found a more merciful refuge. Before doing so, -however, it is proper to repeat the remark already made, that, -although legally forbidden, during those centuries, to enter -several of the European kingdoms, it is far from certain that -they were not to be found in them, and that in no inconsiderable -numbers, though doubtless they were careful to -keep out of sight as much as possible. Reference has been -made to a Spanish historian, who says that ‘many of the -Spanish exiles fled to England, establishing themselves in -three of the largest towns—Dover, York, and London—and -that they built synagogues in the last-named city, where<span class="pagenum" id="Page_276">[Pg 276]</span> -they afterwards carried on a thriving trade.’ ‘From 1291 -to 1655,’ writes a pamphleteer in 1753, ‘the Jews have run -the hazard, as they do in another country [doubtless Spain], -where so many of them have expired, and annually still -expire in the flames; but meeting all along with lenitives -[merciful usage], they have made true one of our English -proverbs of claiming an ell’s longitude for an inch’s allowance.’<a id="FNanchor_177" href="#Footnote_177" class="fnanchor">[177]</a></p> - -<p>In France it is certain that they were tolerated, so long, -probably, as they did not make themselves conspicuous. -Rabbi Joseph relates that Henry II. allowed certain Jews -from Mauritius to reside in the French cities, and in 1550 -granted them his protection and various privileges. His -father and his queen, Catherine de Medici, had Jewish -physicians, who were high in favour with their employers. -We are told that the Parliament of Paris condemned in -severe terms the inhuman conduct of the sovereigns of -Spain and Portugal; and that many of the Portuguese -emigrants were suffered to establish themselves at Bordeaux -and Bayonne, where they have since resided without -molestation. The same, no doubt, was the case among the<span class="pagenum" id="Page_277">[Pg 277]</span> -German States; where, if the Jews were persecuted in one -city, it was comparatively easy to fly for shelter to -another.</p> - -<p>So likewise in Russia. The Jews have never been readmitted -to the provinces from which they were originally -driven out. But Russia has in modern times acquired by -conquest extensive territories in which there was a large -Hebrew population. She did not carry her dislike so far as -to expel them from her new dominions, and has as many as -two millions of Jewish subjects. But her feelings towards -them have undergone but little change.</p> - -<p>Doubtless many of the Spanish and Portuguese fugitives -betook themselves to one or other of the above-named -countries. But it is tolerably certain that the great mass -chose the Mussulman kingdoms in Asia and Africa as their -future abiding-places. Whether it was due to the scorn, -the calm indifference, or the compassion, with which the -Mahometan princes regarded them, it is certain that they -permitted them the free exercise of their religion, and the -full possession of civil rights. In Persia and Media, even -before the Spanish exodus, they seem to have been very -numerous, though the particulars recorded respecting them -are extremely scanty. During Timour’s wars, they naturally -suffered, among all the other inhabitants of Persia, from the -inroads of his savage soldiery, which took little account of -the difference of creed among those whom they attacked -and conquered. We are informed that their synagogues -were wrecked, their schools destroyed, and great numbers -of them slain in the capture of cities. These troubles had -hardly subsided when the irruption of the fierce Shah Ismail -Sofi once more threw everything into disorder. His rapid -and signal success is said to have produced such an effect -upon them, that they were persuaded he must be the Messiah -who was to come. The idea was encouraged by the fact -that Ismail had declared himself to be a prophet sent from -God to reform the corruptions of Islamism. But he received<span class="pagenum" id="Page_278">[Pg 278]</span> -their homage very coldly<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">[178]</a>—indeed, is said to have treated -them with less consideration than any others of his new -subjects.</p> - -<p>One of his successors, Shah Abbas, a generation or two -afterwards, brought about a severe persecution of the Jews -in his dominions, though in a very singular manner. He -had issued a proclamation granting great privileges to such -strangers as should settle in his dominions. The Jews -immediately availed themselves of this, and crowded in such -numbers into the country that they speedily engrossed the -trade. This was no more than was their ordinary wont; -but Shah Abbas’s subjects were greatly aggrieved, and made -bitter complaints to the king. Thereupon he made a very -minute inquiry into their peculiar habits and opinions, possibly -in order to find some excuse for banishing them from -the land. Learning that they had long expected the arrival -of their Messiah, and were still waiting for Him, he insisted -on it that they should name some time by which, if He had -not made His appearance, they should admit their belief to -be unfounded, and conform to Mahometanism. After long -consultation among themselves, they told Shah Abbas that -they would agree to fix seventy years as the prescribed -limit—doubtless arguing that most probably all concerned, -but certainly Shah Abbas, would be dead before the arrival -of that day. The king received the reply with gravity, and -caused it to be formally registered, and deposited in the<span class="pagenum" id="Page_279">[Pg 279]</span> -archives of the kingdom. It is probable that the memory -of it died out even before the end of Shah Abbas’s reign. -At all events, when the appointed period approached, wars -and commotions of one kind or another occupied men’s -minds, and no attention was paid to the subject. But, more -than a hundred years afterwards, Shah Abbas II., in an -unlucky hour, chanced to light upon his ancestor’s decree. It -was of course found that, although the seventy years had -long expired, and the expected Messiah had not made His -appearance, the Jews had not adopted the Moslem faith, nor -were they disposed to do so now. Here was a clear proof -of their treachery and falsehood; and the consequence was a -massacre which is said to have lasted for three years, those -only escaping who abjured their religion, or fled into Turkey -on one side, or India on the other. After a while, however, -it was found that the supposed converts, though nominally -Mahometans, as their brethren in Spain had professed to -be Christians, were in reality Jews at heart. Wiser than -Ferdinand and his successors, Shah Abbas recalled his decree, -and allowed the pretended Mussulmans to return to their -real creed.</p> - -<p>But little is known of the Jews in the Eastern Empire -during the period preceding the capture of Constantinople -by the Turks, in 1453. But, a generation or two after that -event, large numbers were to be found both in Constantinople -itself and other parts of the Sultan’s European dominions. -The Spanish exiles who resorted thither found a large -number of synagogues already in existence, served by a -priesthood in no way inferior to what their own had been -at home. They did not, however, amalgamate with these, -but built new synagogues in Constantinople, Jerusalem, -Damascus, Saloniki, and other great cities, each of which -long afterwards retained the name of the original builders, -one being called the synagogue of Toledo, another of Lisbon, -another of Aragon, and the like. The Turkish government -treated them with great liberality, allowing them unrestricted<span class="pagenum" id="Page_280">[Pg 280]</span> -freedom in establishing manufactures and transacting commerce, -permitting them also to hold landed property. -Whatever amount of their wealth had been stripped from -them by their Spanish persecutors, we may be sure, was -now speedily recovered. Nor does it appear that they -were subjected to any excessive exactions. They paid a -certain amount of taxes, no doubt, and were occasionally -liable to arbitrary demands, from which no one in the East -is secure; but, on the whole, they were mercifully dealt -with. Here too, as in all other lands where they have -resided, their great financial and diplomatic ability was -utilized by the Turkish rulers. Selim I. (<span class="allsmcap">A.D.</span> 1512) trusted -much to his Jewish physician, Joseph Hamon. His son, -Solyman II., called ‘the Magnificent’ (<span class="allsmcap">A.D.</span> 1520), similarly -employed Moses Hamon, the son of Joseph, who, by his -influence with his royal master, on one occasion saved the -whole of his people from massacre.<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">[179]</a> Solomon Ashkenasi -was selected as the Sultan’s agent to conduct a negotiation -with the Venetian Republic. Joseph Nasi obtained such -favour with Selim II. (<span class="allsmcap">A.D.</span> 1566) that he was made Duke -of Naxos, and was even designated King of Cyprus, though -that intention was never carried out. After the disastrous -battle of Lepanto, another Jew, Solomon Rophé, was sent -to arrange a treaty of peace with the Venetians.</p> - -<p>The Spanish Jews, among their other effects, brought their -printing-presses into Turkey, where, by the favour of the -Sultans, they were set up. At Constantinople and at Saloniki -they were soon in active employment. The Old Testament -Scriptures in Hebrew and Spanish were printed and largely -circulated, as well as many Jewish writings which had hitherto<span class="pagenum" id="Page_281">[Pg 281]</span> -remained in manuscript. At Saloniki a famous college was -established, at which there were said to be as many as 5000 -students. There was also a valuable library, which unfortunately -was destroyed by fire in 1545.</p> - -<p>The Holy Land is another country to which, as we might -naturally expect, refugees from other lands resorted. It had -always been regarded as a befitting thing for Jews of an -advanced age to make a pilgrimage thither, and die among -the hallowed scenes of their cherished traditions. With every -persecution in European countries the number of these increased; -and at the beginning of the sixteenth century -Palestine was filled with swarms of Israelites, who, as a rule, -were poor and destitute, and suffered greatly from the rapacity -of Turkish officials. The Jewish communities in other parts -of the world regarded it as their duty to support these needy -brethren, and in larger cities collections were regularly made -in the synagogues for this purpose. As no attempt apparently -was made to provide them with the means of supporting -themselves,—and possibly none could have been made with -success,—the distress was always considerable, and after the -Spanish exodus rose to a still greater height.</p> - -<p>Another quarter to which large numbers of the expelled -Jews migrated was the northern coast of Africa. This was -a region already familiar to them. Egypt had, for a great -length of time, been a favourite place of abode with them, and -this had more particularly been the case since the time of -Maimonides. Schools had been established in Cairo, Damietta, -and other Egyptian towns, to which great numbers of -students resorted. In the kingdom of Morocco, again, the -banished Jews settled in great numbers. This was, indeed, the -nearest country to Spain, Portugal excepted, and communications -had for a long time been kept up between the -inhabitants of the two kingdoms. In Tripoli also, Oran, Fez, -Tunis, and Algiers, many Jewish families established themselves. -But they did not receive the same friendly welcome -which their brethren experienced in the East. They were<span class="pagenum" id="Page_282">[Pg 282]</span> -allowed liberty of conscience, no doubt, and the protection of -the law; but that was all the favour accorded them. The -authorities laid heavy burdens on them, and at times exacted -large sums as subsidies, after a fashion which greatly resembled -the dealings of the English and French sovereigns several -centuries before. The lower orders looked on them with -fanatical prejudice, and they were obliged to wear black -turbans, and boots of a different colour from those of the -natives of the country. Yet their position, on the whole, was -not unhappy. They were largely employed in the iron-works -among the mountains of Morocco, as well as in building and -agriculture.</p> - -<p>One feature in their history deserves especial mention. In -1578, when the ill-fated expedition of Sebastian of Portugal -took place, large numbers of Portuguese nobles and gentlemen -were made prisoners, and sold as slaves in the market-places -of the chief towns of Morocco. Many of these were bought -by Portuguese Jews, who must have been sorely tempted to -requite the injuries themselves and their fathers had received -on these captives, who were wholly at their mercy. But they -took a nobler revenge. They not only exacted no ransom of -them, but allowed them to return to their homes, requiring -of them no other condition than that of passing their word of -honour that they would, on arriving in Portugal, remit to -their former masters the sums that had been paid for their -redemption from slavery. History has recorded few nobler -actions.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_177" href="#FNanchor_177" class="label">[177]</a> <em>Some Observations of a London Merchant about the Bill for the -Naturalization of the Jews</em>, <span class="allsmcap">A.D.</span> 1753. The writer had probably conversed -with persons who remembered the state of things in England -before the readmission of the Jews. As regards the assertion of the -Spanish historian, therefore, there is very reasonable likelihood of the -Jews having been allowed to live without molestation in England during -the reigns of the Tudors. Indeed, as Disraeli has remarked, if there -had been no Jews in England, Sir E. Coke would hardly have insisted -so forcibly on their not being admissible as witnesses. But the -statement respecting the building and public use of synagogues must -be taken with reservation. The expulsion from Spain occurred a little -before the close of the fifteenth century. Scarcely more than fifty years -afterwards we find Cromwell’s divines declaring that ‘for the Jews -to have synagogues, or any public meetings for worship, was not only -evil, but scandalous to Christian churches.’ Surely they could not have -said this, if synagogues had so recently existed in London, and worship -been celebrated in them!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_178" href="#FNanchor_178" class="label">[178]</a> This king seems to have had a dislike to excessive homage, which -was a rare feature in an Eastern prince. It is recorded of him that on -one occasion, after one of his great victories, his soldiers saluted him -with Oriental adulation, some declaring him to be a prophet, others an -angel, and others God Himself. Finding that he could not dissuade -them from their impiety, he ordered a deep pit to be dug, and then, -throwing one of his shoes into it, gave out that the man who honoured -him most was to fetch it out. Numbers instantly threw themselves into -the pit. He then gave orders to have the earth thrown back again, -burying the whole of his worshippers alive! Doubtless none ever -offered him adoration again.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_179" href="#FNanchor_179" class="label">[179]</a> A Turk, having reason to suspect one of his neighbours of an attempt -to seduce his wife, assassinated him, and to escape suspicion threw the -corpse into the Jewish quarter. It was found there, and occasioned a -popular insurrection, in which the Jews would have been murdered to -a man, if Moses Hamon had not prevailed on Solyman to order an -inquiry, by which the truth was elicited.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_283">[Pg 283]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXIII">CHAPTER XXXIII.<br> -<span class="fs80">A.D. 1600-1700.</span><br> -THE JEWS IN GERMANY AND CENTRAL EUROPE.</h3> -</div> - -<p class="drop-cap">At the commencement of the seventeenth century the -Reformation may be regarded as an accomplished fact. -The great flood of controversy which had broken up the -Church had begun to subside, and whatever countries had -been gained by the new opinions, or had been retained by the -old ones, remained in both instances firm to their allegiance. -It might have been expected that the great changes which -had been worked would largely affect the condition of the -Jews, and ultimately, no doubt, they did so; but for the time -the effects were scarcely discernible. No doubt, in Protestant -countries the clergy could no longer put in force the terrible -engines of persecution which had hitherto been ready to their -hand; and this was in itself an immense relief. Again, in -lands which still owned the supremacy of Rome, much of the -virulence of the priesthood against the Jews was of necessity -abated. They had graver and more absorbing occupation for -their thoughts. In the momentous struggle which was in -progress the Jews were more or less overlooked. But the<span class="pagenum" id="Page_284">[Pg 284]</span> -bitterness of feeling towards them was scarcely, if at all, -diminished. The leaders of the Reformed movement themselves -regarded the Jews with but little favour. They could -not, indeed, but abhor the barbarities which had been employed -against them by the rulers of the Church; but they had little -idea, so far as themselves were concerned, of showing consideration -towards the obstinate and rebellious race which -persisted in rejecting Christ.<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">[180]</a> This, however, was not universally -the case. Frank du Jon (Franciscus Junius), the well-known -Dutch Reformer, urged on his countrymen, in earnest -and emphatic language, the duty owing by all Christian -nations to their brethren the Jews, who were to be won by -the spirit of love to the fold of Christ. So did Isaac Vossius, -Professor at Amsterdam, who addressed a letter to the Jews, -strongly indicative of this temper. The Arminians of Holland -again, and their allies, evinced a most brotherly kindness -towards such Jews as had taken refuge in their country. The -celebrated Hugo Grotius was especially remarkable for the -respect he entertained for the Rabbins and their opinions. -Indeed, though some of the leading Reformers occasionally expressed -themselves in a manner which was inconsistent with -the wise principles they professed, yet the general effect of -their teaching grew and strengthened as generations went on, -and resulted at last in a widespread and enlightened toleration.</p> - -<p><span class="pagenum" id="Page_285">[Pg 285]</span></p> - -<p>It must also be remembered that the Jews themselves—for -a long time, at all events—showed no more inclination to -embrace Gospel truth, as set forth by the Reformers, than -they had been in previous generations to accept the tenets of -the Romish Church. It was not, indeed, to be expected that -the deep mutual rancour which had been the growth of so -many generations—of savage cruelty on the one hand, and -sullen, inflexible hate on the other, could be removed by any -sudden change, even if its results had been far more beneficent. -It is far easier to provoke international animosities than to -compose them again. Let us remember how long, in this -country, the bitter dislike and contempt of the French nation, -which Nelson and his school did their best to encourage as the -best safeguard of England against successful invasion—let us -remember, I say, how long it lasted, after all possible danger -of the dreaded results had passed away. It cannot, indeed, -be said to be dead even now, though three generations have -passed away since it was called forth. Remember also that -the mutual antipathy of the Englishman and the Frenchman -could not for a moment be compared, in respect of its -bitterness, with that which existed in those dark and miserable -times between the Jew and the Christian. Let us be -thankful that a spirit of toleration and mercy has been -growing, however slowly, and still continues to grow, and pray -that our children may behold the ripe perfection of that -glorious harvest.</p> - -<p>Not much is recorded of the Jews in Germany and the -other countries of Central Europe during the earlier portion -of the seventeenth century. There was a disturbance at -Frankfort in 1614, which proved disastrous to them, though -it does not seem to have arisen from religious bitterness. It -will be remembered that, as nearly as possible one hundred -years before, there had been a proposal to exile all the Jews -in the town. That originated in commercial animosity, and -nothing but the mutual jealousies of the deputies present at -the meeting had prevented its being carried out. On the<span class="pagenum" id="Page_286">[Pg 286]</span> -present occasion a revolt of the trade guilds against the town -authorities had been successful, and the first act of the guilds -was to expel the Hebrew traders, of whose prosperity they -were jealous. But two years afterwards the sedition was -suppressed, and the leader of the <i lang="la" xml:lang="la">émeute</i> put to death, whereupon -the Jews were permitted to return. A similar expulsion -took place in Worms, when the fugitives found a protector in -the Elector Frederick.</p> - -<p>In the year 1619 began the terrible ‘Thirty Years’ War,’ -from which all classes of men suffered heavily, and the Jews -as much as any. During the celebrated siege of Prague they -rendered great service to the Emperor. Rabbi Leo has -written a history of the incidents of that eventful period; in -which he praises highly the conduct of his countrymen, their -zeal and courage throughout the siege, and especially their -piety, in assembling in their synagogues to implore Heaven -to grant their countrymen victory, and reciting a litany composed -expressly for the occasion by one of their Rabbins. -He is persuaded, indeed, that the preservation of the city -was entirely owing to their intercession.</p> - -<p>If such was the case, it is to be feared that the Emperors -Ferdinand II. and III. did not evince the gratitude which would -be due from them. We learn that in 1630 the first-named -took from them their privilege of farming the revenues of -the Hungarian kingdom. His reason for doing so does not -flatter them. He says it was because ‘they had neither conscience -nor honesty, and were therefore unworthy to enjoy it.’ -They must, however, have regained it, since we find that they -were again deprived of it, in 1647, by his successors.</p> - -<p>In 1650 a great meeting of Jews, at which three hundred -Rabbins were present, is said to have been held on the plain -of Ageda, thirty miles from Buda, to determine a question -which, it appeared, was agitating the minds of many—whether -the Messiah had not already come. The sole authority for -the occurrence appears to be one Samuel Brett, who published -an account of it in London, <span class="allsmcap">A.D.</span> 1655, five years after the<span class="pagenum" id="Page_287">[Pg 287]</span> -supposed assembly. Most historians reject the story as a -mere invention, designed partly to facilitate the conversion -of the Jews, partly to throw obloquy on the Church of Rome. -Among those who refuse it credit, is the celebrated Menasseh -ben Israel, whose authority carries great weight. Further, in -the narrative itself, the imputing by the Pharisees of the -miracles of our Lord to the agency of magic, reads like a -plagiarism from Matt. xii. 24; as also their objections to His -mean origin, to a similar extract from Mark vi. 3.<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">[181]</a></p> - -<p>On the other hand, some authorities accept Brett’s statement -as genuine; and there are circumstances in it not easy -to reconcile with the notion of imposture. Thus, the author -gives his name and the particulars of his own life and career, -which it would have been easy to disprove, if they were -fictitious; and, as the publication of the story must have -provoked a good deal of angry feeling, it is at least strange -that this was not done. But when Nathaniel Holmes republished -the history, as he did eleven years afterwards, he added -no hint that its authenticity had been so much as suspected. -Nor again, still later, did the compiler of the <cite>Harleian -Miscellany</cite>, who also reproduced it. Further, Brett states -that the Jews, when they broke up their meeting, resolved to -hold another in three years from that time—two years, that -is, after the date of Brett’s publication. An impostor, one -would think, would not have inserted this perfectly needless -addition to his narrative, which could only lead to his -detection. The idea which the entire story gives is rather -exaggeration than imposture. Such a meeting as he describes -might really have taken place; but the numbers, the character -of the speakers, and the interest felt by the Jews generally in -the proceedings, have been greatly overstated. It will be -better to give Brett’s story with this caution appended to it.</p> - -<p>He states that the first meeting took place at the time and<span class="pagenum" id="Page_288">[Pg 288]</span> -for the purpose already stated, the King of Hungary having -first granted permission. A vast number of learned Jews -from all nations repaired to the spot, and encamped in tents -round a central pavilion, where the council sat.</p> - -<p>The first day was employed in examining the credentials of -the various Rabbins. On the second, Rabbi Zechariah, who -had been chosen president, proposed the main question, -‘Whether the Messiah had already come, or were they still to -await His advent?’ Some, we are told, argued that He must -have come. They had now suffered, they said, for 1600 years -the heaviest woes, nor did there seem any prospect of these -coming to an end. But why should God thus delay the coming -of the Deliverer? Neither they, nor their fathers for many -generations, had been guilty of idolatry, which alone would -be an adequate cause for withholding Him. But the sense of -the assembly was against this view. It was affirmed that He -had not come, and that the sins of the people had delayed -His advent.</p> - -<p>Next it was debated in what manner He would come; and -here there was no lack of unanimity. It was agreed that He -would appear, according to the old belief, as a conqueror, who -would restore the kingdom to Israel; that He would uphold -the Mosaic law in all its integrity, and that He would be born -of a virgin. Some of those present then raised the question -whether Jesus the crucified might not be the Messiah. But -the Pharisees objected that Jesus had been a person of low -birth and condition, whereas the Messiah would appear -surrounded by all the accessories of earthly grandeur. A -Rabbi named Abraham rejoined that it was difficult to -account for the miracles wrought by Jesus, unless He was the -Messiah. But Zebedee, a chief Pharisee, rejoined that these -miracles had been effected by magic. In this the Sadducees -present concurred, though they had hitherto opposed nearly -all that the Pharisees advanced.</p> - -<p>The congress had lasted for six days, when some priests made -their appearance, who, at the request of the King of Hungary,<span class="pagenum" id="Page_289">[Pg 289]</span> -had been despatched from Rome. These at first only -attempted to prove that Jesus was the Messiah, and, while -discoursing on this topic, seem to have been heard with -patience. But when, digressing from this, they began to insist -on the authority of the Church, and demand the submission of -the Jews to the Pope, the whole assembly broke out into a -tumultuous cry of ‘No Christ!’ ‘No God-man!’ ‘No intercession -of saints!’ ‘No worship of images!’ ‘No prayers to the -Virgin!’ The meeting broke up in disorder, coming to no -conclusion. But it was alleged that many Jews were shaken -in their belief.</p> - -<p>In another part of Europe—the part, indeed, in which the -Jews had hitherto enjoyed the most entire immunity from -suffering—great troubles befell them about this time, in consequence -of the rebellion of the Cossacks against the rule of the -Poles. In the spring of 1648 massacres of Jews took place -in the countries which lie to the east of the Dnieper, in which -thousands perished. Still larger numbers were carried off as -prisoners, and sold in Turkey. During the interregnum -following on the death of King Ladislaus, hordes of barbarians -overran the Ukraine, committing great havoc, from which -all the inhabitants suffered, but none, we are told, so much as -the Jews.</p> - -<p>In 1670 the Jews were banished from the Austrian dominions -by the Emperor Leopold, a weak and narrow-minded prince, -who was easily persuaded to adopt measures which he was -as speedily obliged to modify or reverse. He had granted, -only a short time before, Rabbi Zachariah permission to build -a magnificent synagogue and schools for the revival of -learning. But the synagogue had hardly been finished when -it was turned into a Christian church by the Emperor, and -the whole of the Jews exiled from his dominions. The reason -of this is said to have been that the Empress attributed her -barrenness to the displeasure of Heaven at the toleration -shown to the Jews. But her death in her confinement, shortly -afterwards, doubtless had a counter-effect on the mind of<span class="pagenum" id="Page_290">[Pg 290]</span> -the Emperor; and we are not surprised to hear that the Jews -were recalled, and re-established in their possessions.<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">[182]</a> It was -upon this occasion that the Jews expelled from Vienna found -a refuge in Berlin, where a thriving community grew up.</p> - -<p>In this century many learned Jews and Christian Hebrew -scholars appeared, whose names are well known, even at the -present day. Among these the most distinguished were -Rabbi Menasseh, of whom we shall have occasion to speak -presently, and the Christian writers Pocock, Surenhusius, and -Vitringa. But the most renowned Christian Hebraists of -this century were the two Buxtorfs. The elder, Johann, born -at Westphalia in 1564, and dying in Basle in 1629, is the -author of the famous Hebrew dictionary and grammar continually -quoted by Hebrew scholars. His son, also called -Johann, born 1599, and dying in 1664, finished the concordance -which his father had commenced.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_180" href="#FNanchor_180" class="label">[180]</a> It has already been observed that Martin Luther, though sometimes -he speaks of the Jews rather with considerate compassion than anger, at -other times, and especially later in his career, uses the very bitterest -language respecting them, as, for instance, in his tract (published in 1543) -on <cite>The Jews and their Lies</cite>, the title of which, it may be remarked, is -quite in accordance with its contents. And again, in his exposition of -Psalm xxii., written many years earlier, he thus writes: ‘Doubt not, -beloved in Christ, that after the devil, you have no more bitter, venomous, -violent enemy than the Jew.’ He also enjoins the sternest and most -violent measures to be used against them. The great founder of -Calvinism, again, though he is less fiery and vehement in his denunciation -of them, cannot be said to regard them with any greater favour. He sees -in them nothing but the virulent, determined enemies of Christ, whom it -would be weakness, if not sin, to treat with any favour.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_181" href="#FNanchor_181" class="label">[181]</a> It may be added that the very existence of the Sadducees, as a sect, -at this period of history, is an anachronism.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_182" href="#FNanchor_182" class="label">[182]</a> A different explanation has been given of Leopold’s strange changes -in his treatment of the Jews. He is said to have shown them favour at -first, on account of his attachment to a beautiful Jewess. But she was -assassinated; and Leopold, at first believing the deed to have been done -by the Jews, banished them. Afterwards, being convinced of his mistake, -he allowed them to return.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_291">[Pg 291]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXIV">CHAPTER XXXIV.<br> -<span class="fs80">A.D. 1600-1700.</span><br> -THE JEWS IN HOLLAND.—DA COSTA, SPINOZA.</h3> -</div> - -<p class="drop-cap">The reader has already learned that, towards the close of -the last century, many of the Portuguese exiles found -a refuge from persecution in Holland. In truth, of all the -countries of Europe, at this period of their history, none -showed them such kindness as the republic of the Low -Countries. If the Reformation had done the race of Israel -no other service than that of opening to them this place of -shelter, they would still have been largely indebted to it. No -dream of the imagination could exceed the wretchedness of -the Jews in Spain and Portugal at the outset of the seventeenth -century. They had to choose between ruin, torture, and -death on the one hand,—not for themselves only, but for their -wives and children also,—or the surrender of their cherished -faith, which was, in their eyes, the surrender of all hope, here -and hereafter. Their only escape from these stern alternatives -lay in a life-long duplicity and imposture, which must needs -degrade them in their own eyes to the very dust. Of the -three terrible issues thus offered them, we have seen that many<span class="pagenum" id="Page_292">[Pg 292]</span> -of them did choose this last; but our contempt is disarmed, -and only our pity is awakened, as we peruse their melancholy -history. The toleration, however, that prevailed in Holland -afforded a means of escape alike from the humiliation and -the danger in which they were living. As the century advanced, -increasing numbers of New Christians made their escape to -the Low Countries, where they renounced the false profession -they had made, and returned openly to their ancient worship. -It has been already mentioned that in 1598 the first Jewish -synagogue was built in Amsterdam. Ten or twelve years -afterwards the numbers had so increased that a second -became necessary, and in 1618 a third.</p> - -<p>But it was not only the exiles from Spain and Portugal who -crowded into Holland as a harbour of refuge. From many -parts of Germany and the contiguous countries, whenever the -flame of persecution broke out, as it was ever apt to do on the -slightest provocation, the Jews, who had heard of the justice -and favour shown to their countrymen by the Dutch, came -to partake of it themselves. From Poland and Lithuania, -again, thousands of Jews emigrated, driven from their homes -by the ravages committed by the Cossacks, who, under -Chelmnicki, had risen against their Polish masters. A large -proportion of these settled in the United Provinces. One -company, which consisted of three thousand, landed at Texel, -and there were many others almost as numerous. After -some inquiry they were received at Amsterdam, and permission -given them to build a synagogue.</p> - -<p>Thus the Jews of Holland were divided into two societies -which might be called the Spanish and the German -synagogues.<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">[183]</a> Their religious tenets were doubtless in complete -harmony. But they had different usages and historical -traditions, and they are said to have entertained mutual -jealousies and enmities. Possibly the imposture of Rabbi -Zeigler, one of the numberless adventurers who have claimed<span class="pagenum" id="Page_293">[Pg 293]</span> -to be the Messiah, or His forerunner, may have done something -to create this severance. Zeigler professed to have seen the -promised deliverer at Strasburg, and assured his countrymen -that, as soon as they had declared their readiness to accept -him, he would appear, destroy the kingdom of Christ (as he -called the supremacy of the Gentiles), and extend his own -from one end of the world to the other. The Messiah was -also to hold a council at Constance, which would last for -twelve years, and all religious difficulties would be composed -at it. As the Messiah did not appear, Zeigler’s followers were -so far undeceived; but the mischief which his imposture had -occasioned lasted long afterwards.</p> - -<p>This epoch is remarkable for a demonstration of intolerant -bigotry—not, as heretofore, evinced by the Christians against -the Jews, but by the Jews against some of their own brethren. -One would certainly have thought that they had had such -convincing proof of the folly, to use no harsher term, of endeavouring -to compel men by the infliction of disgrace and -suffering to adopt or renounce a religious belief, that they -would have abstained from such a course themselves. Yet -their dealings with the two celebrities of this age, Uriel da -Costa and Baruch Spinoza, exhibit an amount of harshness -and injustice which their own persecutors could hardly have -exceeded.</p> - -<p>Both these men were of Portuguese extraction, and belonged -to families which went by the name of New Christians. Both -were remarkable for great mental activity and an unusually -speculative turn of mind. This natural tendency was doubtless -fostered by their own early experience—the truth or -falsehood of every dogma of their belief having been, as it -were, forced upon them as a matter of logical inquiry. It -required little knowledge of human nature to understand that -the opinions entertained by men like these could be influenced -only by calm reasoning and reflection. Yet a course was -pursued towards them which could only have been successful -in the instance of the weakest or the most timid of men.</p> - -<p><span class="pagenum" id="Page_294">[Pg 294]</span></p> - -<p>Uriel da Costa had belonged to a family of Maranaos, or -New Christians, in Spain, where he had not only professed -Christianity, but had been ordained a priest. Like so many -of his countrymen, he had fled from Spain, and at Amsterdam -threw off his pretended belief. But his early experiences -had taught him distrust; and he was not disposed to acquiesce -implicitly in the Rabbinical interpretation of the -Scriptures. After a protracted controversy he composed a -work, which he entitled <cite>An Examination of Pharisaical -Tradition</cite>. The book does not appear to have been published, -or even printed, but was circulated in manuscript -among the members of the Jewish community. An eminent -Rabbi, Samuel da Silva, took up the controversy, and published -a reply to Da Costa’s work, which he called <cite>A Treatise -on the Immortality of the Soul</cite>. To this Uriel replied by a -review of his own essay, enlarged by a refutation of Da Silva’s -argument. This gave great offence, and severe measures were -taken. He was thrown into prison, on the charge of having -denied the immortality of the soul. He was with difficulty -released, on condition of paying a heavy fine, and suppressing -the obnoxious writings. The effect of this harshness was, -not to silence, but rather to provoke him to more determined -antagonism. He was soon publicly excommunicated, and -became, both in opinion and practice, a pronounced Deist. -But, after fifteen years of suffering, wearied out by a controversy -in which he found himself forsaken by all his friends, -he twice sought a reconciliation with his synagogue. Now -was the time when he might have been won from his errors. -Tenderness and mercy would probably have had their effect -on a nature which had much that was noble and generous -intermingled with its pride and virulence. But unhappily a -different course was pursued. On the second occasion he -only obtained readmission to communion by consenting to -undergo a public scourging in the synagogue,<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">[184]</a> the shame and<span class="pagenum" id="Page_295">[Pg 295]</span> -degradation of which so affected him that a few days afterwards -he destroyed himself.</p> - -<p>Da Costa’s history has doubtless its moral lesson and its -melancholy interest. But in neither particular can it compare -with that of Spinoza. In a work like this, neither a lengthened -biography of this man nor an analysis of his philosophy can -be inserted. Nevertheless, considering the vast influence -which his peculiar opinions have had on modern thought,<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">[185]</a> -he cannot be dismissed without some notice.</p> - -<p>He was born at Amsterdam in 1632. His father had -emigrated from Lisbon some years previously, driven thence -by religious persecution. Young Spinoza was instructed in -Hebrew literature by Mosteira, Chief Rabbi of his synagogue, -and in Latin by Van Ende, a physician, for whom he conceived -a warm affection. He soon grew dissatisfied with -his teachers; and, his revolt from Rabbinical authority attracting -notice, remonstrances and threats followed. These -failing of effect, he was publicly excommunicated,<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">[186]</a> and his -life attempted. Thereupon he retired to Rhynsburg, where -he supported himself by grinding optical glasses. Afterwards -he removed to Voorburg, and again to the Hague. At all<span class="pagenum" id="Page_296">[Pg 296]</span> -these places he led a quiet, studious, very pure and beautiful -life, keeping up a correspondence with some of the greatest -philosophers of the day, and more than once refusing offers -of advancement. No man was more highminded or unselfish. -His favourite pupil, De Vries, who knew that his own hours -were numbered, proposed to make Spinoza his heir. But -De Vries had a brother living, and Spinoza insisted that -the money should be left to him. At his father’s death -his sisters claimed the whole property, on the ground of -Spinoza’s excommunication. Spinoza vindicated his right in -a court of law, but voluntarily gave up the property in -dispute. He died, as calmly as he had lived, of consumption, -<span class="allsmcap">A.D.</span> 1677, in the forty-fifth year of his age.</p> - -<p>No man has ever been more fiercely assailed or more -enthusiastically defended. He has been denounced as an -Atheist, a Pantheist, a blasphemer, and a fatalist. He has -been upheld as a man eminently holy, a devout lover of God -and of Christ.<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">[187]</a> Strange as it may seem, all these statements -may be said to be true, though of course in different senses -of the terms employed. For his Atheism—he seems to have -been repelled, from the first, by the anthropomorphism of the -Scriptures. It was not merely that God was there represented -as possessed of an eye, a hand, etc., but as performing human -actions, and influenced by human feelings. This was, in his -view, absolute falsehood,<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">[188]</a> and the result was that he entirely<span class="pagenum" id="Page_297">[Pg 297]</span> -rejected the God of revelation, and with Him, of course, the -whole scheme of salvation as propounded in the Bible. Thus, -then, he may be styled an Atheist. But, on the other hand, -he constructed a system in which he affirmed that there exists -but one substance, though with infinite attributes, and that -this substance is God, who is either absolutely or in some -modified form everything. The man who holds this cannot, -it may be said, be an Atheist.<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">[189]</a> He is, again, no Pantheist, -for he distinguishes between God and the universe;<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">[190]</a> yet the -Christian Pantheists, as they may be called, claim him as -their own, if not their founder. For the other charges, he -no doubt affirms that, as nothing can be done, either directly -or indirectly, except by God, all human acts, however wicked, -may be said to be done by Him. This, according to our -ideas, is both blasphemy and fatalism. Yet Spinoza attributes -the <em>act</em> only, not its moral wickedness, to God. When pressed -to say whether the atrocious murder of Agrippina by Nero -was due to God, he answered that it must be so due, so far -as the act was concerned. But no act is good or evil in -itself, and it was Nero’s evil mind, not God’s, that made the -crime.<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">[191]</a> So with his fatalism. When he denies that man -can act otherwise than as God wills, he appears to enunciate<span class="pagenum" id="Page_298">[Pg 298]</span> -the plainest fatalism;<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">[192]</a> nor do I see how any other conclusion -can logically be drawn from his premisses. But then Spinoza -also teaches the beauty, the happiness, the necessity of holiness, -of moral culture and self-discipline—things not merely -inconsistent, but irreconcilable, with fatalism. He holds -language which an apostle might endorse. ‘Justice and -charity,’ he writes, ‘are the one infallible sign of the catholic -faith, the genuine fruits of the Holy Spirit. Where they are -found, there is Christ. Where they are wanting, Christ is -not. For by the Spirit of Christ are we led to justice and -charity.’ We are <em>led</em>—so, too, the Scriptures teach—<em>led</em>, if we -will follow; not blindly driven, as the fatalist must believe.</p> - -<p>On the whole, a wise man will hardly speak otherwise than -with respect and tenderness of Spinoza. No doubt, notwithstanding -the depth and acuteness of his intellect, in which -respects he has never probably been exceeded by any of -human kind, his system is full of inconsistencies, and has little -practical value. How could it be otherwise, when he has -attempted that which Revelation itself has with difficulty -effected? But he was honest, patient, humble, beneficent, as -few men have been; and his desire to attain to truth was -earnest and unselfish. As in the case of pious heathens, like -Aurelius, we cannot be sure that Christianity was ever put -before him in its true aspect. The frivolities of the Talmud, -the traditions of the Inquisition, the Church of Roderic Borgia -and his successors—were none of them likely to lead him -to Christ, as revealed in His blessed Word. Let our sentence -on him be, what every good man says of those whom he -respects, and yet from whom he is constrained to differ: -‘Cum talis sis, utinam noster esses.’<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">[193]</a></p> - -<p><span class="pagenum" id="Page_299">[Pg 299]</span></p> - -<p>Besides the eminent writers of this century already mentioned, -Da Costa, Spinoza, Orobio da Castro, Thomas—or, -as he is called by his countrymen, Isaac—de Pinedo, one of -the most eminent Greek scholars of the day, deserves mention -not only for his classical learning, but for the unusually mild -and charitable tone he uniformly employs when speaking of -the religion of Christ. To this date also belong David Lara, the -lexicographer; Benjamin Musafia, the naturalist; and Isaac -Uziel, Emanuel Gomez, and Enrique Enriquez, the poets.</p> - -<p>In the earlier part of the century considerable numbers -of Jews sailed for the Brazils from the various ports of -Holland, under the leadership of two Rabbins, to found a -Jewish colony. It throve and attained a considerable amount -of prosperity until, in 1654, the Portuguese obtained possession -of Brazil. Under these new masters, free exercise of -their religion was not allowed the Jews. They therefore -quitted the country, some returning to Holland, others settling -in Cayenne or Surinam.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_183" href="#FNanchor_183" class="label">[183]</a> The Sephardim and the Ashkenazim, as indeed is the case in other -countries also.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_184" href="#FNanchor_184" class="label">[184]</a> It is added that he was afterwards compelled to lie on the ground, -while the whole of the congregation walked over him.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_185" href="#FNanchor_185" class="label">[185]</a> All the great modern thinkers speak with reverence of Spinoza, with -the single exception, perhaps, of Leibnitz. Lessing was one of the first -to recognise his profound ability. S. T. Coleridge and Goethe express -the greatest admiration for him, the latter affirming that he was one of -his three great teachers. Later, Herder, Schleiermacher, Hegel, and -others have spoken to the same effect. But though his opinions have -exercised a wide and most important influence on the minds of others, -he has established no school of adherents to his own peculiar philosophy. -It may be doubted whether he ever made one genuine convert.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_186" href="#FNanchor_186" class="label">[186]</a> The sentence of excommunication against him ran thus: ‘Cursed -be he by day, and cursed be he by night; cursed in going out, and cursed -in coming in. And we warn you, that none may speak with him by word -of mouth, nor by writing, nor show any favour to him, nor be under one -roof with him, nor come within four cubits of him, nor read anything -written or composed by him.’ And this sentence was pronounced by -men who had themselves experienced the enormities of religious persecution!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_187" href="#FNanchor_187" class="label">[187]</a> Some have declared him to have been actually a Christian. But -though certain passages in his writings may seem to favour that idea, -his unhesitating rejection of the doctrine of the Incarnation renders it -impossible.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_188" href="#FNanchor_188" class="label">[188]</a> It should be here observed that the Scriptures do not teach anthropomorphism -of any kind as actually true, but as the only mode by which -man, in the bounded and darkened condition of his intellect, during his -present state of being, can apprehend God at all. The Scriptures contain -the most distinct denials of anthropomorphism, considered otherwise -than as metaphor. Thus, Exod. xxxiii. 20: ‘Thou canst not see My -face, for there shall no man see Me, and live,’ <em>i.e.</em>, ‘He must be wholly -<em>out of the body</em>, in order to apprehend Me’—apprehend Me, that is, -with the eye of the spirit, not of the body. See the use of the two -words expressing bodily and spiritual vision (John i. 18; John xvi. 16; -Rev. iv. 2, etc.). Again, ‘God is not a man, that He should lie,’ or ‘that -He should repent’ (Num. xxiii. 19). In the anthropomorphic images of -Scripture, ‘God is seen only through a glass, <em>darkly</em>,’ as St. Paul says.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_189" href="#FNanchor_189" class="label">[189]</a> We have in more than one of his writings a distinct denial of his -Atheism. ‘His critics,’ he says, ‘do not know him, or they would not so -easily have persuaded themselves that he taught Atheism.’ See also his -Treatise, <cite>De Deo et Homine</cite>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_190" href="#FNanchor_190" class="label">[190]</a> ‘Those,’ he says also in the same epistle, ‘who would identify -matter with God <i lang="la" xml:lang="la">totâ errant viâ</i>.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_191" href="#FNanchor_191" class="label">[191]</a> It is again proper to remark that this theory is wholly untenable. -The operations of the human will are as much acts, as the operations of -the human hand. Nero, if Spinoza’s view were correct, could be no -more free mentally to conceive wickedness, contrary to God’s will, than -he was free manually to perpetrate it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_192" href="#FNanchor_192" class="label">[192]</a> There are, indeed, passages in his works where he denies, or seems -to deny, the free will of God Himself.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_193" href="#FNanchor_193" class="label">[193]</a> ‘In Spinoza,’ says an eminent historian of the Jews, ‘were to be -found the seeds of a Pascal, if he could only have received Christianity, -of which, indeed, he always spoke with respect.’ But he had no faith in -it, and is only one more illustration of St. Paul’s saying: ‘Without faith -it is impossible to please God.’</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_300">[Pg 300]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXV">CHAPTER XXXV.<br> -<span class="fs80">A.D. 1600-1700.</span><br> -THE JEWS IN SPAIN, ENGLAND, AND ITALY.</h3> -</div> - -<p class="drop-cap">Few words will suffice to relate what befell the Spanish -and Portuguese Jews during this century. Beyond the -fact, already recorded, of their oft-recurring migration from both -countries to the friendly shelter offered by Holland, there is -little to tell. Those who lingered behind, unable or unwilling -to quit the land of their birth, continued to practise the old -deception, and, when discovered or suspected, to undergo the -same merciless severities as their fathers had endured. There -is no need to repeat the hideous and monotonous tale of their -sufferings. The awe and terror with which the Inquisition -was regarded were ever on the increase; until notoriously not -the common people, not the grandees and nobles only, but the -sovereigns themselves, became little better than its instruments. -Early in the century Philip III. is related to have -been present at the burning of a Jewish girl, and to have been -unable to repress some token of natural horror at the sight. -This was noticed by the Grand Inquisitor, who, not satisfied -with reproving the monarch for his weakness, ordered some of<span class="pagenum" id="Page_301">[Pg 301]</span> -the coward blood to be drawn from his veins, and burned by -the public executioner! Later in the century, in 1680, M. -Villars, Louis XIV.’s ambassador at the Court of Spain, describes -an Auto da Fé which he witnessed at Madrid, where -twenty Jews were publicly burned, with attendant circumstances -of revolting barbarity. He relates how the king, -Charles II., was present, but occupied a lower seat than that -assigned to the Grand Inquisitor.</p> - -<p>If we are curious to know what were the sufferings inflicted -at the examinations held in the dungeons of the Inquisition, -we may learn them from the narrative of Orobio, an eminent -Portuguese philosopher and physician. He was suspected of -Judaism, and thrown into prison. After some preliminary -inquiries, having refused to confess, he was carried, he tells us, -into a subterranean vault, dimly lighted, where two officials -were seated—the judge and secretary of the Holy Office. He -was stripped, strong cords were tied to his hands and feet, the -other ends being passed through iron rings in the walls. -These were then drawn tight, so that he remained suspended -by the cords, which the executioner kept drawing tighter and -tighter, until the surgeon certified that further pressure would -destroy life. The cords cut into the flesh and made the blood -burst from under the nails. He was then told that this was -only the beginning of his sufferings, which would be increased -in intensity until he confessed. This scene was frequently -repeated during three years, at the end of which time, perceiving -that his resolution was invincible, they healed his -wounds, and permitted him to depart. He fled to Toulouse, -and afterwards to Amsterdam, where he threw off his mask, -and professed himself a Jew.</p> - -<p>Manasseh Ben Israel was another celebrated Portuguese Jew, -who was mainly instrumental in the restoration of the Jews to -England, from which they had been banished for more than -three hundred and fifty years. His father had escaped from -the dungeons of the Inquisition at Lisbon, and settled with -his family at Amsterdam. He was distinguished as a poet, a<span class="pagenum" id="Page_302">[Pg 302]</span> -philosopher, a physician, and a theologian. His high reputation -doubtless was the reason why he was chosen by the Jews -at Amsterdam to proceed to England and endeavour to -obtain from Oliver Cromwell,—who at that time (<span class="allsmcap">A.D.</span> 1656) -swayed the destinies of England,—permission for the Jews -to return thither. Manasseh presented an address, skilfully -drawn, in which he argued that, as regarded both the spiritual -and temporal interests of England, it would be to their -advantage to grant readmission to the Jews. He asserted -that the restoration of Israel was close at hand, and that they -who showed kindness to the people of God would be surely -rewarded for it in that day. In a secular point of view also, -those nations had always been found to flourish most in their -undertakings who had sheltered the Jews. He also exploded -the calumnies, so often raised against his nation, of crucifying -children, and using Christian blood for ritual purposes.<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">[194]</a></p> - -<p>Cromwell received him favourably; but, aware probably -of the difficulties with which the question was beset, referred -the matter to an assembly of twenty-three persons, whom he -appointed to consider the question. Of these, seven were -merchants, two lawyers, and the remaining fourteen divines. -He himself presided, and opened the debate with an address -which those who heard it declared to be one of the ablest and -most eloquent he had ever delivered. They had first to -consider, he said, whether the admission of the Jews would be -legal, and secondly, whether it would be expedient. The -lawyers present having at once decided that there would be -no illegality, he proceeded to the other question. But here -there was much difference of opinion. The citizens were -divided as to the alleged commercial advantages, while the -theologians disputed so long and so hotly as to the religious -aspect of the question, that Cromwell grew weary, and adjourned -the consideration of the matter, so far as the council was concerned, -<i lang="la" xml:lang="la">sine die</i>. Meanwhile he connived at their resettlement,<span class="pagenum" id="Page_303">[Pg 303]</span> -granting them a kind of special protection. Nearly at the -same time a piece of land was granted them as a burial-ground, -on a nominal lease of 999 years. Whether this -action on the part of the Protector gave offence, or whether it -was the effect of mere gossip, the wildest and most ridiculous -rumours were circulated on the subject. It was said that the -Jews had sent a deputation to England to ascertain whether -Cromwell was not himself the Messiah, and that they went to -Huntingdon to search out his pedigree; also, that they had -made an offer of £500,000, to purchase St. Paul’s Cathedral -for their synagogue, Henry Martin and Hugh Peters being -the persons who were to conduct this negotiation. It may be -mentioned, in connection with these strange rumours, that -Harrington, in his <cite>Oceana</cite> (<span class="allsmcap">A.D.</span> 1656), gravely proposes to -relieve the Government of the difficulties which the management -of Ireland caused them by selling that island to the -Jews.</p> - -<p>It does not appear that any public measures were taken respecting -the Jews during the remainder of Cromwell’s government. -We have seen that, though their residence in England -was a breach of a law still in force, it was not likely that it would -be very rigidly insisted on, unless where persons were obnoxious -on other grounds; and Cromwell’s friendly feeling towards -them would of course render their position more secure. It is -likely that they came back singly or in small numbers, and -were allowed to establish themselves without molestation -during the next few years. Then, in the sixth year after the -Restoration, some agitation having been raised respecting -their presence in England, formal permission was given them -by Charles II. to reside in Great Britain, together with liberty -of commerce and worship. It is not unlikely that this concession -was made to gratify Antonio Mendez, physician to the -King of Spain, and his brother Andrea, chamberlain to the -Infanta Catherine of Portugal, Charles’s queen. It is certain -that the brothers about this time came to England, where they -settled, resuming their real name of De Costa. Some years<span class="pagenum" id="Page_304">[Pg 304]</span> -afterwards, during the reign of James II., the Jews obtained a -remission of the alien duty, which had been imposed on their -traffic. This was, however, again exacted in the ensuing -reign.</p> - -<p>At the accession of William III., when money was wanted -for the prosecution of the war in Ireland, it was proposed to -require a subsidy of one hundred thousand pounds from the -Jews, taking a leaf out of the book of the old Norman kings. -But the times were changed. The Jews protested, with an -eye, doubtless, to similar exactions to follow, that they would -rather leave the country than comply; and they could not -now be shut up in prison, and put on the rack, and suffer the -daily extraction of their teeth until they paid it. The statesmen -of the day perceived that it was simple pillage, and withdrew -the proposal.</p> - -<p>The days of barbarous and cruel violence had indeed passed -away, and happily for ever. It is perhaps a fortunate circumstance,—grave -as were the injuries resulting to both parties -from it,—that the Jews were absent from England for so long -a period. The tradition of persecution had, in consequence, -long been broken off. In Spain, in Portugal, in Germany, -even in Holland and Italy, people still living had themselves -witnessed,—or had heard from their fathers,—the imprisonments, -the expulsions, and the massacres of the Jews on the -occasion of some religious excitement. But the fires of persecution -had been cold for centuries in England, and no one -was inclined to rekindle them now, even had it been possible -to do so.<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">[195]</a></p> - -<p>In Italy, throughout the seventeenth century, the condition -of the Jews seems to have been fairly prosperous. Little is -related of them, and that is the best evidence that they were -exempt from injustice and persecution. Of the ten occupants -of the papal chair during this century, the only one who<span class="pagenum" id="Page_305">[Pg 305]</span> -seems to have interfered much in their affairs was Innocent XI., -and his dealings with them, as we shall presently see, were -lenient and friendly. It is said that at the outset of the century -there were more than a hundred synagogues of the Jews -in the Italian cities. In those situated on the sea-coast the -commerce was, to a great extent, in the hands of the Hebrews, -and their wealth was continually on the increase. Jews also -continued to be employed in diplomatic missions by the Italian -governments—by the Republic of Venice, the Dukes of Ferrara, -and even by the Emperor. The same, indeed, was the -case all over Europe. The kings of Denmark, Sweden, and -Prussia,—nay, even of Spain and Portugal, notwithstanding -their implacable persecution of the Jewish nation,—were in -the habit of employing Jews as their emissaries. Sir William -Temple, who was English ambassador at the Hague in 1668, -expresses his astonishment at this fact. The Baron de Belmont -was the Spanish minister in Holland during the whole -of the latter half of the seventeenth century, and Nunez da -Costa held a similar office under the crown of Portugal, though -both these were notoriously Jews.</p> - -<p>In literary eminence the Italian Jews of this century are -said to be inferior both to the generations which preceded -and those which followed them. This is attributed to the severe -censorship of the press, which is always unfavourable to -literature. The famous Leo of Modena, head of the synagogue -of Venice, and author of many works, both in Italian -and Hebrew, on antiquities and theology, is an instance of -this. He was on the point, we are told, of making a translation -of the Hebrew Scriptures into Italian, which would have -been beyond doubt a valuable work, but the Inquisition commanded -him to desist.</p> - -<p>But if their writings were handled with severity, the same -cannot be said of their persons. It is mentioned, indeed, that -in Rome, during the pontificate of Innocent XI., they were in -such favour with the people that their synagogues were frequented -by the latter, and in such numbers that the Pope was<span class="pagenum" id="Page_306">[Pg 306]</span> -obliged to threaten his subjects with excommunication, and a -fine of twenty crowns every time they resorted to a place of -Jewish worship.</p> - -<p>The same pontiff was very earnest for their conversion. He -built seminaries where Jews might receive instruction in the -Christian faith, and houses where such as had become converts -might be maintained. He caused sermons to be preached, in -which it was proved from the Hebrew Scriptures that Jesus -Christ was the Messiah whom they expected. In order to -encourage still further proselytes to the Christian faith, some -person of high rank, a nobleman or a cardinal, stood godfather -to them on the occasion of their baptism. A handsome -present in money also was made them: they were dressed in -white satin, and carried about Rome in fine coaches for a -fortnight afterwards, receiving everywhere the congratulations -of the spectators. At the same time it was very plainly -intimated to them, that if they relapsed into Judaism they -would straightway be burnt alive.<a id="FNanchor_196" href="#Footnote_196" class="fnanchor">[196]</a></p> - -<p>It is certainly strange that under such circumstances -conversions were not effected. Innocent evinced not only -the controversial zeal which many before and after him have -shown, but also an amount of real charity and goodwill -which must, one would have thought, have had a very potent -influence with the Jews of that day. When the Venetians, in -1685, after their successful war in the Morea, brought back a<span class="pagenum" id="Page_307">[Pg 307]</span> -large number both of Christian and Jewish captives, they gave -the former their freedom, but retained the latter in servitude. -Innocent, however, interfered, and insisted on their liberating -the Jews also. But we learn that, notwithstanding all his -generous exertions on their behalf, he failed in making any -considerable number of real converts. Cardinal Barberini -who had spent large sums and used great exertions in -endeavouring to accomplish this work, was compelled to own -that the conversions had been for the most part insincere. -It is not, indeed, by such means as those employed that -converts can be made.</p> - -<p>As regards the distinguished literary men of this period, it -has already been remarked that there were fewer of these -than in previous and subsequent generations; and, in the -majority of European nations, such as there were do not -contrast favourably with either their predecessors or successors. -There were, however, writers of genius and learning; -among them Solomon Norzi, of Mantua, is the author of a -celebrated Massoretic work which, though it was not published -till a century after his death, has attained a great reputation. -The two Aboabs, both residents in Venice, were celebrated -for their writings: the former, Emmanuel by name, being -the author of an able work on tradition; the latter chiefly -remarkable for his exposure of the impious impostures of -the pretended prophet, Sabbathai Sevi. Judah da Modena -produced many greatly admired works, and, in particular, a -Hebrew lexicon, and a <cite>System of Artificial Memory</cite>. Solomon -Medigo, physician to Prince Radziwill at Wilna, and Moses -Luzzato, of Venice, should also be mentioned.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_194" href="#FNanchor_194" class="label">[194]</a> Manass. <cite>Vindiciæ Judaicæ</cite>. See Appendix V.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_195" href="#FNanchor_195" class="label">[195]</a> Manasseh did not live to see the success of his efforts on behalf of his -countrymen. He died on his journey back to Holland, in 1657.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_196" href="#FNanchor_196" class="label">[196]</a> Throughout this and the succeeding century, and, indeed, for fully -half of the present century, however much the stern rigour of previous -ages of persecution may have been relaxed, the condition of the Jews was -miserable in the extreme. They were strictly confined to their Ghetto, -the gates of which were closed regularly every evening at eight o’clock, -and such Jews as had not returned by that time were obliged to remain -outside all night. In front of a small church standing near the entrance -of the Ghetto was fixed a large wooden crucifix, highly coloured and -gilded, with the inscription, ‘All day long have I stretched forth Mine -hands to a disobedient and gainsaying people.’ Into this church the -Jews at one time were driven with scourges, by order of the popes, to listen -to sermons preached against their obstinacy and rebellion.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_308">[Pg 308]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXVI">CHAPTER XXXVI.<br> -<span class="fs80">A.D. 1600-1700.</span><br> -THE JEWS IN THE EAST.—SABBATHAI SEVI.</h3> -</div> - -<p class="drop-cap">The condition of the Jews in the East during this century -does not call for much remark; indeed, little has been -recorded respecting it. The treatment they received at the -hands of the Mussulmans, both princes and people, was -curiously different from that which they experienced from the -Christian populations of Europe. The first named did not -regard the Jews with any particular favour or respect,—in -fact, the disdain they evinced for them was even greater than -that entertained by their Christian contemporaries,—but there -was no <em>active</em> enmity. They looked on with scornful indifference -while the Israelites plied their busy trade, aware -though they might be that the wealth they accumulated was -in a great measure drawn from their own coffers. They -would spit in contempt as they passed a Jewish synagogue, -but they would not raise a finger to cause its demolition or -prevent any number of worshippers from crowding into it. -All over Turkey, Arabia, and Persia, some Jews were to -be found in every town, where they were allowed to live<span class="pagenum" id="Page_309">[Pg 309]</span> -and thrive, unless they broke some law or offended some -faithful Islamite. But if they did either of these things, they -were apt to experience scant ceremony and sharp punishment.</p> - -<p>The reader has heard, in a previous chapter, of the massacre -perpetrated by Shah Abbas II., which appears to have -occurred about <span class="allsmcap">A.D.</span> 1666. It is said to have lasted three -years, and to have almost exterminated the Jews in his -dominions. It is, however, involved in great obscurity, the -dates given by different writers varying considerably. But in -this year, 1666, not the Jews of the East only, but all over the -world, were greatly excited by the appearance of the most -persistent and successful impostor that had arisen among -them from the time of Barchochebas. Sabbathai Sevi, a -native of Smyrna, and son of a poulterer in that city, was -born in 1625. He was sent to school, where he made such -rapid progress that he was appointed a Rabbi when he was only -eighteen years of age. He early attracted attention and had -many followers, who believed in the pretensions which, even -then, he put forward, of being the expected Messiah. At the -age of twenty he married a woman of great beauty and rank; -but the marriage was only a nominal one, as he lived entirely -apart from her. He was compelled to give a divorce, and -soon afterwards made a second similar marriage, with the -same result. He practised strict asceticism, fasting six -days in every week, and bathing continually in the sea at -midnight. At twenty-four, his reputation had increased so -greatly, that he ventured to put forth publicly his pretensions -to be thought the Messiah, and, in proof of these, ventured to -pronounce publicly the name of Jehovah, which is absolutely -forbidden to the Jews. The Rabbins were horror-struck at -his impiety, and declared him to be worthy of death. He was -compelled to fly from Smyrna, and took refuge in one city -after another, until in Gaza he made an important proselyte, -the celebrated Nathan Benjamin. This man, a person of -position and influence, professed to have seen in a vision the<span class="pagenum" id="Page_310">[Pg 310]</span> -Lord Himself; who informed him that the promised Deliverer -had come in the person of Sabbathai Sevi, and that he, -Nathan Benjamin, was the Elias who was to herald his -coming. The reader will remember that this is the exact -repetition of the imposture of Barchochebas and Rabbi Akiba, -fifteen hundred years before. Aided by this ally, Sabbathai -preached in Jerusalem, and resided for thirteen years in that -city, continuing to gain proselytes and bearing down all -opposition.</p> - -<p>The imposture was aided by the remarkable fact that, -according to the interpretation of some eminent Cabalists of -a passage in the book of the prophet Daniel, the Messiah -would make His appearance about the year 1675. One of -Nathan Benjamin’s first steps, when he felt himself strong -enough to take it, was to assemble the Jews resident in -Jerusalem, and inform them that, by virtue of the authority -committed to him from on high, he abrogated the fast which -would otherwise be observed in the ensuing June, because the -time of the coming of the Messiah was a festal one, inconsistent -with mourning of any kind. He then brought -Sabbathai out to them, who, he said, in the ensuing November -would go forth in power and destroy the Ottoman empire. -He encountered determined opposition from the wiser among -his countrymen, who perceived that his pretensions were not -only without foundation, but were likely to bring the gravest -calamities on the Jews everywhere throughout the Sultan’s -dominions. They even went so far as to try him as a rebel -and an impostor, and condemn him to death. His adherents, -however, were too many and too powerful to permit of this -sentence being carried into effect, and he continued to reside -without molestation in the city.</p> - -<p>After a period of thirteen years from the date of this announcement -of his pretensions, he made an expedition into -Egypt, where he married, for the third time, the daughter of -a Polish Jew, who professed to have received a revelation that -she was the destined bride of the Messiah. But the marriage,<span class="pagenum" id="Page_311">[Pg 311]</span> -like the two former ones, was only a marriage in name; and -Sabbathai returned to Jerusalem, where he resided for three -years more, and then publicly proclaimed himself in one of -the synagogues as the Messiah. This once more roused the -indignation of the Rabbins, who pronounced against him the -sentence of excommunication. This sentence he found too -strong for him to struggle against, and he fled to his native -city, Smyrna.</p> - -<p>The report of his condemnation had preceded him; but he -was nevertheless welcomed in his native city with almost -regal honour. Every evening he paraded the streets, accompanied -by a train of followers, carrying banners, and singing -hymns in his praise. All resistance offered to him proved -vain. A Jew of high rank, named Anakia, attacked him in -the market-place, branding him as an impostor. But his fate -did not encourage others to pursue the same course. He -returned to his home, and had scarcely entered it, when he -suddenly fell from his chair a corpse. The reader will not -require to be told that Sabbathai’s friends declared this to -be God’s judgment on the blasphemer!</p> - -<p>His pretensions now rose higher.<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">[197]</a> He assumed the state of -a monarch. He divided the kingdoms of the earth among -his partisans. He named his two brothers sovereigns of -Judah and Israel, while he himself took the title of ‘the King -of the Kings of the Earth.’ He ordered the name of the -Sultan to be removed from the prayer offered up for the -sovereign in the Jewish liturgy, and his own to be inserted -in its place. Embassies arrived from foreign communities -charged with rich presents and assurances of devoted loyalty. -These were sometimes kept waiting two or three weeks for an<span class="pagenum" id="Page_312">[Pg 312]</span> -audience. His picture was exhibited in public, surmounted -by a golden crown; and multitudes of prophets of both sexes -thronged the streets, declaring in the name of Heaven his -approaching triumph. Some of these are said to have acquired -in a moment a miraculous knowledge of Hebrew!</p> - -<p>It was not in Smyrna only, or in its vicinity, that the -madness prevailed. In those European cities in which the -largest number of Jews were to be found,—Hamburg, and -Frankfort, and Amsterdam,—all other topics of interest were -postponed, and business was broken off to discuss the doings -of the newly risen Prophet of Israel. The excitement was -not less in the East, where the husbandmen are related to -have refused to do their ordinary work in the fields, because -the Deliverer of Israel had come. If Sabbathai had been -really a man of ability and courage, there is no saying what -he might not have effected. It is probable, however, that the -extraordinary amount of success to which he had attained -now embarrassed, rather than gratified, him. He felt that he -could neither recede nor stand still. His partisans insisted on -his passing over to Constantinople, and advancing his pretensions -in the face of the Sultan himself. He made the voyage -accordingly, attended by a vast number of his adherents, and -was received by the Jews of Constantinople with the utmost -enthusiasm. The Sultan was at the time of his arrival absent, -but Sabbathai demanded an audience of the grand vizier. -The latter sent immediately to his master for instructions, -and delayed giving any reply until he received them. The -Sultan’s reply was, that Sabbathai was to be arrested and kept -in safe custody until his return. First one, and then a second -officer of janissaries were accordingly sent; but in the -presence of Sabbathai they were so overpowered by awe that -they dared not execute their office. Once more, if Sabbathai -had had boldness equal to the occasion, he might have made -himself master of Constantinople. But he surrendered himself -of his own accord, and was kept in a kind of honourable -captivity in the castle of Sestos, where, however, his followers<span class="pagenum" id="Page_313">[Pg 313]</span> -were freely permitted to visit him. He put out a manifesto -ordering that the fast which was always strictly observed on -the anniversary of the destruction of Jerusalem should be -suspended, and the day celebrated as a festival, it being the -birthday of the Messiah. At this juncture there arrived a -learned Cabalist, Rabbi Nehemiah, the head of one of the -synagogues in Poland, who took up his abode in the castle as -Sabbathai’s guest. A few days’ intercourse satisfied him that -Sabbathai was simply an impostor, and as such he denounced -him to his followers. Roused to fury, the partisans of the -prophet would have killed him on the spot; but Nehemiah -snatched a turban from the head of one of the Turks, and -declared himself a Mussulman. The janissaries instantly interfered -to protect him, and he was conveyed to Adrianople -where he had an interview with the Sultan. The latter now -returned to the capital, and summoned Sabbathai to his -presence. The impostor in the hour of trial entirely lost the -hardihood which he had hitherto displayed, and, when the -Sultan demanded of him whether he was the Messiah, could -not summon courage to reply. The Sultan proposed to test -his pretensions by shooting three poisoned arrows at him. If -these failed to wound or injure him, his title should be at once -acknowledged; if the result should be different, death or the -profession of Mahometanism must be his sentence. Sabbathai -did not hesitate. Following the example of Nehemiah, -he placed a turban on his head and exclaimed—‘There is but -one God, and Mahomet is His Prophet!’</p> - -<p>It is most extraordinary that this apostasy, evidently the -result of mere cowardice and imposture, did not provoke the -contempt alike of the Turks and the Jews. But by the Sultan -he was loaded with honours, and the Jews did not withdraw -their belief in his miraculous pretensions. With unabated -impudence he put out a declaration to the effect that God had -changed him from an Israelite to an Ishmaelite. He quoted -the example of Moses, who dwelt for a time among the -Ethiopians, and the fifty-third chapter of Isaiah, where it is<span class="pagenum" id="Page_314">[Pg 314]</span> -said that the Messiah was numbered among the transgressors. -For a long time he continued to maintain his double character -of the deliverer of the Jews and the devoted believer in -Mahomet. Some even declared, after the fashion of the -Gnostics in the early Church, that the true Sabbathai had been -taken up into heaven, and it was only his likeness or phantom -that had undergone degradation and apostasy. Great -numbers of Jews, indeed, were induced, by his example, to -become Mahometans; and at length the injury to the -Jewish community became so great, that they exerted all the -influence they could command with the grand vizier, who -caused Sabbathai to be arrested and banished into Bosnia. -There, in 1676, ten years after his apostasy to Mahometanism, -and in the fifty-first year of his age, he expired in a -castle near Belgrade. According to some, he died a natural -death; according to others, he was beheaded in prison. The -latter is the more likely supposition. Though he endeavoured -to persuade the Jews that, notwithstanding his profession of -another faith, he was at heart a Jew, they entirely distrusted -him; and it is likely that the assurances to which they would -lend no credit nevertheless caused suspicion and uneasiness -among true followers of Mahomet. Thus it would be the -interest of both parties to cut short his career.</p> - -<p>In the long catalogue of impostors who have succeeded for -a time in blinding the eyes of those to whom they pretended -a mission, the case of Sabbathai Sevi seems the most extraordinary.</p> - -<p>There have been innumerable false Messiahs, from the days -of Judas of Galilee almost to our own time; and to each of -these in turn the Jews of their day accorded, for the time at -least, a ready welcome, which, in almost every instance, -ultimately gave place to a total disbelief in their pretensions. -In the instance of this man alone, the faith placed in him -was not exchanged for contempt and distrust. Yet he was -certainly the one among all the pretenders to a Divine mission<span class="pagenum" id="Page_315">[Pg 315]</span> -who most deserved such ignominy. Judas,<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">[198]</a> Barchochebas, -David Alroy—however unfounded their claims to be the -Messiah—at all events persisted resolutely to the last, and -died with the same watchword on their lips that they had -uttered during life. But though Sabbathai openly avowed -his own imposture, his followers continued to believe in him. -More than one prophet arose after his death, and obtained -credence by affirming that Sabbathai had been translated into -heaven, as Enoch and Elijah before him, and would, after a -stated interval, reappear on earth. Sabbathaism, as it was -called, became the creed of a powerful and numerous sect, of -which we shall hear in the ensuing century. It is said that -even now it is not extinct. This example is one proof out of -many that human credulity exceeds all bounds of calculation.</p> - -<p>Among those who continued to uphold Sabbathai after this -fashion long after his death, the most noted were Nehemiah -Chajon and Abraham Michael Cardoso. The plea urged by -the latter in behalf of his principal may safely be pronounced -the most extravagant that has ever been advanced. It was -doubtless great wickedness, he said, to apostatize to Islamism; -but then it should be remembered that the Messiah was not -to come until mankind were all good or all bad. There was -no prospect of their all becoming good. So Sabbathai, by his -wickedness in accepting Mahomet, was helping on, like a -true prophet, the coming of the Messiah!</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_197" href="#FNanchor_197" class="label">[197]</a> He is said to have quoted Isaiah xiv. 14: ‘I will ascend above the -heights of the clouds,’ and to have appealed to his followers to say -whether they had not seen him so ascend; to which they made answer -that they had! It must be added, however, that, if he did quote the -passage in question as applicable to himself, he could hardly have -studied its context.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_198" href="#FNanchor_198" class="label">[198]</a> Whether Judas himself ever claimed to be the Messiah is doubtful. -But a considerable section of his followers certainly believed him to be -such.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_316">[Pg 316]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXVII">CHAPTER XXXVII.<br> -<span class="fs80">A.D. 1700-1800.</span><br> -THE JEWS IN SPAIN, ITALY, AND FRANCE.</h3> -</div> - -<p class="drop-cap">We enter now on the eighteenth century, and are, as it -were, in sight of the history of our own times. The -position in which we find the Jews is in the main the same -which they at present occupy. In Romish countries they -were still liable to sharp persecution, sometimes from mob -violence, sometimes from the action of the Church. The -lands in which the severest measures were enforced continued -to be Spain and Portugal, where the Inquisition was dominant -throughout the entire century, though its power gradually but -very evidently diminished as the years passed on. In the -reign of Philip V., who succeeded to the Spanish throne <span class="allsmcap">A.D.</span> -1700, and held it till 1746, the first direct blow was given to -its authority. In the War of Succession, which began at the -outset of his reign, his French allies treated the Inquisition -with very scant respect. They broke open the prisons of the -Holy Office, released the prisoners, and even seized the silver -images in the Dominican chapels, melting them down to pay -the expenses of the campaign. The king took no part in the<span class="pagenum" id="Page_317">[Pg 317]</span> -spoliation; but when the Inquisitors appealed to him against -the sacrilegious violence of the French, he replied that he -could not interfere with the measures taken by his allies. He -was a weak and sombre-tempered young man, though not, it -would seem, a religious bigot, and allowed the clergy in the -main to have their way. One <i lang="la" xml:lang="la">Auto da Fé</i> was held every -year throughout his reign; and the number of victims is said -to have amounted to 14,000. There can be little doubt that -the greater part of these were ‘secret Jews.’ It is beyond -dispute that throughout this century, and long afterwards—even, -it is said, to our own times—secret Judaism continued -to maintain its hold; and from time to time discoveries were -made, and executions followed.</p> - -<p>In 1713 the English were confirmed in the possession of -Gibraltar, which had been wrested from Spain some ten years -before. But it is a singular fact that the Spaniards, even -when yielding up their stronghold to Great Britain, could not -endure that the Jews should be allowed to live in peace there; -and one clause of the treaty stipulated that ‘no Jew should be -tolerated in that city.’<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">[199]</a></p> - -<p>Ferdinand VI. succeeded his father in 1746, and reigned -till 1759. He bears the character of a good and wise prince, -and no public <i lang="la" xml:lang="la">Auto da Fé</i> took place in his time, though there -appear to have been a considerable number of petty local -executions. Probably these took place without his sanction, -or even knowledge. He died without issue, and was succeeded -by his brother, Charles III. He again was an able -and vigorous sovereign, and the power of the Inquisition still -further diminished during his reign. Three years after his -accession he took the decided step of banishing the Grand -Inquisitor for encroaching on the privileges of the Crown. -In 1770, and again in 1784, he ordered that any procedure -against offenders must be approved by the king, and sufficient<span class="pagenum" id="Page_318">[Pg 318]</span> -evidence adduced to justify imprisonment. He was succeeded -by his son, Charles IV., the weak and miserable victim of -Napoleon’s ambition. The Inquisition was upheld during his -reign, though it does not appear that any <i lang="la" xml:lang="la">Auto da Fé</i> took -place. Very much the same is the history of the Jewish -persecution in Portugal, the power of the Inquisition, though -greatly limited, still subsisting to the very end of the century.</p> - -<p>In Italy very nearly the same state of things continued as -has been described under the history of the previous century. -On the separation of the kingdom of the Two Sicilies from -that of Spain, Charles, who succeeded to the sovereignty, -reversed the policy which had been pursued by his predecessors, -and invited the Jews to settle for sixty years in his -kingdom. He offered to confer upon them rights and privileges -which would have left them little ground of complaint. They -were to be allowed to hold lands, except such as conferred -feudal rights on their possessors. They were to be permitted -to trade with all parts of the world, exempt from any special -impost—on the same terms, in fact, as his Christian subjects. -They might practise all professions, that of the physician -included, and have Christian patients, if the latter desired it. -They might also follow any handicraft; they might serve -in the army; they might freely print and circulate their -literature; they might have Christians in their service. They -were to be free also to build synagogues and celebrate their -religious rites; and the authority of their clergy was to be -upheld by the State. All men, in fine, were forbidden, under -severe penalties, to insult or wrong them; and all attempts to -proselytize their children were to be discouraged. We do not -wonder at hearing that Jews in great numbers, from all parts -of Europe, accepted King Charles’s invitation; neither can it -move our surprise to hear that his subjects were not inclined -to acquiesce in their sovereign’s enlightened views. The Pope -of the day, Clement XII., and his confessor, a man of great -influence in the Church, denounced the concessions made to -the Jews; the clergy preached inflammatory sermons from<span class="pagenum" id="Page_319">[Pg 319]</span> -their pulpits, a Capuchin friar publicly warned the king that, -as the punishment of his guilty act, he would die childless. -The Jews could not face the storm. They knew that any -attempt to open shops, or bring their merchandise into Naples, -would be the signal for a riot, not improbably for a massacre. -After a brief sojourn in the city, they withdrew from it.</p> - -<p>In 1775, Pius VI., the Pope whom Napoleon imprisoned -and deposed, revived some of the harsh laws against the Jews, -whose condition, for a long time past, had been growing more -peaceful and assured. He issued an edict by which Rabbinical -literature was suppressed; no Hebrew book, or even manuscript, -might remain in the possession of a Jew. He was -required to keep himself rigidly within the limits of his -Ghetto; he was obliged again to wear his yellow badge; when -a corpse was buried, no funeral procession was allowed; no -Jew might employ a Christian midwife or wet-nurse; and, <i lang="la" xml:lang="la">vice -versâ</i>, a Christian might not employ Jews. The old enactment -requiring Jews to attend controversial sermons was -again enforced; and the Rabbins were obliged to draw up lists -of their disciples, who were required to be present. This -seems to have been at the outset of Pius’s long reign. The -outbreak of the French Revolution, and the troubles which -it brought upon him, probably gave a new direction to his -thoughts.</p> - -<p>Turning to France, we find that the condition of the Jews -during the eighteenth century was very peculiar. It has been -mentioned in a previous chapter that, although nominally -excluded from France, they had long been suffered to dwell -there under protections granted to them by Henry II. and -others. There were, indeed, three different sections of Jews -resident in France at this time—the Portuguese Jews, to -whom charters were granted by the French Parliament <span class="allsmcap">A.D.</span> -1550. These were chiefly to be found in Bayonne, Bordeaux, -and its vicinity. They appear at first to have passed under -the name of New Christians, and as such, no doubt, were -obliged to submit themselves to the ordinances of the Church;<span class="pagenum" id="Page_320">[Pg 320]</span> -but in the fierce strife which ensued between the Catholics -and Huguenots they escaped notice. It is said that they -contracted marriages according to their own rites, and evaded -the baptism of their children. There were, again, the Jews of -Avignon, who were either Italians or native Frenchmen. -These had been tolerated by the Popes during their residence -there, and probably no great notice had been taken of them -since the removal of the papal court. Again, after the -conquest of Metz and Alsace, a considerable number of -German Jews became subjects of France. It is likely -that they by no means regretted the change of masters; for -only a few years before, the Parliament at Metz had burnt -a number of Jews on the old charge of murdering infants. -Louis XIV. granted the Jews of Alsace the same privileges -possessed by Bordeaux and other cities—that of free commerce, -on condition of paying a certain poll-tax, subsequently -compounded for a lump sum. Nevertheless, all over Lorraine -and Alsace the Jews, during this century, were harshly dealt -with. Their usurious exactions rendered them odious to the -people, as indeed had been the case with their ancestors for -many generations. In Strasburg only a few Jewish families -were allowed to reside. In Lorraine the laws of Duke -Leopold, made in 1724, continued long in force. By these -only 180 families were permitted to reside and to carry on -trade; and even these were required to live within the Jewish -quarters.</p> - -<p>When the Edict of Nantes was revoked, and all the subjects -of the King of France were required to accept the ordinances -of the Catholic Church, the Jews in France were in some -danger of persecution. But the act seems never to have been -carried out so far as they were concerned. As before, the -clergy were too busy in enforcing the law against Huguenots -to trouble themselves about a handful of Jews. But, though -they were kindly treated, it would be a mistake to suppose -that they were naturalized, as some writers have affirmed. It -is said that they offered the Regent Orleans two million livres<span class="pagenum" id="Page_321">[Pg 321]</span> -in exchange for the privilege of naturalization—a sum which -that impecunious potentate would have been well pleased to -lay his hands on. But he was afraid of the unpopularity he -would incur by the act, and refused the offer. The writer of -the pamphlet respecting the Naturalization Bill of 1753, -quoted in a previous chapter, says: ‘It is a vulgar error to -suppose that the Jews in France were naturalized subjects; -and any Frenchman of whom you asked the question would -laugh in your face.’ It appears to have been only in certain -cities that the Jews were allowed to reside permanently. In -Lyons they could only reside three months consecutively. In -Paris it is said their residence was altogether prohibited.</p> - -<p>Louis XV. appears to have treated them with kindness, and -to have discouraged a step which was made to abridge their -privileges. He also showed much favour to the celebrated -Samuel Bernard, the famous banker of his day, who afterwards -became a convert to the Church. As the century advanced, -and Voltaire and the Encyclopædists began to exercise a -wide influence in France, it might have been expected that -they would have exerted it in favour of the Jews; who, -although they were no longer exposed to the terrible sufferings -they had undergone in previous generations, were still subject -to a more modified religious persecution—a thing utterly -abhorrent to the writers in question. But the Encyclopædists -disliked the Jews almost as much as the Christians. The -Hebrew race had suffered cruelly in previous ages, as being -the enemies of the Gospel. But in the eyes of the infidel -writers they were almost as objectionable, as being the living -witnesses of its truth. No Dominican persecutor of the -fifteenth century would have viewed the Jews with more -contempt and hatred than does Voltaire, the advocate of -religious tolerance.</p> - -<p>In fact, it is obvious that the Jews had to undergo many -hardships in France during the reigns of Louis XIV. and XV. -A few years after the accession of Louis XVI., the mildness -of whose temper had become generally known, a petition was<span class="pagenum" id="Page_322">[Pg 322]</span> -presented by the Jews to the king and council, complaining of -the heavy burdens laid upon them. Besides the fees exacted -for the royal protection, a capitation tax was imposed upon -them by the feudal superior on whose estate they resided. -The right of residence was only personal, and a fresh sum had -to be paid for every child that was born to them. Further, a -toll was paid by every Jew at the gate of every city which he -entered, as though he had been a horse or a sheep. There -were besides restrictions on their commerce, which weighed -heavily upon them.</p> - -<p>The appeal to Louis XVI. was not in vain. The obnoxious -capitation tax was abolished in 1784; and in 1788 a commission -was appointed, of which Malesherbes was the president, -and the first act of the latter was to put an end to the toll at -the city gates.<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">[200]</a> Malesherbes also set on foot measures for -ameliorating generally the condition of the Jews. He proposed -to give a prize for the best essay on the subject. This -was gained by the celebrated Abbé Grégoire, whose essay was -very generally approved. Steps were taken to carry out some -of the improvements suggested. But before this could be -done the Revolution had begun, and liberty, equality, and -fraternity for all men had become the general cry in France. -The Jews were not slow to avail themselves of their opportunity, -and sent in their petition to the General Assembly to -be admitted to the rights of equal citizenship. The question -was discussed in the National Assembly, and was affirmed, -though not until after considerable debate. On the 17th of -September, 1791, the decree was passed by which Jews, -without exception or distinction, were admitted to the rights -of French citizenship. It was ratified also by the Constitution -of 1795.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_199" href="#FNanchor_199" class="label">[199]</a> This was soon set aside, being contrary to the spirit of English law. -The Jews established themselves in Gibraltar, and are now a thriving -population, with four synagogues.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_200" href="#FNanchor_200" class="label">[200]</a> The tariff of tolls has been preserved, and has a curious sound. For -a Jew 12 deniers (about 1d.), a Jewess and child 9 deniers, a Jewess 6 -deniers; for a dead Jew 5 sous, a dead Jewess 30 deniers.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_323">[Pg 323]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXVIII">CHAPTER XXXVIII.<br> -<span class="fs80">A.D. 1700-1800.</span><br> -THE JEWS IN GERMANY AND CENTRAL EUROPE.</h3> -</div> - -<p class="drop-cap">The condition of the Jews in Germany, Prussia, and -Austria, at the outset of the eighteenth century, was, if -we may believe the historians of the time, an unusually -wretched one. The accounts given by the eminent German -Jew, J. M. Jost, of the sufferings of his countrymen at that -period, cannot fail to move the reader’s compassion.<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">[201]</a> ‘They -were,’ to use his own phrase, ‘a heap of suffering.’ Insult and -wrong had, indeed, for many an age, been their portion—a fact -to which every history of them that has been written bears<span class="pagenum" id="Page_324">[Pg 324]</span> -melancholy witness. In many countries of Europe, however, -the period succeeding the Reformation had brought some -amelioration of their condition. But in the countries which -we have now under consideration, the Jews had sunk, if it was -possible, to a lower position than they had occupied before. -Their miseries had, in truth, endured so long, that they had -become almost insensible to them. The favourite German -proverb, which was current for many centuries, may by itself -serve to show the light in which they were regarded. ‘Happy -is that town,’ was the saying, ‘in which there is neither a Jew, -a tyrant, nor a leper.’</p> - -<p>To begin with Prussia. We have seen how, in 1670, the -Jews had been driven by Leopold I. out of Vienna, and had -found a refuge in Prussia; which the humanity of Frederick -William, who, on account of his wisdom and piety, obtained -the popular title of ‘the Great Elector,’ had accorded them. -His son, Frederick I., lay under obligations to Gompertz and -Elias, two Jews who had been of great service to him in providing -him with resources in carrying on the war in which he -was engaged. When the Jews had been driven out of Austria, -they employed these two men to plead their cause; and the -result was, that a certain number of Jewish families were -allowed to establish themselves in Berlin, Potsdam, and other -cities of the Electoral State. From this permission the whole -history of the Prussian Jews may be said to date. The action -of the Elector produced considerable discontent among his -subjects; but the Elector was firm, and a few years afterwards -a special body of rules for the Jews of the electorate was -drawn up and put in force. It was, on the whole, extremely -favourable to them, though they were still excluded from all -public offices, and freedom to worship according to their own -creed was not allowed them. But soon afterwards, some -Jews, who were the court jewellers, obtained permission to -hold religious services in their own private houses. This was -a step towards allowing a synagogue to be built, in which -public worship was offered; but the ritual, we are told, underwent<span class="pagenum" id="Page_325">[Pg 325]</span> -the strictest examination, to make sure that it did not -contain anything insulting to Christianity. In 1712, the king -prohibited, under severe penalties, the influx of wandering -Jews into the country—a measure which, though it might -seem to be unfriendly to the Jewish people, was in reality of -the greatest benefit to the respectable portion of them. -During Frederick William’s reign also, a splendid synagogue—the -finest, it was said, in that day in all Germany—was built -and opened under the royal sanction, notwithstanding the -outcry that the concession provoked.</p> - -<p>In 1717, King Frederick died, and was succeeded by -Frederick William, the father and predecessor of Frederick -the Great. He was a sovereign of the most despotic character, -though neither cruel nor unjust. His characteristic qualities -were displayed in his dealings with the Jews. He continued -the privileges granted to them by his father—indeed, added -some others. But, on the other hand, he imposed upon them -some rather arbitrary burdens, which, however, savour more -of eccentricity than harshness. Thus, if the king at his -hunting parties killed more wild boars or stags than he could -consume at his own table, the Jews were obliged to purchase -what remained. It is said that the Jews, unable to eat up the -venison themselves, made a present of it to the public hospitals. -Again, on the occasion of any event of importance in -a family, such as succession to an inheritance, the birth of an -heir, the marriage of a son, etc., every Jew was obliged to -make purchases to the amount of three hundred thalers at the -royal porcelain factory. Towards the end of the century, -during the reign of Frederick William II., they were released -from this obligation on paying down the lump sum of four -thousand thalers.</p> - -<p>In 1740, Frederick William died, and his son, who bears in -history the name of ‘the Great,’ succeeded to the throne. -His dealings with the Jews were very peculiar. He had no -predilection for them; indeed, whatever personal feeling he -entertained for them was of an opposite character. The<span class="pagenum" id="Page_326">[Pg 326]</span> -friend and pupil of Voltaire, he shared that philosopher’s -prejudice against them. They were no friends of Christianity, -to be sure; but they were the religious ancestors of the -Christians, the strongest witnesses of the truth of the Gospel, -and as such odious in his eyes. On the other hand, there was -a grim sense of justice discernible even in his strange legislation -respecting them; and, independently of this, he was -shrewd enough to see that persecution of them was by no -means a profitable policy. ‘No one ever got any good by -injuring that nation,’ was his observation on one occasion. -Indeed, his legislation seems to have been designed more for -the purpose of preventing the increase of their numbers, than -for exacting severe imposts or restricting their civil privileges. -Thus, in 1750, the edict he issued for the regulation of the -Jews in his dominions draws a strict distinction between the -Jews that are tolerated by inheritance and those that are -personally tolerated—where the toleration, that is to say, does -not descend to the children of the person to whom it is -granted. To the latter class belonged all those who were not -directly engaged in trade, or did not hold any post or office -in a synagogue. Among those who were tolerated by inheritance, -the privilege of domicile descended to one child -only. Subsequently, in consideration of the payment of -seventy thousand thalers, the privilege was extended to a -second child, though he could only enjoy it on producing -evidence that he was in possession of a property of one -thousand thalers. A foreign Jew could not settle in Prussia, -unless he paid an exorbitant price for his admission. If the -widow of a protected Jew married one who was not so protected, -she was obliged to leave the country. Besides these -burdens, and of course the ordinary taxes paid by all the -king’s subjects, there were several imposts. There was a patent -of protection whenever a child was born, a tax upon every -marriage, and upon the election of every elder of a synagogue. -The Jew was also excluded from all civil offices, from agriculture, -from keeping an inn, a brewery, or a distillery, from<span class="pagenum" id="Page_327">[Pg 327]</span> -setting up a manufactory of any kind, or from practising the -profession of a physician or a surgeon. All Jewish servants -who wished to marry were obliged to leave the country. -Finally, the Jews were interdicted from acquiring house -property, unless they had the express permission of the king. -In no case could a Jew possess more than forty houses.</p> - -<p>In 1786, Frederick William II., the nephew of Frederick -the Great, succeeded to his uncle’s throne. He was a wise -and merciful sovereign, and he endeavoured to ameliorate the -condition of the Jews, partly by mitigating the rigour of -existing laws, partly by enacting new ones. Since his time, -the state of things has gradually but surely improved. But -the legislation of those times, as an intelligent writer has -remarked, ‘bears the stamp of the fearfully degraded state of -the Jewish population, and of the oppressive, exclusive, and -repressive measures which were thought needful to the -interests of that portion of the community.’<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">[202]</a></p> - -<p>The position of the Jews in the Austrian dominions, in the -early part of the eighteenth century, was no better than in -Prussia. The Emperor Charles VII. entertained a dislike to -them, which induced him to listen readily to any enemy who -traduced them. The same was the case to perhaps a greater -extent with the Empress Maria Theresa, his daughter. A -few years after her accession she decreed the banishment of -all the Jews in her dominions, amounting, it is believed, to -two hundred thousand persons. A considerable number did -take their departure; and the rest would have had to follow, -if the intercession of the English and Dutch Governments had -not induced her to forego her purpose. Subsequently she -relaxed the severity of her dealings with them. She not -only permitted their residence, but allowed them to follow -certain trades, as, for example, dealing in jewels, or opening -shops as money-changers or manufacturers. They were<span class="pagenum" id="Page_328">[Pg 328]</span> -permitted to carry on their services in their synagogues, -though they were strictly confined to their houses on Sundays, -especially during the hours when Christian worship was going -on.</p> - -<p>When Joseph II. came into full possession of the imperial -power, by the death of his mother in 1780, one of his first -acts was to publish an edict of toleration, by which the status -of the Jews was greatly improved. All the old prohibitive regulations -were annulled. The Jews were at liberty to take up -their abode in any town throughout the Austrian dominions, -and in the country also—though, in that case, they were required -to seek the Emperor’s permission. He also opened to -them the schools and universities throughout the empire, -allowing them to take degrees as doctors in medicine, civil -law, and moral philosophy; but he obliged them to open -elementary schools of their own for the preparation of their -children to enter those belonging to the State. He allowed -them to follow any trade they fancied, with the single exception -of the manufacture of gunpowder. They were free also -to attend the public markets and fairs throughout the country, -to wear what apparel they pleased, to occupy any house in -any quarter of the towns, and use the public promenades as -freely as the other inhabitants. They might also enter the -army—indeed, after a while, they became liable to the conscription—and -might be made non-commissioned officers; -but as, according to the military code of Austria, none can -hold commissions who are not of noble blood, they could -rise no higher. Lastly, their children were protected against -proselytism, it being unlawful to attempt inducing them to -change their religion until they had passed their fourteenth -year. This edict may be regarded as marking a new era in -Jewish history; and whatever amelioration may have taken -place in European legislation, so far as they are concerned, in -reality dates from it.</p> - -<p>In 1781 Councillor Dohm published his famous treatise ‘on -the amendment of the political position of the Jews.’ This<span class="pagenum" id="Page_329">[Pg 329]</span> -writer upholds the principle of bestowing liberty and equality -of rights on the Jews, of their free admission to schools and -colleges belonging to the State, of their unfettered practice of -trades and professions, and even of their participation in public -offices of trust. But he contends that the authority of the -Rabbins over their congregations, their infliction of discipline, -and, under some circumstances, of excommunication, must -be upheld by the State. The publication of the work excited -a good deal of angry feeling among the German Jews. The -renowned Moses Mendelssohn, of whom we shall speak in the -next chapter, published a letter respecting it, in which he -denounced the spiritual tyranny of the Rabbins in indignant -language, which had a very wide and important effect on his -countrymen.</p> - -<p>In Russia, during this century, the position of the Jews was -fully as miserable as in any European country. It has been -already pointed out, that by the strict law of the land their -presence was not permitted at all. And in Muscovy proper -the exclusion was enforced with stern inflexibility. Under -Peter the Great a few Jews were admitted into other portions -of his dominions, the Czar having declared—so at least popular -rumour affirms—that ‘he did not fear the presence of any -Jews, for his Russians were a match for the craftiest among -them.’ But during the reign of Elizabeth (<span class="allsmcap">A.D.</span> 1545) their -residence in Russia was again proscribed. They had contrived -to secure the property of certain Siberian exiles, and -invested it in foreign countries. Later in the century the -policy of the emperors towards the Jews seems to have been -to drive them out of the towns into the rural districts, with -the idea, so often entertained by one theorist or another, of -inducing them to discard commerce for agriculture. In the -Ukraine, and there only, apparently, they have adopted that -mode of life.<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">[203]</a></p> - -<p><span class="pagenum" id="Page_330">[Pg 330]</span></p> - -<p>Of the Jews in Poland, which for many ages has been the -country in all Europe where the Hebrew race has found the -most secure home and the most hospitable treatment, we have -not yet spoken. Their history, during the eighteenth century, -is mainly the history of religious adventurers and rival sects. -It will be better to consider these in a separate chapter.</p> - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_201" href="#FNanchor_201" class="label">[201]</a> J. M. Jost, a German Jew, born <span class="allsmcap">A.D.</span> 1793, died 1860, a professor first -at Berlin, and afterwards at Frankfort-on-the-Maine. He is the author -of the <cite>History of the Israelites</cite>, in nine volumes, published in 1820-28, -and of the <cite>History of Judaism</cite>, in three volumes, which appeared later. -Up to the time of the appearance of H. Graetz’s great work, <cite>The History -of the Jews</cite>, Jost’s was the most trustworthy authority. ‘It is the mature -work,’ writes Milman, ‘of an indefatigable and eminently fair writer. Of -course, as a Jew, he presents the doctrines and usages of his race in a -favourable light, but he always fully deserves a respectful and candid -hearing’ (Milm. <cite>Hist. Jews</cite>, vol. ii. p. 476 n.).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_202" href="#FNanchor_202" class="label">[202]</a> <cite>Israel and the Gentiles</cite> (Da Costa, p. 519), a work I have often -consulted with profit.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_203" href="#FNanchor_203" class="label">[203]</a> The readiness of the Jews of the Ukraine to employ themselves in -agriculture may be accounted for by the extreme fertility of the soil. In -natural productiveness no portion of Europe surpasses, and few can be -found to equal it. Wheat, oats, and barley are raised with scarcely any -exertion of labour, and the pasture-land is rich and luxuriant. This may -account for the singular difference of habits which the Jews of these -countries exhibit, as compared with their countrymen everywhere else. -It should be added that, as there is little trade and few manufactures, -many of them, at all events, must live by agriculture or not at all.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_331">[Pg 331]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XXXIX">CHAPTER XXXIX.<br> -<span class="fs80">A.D. 1700-1800.</span><br> -THE JEWS IN POLAND: THE CHASIDIM—FRANK—MENDELSSOHN.</h3> -</div> - -<p class="drop-cap">From the times of the Maccabees, if not earlier, to those -of the impostor Sabbathai Sevi, Rabbinism had prevailed -in the Jewish Church. The only opposition had come from -the Karaites, of whom we have already spoken, and they were -but a small sect, commanding little influence. Eminent Jews, -again, such as Solomon Ben Abraham of Montpellier, in the -thirteenth century, or Nathanael Tribotti of Rome, or the -more renowned Maimonides, might put forward opinions -which the Rabbins condemned, proceeding sometimes to the -excommunication of the offending writers. But either the -latter submitted, or modified their opinions, or their judges -reconsidered their decisions; and Rabbinical theology continued -in the main unaltered. But the followers of Sabbathai -Sevi formed themselves into a distinct sect, calling themselves -Jews indeed, and professing the principal doctrines of the -Jewish faith, but differing from it, at the same time, in the -most essential particulars.</p> - -<p>His followers, as we have seen, were not alienated by his<span class="pagenum" id="Page_332">[Pg 332]</span> -apostasy or undeceived by his death. One prophet rose after -another, who formed his own theological system, resembling -Sabbathaism in its general outline, but having peculiar and -distinctive features of its own. Most of these secured, during -their lifetime, at all events, a large and enthusiastic following, -while, in some instances, their teaching was adopted as a rule -of faith long after they had passed away from earth. Among -these prophets two of the most remarkable were Malach and -Hajun. These men were two Rabbins belonging, the one to -a Polish, the other to a German, synagogue, who, <span class="allsmcap">A.D.</span> 1700, -had made a pilgrimage to Jerusalem, there to announce the -immediate coming of the Messiah. Most of their companions -died of want or fatigue on the journey; and nearly all the -survivors, following the example of Sabbathai, went over to -Islamism. But the two leaders, and especially Hajun, zealously -propagated their opinions, notwithstanding the most -determined opposition of the Rabbins of Jerusalem and Constantinople. -Among the doctrines preached by Hajun was -that of a Trinity of Gods, though the Three were perfect in -their unity. This dogma—very nearly coinciding, if not identical, -with the Catholic doctrine of the Trinity—he professed -to find in the Book of Zohar.<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">[204]</a></p> - -<p>It is scarcely necessary to add that such teaching provoked -the animosity of the Rabbins to the utmost. In <span class="allsmcap">A.D.</span> 1722 -Hajun and his followers were publicly excommunicated by -all the synagogues, and his influence in the East was almost -entirely destroyed. In Central Europe, however, he obtained -some support. He ingratiated himself with the Emperor -Charles VI. by his denunciation of the Jews, and many congregations -in Bohemia and Moravia attached themselves to -him. Attempts were made to extend his influence into -Holland, Hungary, and other European countries, but with<span class="pagenum" id="Page_333">[Pg 333]</span> -little success. A similar movement was initiated shortly afterwards -by Moses Luzzato; who, in concert with a physician -named Jethukiel, collected a congregation at Wilna. He was -excommunicated by the Rabbins, and repeatedly obliged to -retract his statements. He led a wandering, unsettled life, and -at last travelled to Jerusalem, where he ended his days in 1747.</p> - -<p>Another and more important sect, appearing at least to -derive its origin from Sabbathaism, is that of the Chasidim, -which established itself chiefly in Poland, Galicia, and Russia. -This is, according to a well-known writer of the present day, -the religion of nearly all the Jews in Galicia, Hungary, Southern -Russia, and Wallachia. Its founder was one Israel Baal -Schem, who first appeared in Podolia in 1740. He claimed to -be the representative of God on earth, and as such, his commands -were to be obeyed with implicit submission. His early -history is full of fable, wild, extravagant tales being told of it, -which are unworthy of repetition. The orthodox Rabbins say -he was a man of mean rank and extraction, possessed of no -real ability, and who affected sanctity and mystery in order -to impress his followers. A certain supernatural power was -invariably claimed by the students of Cabbalism, but those -assumed by Israel had apparently no limit. He could absolve -from all sin; he could cure all diseases by his simple command; -he could work the most stupendous miracles; he was -endowed with all knowledge, not only of the past, but of the -future also. The main drift of his teaching, which entirely -rejected the Talmud as a Rabbinical tradition, was the necessity -of learning, by continual contemplation and self-mortification, -the true nature of God, and also of entire submission to -the Tzaddikhim, or priesthood. We are told by Dr. M’Caul -that they are in the habit of spending every Sabbath with -their Tzaddik, coming in for the purpose from many miles -round, bringing with them provisions for the meals of the -day, as well as presents for the Tzaddik. They consult him in -all difficulties, accepting his replies as inspired by Heaven; -arrange their private affairs, and compose their quarrels at his<span class="pagenum" id="Page_334">[Pg 334]</span> -bidding. At Israel Baal Schem’s death, his disciples insist -that he was taken up to heaven, there to dwell with the holy -angels, and make effectual intercession with Almighty God in -behalf of every Jew who brings up his children in accordance -with the teaching of Chasidism, and obeys the Tzaddik. He -was succeeded in his authority by his three grandsons, who -were his chief disciples. But this of necessity broke up the -community into three distinct bodies, and further divisions -have since taken place, though the various synagogues of -Chasidists spread over the countries of Eastern Europe are on -the whole at unity with one another.</p> - -<p>A few years later another strange development of Cabbalistic -Sabbathaism made its appearance, under the name -of Zoharism. Jacob Frank, its founder, is said to have been -born in Poland, <cite>circ.</cite> <span class="allsmcap">A.D.</span> 1722. In his youth he was a -distiller of brandy, and he first appeared as a religious teacher -in Turkey, <span class="allsmcap">A.D.</span> 1760. He was then approaching his fortieth -year. He followed the Chasidists in his attacks on the -Talmud and his devotion to the Book of Zohar. Such fierce -dissensions ensued that the Polish Government,—for it was -in Poland that he first put forth his theological dogmas,—found -it necessary to interfere. But Frank found a protector -in the Bishop of Kaminiek, who perceived, or thought he -perceived, in Frank’s system the elements of Catholic Christianity. -Frank himself encouraged this by submitting to -Christian baptism, and publicly burning the Talmud. He -also declared his belief that God had appeared in human form -for the expiation of man’s transgression, and that He will -hereafter appear again, also in human form, for the final -deliverance from the power of evil. This sounded orthodox -enough; but Frank was careful not to say in whose person -God had thus appeared on earth, and whether, in fact, he -accepted Jesus Christ, or Sabbathai Sevi, as the Messiah.</p> - -<p>But neither the Jews nor the Christians were content to -leave matters in this condition. The Rabbins, who regarded -Frank with a mixture of alarm and dislike, denounced him<span class="pagenum" id="Page_335">[Pg 335]</span> -to the Polish Government as an apostate to their community -(and so legally liable to their censure), and to the papal -nuncio as an heretical Christian. Neither of the parties -appealed to were disposed to overlook the accusation; and -the Zoharites found themselves on the brink of a twofold -persecution. Frank himself was thrown into prison, and his -followers were scattered in all directions, most of them endeavouring -to seek a refuge in Turkey. On their way, while -passing through Moldavia, they received harsh usage from -both the authorities and the populace. Those that remained -behind were obliged to profess Christianity. Frank himself -remained in prison, until the fortress in which he was confined -was captured, in 1777, by the Russians, who set him at liberty. -He then travelled through Poland, Moravia, and Bohemia, -everywhere levying large sums on the synagogues which still -continued to support him, until he reached Vienna, where -he resided for several years, under the protection of Maria -Theresa. From thence he journeyed to Brunn, in Moravia, -and finally established himself at Offenbach, in Hesse, where -he resided until his death, in 1791.</p> - -<p>A strange mystery attended his daily life, upon which no -light has ever been thrown. He was apparently without -pecuniary resources, yet he lived for many years—ten or -twelve at the least—in a style which could only have been -maintained by the most lavish expenditure. He had a retinue -which might have vied with that of an Eastern prince, -of several hundred beautiful Jewish boys and girls; carts, -said to contain gold and silver, were continually brought to -his place of residence; when he went to perform his devotions, -he was conveyed in a chariot drawn by the finest horses that -could be procured, and a guard of ten or twelve Uhlans, wearing -a splendid uniform of green, scarlet, and gold, rode on -either side of it. The service was performed with a great -display of magnificence, accompanied by various strange -ceremonies, the meaning of which has never been explained. -When he died, as he did some three years after his settlement<span class="pagenum" id="Page_336">[Pg 336]</span> -at Offenbach, he was buried with the utmost pomp and -splendour, as many as eight hundred persons attending his -funeral; and a costly cross was set up over his grave. But -the secret of his unbounded riches was interred with him. -His family, it was found, had been left entirely destitute. -They appealed to his followers, who had shown such devotion, -but wholly in vain; and they relapsed into absolute beggary. -Such of his followers as survived him joined the Roman -Catholic Church of Poland. It is believed, however, that they -still cherish in secret some of their founder’s peculiar tenets.</p> - -<p>Nearly about the same time another Jew appeared, very -different in character and opinions from Jacob Frank, but -destined to exercise a far wider and more permanent influence. -Moses Mendelssohn was born of humble parents in Dessau, -<span class="allsmcap">A.D.</span> 1729. His thirst for learning showed itself from his -childhood, and his early application to study is said to have -permanently injured his health. At the age of thirteen he -followed his favourite teacher, Rabbi Frankels, to Berlin, -where, after many years of labour, he obtained a tutorship in -the family of Herr Bernhardt, a silk manufacturer. Soon -after he formed an acquaintance with the philosopher Lessing,<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">[205]</a> -and became known in the literary world by the publication -of his philosophical works, and especially of <cite>Phædon, or the -Immortality of the Soul</cite>, in imitation of Plato. Other works -followed, which increased his celebrity. Having obtained the -prize of the Berlin Academy for an essay on the Evidence -of Metaphysical Science, he was elected a member of that -society; but Frederick the Great struck his name off the -list, considering that a Jew was not worthy to belong to so august -a body. His writings nevertheless continued to attract -popular admiration; and the entire emancipation from the -fetters of Rabbinism which they displayed encouraged many -of his friends to hope that he was already a Christian in<span class="pagenum" id="Page_337">[Pg 337]</span> -principle, and was on the high road to adopting it as his -profession. The celebrated Lavater addressed a letter to him, -urgently entreating him to take this step. But Mendelssohn -courteously but firmly refused, remaining nominally a member -of the Jewish synagogue to the day of his death, though he -absolutely refused to allow his spiritual pastors to impose -any restrictions on his private judgment. It seems to have -been his principle to minimize the differences between Christianity -and Judaism, and, while remaining a Jew in name, to -be a Christian in spirit.</p> - -<p>Mendelssohn’s name is greatly honoured and admired, but -it may be gravely questioned whether the course he pursued -was either defensible in itself or beneficial in its results. -None of his followers have been able to maintain the position -he took up. Some have adopted the genuine faith of Christ, -some have renounced distinctive religion altogether. It was -remarkable that all Mendelssohn’s descendants, including -the famous Mendelssohn-Bartholdy, the composer, became -Christians. So did Louis Borne, and Neander, the historian -and the renowned poet, Heinrich Heine.</p> - -<p>We must not pass over Mendelssohn’s three celebrated -friends—Wessely, the father of modern Hebrew poetry, David -Friedlander, the founder of the Jews’ Free School at Berlin, -and Isaac Euchel, the translator of the Jewish prayer-book. -These men, though less distinguished than their great contemporary, -have exercised so large an influence on their -countrymen and co-religionists that they may be said to -have almost entirely changed the tone of Jewish thought and -feeling.<a id="FNanchor_206" href="#Footnote_206" class="fnanchor">[206]</a> The synagogue service has also undergone considerable -alteration. The prayers and sacred poems have -been abridged, and preaching very generally introduced.<span class="pagenum" id="Page_338">[Pg 338]</span> -Even the use of organs is not unusual. Indeed, the old -stereotyped service seems to have been exchanged for a ritual -according in minor matters with the sentiments and inclination -of each congregation.</p> - -<p>In Russia, during this century, the condition of the Jews -seems to have varied according to the caprices alike of the -rulers and the people. They were admitted within the -Muscovite kingdom by Peter the Great; but in the reign of -Elizabeth, <span class="allsmcap">A.D.</span> 1745, their residence was again forbidden, on -the ground that they had been maintaining a treasonable correspondence -with some Siberian exiles. The expulsion could -not have been general, since only a few years later, in 1753, -the old charge of sacrificing children was again alleged against -them; an appeal was made to the reigning pope, Benedict -XIV., and his successor (Clement XIII.) undertook to make -an investigation. He accordingly commissioned Count Bruhl -to inquire into the matter, adding, to his honour, that he was -to disregard all hearsay evidence, and be satisfied with nothing -short of proof. It needs not to add that he did not obtain -that. But the popular fury rose to such a height that an -imperial ukase was found necessary to control it. The same -charge has been repeated since, with the same total absence -of evidence, even in our time.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_204" href="#FNanchor_204" class="label">[204]</a> ‘There be Three Lights in God: the Ancient Light, the Pure Light, -the Purified Light. These three make one God.’ For Book of Zohar, -see Appendix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_205" href="#FNanchor_205" class="label">[205]</a> Nathan the Jew, the hero of Lessing’s famous play, <cite>Nathan der -Weiss</cite>, was designed as a portrait of Mendelssohn.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_206" href="#FNanchor_206" class="label">[206]</a> There were other distinguished men belonging to this age, which, -indeed, was unusually rife in literary talent. Joel Lowe, professor at -Breslau; Herr Homberg, superintendent of Jewish education in Galicia; -Aaron Wolfsohn, also professor at Breslau; and Solomon Maimon, -author of several philosophical works and his own autobiography.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_339">[Pg 339]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XL">CHAPTER XL.<br> -<span class="fs80">A.D. 1700-1800.</span><br> -THE JEWS IN ENGLAND.</h3> -</div> - -<p class="drop-cap">During this century no marked change of any kind -took place in the position of the English Jews, though -their affairs several times came before the notice of the legislature. -They had obtained under the Stuarts liberty to carry -on their public worship, to practise all trades and professions, -and hold all property, except such as was not permitted to -aliens. None of these privileges were withdrawn or modified -during the eighteenth century. On the other hand, the Jews -were not naturalized, could not possess land, could not hold -any public office of whatsoever kind—were not, in any real -sense, English citizens. Yet it was evident they regarded -themselves as permanent settlers in the country. They began -to build synagogues, and to establish schools, hospitals, and -other charitable foundations for the benefit of their community. -It should be noted that, as in Holland, so in England -also, there were two classes of Jews—the German and Polish -(called the Ashkenazim), and the Spanish and Portuguese<span class="pagenum" id="Page_340">[Pg 340]</span> -(the Sephardim).<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">[207]</a> These agree in their religious opinions, -but in other matters differ considerably from each other, and -it is said that intermarriages between them were for a long -time rare. The last-named were the first to erect a synagogue, -which was opened in 1662, in King Street, Aldgate. In 1676, -a larger synagogue had to be provided, and a third was built -three years later. This stands in Bevis Marks, and remains -to this day, but little changed in appearance. In 1703 the -Jews’ Hospital was opened, which now stands in Mile End -Road. In 1730 a girls’ school was built by Isaac da Costa, -and called after his name; and in 1735 another school for -general education was set up and endowed by Ruez Lamego.</p> - -<p>The German and Polish Jews did not settle in England for -a generation later. They were, on the whole, inferior in -respect of culture and education, as well as less wealthy, than -their Spanish brethren. They provided themselves with a -place of worship about the beginning of the last century. It -was enlarged in 1722. The present Hamburg synagogue -was erected in 1726; and the Great Synagogue, in Duke -Street, in 1763.</p> - -<p>The first legislation of the century respecting the Jews was -in 1703, when an Act was carried obliging the Jews to make -provision for any members of their family who might become -converts to Christianity. This was passed in consequence -of the action of a wealthy Jew, whose daughter had been baptized; -immediately after which he turned her out of doors in -a state of entire destitution. Not long afterwards, the question -of their naturalization began for the first time to be agitated. -A proposal was made to the Treasurer Godolphin, in Queen -Anne’s time, to purchase the town of Brentford for their<span class="pagenum" id="Page_341">[Pg 341]</span> -occupation, the purchase carrying with it the full rights of -citizenship. Godolphin was urged by influential persons to -accept it. But he foresaw the opposition which both the -merchants and the clergy would offer to it, and declined the -proposal. A few years afterwards a pamphlet was issued by -the notorious John Toland,<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">[208]</a> who has very generally been -branded as an infidel, but who appears to have been really -guilty of nothing worse than eccentricity. He urged the -wisdom and justice of naturalizing the Jews. But John -Toland, one of whose works had been ordered to be burnt by -the public hangman, was not a very likely person to be listened -to on such a subject. It appears to have drawn forth a -pamphlet, written in 1715, deprecating in strong language the -proposed naturalization. It is curious to read this pamphlet, -which may be seen at the British Museum. The writer repeats -with unabated acrimony the charges which had been made -for centuries against the Jews, but which the English people -had now happily ceased to act upon. It says the reasons -why Edward I. expelled them from England were, first, -their crucifying and torturing Christian children; secondly, -their betraying the secrets of the State to foreign enemies; -thirdly, their tampering with and debasing the coinage; -fourthly, the hatred which they bore to Christian men; and, -lastly, their extortionate usuries. Of these, the first two could -hardly be expected to obtain any credit, and must have been -repeated merely for form’s sake, like the preamble of a deed. -The fourth, too, almost all men at that day would reject<span class="pagenum" id="Page_342">[Pg 342]</span> -as absurd in itself; because, if the Jews really entertained -this bitter hate against Englishmen, why should they be so -anxious to dwell among them? The third and fifth undoubtedly -have some truth, though the charge of debasing -the coinage was never satisfactorily proved, and at all events -could not reasonably be charged on the Jews of the eighteenth -century. With the last we have more than once dealt in this -history. The idea, again, that the Jews are the enemies of -Heaven, and that showing favour to them is disloyalty to -Almighty God, already belonged only to the past. The -writer’s real ground for objecting is, no doubt, the injury supposed -to be done to English trade by the competition of the -Jews, whose presence in England he is anxious to prove does -not increase the wealth of the community. No Naturalization -Bill was introduced, but in 1723 another step was taken -towards improving their condition. It was then enacted that -when any one of His Majesty’s subjects professing the Jewish -religion shall present himself to take the customary oath of -abjuration of the Pretender’s supposed rights in England, he -shall be permitted to omit the words ‘On the true faith of a -Christian.’ This is the first time that any regard for a Jew’s -conscience or feelings was manifested in any public document. -In 1740 another Act of Parliament conceded to foreign Jews -who had served for two years on board a British man-of-war -the privilege of British citizenship.</p> - -<p>In 1753 Mr. Pelham, at that time Premier, brought forward -his famous Act for the naturalization of the Jews. One reason -for it is said to have been the loyal services rendered by the -Jews to the Crown during the attempt of Charles Edward, -in 1745, to regain the throne.<a id="FNanchor_209" href="#Footnote_209" class="fnanchor">[209]</a> The Bill was introduced into<span class="pagenum" id="Page_343">[Pg 343]</span> -the House of Lords early in the session, and passed without -opposition,<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">[210]</a> almost without remark. It provided for the -naturalization of all Jews who had resided in England for -three years consecutively. But it should be noted that it did -not permit them to hold any public offices, not even of the -most petty character. They could not even be excisemen -or custom-house officers. Nevertheless, notwithstanding the -extreme moderation of the Bill, when it was brought into the -Commons, an angry debate ensued. Some members declared -that to admit Jews to the privilege of citizenship was an insult -to the Christian faith. The inspired Word, it was said, had -declared that they should be scattered over the face of the -earth, having nowhere any fixed abode; to give them a permanent -home, therefore, was to fly in the face of God and of -prophecy. It would deluge the kingdom with Jew usurers, -brokers, and beggars. The Jews would buy up advowsons, -and so ruin the Church! Pelham answered, that the fears -expressed were idle and chimerical, that the Jews were too -few and uninfluential to work any of the mischief that had -been predicted; and, as they could not take any part in our -religious services, or even enter our churches, it was impossible -they could injure the Church. As for any supposed opposition -to the will of God, if there had been any such Divine decree -as was represented, it would be impossible for man to overthrow -or even to modify it. The Bill passed by a majority of -ninety-five, only sixteen being found to vote against it. But -the Bill, though accepted by Parliament, excited out of doors -a perfect storm of indignation. The peers, and especially the -bishops,<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">[211]</a> were pursued by mobs with insult and rancour. The<span class="pagenum" id="Page_344">[Pg 344]</span> -common people filled the streets with cries of ‘No Jews—no -wooden shoes!’ ‘The wooden shoes’ were typical of the -French peasants, who ordinarily wore them. The popular -<em>brocard</em> ‘No wooden shoes’ thus meant ‘Nothing French.’ -There was no kind of connection between the Jews and the -French, but the rhyme between ‘Jews’ and ‘shoes’ hit the -popular fancy, and so the two cries were combined in one.</p> - -<p>The members of the House of Commons were threatened -with the loss of their seats; and, as Parliament was near its -last session, this was no idle menace. As the autumn advanced, -the agitation increased. A clergyman named Tucker, who -had written a pamphlet in defence of the measure, was attacked -and maltreated by the mob. The Bishop of Norwich, -Thomas Gooch, also an advocate of the measure, when he -went down to his diocese on his confirmation circuit, was -everywhere insulted. At Ipswich the boys whom he was -about to confirm shouted out to him that they wished to be -circumcised; and on the door of one of the churches a paper -was found, announcing that the bishop would confirm the Jews -on the Saturday, and the Christians on the Sunday next -ensuing.</p> - -<p>It was not by the mob only that these clamours were raised. -The Lord Mayor and Corporation of London, actuated, it is -to be feared, by commercial jealousy, publicly denounced the -measure as an inroad on the Constitution and an insult to -the Christian religion, and the country clergy everywhere -preached the same from their pulpits.</p> - -<p>The ministry found that they could not withstand the -popular fury. On the very first day of the ensuing session, -immediately after the Peers had agreed to the usual address<span class="pagenum" id="Page_345">[Pg 345]</span> -to the Crown, the Duke of Newcastle made an harangue, -declaring that disaffected persons had made use of the Act -passed last session in favour of the Jews to raise discontent -among His Majesty’s subjects. As the Act itself was of little -importance, it had better be repealed. As little opposition -was offered to this proposal as to the original Bill. Some few -did indeed protest against this concession to mob clamour; -amongst them the Bishop of St. Asaph and Lord Temple. -But in the Lower House both parties seemed to vie with each -other in expressing their aversion to this unfortunate measure.</p> - -<p>Even this ready compliance with the popular will did not -allay the ferment that had been excited. There was, it appeared, -an Act in existence, by virtue of which any Jew who -had resided for seven years in any of His Majesty’s American -plantations might become a free denizen of Great Britain. It -was discovered that this was fraught with almost as much -danger to the interests of the English people as the obnoxious -measure which had just been removed from the statute book. -A member of the Lower House moved that a list of the Jews -who had availed themselves of the benefit of this Act since -1740 should be laid on the table for the perusal of the -members of the House. It was found that, as claiming the -privilege in question was attended by a good deal of expense -and trouble, very few Jews had availed themselves of it. -Nevertheless, as the <em>possibility</em> still remained that Jews in great -numbers would at some future time take advantage of the Act -in question, and so deluge England with Jews, whose presence -would be in the highest degree prejudicial to the interests and -even the safety of Great Britain, Lord Harley asked for leave -to bring in a Bill to strike out of the Act its obnoxious clauses. -But at this point Government refused to concede any further -to out-door clamour. Lord Harley’s motion was seconded -by Sir James Dashwood, and supported by other influential -persons. But Mr. Pitt made one of his great speeches against -it, and it was rejected by a decisive majority. The whole -affair is a curious instance of how easily the English people<span class="pagenum" id="Page_346">[Pg 346]</span> -may be stirred up to loud and clamorous indignation upon -the most trivial subjects, in which neither their safety nor -their convenience are in any way concerned;<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">[212]</a> though they -cannot, like their Continental neighbours, be induced to proceed -to acts of violence, unless where some real danger -threatens them or some important interest is at stake.</p> - -<p>During the remainder of the century, and indeed for a large -part of that which followed, no new attempt was made to -accomplish the naturalization of the Jews. It was probably -felt by their friends that the angry and unreasonable prejudice -which had been roused by the proposed measure of 1753 -would in all likelihood break out as virulent as ever,<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">[213]</a> if a -similar Bill should be brought into Parliament. It is also a -singular fact that many of the Jews themselves were not -anxious for the measure to pass, as they feared that the -conversion of many of their communion to the Christian faith -might follow from it.</p> - -<p>But there were not wanting signs that the feeling towards -the Jews was gradually growing more considerate and kindly. -In 1781, when the island of St. Eustatia was captured by -Rodney, a complaint was made in Parliament that undue<span class="pagenum" id="Page_347">[Pg 347]</span> -severity had been shown the Jews in seizing their property, -and transporting them from the island. General Vaughan, -who commanded the land forces, represented that he had -shown the Jews the greatest consideration, had caused their -persons to be respected, and, on finding that their property -had been seized by mistake, had immediately ordered it to be -restored to them. No more had been done for them than -justice required; but the tone of both parties, when speaking -of the Jews, was strikingly different from what it probably -would have been had the occurrence taken place some generations -earlier.</p> - -<p>Towards the close of the century, a body known as the -Board of Deputies was formed, which gave the Jews the -means of expressing in an official manner the wants and -sentiments of the Jewish residents in Great Britain. It was -originally appointed for the purpose of conveying to George -III. the congratulations of the Jews in England on his accession -to the throne. Once established, it renewed its meeting -when occasion required, and has frequently played an important -part in Jewish affairs.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_207" href="#FNanchor_207" class="label">[207]</a> Ashkenaz, the son of Gomer (Gen. x. 3), is traditionally reported to -have settled in Germany. Zarephath and Sephared (Obad. 20) in France -and Spain. Hence the German and Spanish Jews have been styled -Ashkenazim and Sephardim. These being at one time the principal countries -in which the European Jews were found, have caused the whole of -the nation to be classed under one head or the other.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_208" href="#FNanchor_208" class="label">[208]</a> John Toland, as he was called, though his true baptismal names were -James Julius, was born in Londonderry in 1669. His parents were -Roman Catholics, but he seems early to have rejected Romish teaching. -He studied successively at Glasgow, Leyden, and Oxford. At the last-named -university he seems to have obtained the reputation of a freethinker; -and his book, <cite>Christianity not Mysterious</cite>, excited a ferment -which there is little or nothing to justify. It was condemned by the Irish -Parliament, and burnt by the hangman. Leland ranks him among -Deistical writers; but he hardly seems to deserve, and is certainly not -worth, Leland’s censures.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_209" href="#FNanchor_209" class="label">[209]</a> The Jews had given the Government valuable help. They lent a -large sum on very liberal terms, and agreed to take the Government -paper as long as gold continued to be scarce. Two Jews fitted out vessels -at their own cost, which they placed at the service of the king. Great -numbers of Jews also enrolled themselves in the volunteer troops hastily -raised by the ministry.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_210" href="#FNanchor_210" class="label">[210]</a> Lord Lyttelton, the author of the <cite>Life of Henry II.</cite>, is said to have -declared on this occasion that ‘the man who hated another because he -was not a Christian, was no Christian himself’—a sentiment worthy of -him.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_211" href="#FNanchor_211" class="label">[211]</a> It is a singular fact that, although the bishops had nothing to do with -the promotion of this Bill, the principal odium of it was cast upon them. -It was held that they were bound in conscience to prevent its passing, or -at all events to do their best to prevent it. William Romaine affirmed, in -a pamphlet which attracted much attention, that ‘the set of bishops then -on the bench were the only ones from the time of Christ who would have -countenanced so anti-Christian a measure.’ The general charge made -against bishops is that of intolerance. It is curious to observe that, if -they ever are in advance of the laity in tolerance, it is at once made the -subject of bitter reproach to them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_212" href="#FNanchor_212" class="label">[212]</a> It is a most curious illustration of this that, up to the middle of the -present century, although all bequests made by Jews to their countrymen -for charitable purposes, such as building hospitals, endowing almshouses, -etc., were held valid, and would be enforced, if necessary, by the Court of -Chancery, any provision for the education of their children in their own -faith was accounted void. A bequest made about the middle of the -century, by a Jew named De Pass, of £1,200 for the purpose of building a -college for Jews, was similarly declared void by the Law Courts, because -it tended to propagate a false belief, and the money was given to the -Foundling Hospital.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_213" href="#FNanchor_213" class="label">[213]</a> During the No Popery riots of 1780, the Jews in Houndsditch, fearing -that the violence of the mob would be attracted to them, as it had so often -been on occasions of popular tumult, wrote up each on his door front: -‘This is the house of a true Protestant.’ The father of Grimaldi, the -clown, is said to have exercised a still more comprehensive caution, and -to have inscribed on <em>his</em> door, not ‘No Popery,’ but ‘No Religion.’ -Lord George Gordon, the leader of the riots, consummated his erratic -career by professing the Jewish faith, in which he died.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_348">[Pg 348]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XLI">CHAPTER XLI.<br> -<span class="fs80">A.D. 1800-1885.</span><br> -THE JEWS IN ENGLAND—<em>continued</em>.</h3> -</div> - -<p class="drop-cap">It does not surprise us, as was remarked in the last chapter, -that no step was taken to amend the position of the -Jews during the latter half of the eighteenth or the first quarter -of the nineteenth century. For many years after the struggle -of 1753 its memory was fresh in men’s minds; and to have -attempted its renewal would only have called forth a more -bitter expression of hostility. Then the struggle with America, -the horrors of the French Revolution, the excitement of -Napoleon’s wars, the trade riots and domestic disturbances -of the later years of the Regency engrossed men’s minds, and -they had neither leisure nor inclination to attend to the -grievances of the Jews. Even when, in George the Fourth’s -reign, questions of internal policy again became the topic of -the day, the disabilities of the Roman Catholics, a numerous -and influential portion of the nation, naturally took precedence -of those of the Jews. But when these had been removed, and -the Test and Corporation Act had, in 1829, been repealed, -the Board of Deputies, already referred to, felt that their<span class="pagenum" id="Page_349">[Pg 349]</span> -opportunity had arrived. They applied to the leading statesmen -of the day, and among others to the Duke of Wellington, -pointing out that, as he had recently carried through -Parliament a Bill for the relief of the Roman Catholics, he -was in consistency bound to do the like for the relief of the -Jews. But the duke answered that such an attempt would -raise so angry an outcry as to render the success of the -measure hopeless.</p> - -<p>Nevertheless, something was done. The first step was taken -in 1828, when the restrictions were removed which had been -imposed on the admission of the Jews to the Stock Exchange. -Up to that time only twelve Jewish brokers had been allowed -there, and the privilege of entry had to be purchased by the -payment of a large sum to the Lord Mayor.<a id="FNanchor_214" href="#Footnote_214" class="fnanchor">[214]</a> This was now -abolished; and in 1830 Mr. Robert Grant, afterwards Lord -Advocate in the Grey Ministry, introduced into the House of -Commons a Bill for the removal of Jewish Disabilities. It -was rejected by the large majority of 163. The Reformed -House of Commons passed it three years afterwards, but it -was thrown out in the House of Lords.</p> - -<p>Still the cause of the Jews progressed. In 1830 an Act -was passed, legalizing Jewish marriages, which the law, up to -that time, had not recognised. In 1832 they were admitted -to the franchise, and became free of the City. They were -now allowed to open shops there, which they had hitherto -been prohibited from doing. In 1833 a Jew, Mr. Goldsmid, -was admitted as a barrister by the Society of Lincoln’s Inn. -In 1835 Mr. Salomons, also a Jew, was made Sheriff of -Middlesex. In 1837 Mr. Montefiore was knighted by the -Queen; and in 1844 the Jews were declared eligible to all -municipal offices. Mr. Salomons was made an Alderman in -1847, and Lord Mayor in 1856.</p> - -<p>About this time a movement was set on foot in London for<span class="pagenum" id="Page_350">[Pg 350]</span> -the reformation of the Jewish Church there. It is stated -that during the first half of the present century the services -in the synagogues were ill-conducted and poorly attended. -Attempts were made by some zealous members of the community -to bring about an improvement, but for a long time -with little success, until, in 1841, matters came to a crisis. -The reformers, among whom Sir Isaac Goldsmid was conspicuous, -withdrew from their brethren, and built what was -called the Reformed Synagogue, now situated in Upper -Berkeley Street. The object of the seceders was mainly to -improve the existing liturgy, partly by shortening it, partly -by the removal of certain expressions in the prayers which -do not harmonize with the feelings of educated Jews in the -present day.<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">[215]</a> A good deal of angry feeling was called forth on -the occasion, and the excommunications of the seceders were -freely pronounced. After a few years, however, this began to -subside, and has now, we are told, vanished altogether. Both -the Sephardim and Ashkenazim, indeed, have made considerable -alteration in their liturgies in the course of the present -century.</p> - -<p>In 1847 an important step was taken by the leaders of the -Jewish emancipationists. At the general election in that -year Baron Lionel Rothschild offered himself as a candidate -for the city of London, and was returned. When the session -of 1849 opened, Lord John Russell, then Premier, brought in<span class="pagenum" id="Page_351">[Pg 351]</span> -a Bill to omit from the Parliamentary oath the words, ‘on the -true faith of a Christian,’ which rendered it impossible for a -Jew to take it. The Bill was carried by a majority of 66. -It was then introduced into the House of Lords by the Earl -of Carlisle, who urged that the Jews were now the only persons -excluded from Parliament on account of their religious -opinions. As uniformity of belief on religious subjects had -ceased to be required as the condition of admission to the -legislature, it was obviously unjust to exclude Jews on that -ground. The Bill was opposed by the Archbishop of Canterbury, -who argued that the measure was inconsistent with -the national profession of Christianity; also by the Bishop -of Exeter, who declared it to be a breach of the contract -made between the sovereign and the nation—that ‘the -Crown should maintain the laws of God, and the true profession -of the Gospel.’ On the other side, Archbishop -Whately argued that the spirit of Christianity forbids us to -require the imposition of civil penalties on those who differ -from it. On a division the Bill was lost by a majority of 25.</p> - -<p>An attempt of a different character was now made to -obtain the object desired. On the 26th of July, 1850, Baron -Rothschild presented himself before the Speaker to take the -necessary oath; and when the Clerk presented the New Testament, -he said, ‘I desire to be sworn on the Old Testament.’ -Sir R. Inglis rose to oppose this suggestion; the baron was -ordered to withdraw, and a long debate ensued. The opinion -of the law officers of the Crown having been taken, the -House resolved that Baron Rothschild could not take the -oath, except in the ordinary manner prescribed by the law. -It was agreed, however, that another Bill should be introduced -for the relief of the Jews in the ensuing session.</p> - -<p>This was accordingly done. The Bill was brought in and -carried, though by a reduced majority, and was then sent up -to the Lords, by whom it was, as before, thrown out. Its -rejection was followed by a second attempt, similar to that -of Baron Rothschild in the preceding year. Alderman<span class="pagenum" id="Page_352">[Pg 352]</span> -Salomons, who had been returned for the borough of Greenwich, -presented himself at the table, and demanded to be -sworn on the Old Testament. He was ordered to withdraw, -but refused to do so, until given into the custody of the -Serjeant-at-Arms. He also voted in two or three divisions, -although he had not taken the oath. The House declared -this procedure to be illegal, and an action was brought against -Alderman Salomons in the Court of Exchequer to recover -of him the penalty of £500, which he was said to have incurred -by voting in the House of Commons without having -previously taken the oath. Judgment was given for the -plaintiff. Mr. Salomons appealed, and the case was again -heard before six of the judges, but they confirmed the -decision of the previous court.</p> - -<p>From that time until 1858 Bills were repeatedly brought -into the Lower House, and passed by majorities, sometimes -larger and sometimes smaller, until the year above named, -when, under a Conservative Government, the Commons admitted -the Jews by a resolution setting aside the standing -order of the House, and Baron Rothschild took his seat as the -first Jewish member. In 1860 a Bill was passed through both -Houses, allowing the Jews to omit from the Parliamentary -oath the words, ‘on the true faith of a Christian.’ To complete -the history of Jewish emancipation, it should here be -added that in 1873 Sir George Jessel was made Master of the -Rolls, being the first Jew admitted to the English Bench; and -in 1885 Sir N. Rothschild was created a peer, the first who -has entered the English House of Lords. No Jew has as yet -been a Cabinet Minister; but it is obvious that, whenever it -shall serve the interest of the party which has for the time a -predominance in the country to make a Jew Lord Chancellor, -or one of the Secretaries of State, or even Premier, there will be -no legal obstacle, and probably no opposition offered to such -a measure. The struggle, in fact, is over. The Jews are fully -emancipated.</p> - -<p>The history of this protracted strife is full of interest to the<span class="pagenum" id="Page_353">[Pg 353]</span> -student of Jewish history, because it illustrates in the most -forcible manner the difference of opinion in men’s minds -respecting the Jews, which has existed from the earliest ages -of the Church—which, indeed, still exists, notwithstanding the -great change in their condition which this present century -has brought about. Many sincere Christians still think that -the nation, in admitting Jews to the legislature, has been -guilty of a breach of its duty in the sight of God. There is, -first of all, the belief that the Jews are a people lying under -the curse of God, and that to show any favour to them is to -rebel against this decree. We have seen what revolting barbarities -this idea led to during the Dark and Middle Ages. -Its nineteenth-century form—of standing aloof, and withholding -civil rights from them—is less shocking in its results, -but equally false in principle. God has doubtless His own -purposes towards them, and they are a standing miracle, an -enduring evidence of the truth of His prophetic word. But -He has not commanded us to be the instruments of what we -may suppose to be His pleasure, and can do His work without -our help. Every faithful follower of St. Paul will regard -the Jews in the same light in which he regards them.<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">[216]</a> Every -sincere believer in the Lord will echo the same prayer<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">[217]</a> that -He offered for them. Again, there are those who, though -they would repudiate the notion above suggested, still think, -with Archbishop Sumner, that the admission of the Jew to -the legislature is a repudiation of our national Christianity; -or, with Bishop Philpotts, that it is a breach of the sovereign’s -coronation oath. If this were so, no faithful believer, no loyal -citizen could uphold the measure. But let us consider what -this ‘admission to the legislature’ really amounts to. A Jew -who enters Parliament cannot, in consequence of his entry, -himself make or alter laws. He has only one voice out of a -thousand in any legislative enactment. It will be said that he -ought not to have any voice at all. But if so, he must not<span class="pagenum" id="Page_354">[Pg 354]</span> -have the elective suffrage; or he may help to return a member -who represents his opinions. Nay, even if he has not the -suffrage, he may, by the use of his money, his station, his -personal character, his tongue as a public speaker, his pen as -a writer, exercise a powerful influence in the settlement of -public affairs, which is, in fact, legislation. The only mode of -preventing him from doing this would be to do as our forefathers -did in England, as Torquemada did in Spain—to -forbid him to dwell in the land at all. They were at least -consistent, and could be so in no other way.</p> - -<p>Again, does the sovereign, by giving the royal assent to a -Bill for the removal of Jewish disabilities, violate the undertaking -of the coronation oath, ‘to maintain the laws of God, -and the true profession of the Gospel’? By the ‘laws of -God’ we must, I presume, understand ‘the <em>commandments</em> of -God’ to be meant. The phrase occurs continually in Scripture -in that, and no other, sense. But how is the maintenance -of these impaired by the admission to the legislature of the -Jew, who acknowledges these commandments as religiously -as does the Christian? Again, there is ‘the true profession of -the Gospel’—that is, I conclude, the profession of the Gospel, -untainted by heresy or falsehood. But the Jew would have -no power of tainting this, though he <em>were</em> to become a -member of Parliament. Parliament does not determine theological -controversies, sit in judgment on heresies, does not -admit candidates for orders, does not ordain or consecrate. If -the Jew were to be allowed, through his election to the House -of Commons, to meddle with any of these things, that would, -no doubt, be a very different matter, which all loyal Churchmen -would resist to the utmost. But notoriously the Jewish -member of Parliament neither possesses nor desires anything -of the kind.<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">[218]</a></p> - -<p><span class="pagenum" id="Page_355">[Pg 355]</span></p> - -<p>There is, in truth, a confusion in some men’s minds between -‘God’s laws’ and Christian dogmas, which misleads them. -As Head of the State, the sovereign upholds the ‘laws of -God’—of public morality, that is to say—which are rightly so -called, because they are primarily of God’s ordering. These, all -men, whatever be their distinctive creed, are bound to support. -As the Head of the Church, again, the sovereign maintains -Christian dogmas through the ministrations of those who hold -offices in that Church, and takes cognisance of denials and -perversions of the Faith. To these offices there never has -been any proposal to admit the Jews, nor is there the least -likelihood that such ever will be made.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_214" href="#FNanchor_214" class="label">[214]</a> Sir Moses Montefiore paid £1,200 for his admission to the Stock -Exchange.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_215" href="#FNanchor_215" class="label">[215]</a> In the twelfth prayer, used by the Jews for many centuries, in their -public worship, occurred the words: ‘Let there be no hope for those who -apostatize from the true religion, and let heretics, however so many they -be, perish in a moment. And let the kingdom of pride (the Roman -empire) be speedily rooted out and broken in our days.’ In the liturgy -of the Ashkenazim this prayer (which tradition attributes to Gamaliel) -now stands thus: ‘Let the slanderers have no hope, all the wicked be -annihilated speedily, and all tyrants be cut off quickly.’ In that of the -Sephardim the prayer runs: ‘Let slanderers have no hope, and let all -presumptuous apostates perish in a moment. May Thine enemies and -those that hate Thee be suddenly cut off, and all those that act wickedly -be suddenly consumed, broken, and rooted out; and humble Thou them -speedily in our days.’—Horne’s <cite>Introduction</cite>, iii. 474.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_216" href="#FNanchor_216" class="label">[216]</a> Romans x. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_217" href="#FNanchor_217" class="label">[217]</a> Luke xxiii. 34.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_218" href="#FNanchor_218" class="label">[218]</a> Sir G. Jessel would not present to a living, which was in his patronage -as Master of the Rolls, on the very grounds here alleged—that he had -nothing to do, and ought to have nothing to do, with the Christian -Church. No doubt, in the present anomalous state of things, questions -relative to the Church might be brought before Parliament with which no -Jew could with any propriety interfere. But if he is to be excluded on -that ground, then all but genuine members of the Church ought to be -excluded also.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_356">[Pg 356]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XLII">CHAPTER XLII.<br> -<span class="fs80">A.D. 1800-1885.</span><br> -THE JEWS IN FRANCE, ITALY, AND GERMANY.</h3> -</div> - -<p class="drop-cap">We hear no more of the Jews in France, after the relief -granted them by the Republican Government, until -1806; when Napoleon, who by his victory at Austerlitz had -obtained almost undisputed supremacy in Europe, was arranging -his schemes for carrying out that darling dream of his -imagination, the Continental system. Few men were keener -or more far-sighted than Napoleon. It cannot be doubted -that he saw the great value which the cordial co-operation of -the Jews would be to him, if he could only obtain it. Their -secret but widespread system of mutual intercommunication,<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">[219]</a> -their wealth, their intelligence, their perfect mastery of the -principles of commerce, would greatly facilitate the designs he -contemplated. It is probable that even then he meditated -the resuscitation of the Kingdom of Poland, as a formidable -opponent to Russia; and the vast number of Jews to be<span class="pagenum" id="Page_357">[Pg 357]</span> -found in those countries rendered their goodwill of the utmost -importance to the success of such a scheme. He convoked a -meeting of Jews in Paris, which, to gratify their national -sentiment, he called a Sanhedrin, and submitted to it twelve -questions,<a id="FNanchor_220" href="#Footnote_220" class="fnanchor">[220]</a> mainly relating to their social life and position in -France. It had the effect, as he doubtless had anticipated, -of drawing forth an assurance of their appreciation of the -privileges of French citizenship, and their warm affection for -their native land, as they designated France. The Imperial -Government professed itself satisfied with the reply. A -second Sanhedrin was summoned, at which foreign Jews were -invited to attend, and a kind of constitution framed, by which -it was hoped that the Jews everywhere throughout Europe -would be bound. It was ratified by an imperial edict, and -was, on the whole, extremely favourable to them. It took -effect in France and all countries to which Napoleon’s -authority extended, though in some parts, as Alsace, concessions -were made to popular prejudice, and the privileges of -the Jews curtailed. The effect was soon seen in the purchase -of estates by Jewish proprietors, the employment of Jewish -capital in manufactures, and the participation of the Jews -generally in national schemes of foreign and domestic policy.<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">[221]</a><span class="pagenum" id="Page_358">[Pg 358]</span> -At the Revolution of 1830 the most complete equality of -citizenship was granted them; and since that time there has -been no alteration in the laws of France, so far as they are -concerned.</p> - -<p>In Italy the condition of the Jews has varied very little -during this century, though public attention has been once or -twice directed to them. In most of the large cities, though -they are regarded with a species of tacit dislike, no open -wrong is done them. In some, as, for example, Florence, they -are treated with strict justice, indeed, it might be said with -favour. Their rights are protected, and they are allowed to -pursue all trades and professions, except that of the physician. -At Rome, on the accession of Pio Nono, among the various -liberal measures adopted by him was one in favour of the -Jews. At that time they were strictly confined within the -precincts of their Ghetto; they were obliged every year to -send a deputation of four elders to ask permission to reside -during that year at Rome, and they were required to attend -periodically to listen to sermons preached for their conversion. -All these obligations were annulled by the new pontiff. On -the 17th April, 1847, he went in solemn procession to the -Ghetto, and ordered the wall of partition between it and the -rest of the city to be thrown down.<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">[222]</a> He rescinded the regulations -whereby the Jews were compelled to sue for -permission to dwell in Rome, and to attend controversial -sermons. He even substituted a star for a cross, in an order -of merit which he instituted, that he might not offend their -feelings. After the Revolution of 1848, however, the old regulations -were again enforced.</p> - -<p>In the summer of the year 1858 public attention was again -drawn to the condition of the Jews in the Papal States. On -the 23rd of June in that year Signor Mortara, a cloth merchant -of Bologna, received a visit from the police; who, it appeared,<span class="pagenum" id="Page_359">[Pg 359]</span> -had been sent by Padre Felletti, Chief Inquisitor of Bologna. -It was night, and Signor Mortara’s seven children were all in -bed. They were awakened; an inquiry was made as to the -names and ages of each; and the parents were then informed -that a maid-servant, who had been in their service, had given -evidence to the effect that six years before, when one of their -children, Edgar by name, had been dangerously ill, she had -secretly baptized him. The child was therefore a Christian, -and must be given up to the Catholic Church, to be bred up -in that faith. The mother screamed and fainted. The father -appealed to the Archbishop of Bologna and the Governor, -but without effect. The child was forcibly seized by the -Carabineers, and sent to Rome.</p> - -<p>Signor Mortara followed, and had an interview with Cardinal -Antonelli. The line he took does not seem to have been -the one which would naturally have suggested itself to an -Englishman. He did not represent that, even assuming the -girl’s statement to be correct, it would be a most monstrous -perversion, alike of natural right and Christian doctrine, to -suppose that her act could be any sufficient ground for removing -a child from the care of its parents, to which the Providence -of God had entrusted it. Probably he knew, however, -that any such plea would be urged in vain, and that his only -chance of success lay in disproving that any such baptism -as the servant alleged had ever taken place. He therefore -brought forward evidence that the child had not had the dangerous -illness which she declared it to have had, and further, -that the servant girl’s character was so bad that her evidence -was of no value. Antonelli was not to be convinced. He did, -indeed, so far relent as to allow the parents occasionally to see -their son; but the priests continually interfered; and at last, -finding probably that they made no progress in reconciling -the child to his new life as long as the father and mother had -access to him, they conveyed him away altogether.</p> - -<p>The story excited a profound sensation throughout Europe. -Several of the Great Powers remonstrated with the Vatican,<span class="pagenum" id="Page_360">[Pg 360]</span> -urging that the boy ought to be restored to his parents. Their -representations failing, Sir Moses Montefiore, the well-known -champion of Jewish rights, undertook a journey to Rome, -where he had an interview with Cardinal Antonelli, and asked -to be allowed to plead his suit personally with the pope. His -efforts were zealously seconded by Mr. Odo Russell, the -British Agent, but they proved futile nevertheless. Sir Moses -was informed that Pio Nono regarded the affair as one which -had been finally settled, and which he declined to reopen. The -boy’s mother is said to have died of grief. However that may -be, it is certain that no more shameful tale of persecution ever -disgraced the annals of the Papacy. It is a consolation to -know that the establishment of the Italian monarchy brought -freedom and civil equality at last to the Jewish people.<a id="FNanchor_223" href="#Footnote_223" class="fnanchor">[223]</a></p> - -<p>In Germany, their history during this century is full of interest, -partly on account of the remarkable variations of policy -exhibited from time to time in the dealings of the German -Government with them, and partly from the conflict of opinion -between the ancient Rabbinical schools and what may be -called the neology of modern Judaism, which, originating as -we have seen with Mendelssohn and his contemporaries, derived -afterwards much of its inspiration from Strauss and -other kindred writers.</p> - -<p>After the fall of Napoleon, when Germany was reconstructed -professedly as nearly as possible on its ancient basis, -one article of the Federal Act of the Germanic States, promulgated -in June, 1815, secured to the Jews the possession of -equal rights of citizenship throughout Germany, conditionally<span class="pagenum" id="Page_361">[Pg 361]</span> -only on their compliance with the laws of the State in which -they resided. But it is always easier to frame a law than -to ensure its observance, and this was especially the case in -Germany, which consisted of a great number of federal States, -in which there was a great difference of opinion on many -subjects, and especially as regarded the status of the Jews. -The principle of Jewish equality, social and political, with the -Christian inhabitants of every country, did make its way, but -very slowly, and several generations passed before it came -to be fully acknowledged.</p> - -<p>Nor was it only the <i lang="la" xml:lang="la">vis inertiæ</i>, so to speak, of public -opinion that had to be overcome. In some countries, at all -events, there was a positive reaction against the favour which -had been shown by Diets and Governments to the Jews. -Even as early as 1815, Frankfort, Lubeck, and Bremen made -several enactments, revoking the civil privileges which had -been granted to the Jews. Commercial jealousy does not -seem to have been the main, or at all events the sole, occasion -of this change of policy. The Jews were attacked by men -of learning and ability, whom we might have expected to -be superior to the prejudices they displayed. The faults of -their national character were alleged against them—their exclusiveness, -their inveterate obstinacy, their greed of gain, and -especially the bigotry of their religious belief. This was no -doubt offensive to the rationalizing school, which was rising -into eminence. Some of the German professors insisted on -their being regarded as always and everywhere aliens, who -could not be made to amalgamate with any other nation—who -might exist in great numbers <em>in</em> any land, but would -never be of it. The effect of this agitation was, for the time, -at all events, to throw back the question of Jewish emancipation. -They were excluded from holding magisterial offices, -professorships in the Universities, commissions in the army. -In some States the question of their expatriation was mooted; -it was even carried out at Lubeck, so far as the city itself was -concerned. In other places something of the old mediæval<span class="pagenum" id="Page_362">[Pg 362]</span> -outrages were renewed. At Hamburg and other towns the -houses of the Jews were pillaged and demolished. It is even -said that in some places the old cry of the monk Rodolph, -‘Hep, Hep,’ was again heard.</p> - -<p>The revolutionary outbreak of 1830 in France spread into -Germany; but the extreme Liberal party did not now advocate, -as before, the entire social and political equality of the Jews -with their fellow-citizens. Hatred of dogmatic teaching seems -to have overpowered every other consideration; and as the -dogmatism of the Jews has always been one of their most -marked characteristics, the Rationalist leaders, among whom -Bruno Bauer was conspicuous, clamoured for their suppression -as a religious community, and the withdrawal of civil rights -and privileges from them. The orthodox Jews did not lack -able and zealous champions; but, as has been already intimated, -it was not from Christians only that they encountered -opposition. As some nominal Christians in Germany, and -certain others who could hardly claim the title of Christian -at all, had dealt with the historical records and theological -dogmas of the Gospel, so did nominal Jews deal with those -of Judaism. ‘In the Synagogue, as in the Church,’ says Da -Costa,<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">[224]</a> ‘everything that was national and Israelitish, all that -was supernatural and beyond the reach of unassisted human -reason, was furiously attacked and rejected.’ It was not -merely that novelties were introduced into the ancient Hebrew -liturgy and synagogue service, that organs and music were -imported, and sermons preached in the German language, and -new prayers interpolated, and old prayers excluded, but the -fundamental doctrines of their faith were questioned and discredited. -One party proposed to abolish the Jewish Sabbath, -substituting the Christian Sunday for it. Another openly -declared that they looked for and desired no Messiah to -come. Another more insidiously averred that they did indeed -believe in the future advent of the Hope of Israel, but He was<span class="pagenum" id="Page_363">[Pg 363]</span> -not a Person, but simply the representative of ever-advancing -enlightenment and benediction—one who always had been -and ever would be coming, but who would never come until -the perfection of humanity had been reached. But a theory -like this would be more embarrassing to the Jew than its -counterpart was to the Christian. Rationalists might declare -the Incarnate God to have been a personified myth, an ideal -Being, in whose reputed words and acts Christian ideology -found embodiment. But there were His words, which no -man could have spoken; and there were His acts, which no -man could have performed; there were His predictions, which -the history of the world since His day had made good, and -which nothing but Divine Wisdom could have uttered. The -Jews had nothing of this to sustain them, and it cannot surprise -us that many among them found no shelter in such a sea of -doubt, except in embracing the Christian creed. Hence, in all -likelihood, the number of conversions which are reported to -have taken place in Germany at this period. Da Costa reports -them as having amounted to five thousand in twenty years.</p> - -<p>But orthodox Judaism made a resolute stand against the -evil. Schools and colleges were established in the great -German cities, presided over by learned and zealous teachers: -nor is there any lack of distinguished writers and able -preachers among them. Among scholars, Raport and Leopold -Zunz were pre-eminent;<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">[225]</a> among historians, Geiger and Graetz, -the last-named the author of the most copious and learned -History of the Jews which has yet appeared. The German -Jews have also distinguished themselves in every department -of science and literature—in politics, in music, in metaphysics, -in medicine, in the <i lang="la" xml:lang="la">belles lettres</i>. Their free admission to all -public offices, and the full rights of citizenship, dates only from -the reconstruction of the German empire; but it is now fully, -and we may hope finally, secured.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_219" href="#FNanchor_219" class="label">[219]</a> Baron Rothschild, by his private agencies, was enabled to inform the -British Government of the escape of Napoleon from Elba, and Wellington’s -victory at Waterloo.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_220" href="#FNanchor_220" class="label">[220]</a> These questions were: 1, 2, 3. Are polygamy, divorce, and intermarriage -with Christians allowed by Jewish law? 4, 5, 6. In what light -are Frenchmen regarded by Jews, and do the Jews feel themselves bound -by the laws of France? 7, 8, 9. In what manner, and by whom, are the -Rabbins elected, and what are their powers? 10, 11, 12. Are there any -professions forbidden to Jews? Is usury, with their own people, and with -strangers, permissible? The Jews answered: that polygamy was forbidden; -divorce allowed, if in accordance with the law of the land; -intermarriage legal, but not celebrated by any religious rite; that the -Jews regarded Frenchmen as their brethren, and acknowledged French -law; that any profession was lawful; that the Rabbins were elected -according to custom, and had no judicial authority; that legal interest -was permitted, but usury forbidden.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_221" href="#FNanchor_221" class="label">[221]</a> In a return made in 1808, scarcely more than a year after Napoleon’s -edict, it is declared that there were then 80,000 Jews in France, of whom -1,232 were landed proprietors, 250 were manufacturers, and 797 military -men, among whom were officers of all ranks, up to field-marshals.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_222" href="#FNanchor_222" class="label">[222]</a> The Ghetto had been thrown open during the French possession of -Rome; but in 1815, when Italy returned to its old masters, the former -state of things was resumed.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_223" href="#FNanchor_223" class="label">[223]</a> Since the complete consolidation of the Italian kingdom under Victor -Emmanuel, the Jews in all parts of Italy have enjoyed the rights of -citizenship without any restriction. They are free to live wherever they -like, follow any trades or professions, and are entitled to hold the same -offices and perform the same duties as all other Italian citizens. The -Ghettoes are everywhere abolished—that is, every one who chooses is -permitted to live in them, and no one who does not choose is required to -reside there.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_224" href="#FNanchor_224" class="label">[224]</a> <cite>Israel and the Gentiles</cite>, p. 597.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_225" href="#FNanchor_225" class="label">[225]</a> Zunz is the author of a masterly review of Jewish ethics, and two works -on the poetry of the mediæval Jews. He also wrote a notice of the celebrated -Rashi, and other works.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_364">[Pg 364]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XLIII">CHAPTER XLIII.<br> -<span class="fs80">A.D. 1800-1885.</span><br> -THE JEWS IN OTHER EUROPEAN COUNTRIES.</h3> -</div> - -<p class="drop-cap">In Spain, until quite within the last few years, there was -no material change in the condition of the Jews from -what it had been during the eighteenth century. In 1808, -when Spain fell under the authority of Napoleon, the Inquisition -was suppressed. It was revived again when the country -returned, in 1814, to the dominion of its native sovereigns, -but only to last for a few years, being finally put down by -the Cortes in 1820. The old intolerance, however, the iron -legislation of Ferdinand and Isabella, still continued virtually -in force. Jews, as such, could not reside with any safety in -Spain, until—as it has been before observed—quite recently, -when the example shown everywhere in civilized Europe -has at last had its effect, and the Jews have been permitted -to return to a country for which, notwithstanding the persecutions -of many generations, they have ever cherished a -warm attachment. In 1881, the Spanish Ambassador at -Constantinople so far reversed the traditional policy of his -country, as to offer a shelter in Spain for some Jewish fugitives<span class="pagenum" id="Page_365">[Pg 365]</span> -from Russia; and in some of the principal Spanish towns -Jewish worship is now publicly celebrated.</p> - -<p>The same is the case in Portugal. In 1821 the Cortes -abolished the Inquisition, restored the ancient rights possessed -by the Jews previously to the reign of King Emmanuel, and -decreed that Jews might everywhere settle in Portugal.</p> - -<p>In Holland and Belgium there is perfect freedom and -equality. This dates from 1796, when the French gained -possession of the country, and introduced the same regulations -which existed among themselves. These were not -at first entirely acceptable to the Jewish residents, because, -while on the one hand they removed many restrictions -hitherto imposed upon them, they also restrained the power -of the Rabbins, and required Jews to take part in all public -duties and burdens. But the rights of citizenship were found -to be a boon more than compensating these drawbacks; and -there is now no distinction between them and the native -inhabitants of the countries in question.</p> - -<p>In Denmark, Sweden, and Norway, the number of Jews -is insignificant, and but little attention appears to be paid -to them. In Switzerland they were long treated with extreme -harshness. French influence, so efficient in other contiguous -countries, did very little for them. It is only within the -last ten years that religious freedom has been conceded to -them by the State.</p> - -<p>To pass to a more important country, Austria, the Jews, -early in this century, were somewhat severely dealt with. -The successors of their great patron and friend, Joseph II., -annulled many of the privileges he had granted them. Indeed, -for the greater part of the present century they have been -subject to what must be regarded as unreasonable restrictions. -They were not allowed to rent or purchase land, nor could -they remove from one place to another without the special -permission of the Government, and a heavy capitation tax -was exacted of them. This, however, was reduced in 1848, -and twenty years afterwards they obtained from the Government<span class="pagenum" id="Page_366">[Pg 366]</span> -the entire freedom which they now enjoy. Several -Jews, we are told, are now members of the legislature.</p> - -<p>These regulations have the force of law in Hungary as -well as in Austria proper; but neither the Government nor -the people accord them the perfect liberty and equality which -the law professes to secure. The antipathy to them all over -Central Europe is well known. In Hungary, within the last -few years, this has been painfully illustrated by the trial at -Nyireghyaza, which for many weeks attracted the attention -of all Europe. As it illustrates, more forcibly than any comment -could do, the true status of the Hungarian Jews, it will -be proper to give an outline of the occurrence here.</p> - -<p>In March, 1882, a young girl named Esther Solymosi suddenly -disappeared. She was discontented with her situation, -and had quarrelled with her mistress. A few weeks afterwards, -a Jew named Scharf, together with one or two other -of his countrymen, was charged with having murdered her, -in order to use her blood for ritual purposes. At first, the -sole evidence was a Jewish child, five years old, who said -that he had seen his father and brother cut the girl’s throat, -and catch her blood in a basin. The brother, a boy of -fourteen, at first denied any knowledge of the transaction, -but afterwards retracted the denial. He now said that he -had not been present when the deed was done, but he had -seen it through the key-hole of the door of the tabernacle. -There was no corroborative evidence of his tale, and, in -addition to the fact that it was in the teeth of his first -evidence, it was proved that it was impossible to see through -the key-hole of the door in the way he had described.</p> - -<p>Six weeks afterwards a body, which was sworn to be that -of Esther Solymosi, was found in the river Theiss. It was -dressed in her clothes, and identified by means of a peculiar -scar. It was pretended that the body of another person had -been dressed in Esther’s clothes, in order to frustrate inquiry. -But the case broke down, and the Jews were fully acquitted. -The verdict was accompanied by an official declaration that<span class="pagenum" id="Page_367">[Pg 367]</span> -the oft-repeated charge made against the Jews, of using -Christian blood in their services, is a baseless calumny. But -the popular outcry with which the acquittal was received -shows how deeply seated the prejudice of the Hungarian -people on this subject still is. The inquiry, in fact, revealed -a mass of ignorance, prejudice, and uncharity which would -have been bad enough in the twelfth century, but which in -the nineteenth is almost incredible. The lower classes, indeed, -are, in most European countries, still steeped in ignorance. -But what are we to think of men of education—mayors, commissioners -of police, lawyers holding high offices—who could -believe that the Jews made use of Christian blood in the -performance of their religious rites? What are we to think -of a public prosecutor who could declare that the Jews -wanted Christian blood, and could not have wanted it except -for ritual purposes? It is an astonishing instance of how far -inveterate prejudice can influence the minds of even educated -men.<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">[226]</a></p> - -<p>In Russia, as has been before remarked, the number of -the Jews is greater, and the treatment they experience more -harsh, than in any other country in the world. From Russia -proper—‘Holy Russia,’ as it is styled—they have been for -many generations excluded, nor are they by the law allowed -to remain there now. The law is often evaded, and great -misery frequently results from it. Some idle or malicious -story gains currency, and stirs the populace to a fierce fanatical -outbreak, in which pillage, outrage, and massacre are perpetrated -on a large scale; or else the authorities are suddenly -stirred up to a real or pretended zeal for the vindication of -the law, and thousands of Jewish families are all at a moment -required to emigrate from the country. In 1846, the Czar -Nicholas issued a new ukase, requiring all Jews who dwelt -within five-and-thirty miles of the German and Austrian -frontier to remove into the interior. The ground alleged for<span class="pagenum" id="Page_368">[Pg 368]</span> -this edict was, that large quantities of goods had been smuggled -across the frontier. The English Board of Deputies, among -whom were Montefiore and Rothschild, laid a statement before -Lord Aberdeen, then Foreign Minister, pointing out the -terrible suffering and ruin which this measure would occasion. -Lord Aberdeen pleaded their cause with the emperor, who -was induced to suspend his ukase, at first for three years, -and after that again for four more. Finding that he could -not succeed in obtaining its entire revocation, Montefiore -made a personal expedition to St. Petersburg, where he was -kindly received by the Czar, and succeeded in inducing him -to cancel the edict. Under Alexander II. the grievances -were in some degree alleviated. A few have been allowed -to leave the old over-crowded settlements, and establish new -commercial centres in other provinces of the empire. But -their condition is still extremely miserable. They are loaded -with special imposts, and subject to all manner of restrictions: -they are excluded from many professions, or are only enabled -to follow them by paying bribes to officials, who have them -completely at their mercy. Fanatical risings against them -also are frequent, being connived at, if not actually encouraged, -by the authorities.</p> - -<p>In Servia, their condition is somewhat better. Forcible -emigrations have occasionally occurred, but not to the same -extent as in neighbouring countries. Much the same is the -case in Moldavia, where they were allowed to follow most -handicrafts. It is said that the roofs and pinnacles and -churches throughout the country are the work of Jews, and -almost every inn has a Jewish landlord. Of late years, however, -their privileges have been abridged, and they have been -subjected to a good deal of harsh usage.</p> - -<p>In Roumania their treatment has been even worse. It -may be doubted whether even in Russia the Jews have undergone -so many and such undeserved wrongs. It will be -remembered that Roumania is the most recently established -of all the European kingdoms, having been recognised as<span class="pagenum" id="Page_369">[Pg 369]</span> -an independent State by the Treaty of Berlin in 1878. One -of the conditions of their admission to the list of European -sovereignties was embodied in Article 44 of the Treaty:—</p> - -<p>‘In Roumania the difference of religious creeds shall not -be alleged against any person as a ground of exclusion from -civil and political rights, admission to public employments, -and the exercise of professions and industries in any locality -whatsoever.’</p> - -<p>But the congress had hardly been broken up, when the -Roumanians endeavoured to escape from the obligation thus -laid upon them. Instead of conferring the privilege of naturalization -on the whole of the Jews throughout the country by -one sweeping measure, they granted it only to such individuals -as applied for it, and required of those certain conditions with -which it would be difficult for many Jews, and impossible -for many more, to comply.<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">[227]</a> The consequence has been that -although there are said to be more than two hundred and -fifty thousand Jews in Roumania, who have been for many -generations past resident in that country,<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">[228]</a> little more than -a thousand have been naturalized; and even in the instance -of these, the naturalization is only personal, the children of -such persons being reckoned as aliens. In 1884 no single -Jew obtained the privilege. In short, the condition on which -Roumania was admitted by the Congress of Berlin to rank -as a sovereign State has been deliberately and systematically -evaded. This has, indeed, been pointed out to the Roumanian -Government by some of the Signatory Powers, but without -effect.</p> - -<p><span class="pagenum" id="Page_370">[Pg 370]</span></p> - -<p>It must not be supposed that the withholding of naturalization -is merely a sentimental grievance. It entails disabilities -of the gravest character, debarring them from most professions -and trades, and hampering the Jews seriously in such as -they are allowed to follow. No Jew can be a government, -a railway, or a sanitary official, a director of a bank, a broker, -a clerk, or a chemist. They are excluded from all places of -public education; in many places the right of keeping inns has -been withdrawn from them; there is a continual agitation -in progress to deprive them of the power of carrying on the -few trades still allowed them. Only in the year 1884 what -was called the ‘Hawking Law’ was passed, by which hawkers -were liable to prosecution if they traded without a licence, -and this licence is invariably refused to Jews. Nor does the -tale of their wrongs end with their exclusion from all privileges -of citizenship. They are exposed to insults and wrongs -of all kinds, for which there is practically no redress; no -court of law would venture to give an impartial judgment -in any suit between a Christian and a Jew.<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">[229]</a> Any attempts -to bring the question of their rights before the Senate inevitably -fail, permission even to discuss the question being -refused. The press, in most countries the advocate of -toleration and freedom, is here the bitterest and loudest -supporter of injustice and oppression. In fact, the worst intolerance -of the worst periods in France, Spain, and Germany -is displayed in the Roumania of the present day. It is surprising<span class="pagenum" id="Page_371">[Pg 371]</span> -that the European Powers who imposed their conditions -on the Roumanian Government at the Berlin Congress -have not felt themselves bound in honour to see them loyally -carried out. It may surely be hoped that they will before -long awake so far to a sense of their responsibility as to do so.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_226" href="#FNanchor_226" class="label">[226]</a> See Appendix V., Blood Accusation.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_227" href="#FNanchor_227" class="label">[227]</a> They were required to present petitions, in which the applicant stated -the amount of the capital he possessed, and the profession or calling -which he followed. After the presentation, he was obliged to reside for -<em>ten years</em> in the country, during which he must prove himself a useful -member of society. It is obvious that in these stipulations there is ample -opportunity for refusing naturalization to any Jew whom the Government -might dislike.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_228" href="#FNanchor_228" class="label">[228]</a> They are chiefly Sephardim fugitives from Spain in the fifteenth and -sixteenth centuries.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_229" href="#FNanchor_229" class="label">[229]</a> At Botouschani, in 1885, five Roumanians were charged with murdering -a Jew. The evidence was clear, but the defence was, that a Christian -could not be punished for killing a Jew; and a verdict of acquittal was -given, but coupled with an order to pay a thousand francs to the Jew’s -family for the murder. Quite recently an illustrated newspaper issued -a large engraving, of which the murder of a Christian child by Jews—the -old, shameless, worn-out, a thousand-times-disproved, calumny—was -the subject. It is impossible to believe that the proprietors of the paper -knew perfectly the falsehood and calumny which they were circulating; -but they knew that the bitter hate entertained towards the Jews would -ensure them a remunerative sale.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_372">[Pg 372]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="CHAPTER_XLIV">CHAPTER XLIV.<br> -<span class="fs80">A.D. 1800-1885.</span><br> -THE JEWS IN AFRICA, AMERICA, AND ASIA.—CONCLUSION.</h3> -</div> - -<p class="drop-cap">The position of the Jews in Morocco is less secure than -in most Mahometan countries. They suffer from the -fanaticism of the Mahometans, who are a less humanized -race than their Asiatic brethren. Robbery and murder are -perpetrated almost with impunity, the protection of the law -being almost a dead letter, so far as they are concerned. As -an evidence of their abject condition, it is said that they are -compelled to go bare-foot in most of the principal cities. -Beyond the bounds of Morocco large numbers of Jews lead a -nomad life, dwelling in tents, keeping flocks and herds, and -cultivating the land in their vicinity. Their condition in -Cairo and Alexandria is somewhat better, and there are many -wealthy Jews in these cities. But everywhere they are liable -to the outbreaks of blind fanatical fury to which reference has -so often been made. An instance of this occurred in 1863, -which it is important to notice, as showing only too plainly -the condition of things in those countries. A Spaniard had -died suddenly at Saffi, and the Spanish authorities required<span class="pagenum" id="Page_373">[Pg 373]</span> -an examination into the circumstances of his death. To avert -suspicion from themselves, the Moors accused a Jewish boy, -who was in the dead man’s service, of poisoning him. He -denied the crime, but was scourged until he confessed it, and -implicated several other persons. A popular outbreak would -have ensued if the Morocco Jews had not appealed to Sir -Moses Montefiore. He requested the intervention of our -Government, and made an expedition to Morocco, where he -not only succeeded in releasing several Jews, who had been -detained in prison on charges which could not be proved, but -obtained an audience of the Sultan of Morocco, who received -him with great distinction. He pointed out to the Sultan -that the Jews of Morocco were without any legal protection, -and were in consequence frequently subject to outrages for -which they could obtain no redress; and he entreated that -equal justice might be secured to them as to other inhabitants -of the country. In a few days an edict was issued, commanding -that in future Jews, Christians, and Mahometans -should be treated with equal justice throughout the Sultan’s -dominions. Experience has shown that it is more easy to -obtain these concessions from Moslem sovereigns than to -ensure their due observance by subordinate officers. Still, -there can be no doubt that this is a great advance in the -social condition of the Jews of Morocco.</p> - -<p>There are a good many Jews in Brazil and in the United -States of America. In the last-named country it needs not -to be said that they enjoy the most entire toleration. Jewish -hospitals, Jewish orphanages, free schools, almshouses, benevolent -institutions of all kinds, exist in the principal cities, in -which also magnificent synagogues are to be found. The -authority of the Rabbins, however, is not so great, as a rule, as -it is in European countries. It is said that there is great -laxity in their ritual—some discarding Hebrew altogether in -their liturgies, some making the Sunday instead of the Saturday -their day of religious observance. Their increase of -population during the last few generations has been extraordinarily<span class="pagenum" id="Page_374">[Pg 374]</span> -rapid. Jews are found scattered in Mexico and in -the great South American cities, but not in any great numbers.</p> - -<p>In the dominions of the Sultan, both the European and the -Asiatic, the position of the Jews during the present century -has varied little from what it was in those which preceded it. -As has been already remarked, they are more kindly and -fairly treated than in other Mahometan countries—the result, -probably, of freer communication with Europe. But here, too, -they are liable to sudden outbursts of religious fanaticism or -commercial jealousy, and on these occasions they suffer great -injustice and cruelty. Two signal instances of this occurred -<span class="allsmcap">A.D.</span> 1840.</p> - -<p>In that year, a Greek boy in the island of Rhodes having -suddenly disappeared, a woman affirmed that she had seen -him, shortly before, in company with a Jew. It chanced to be -near the time of the Passover, and, strange as it may seem, -some of the European consuls, on no better evidence than this, -raised the old slander that the boy had been murdered, in order -that his blood might be used for ritual purposes. The Jew -was arrested, and denied any knowledge of the boy. He was -thereupon put to the torture, under which his reason gave way, -and he uttered the names of several Jews, who were at once -assumed to be his accomplices. They were seized, and in -their turn put on the rack; the Jewish quarter was closed, and -no food allowed to enter it; and it is even said that an -attempt was made to convey a dead body into one of the -houses, in order that it might be found there. The story -spread in all directions, and popular risings and outrages on -the Jews ensued.</p> - -<p>The affair at Damascus was even more serious. Father -Tomaso, a monk, who for many years had practised medicine, -suddenly disappeared. A report was spread that he had been -last seen in the Jewish quarter, which was instantly invaded -by a mob of Christians, who denounced the Jews as his -murderers. Count Menton, the French Consul, actuated, it is -believed, by political motives, took up the matter and insisted<span class="pagenum" id="Page_375">[Pg 375]</span> -on the punishment of the offenders, as he chose to consider -the Jews. He produced persons who swore that the monk -had been seen to enter the shop of a Jewish barber, from -which he had never issued forth again. The barber was -seized and bastinadoed, until in his agony he accused several -of the richest Jews in the city as having been concerned in -the murder. They were subjected in their turn to tortures, -under which two of them died, and several more confessed -their complicity in the crime. A young Jew, who swore that -he had seen Father Tomaso enter the house of a Turkish -merchant, on the evening of his disappearance, was bastinadoed -to death, in order to induce him to retract his statement. -The French Consul now laid the confessions which had been -extracted from the prisoners before the Turkish Pacha, and -insisted on their being immediately put to death.</p> - -<p>Fortunately the Pacha thought it his safer course to apply -to head quarters for instructions, and thus sufficient time was -given for the report of what had occurred to reach England. -There it created a profound sensation. A large meeting of -influential Jews was held in London, at the house of Sir Moses -Montefiore, who was deputed to seek an interview with Lord -Palmerston, at that time Foreign Secretary. From him Sir -Moses received all possible help; but it was thought advisable -that a special mission should be sent to the East to represent -the matter in its true light to the Turkish authorities. Sir -Moses himself undertook the office, and proceeded to Syria, -accompanied by M. Cremieux, a Jewish member of the French -Chamber, and several others. They learned that at Rhodes -the prisoners had been liberated, and the governor who had -sanctioned the proceedings dismissed from his office; but the -Damascus affair was still undetermined. Sir Moses obtained -an interview with the Pacha of Egypt, who endeavoured to -compromise the matter by offering to pardon all the prisoners -who had been accused. But he was answered that it was not -justice to pardon innocent men. What was demanded was a -complete and honourable acquittal of the accused. This was<span class="pagenum" id="Page_376">[Pg 376]</span> -presently granted, and the prisoners discharged from custody. -Subsequently Sir Moses had an interview with the Sultan -himself, on the 6th of November in the same year, 1840, -when he obtained from him—as he had formerly done from -the Sultan of Morocco—the celebrated firman, which granted -to the Jews, everywhere throughout the Turkish dominions, -the most complete protection.</p> - -<p>In Persia, Bokhara, Yemen, and Central Asia, numerous -colonies of Jews exist, engaged as a rule in trade, but also -occasionally employed in agriculture. They are not as -wealthy, apparently, as their Western brethren. Many of -them, indeed, are extremely poor, earning their subsistence as -day labourers. They speak and write their own language -only, though able to converse with the inhabitants of the -country. They live very much among themselves, never intermarrying -with strangers, and carry their differences to the -Rabbi of their synagogue, who, indeed, is the judge authorized -by the law for the settlement of their disputes. One cause of -their isolation is their fear of allowing their children to study -secular subjects, which they think would be likely to undermine -the foundations of their faith.</p> - -<p>In the Holy Land, it was reported in 1881 that there were -about 15,000 Jews in Jerusalem, about half its population. -Whether that is correct or not, it is certain that the number -of Jews in that city is steadily, though not rapidly, increasing, -and has been on the increase ever since the Crimean War. -Whatever may be thought about that war, one of its consequences -was to open Palestine to European settlers; and, as -might have been expected, the Jews availed themselves of the -opportunity of obtaining for themselves a home in the ancient -land of their fathers. But very few of those who have attempted -this possessed the means of comfortably establishing -themselves. It has been remarked by one who knows the -Jews well, that they are contented to live elsewhere so long as -life goes prosperously with them. It is the poor, the unfortunate, -the persecuted, who seek a refuge there. Old people<span class="pagenum" id="Page_377">[Pg 377]</span> -again, whose children are out in the world, come to spend the -remainder of their days in religious exercises. A few Rabbins -also devote themselves to the work of looking after the various -communities thus established. The Montefiore Testimonial -Committee has done something to assist this immigration. It -has established agricultural communities in various places, -notably beyond the western walls of Jerusalem, where four -thousand Jews are lodged in comfortable houses, especially -built for them. The population has trebled itself, according -to trustworthy information, since 1860.</p> - -<p>But there are great drawbacks. The Jews are not naturally -disposed to manual labour, preferring, as they themselves say, -to work with their brains rather than their hands. There is -also the temptation—which always besets those who live, to -some extent, on the charity of others—to abuse the generosity -of their benefactors, by doing no work at all themselves. -There is also the competition of the native labourer, the -fellah, who is used to the climate, and hard labour and poor -food, and who can live at about one-third of what is necessary -for the Jew. On the whole, it cannot be said that the lower -classes of Jews are prospering in the Holy Land.</p> - -<p>There are, however, many synagogues both of Ashkenazim -and Sephardim Jews in Jerusalem, and Talmudical schools -supported by large contributions levied on Jews throughout -the world. Schools also exist at Hebron, Tiberias, Safed, -Jaffa, and other towns. There are also three Jewish hospitals -in Jerusalem, as well as numerous almshouses. All sects of -Jews are represented in Jerusalem, Chasidim and Karaites, -as well as the orthodox adherents of the Rabbins. On the -whole, though there is no doubt that the condition of the -Palestinian Jews has been ameliorated of late years, it is still -doubtful whether any permanent improvement can be effected -while the country continues to be subject to Turkish misrule.</p> - -<p>Here, then, we bring to an end this strangely varied, yet -still more strangely monotonous, narrative—not, as in the case -of any other ancient people, because its national history has<span class="pagenum" id="Page_378">[Pg 378]</span> -come to an end, but simply because we cannot read the -future. Eighteen centuries have, in all other instances, -effected so vast a change in the condition of a nation, that it -is difficult to trace any identity between its earlier and its -later generations. Eighteen centuries ago our own ancestors -were savage tribes, living in wattled huts, staining their naked -bodies with woad, and practising barbarous and bloody rites. -In language, in religion, in mental and moral culture, in social -organization, they were so wholly different from ourselves -that it is difficult to discover any point of resemblance between -the two. But in all these respects, the Jew of the first -century differs but little from his descendant eighteen hundred -years afterwards. He speaks the same tongue, he holds the -same creed, he observes the same habits, or nearly the same -habits, of life as his forefathers did all that long period ago. -And yet that long period is not half the life of the Jewish -people. It began in an age when the tradition of the Flood -was still fresh on earth; it is still in the fulness of its life, -when the eye of faith can distinguish, not very far off, the -dawning of the Judgment Day. How is this strange tale to -end? What is to be the last act of this amazing drama? -Jerusalem has been long trodden down of the Gentiles; the -times of the Gentiles are nearly fulfilled. What is to follow? -Are the Jews to be restored, as a distinct people, to the Land -of Promise, and there accept Him whom their fathers rejected -as their King? There is no subject on which speculation -is more busy, or on which more confident judgments -are pronounced. But it is the voice of man that speaks, -not of God. One thing alone is sure. God has not cast away -His people. Who can read their history, and doubt that? -But when, where, or how, He may be pleased to take them -again into favour, no man can foretell. Our children will -behold the solution of the riddle, and bless God for His mercy. -Let us, too, bless God, and wait in faith.</p> - - -<p class="center">THE END.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p><span class="pagenum" id="Page_379">[Pg 379]</span></p> - -<h3 class="nobreak" id="APPENDIX_I"><em>APPENDIX I.</em><br> -STATISTICS OF JEWISH POPULATION.</h3> -</div> - -<p class="drop-cap">It is always difficult to determine the number of Jews resident -either in the Holy Land or in any other country of the world. -The remark applies to ancient, even more than modern, times. It -is not only that the information afforded by writers is scanty, but -that the statements made by some historians differ greatly from -those supplied by others; while a good deal must be rejected as -wholly incredible. To take an instance, we are informed by the -author of the Book of Samuel,<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">[230]</a> that the military population of -David’s kingdom was 1,300,000. But in the parallel passage in the -Book of Chronicles<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">[231]</a> the number is stated to be nearly 300,000 more. -‘To attempt reconciling these discrepancies,’ says an intelligent -writer,<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">[232]</a> ‘would be wasted labour.’ During the reign of Rehoboam, -<span class="allsmcap">B.C.</span> 975, the number of the men of Judah who drew the sword is -rated at 180,000.<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">[233]</a> But at the accession of his son, not twenty years -afterwards, it is 400,000.<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">[234]</a> Whether we are to attribute these contradictions -to corruptions of the text or to different modes of -calculation, signifies little to us. The two statements are quite irreconcilable -with one another. Josephus’s numbers, again, are wholly -untrustworthy. He reckons the sum of those who returned with -Zorobabel from Babylon, at the enormous figure of 4,628,000 and<span class="pagenum" id="Page_380">[Pg 380]</span> -47,000 women.<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">[235]</a> This is, of course, an absolute impossibility; and -we know, from the books of Ezra and Nehemiah, that the real -amount was 42,000.<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">[236]</a> It has been suggested that Josephus’s text is -corrupt in this passage. But if so, it may well be assumed to be -corrupt in other similar places also. Thus he affirms that the -numbers shut up in Jerusalem during the siege by Titus was -2,700,000,<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">[237]</a> while the estimate of Tacitus is 600,000.<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">[238]</a> Here again, -though the reckoning of the Roman historian is probably below the -mark, he having omitted to allow for the unusual number of residents -at the time of the siege, yet that of Josephus must be rejected as -incredible.<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">[239]</a> The circumference of the walls of Jerusalem is generally -admitted to have been about four miles. The space thus enclosed -within the walls would be about equal to that part of the area of -London which extends from Tyburn Gate to the British Museum -in one direction, and from the Regent’s Park to Whitehall in the -other, drawing an imaginary circle, of which the Regent’s Circus -would be the centre. The portion thus enclosed—hardly one tenth -part of what lies within the bills of mortality—may contain half a -million persons. Allowing for the narrow streets of old Jerusalem, -we may reckon that the same area in that city would hold 100,000 -more, thus very nearly verifying the statement of Tacitus. No doubt, -at the time of the Passover, vast numbers came from foreign lands, -and these found accommodation, as well as they could, in Jerusalem -itself, or in the environs. Many probably were lodged in outlying -villages, and many more, according to the common practice in the -East, slept in the open air. These would, of course, be driven into -Jerusalem by the approach of the Roman armies, and thus the numbers -at the beginning of the siege might have amounted to a million -or thereabouts. But the notion of nearly three millions being -crowded into the area above described is simply preposterous.</p> - -<p>But if Josephus’s statistics on these two important points are to be -rejected as wholly untrustworthy, how are we to credit his assertions -in matters of very nearly the same kind? He tells us that Galilee in -his time contained more than two hundred towns and villages, no one -of which held less than 15,000 inhabitants.<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">[240]</a> If this were indeed the<span class="pagenum" id="Page_381">[Pg 381]</span> -case, that province, scarcely larger than one of the largest of our -English counties, must have had a population of fully three millions, -while that of the whole of Palestine would approach ten millions. -Few readers will be found to credit this.</p> - -<p>At the same time more than one trustworthy writer affirms that -Palestine was a thickly populated country. The population to the -square mile is said to have been larger in it than in any other portion -of the Roman dominions. Diodorus,<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">[241]</a> Strabo,<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">[242]</a> Tacitus,<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">[243]</a> and -Dion Cassius<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">[244]</a> all concur in this; and therefore, though we cannot -accept Josephus’s statements as being even approximately accurate, -they may be admitted so far, as establishing the numerous population -of Palestine at the time of the siege. Nor are we wholly without -means of forming an estimate as to its amount, independently altogether -of the above-named writers. Thus Hecatæus of Abdera (quoted -by Joseph. Ap. i. 21) says that Jerusalem in his time (<span class="allsmcap">A.D.</span> 312) -contained 120,000 inhabitants. Presuming the average increase of -population to have taken place, according to this reckoning, Jerusalem -at the time of the siege would contain about 600,000—agreeing -closely with Tacitus’s estimate. According to Maccab. II., the -city at the date of Antiochus Epiphanes, <span class="allsmcap">A.D.</span> 180, had 160,000, or, -according to others, 180,000. This would make the number of residents -at the outbreak of the civil war somewhat less; but there -would be no material difference. On the whole, we may assume that, -by dividing Josephus’s estimates by three, we approximate to the real -number. According to this, the census of the Holy Land, <span class="allsmcap">A.D.</span> 71, -would be about three and a half millions, and the total of persons -besieged in the Holy City something under one million.</p> - -<p>It is still more difficult to estimate the total of the Jews in other -countries of the world at this time. We may safely assume that they -could not have been fewer than the inhabitants of Palestine. We -have reason to believe that the bulk of the nation did not return with -Zorobabel. Those who remained behind in the foreign countries -to which they had been conveyed throve and multiplied in their new -homes. There are grounds for supposing that, at subsequent periods, -large emigrations from the Holy Land took place, probably at the -date of King Ahasuerus’s edict, more certainly during the persecution -of Antiochus Epiphanes and the Roman invasion. We have the<span class="pagenum" id="Page_382">[Pg 382]</span> -clearest testimony of contemporaneous writers as to the extent to which -the Jews in our Lord’s time had spread into foreign lands, forming -everywhere a distinct people, as they do at the present day. Mommsen -quotes the statement of a writer of Julius Cæsar’s date, to the -effect that it would be dangerous for the Roman governor of his -province to offend the Jews, because, on his return to Rome, he -might encounter contumely from their countrymen there. Agrippa -I. wrote to the Emperor Caligula to the same effect, but more explicitly. -‘Jerusalem,’ he says, ‘is the metropolis, not of Judæa only, -but of very many lands, on account of the colonies which from -time to time it has sent out into the adjoining countries—Egypt, -Phœnicia, Syria, Cœlo-Syria, Pamphylia, Cilicia, Asia Minor, as far as -Bithynia, and the remotest parts of Pontus; likewise into Europe—Thessaly, -Bœotia, Macedonia, Ætolia, Attica, Argos, Corinth, and -the Peloponnesus. Nor are the Jewish settlements confined to the -mainland. They are to be found also in the more important islands, -Eubœa, Cyprus, Crete. I do not insist on the countries beyond the -Euphrates; for with few exceptions all of them, Babylon and the -fertile regions round it, have Jewish inhabitants.’<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">[245]</a> This testimony -is confirmed by St. Luke’s narrative of what occurred on the day of -Pentecost immediately following the crucifixion (Acts ii. 9, 10). It -can hardly be doubted that at the date of the commencement of this -history, there were fully as many Jews in other lands as there were in -Palestine—the whole nation numbering, at the lowest computation, -not less than seven millions.</p> - -<p>Eighteen centuries have elapsed since that time, and the Jews are -still a distinct and peculiar people, intermarrying with other races -less than any other nation in the world. According to the rate<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">[246]</a> at -which population ordinarily increases, they ought to have doubled -their number more than seven times over, and to amount at the -present time to many hundreds of millions. The inherent vigour -of the race does not seem to be either intellectually or physically impaired. -It is reported by those who have studied the question, that -their health, in the various lands where they are sojourners, is at least -as good, indeed, distinctly better, than that of the populations among -which they reside. It becomes, then, an interesting and curious -question—what the amount of their numbers is in the present day.<span class="pagenum" id="Page_383">[Pg 383]</span> -Nor does the same difficulty we have experienced in endeavouring -to ascertain the exact sum of their population at the time of the fall -of Jerusalem, meet us when we enter on that. Statistics have been -given by trustworthy authorities, which are found, on examination, to -agree very nearly with one another. I propose to give them here in -detail.</p> - -<p>To begin with Europe. Here the country in which they are most -numerous is Russia. In that, the official return for 1876 was -2,612,179. In Austria and Hungary it was 1,372,333; in the German -Empire, 520,575. In France their total does not exceed 60,000 -or 80,000.<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">[247]</a> In England, the number is nearly the same. In Italy -the total is 53,000; in Holland, 68,000; in Moldavia, Servia, and -Roumania, about 300,000. In the remaining countries of Europe -there may be 20,000. These returns show a total of some hundreds -of thousands over 5,000,000 of Jews in Europe.</p> - -<p>Proceeding to Asia, the Jews in the Turkish dominions (including -both Turkey in Europe and Turkey in Asia) amount to about -200,000. In Persia, Bokhara, Samarcand, Central and Eastern Asia, -it is more difficult to ascertain their real numbers; but it is generally -agreed that these may be approximately estimated at 50,000. In -Arabia, there is a great difference of opinion, some affirming them to -amount to as many as 200,000, while more trustworthy authorities -place the total at one tenth that number. There are also the Jews -of Syria and the Holy Land, of which the census has already been -given. On the whole, the Asiatic Jews may be considered as amounting -to 300,000, or perhaps 400,000.</p> - -<p>Turning next to Africa, the Jews of Egypt are estimated at 80,000; -those of Tripoli, 100,000; of Tunis, 50,000; of Algiers, 70,000; of -Morocco, 300,000. Thus the total of African Jews in the Northern -kingdoms somewhat exceeds half a million. If to these are added -such as are to be found in Central and Southern Africa, the entire -sum may amount to 600,000.</p> - -<p>Lastly, in America and Australia there is said to be a Jewish -population somewhat exceeding that of Asia. Here their chief -centres are the United States, Canada, and Brazil.</p> - -<p>From these returns, which, it may be assumed, are neither much in -excess nor much short of the actual amount, the total number of professing<span class="pagenum" id="Page_384">[Pg 384]</span> -Jews at the present time appears to be somewhat less than -seven millions—the very number which, so far as it is possible to determine, -was that of the Jewish people when the Lord became incarnate -upon earth. Can any man realize this astonishing fact, and yet doubt -the living miracle which the history of the Jews presents?</p> - -<p class="center fs90"> -‘How many generations of mankind<br> -<span style="margin-left: 1em;">Have risen and fallen asleep,</span><br> -<span style="margin-left: -2.5em;">Yet it remains the same!’</span><br> -</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_230" href="#FNanchor_230" class="label">[230]</a> 2 Sam. xxiv. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_231" href="#FNanchor_231" class="label">[231]</a> 1 Chron. xxi. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_232" href="#FNanchor_232" class="label">[232]</a> Adam Clarke.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_233" href="#FNanchor_233" class="label">[233]</a> 1 Kings xii. 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_234" href="#FNanchor_234" class="label">[234]</a> 2 Chron. xiii. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_235" href="#FNanchor_235" class="label">[235]</a> Joseph., <em>Ant.</em> xi. 3, § 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_236" href="#FNanchor_236" class="label">[236]</a> Ezra ii. 64; Nehem. vii. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_237" href="#FNanchor_237" class="label">[237]</a> Joseph., <em>Bell. Jud.</em> vi. 9, § 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_238" href="#FNanchor_238" class="label">[238]</a> Tac. <em>Hist.</em> v. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_239" href="#FNanchor_239" class="label">[239]</a> This is the most probable explanation of the smallness of his estimate of the -numbers in the city during the siege. The ordinary population would probably -be about the amount he gives.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_240" href="#FNanchor_240" class="label">[240]</a> Joseph., <em>Bell. Jud.</em> iii. 3, § 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_241" href="#FNanchor_241" class="label">[241]</a> Diodor. Sic. xl. <cite>Eclog.</cite> 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_242" href="#FNanchor_242" class="label">[242]</a> Strabo xvi. 2, § 28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_243" href="#FNanchor_243" class="label">[243]</a> Tacitus, <cite>Hist.</cite> v. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_244" href="#FNanchor_244" class="label">[244]</a> Dion Cass. lxix. 14. Dion makes the astonishing assertion that Adrian destroyed -nearly 1000 towns κῶμαι ὀνομαστοτόται in Palestine, besides fortresses.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_245" href="#FNanchor_245" class="label">[245]</a> Philo, <cite>Legat. ad Gaium</cite>, § 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_246" href="#FNanchor_246" class="label">[246]</a> The increase of population is said by those who have made the subject their -study, to be 1/227 annually, or according to others, 1/223.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_247" href="#FNanchor_247" class="label">[247]</a> This is probably too low an estimate. In a census taken in 1808, there were -80,000 Jews in France; and there has been nothing to check their increase. -Their number is more probably 100,000.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_385">[Pg 385]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="APPENDIX_II"><em>APPENDIX II.</em><br> -THE TALMUDS.</h3> -</div> - -<p class="drop-cap">The word Talmud has several meanings, which are most nearly -rendered by ‘study,’ or ‘learning.’ There are two books so -called—the Jerusalem and the Babylonian. Each of these is made -up of two parts—the Mishna, or repetition,—it being, as it were, -a reissue of the Mosaic law,—and the Gemara, or complement, the -critical expansion of the Mishna. The Mishna of both Talmuds -is the same, the Gemaras different: that of the Babylonian being -the larger as well as the more diversified. They are encyclopædias -of the Jewish knowledge of their day, and deal with civil and -criminal, as well as moral and religious questions, law, science, -metaphysics, history, and general literature.</p> - -<p>The Mishna was compiled by Rabbi Judah, called Hakkadosh, or -‘the Holy,’ who lived in the reign of Antoninus Pius. It is written -in very pure Hebrew. But as many things are introduced into it -which have foreign names, there is a frequent occurrence of Latin -and Greek phrases. The Gemara of the Jerusalem Talmud, which is -believed to have been completed about the end of the fourth -century, is written in what is called the Eastern Aramæan: that of the -Babylonian, which is at the least a century, and probably two centuries, -later, in Western Aramæan.</p> - -<p>The origin of the Mishna is declared to be as follows. While -Moses was with God in Sinai, He communicated to him a twofold<span class="pagenum" id="Page_386">[Pg 386]</span> -law, written and oral.<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">[248]</a> The latter Moses repeated to Aaron, who -delivered it to Eleazar and Ithamar; they to the Seventy Elders; -they to the prophets; and the prophets to the synagogues. In this -manner it was passed on from generation to generation, to the time -of the great Jewish doctor Hillel, who lived shortly before the birth -of Christ. He digested the great mass of precepts under six heads, -still, however, without committing them to writing; which, it was -believed, would have been contrary to the intention of the Divine -Giver. Under the more formal shape which it had now assumed, -the Oral Law was passed on till the time of the destruction of Bethor, -and the final dispersion of the Hebrew people. Then, as we have -seen, Rabbi Judah Hakkadosh, perceiving that the restoration of the -Jews to their ancient status was not to be looked for, and fearing that -the consequence of this would be the total loss of the ‘Law of the -Mouth,’ as it was called,—conceiving also that the peculiar circumstances -of the case justified him in breaking the rule that had been -so long observed,—embodied the traditions in a volume which might -be preserved for ever, secure from addition or change.</p> - -<p>His countrymen endorsed this belief, and accepted the Mishna with -the most profound respect. It had scarcely been issued, when -commentaries began to be written upon it by learned Rabbins; -which, about the end of the third century, were collected into a -volume by Rabbi Jochanan Ben Eliezer, and called the Gemara. -The style in which this is written is harsh, much inferior to that of -the Mishna; and even the best Hebraists are unable to expound -satisfactorily some portions of it. This obscurity was probably the -reason why another Gemara was set on foot by the Mesopotamian -Jews, about a century after the issue of the Jerusalem Talmud. The -work was begun by Rabbi Asa or Asche, and carried on to the time -of Rabbi Jose, about <span class="allsmcap">A.D.</span> 500. There is some variety of opinion as -to the date of its completion; but Laurence is generally thought to -have proved satisfactorily that it cannot be later than the beginning -of the sixth century. Christian commentators commonly prefer the<span class="pagenum" id="Page_387">[Pg 387]</span> -Jerusalem Talmud,<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">[249]</a> as containing less of fabulous and frivolous -matter; but the preference of the Jews is for that of Babylon.</p> - -<p>The Mishna is divided into six principal heads, or Orders, as they -are called. Each Order is divided into a variety of titles or treatises, -and these again into chapters and sections. The six Orders are: -I. Zeraim, or Seeds; II. Moed, or Festivals; III. Nashim, or Women; -IV. Nezikin, or Injuries; V. Kodashim, or Holy Things; and VI. -Taharoth, or Purifications.</p> - -<p>The First Order is subdivided into eleven treatises:—</p> - -<div class="blockquot"> - -<p>1. Treats of the prayers and benedictions which are to precede -and follow meals.</p> - -<p>2. Of the gleanings of vine and olive yards, alms, and first-fruits -to be given to the poor.</p> - -<p>3. Of the purchased fruits of the earth, which may be lawfully -used, if they have paid tithe, but are illegal if they have not paid.</p> - -<p>4. Of mixtures of various kinds of grain, and the wool of animals.</p> - -<p>5. Of the laws relating to the Sabbatic, or seventh, year.</p> - -<p>6. Of the first-fruits, given to the Priests.</p> - -<p>7. Of the tithes, given to the Levites.</p> - -<p>8. Of the second tithe, to be sent up to Jerusalem.</p> - -<p>9. Of the cake offered as a heave offering.</p> - -<p>10. Of the fruits of trees to be counted as uncircumcised for -three years.</p> - -<p>11. Of first-fruits generally.</p> -</div> - -<p>The Second Order contains thirteen treatises:—</p> - -<div class="blockquot"> - -<p>1. Of the Sabbath day.</p> - -<p>2. Of various Sabbatical rules.</p> - -<p>3. Of the Passover.</p> - -<p>4. Of the half shekel paid as tribute to the Sanctuary.</p> - -<p>5. Of the great Day of Atonement.</p> - -<p>6. Of the Feast of Tabernacles.</p> - -<p>7. Of Pentecost.</p> - -<p>8. Of certain things forbidden on Feast Days.</p> - -<p>9. Of the New Year.</p> - -<p>10. Of the Fasts and Days of Humiliation.</p> - -<p>11. Of the Feast of Purim.<span class="pagenum" id="Page_388">[Pg 388]</span> -12. Of the lesser Jewish Festivals.</p> - -<p>13. Of the three great Festivals.</p> -</div> - -<p>The Third Order has seven titles:—</p> - -<div class="blockquot"> - -<p>1. Of the Law of Levitical Marriage.</p> - -<p>2. Of Marriage Contracts.</p> - -<p>3. Of Women’s Vows.</p> - -<p>4. Of the Vows of Nazarites.</p> - -<p>5. Of Writings of Divorcement.</p> - -<p>6. Of the Putting away of Wives.</p> - -<p>7. Of the Ceremony of Espousal.</p> -</div> - -<p>The Fourth Order has nine sections:—</p> - -<div class="blockquot"> - -<p>1. Injuries inflicted by Violence, Wounds, etc.</p> - -<p>2. Leases, Hirings, Loans, Exchanges, etc.</p> - -<p>3. Succession to Property, Partnerships, Contracts, etc.</p> - -<p>4. The Sanhedrin.</p> - -<p>5. Stripes.</p> - -<p>6. Oaths.</p> - -<p>7. Witnesses, Evidence, also Idolatry.<a id="FNanchor_250" href="#Footnote_250" class="fnanchor">[250]</a></p> - -<p>8. Decrees of Judges and Apothegms of Wise Men.</p> - -<p>9. Record of Errors in the Decisions of Judges.</p> -</div> - -<p>The Fifth runs to eleven treatises, which deal with:—</p> - -<div class="blockquot"> - -<p>1. Sacrifices.</p> - -<p>2. Oblations and Offerings.</p> - -<p>3. Things Profane.</p> - -<p>4. The First Born.</p> - -<p>5. Valuations of Males and Females.</p> - -<p>6. Exchange and Redemption.</p> - -<p>7. Atoning Sacrifices.</p> - -<p>8. Trespass Offerings.</p> - -<p>9. The Daily Sacrifice.</p> - -<p>10. Dimensions, Form, and Structure of the Sanctuary.</p> - -<p>11. Offerings of Birds.</p> -</div> - -<p>The Sixth and last Order contains twelve heads, relating to:—</p> - -<div class="blockquot"> - -<p>1. Purifying of Vessels.</p> - -<p>2. Tents and Tabernacles, and Pollution by Corpses.</p> - -<p>3. Vestments and Uncleanness by Leprosy.</p> - -<p>4. The Ashes of the Heifer Purifying the Unclean.</p> - -<p>5. Purifications generally.</p> - -<p><span class="pagenum" id="Page_389">[Pg 389]</span></p> - -<p>6. Vessels containing Water.</p> - -<p>7. Separation for Legal Impurity.</p> - -<p>8. Legal Impurity generally.</p> - -<p>9. Regulations concerning Uncleanness.</p> - -<p>10. The Washing of Lepers.</p> - -<p>11. The Washing of Hands.</p> - -<p>12. Supplementary matters.</p> -</div> - -<p>The Gemaras, it should be noted, are not so much commentaries -on the Mishna, as a series of disquisitions on passages in Holy -Scripture, or on the text of the Mishna, or possibly on some question -of Jewish law. Great subtlety of thought is displayed in these discussions. -Points of similarity are discovered between things which -are, to ordinary observation, wholly diverse, and points of difference -between things apparently quite identical. The ruling principle of -the writers seems to be, that in the sacred writings, and more particularly -in the Pentateuch, there is not a word, not a letter, that has -not its special use and significance. Where this is not patent or -easy of discovery, they hold that it is nevertheless latent in the text, -and will be brought out when events have taken place, or opinions -have been propounded, which were necessary to its development—as -what appears to be a mere speck in a photograph may be enlarged -until it is found to be in itself a complete picture. These lengthy -and abstruse speculations are frequently varied by incidental anecdotes -(called Haggadoth), which serve to illustrate the writer’s -meaning, by allegories, proverbs and parables, or sometimes by the -wildest Oriental legends, myths, and romantic tales. Some of these -are extremely touching and beautiful; others absurd, frivolous, and -extravagant, bordering occasionally on the profane, if not the -blasphemous. There is, in fact, a strange and bizarre mixture of -heterogeneous subjects. Eastern fancies are intermingled with the -speculations of the Greek and Roman moralists. A celebrated -writer has described the Talmud as ‘an extraordinary monument of -human industry, human wisdom, and human folly.’<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">[251]</a> The probable -explanation of this perversion of high intellect and patient study is -to be found in the fact that the writers, being excluded by the<span class="pagenum" id="Page_390">[Pg 390]</span> -peculiarity of their social and political position from handling the -topics on which literary men ordinarily employ their pens, they were -driven to busy themselves with the only subjects open to them. -Hence too, probably, the extraordinary respect paid to the Talmuds -by the Jewish people. They have ever regarded these books, and -especially the Babylonian Talmud, with the profoundest reverence -and affection. Indeed, they have been charged with bestowing more -of their regard on them than on their own inspired Scriptures. -They have a proverb, that ‘They who study the Scriptures do a -virtuous, but not an unmixedly virtuous, act. They who study the -Mishna perform a wholly virtuous act, and merit a reward. But -they who study the Gemara perform the most virtuous of all acts.’ -And again, ‘The Scriptures are water, the Mishna wine, the Gemara -spiced wine.’<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">[252]</a></p> - -<p>As regards the history of the Talmuds, it is a singular fact that -no notice is taken of either Mishna or Gemara by any of the Fathers -belonging to the first four centuries of Church history, notwithstanding -that they frequently handle the subject of Jewish tradition. -Even Tertullian, when specially writing on this subject, while he -speaks of the primal law given to Adam, and the laws of the Two -Tables committed to Moses, makes no mention of the Mishna. -Augustine, in the fifth century, does name the δευτέρωσις, or -Second Law; but even he speaks of it as containing the <em>unwritten</em> -traditions of the Jews, transmitted from one generation to another by -word of mouth. We can only suppose that, although the Mishna was -indeed completed before the end of the second century, the knowledge -of it was for a long time confined to the learned among the -Jews, and for a still longer time to the Hebrew nation generally. -The same was the case as regards the completed Jerusalem Talmud. -There was, in fact, no recognition of the work by Christians until the -time of the Emperor Justinian, who, about the middle of the sixth -century, issued a Novella, or edict, against it. He allowed the reading -of Scripture in the synagogues, but prohibited that of the Mishna, as -being ‘the mere invention of earthly men, who had nothing of -Heaven in them.’ From his time to the sixteenth century of<span class="pagenum" id="Page_391">[Pg 391]</span> -Christianity, popes and kings have put forth one manifesto after -another, warning men against its perusal, and ordering the book itself -to be suppressed, and even publicly destroyed. In 1286 Pope -Honorius IV. wrote to Archbishop Peckham, requiring him to forbid -the perusal of the Talmud as a ‘liber damnabilis,’ from which all of -manner of evil was certain to arise. Nor were the popes content with -prescribing it. In 1230 Gregory IX., following the example of his -predecessor Innocent, burned twenty cartloads of it. In 1553, during -the Feast of Tabernacles, all the copies that could anywhere be found -were committed to the flames by order of Julius III.; and a few years -subsequently, 12,000 volumes underwent the same fate by command -of Paul IV. During the last half of the sixteenth century the -Talmud was in this manner brought to the stake no less than six -times, and was burned, not by the single copy, but by the waggonload. -The Hebrew copyists of those times must have laboured hard -to prevent the total disappearance of the book. But the establishment -of the printing presses, and the declaration of Reuchlin, early -in the sixteenth century,<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">[253]</a> in its favour, in the course of a generation or -two put an end to the attempts to root out all traces of it.</p> - -<p>The celebrated Maimonides, in the twelfth century, made an epitome -of the laws of the Talmud, which many prefer to the Talmud -itself, forasmuch as he omits the strange fables with which the -original work abounds, and preserves the really valuable matter. The -name of his book is Yad-ha-chazzak, or <cite>The Strong Hand</cite>. It is of -great use to those who wish to gain a knowledge of Jewish laws and -ceremonies.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_248" href="#FNanchor_248" class="label">[248]</a> The meaning of this is, that the development of the Law is contained in the -Law itself. There must have been from the first difficulties in the interpretation -of the Law. These were referred to Moses. His decisions were traditionally -preserved, and called the Oral Law, this is figured by God’s delivering the Oral -Law to Moses. A Rabbinical fable further declares that God committed the -Written Law to Moses by day, and the Oral by night. This symbolizes, first, that -God’s law is the true measure of time, and secondly, that the Written Law is to the -Oral as the light to the darkness.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_249" href="#FNanchor_249" class="label">[249]</a> The Jerusalem Talmud contains only four of the six Orders which make up -that of Babylon, and a portion of the fifth. Whenever, it should be noted, ‘The -Talmud’ is spoken of, without any intimation <em>which</em> Talmud is referred to, the -expression must be understood to mean that of Babylon.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_250" href="#FNanchor_250" class="label">[250]</a> Here introduced because idolatry is sometimes the subject of judicial proceedings.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_251" href="#FNanchor_251" class="label">[251]</a> Against this, however, may be set the opinion of the celebrated Buxtorf. He -says, that ‘it contains excellent lessons in jurisprudence, medicine, physics, ethics, -politics, and astronomy; admirable proverbs, and apothegms and shining gems of -eloquence, not less ornamental to the Hebrew tongue than are the flowers of -eloquence to the Greek and Latin languages. Nor would the knowledge of -Hebrew and Chaldee be complete without them.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_252" href="#FNanchor_252" class="label">[252]</a> Some persons might be inclined to remark on this saying, that it is a great -deal truer than its authors were aware of. Yet its meaning has probably been -misunderstood, and there is no intention of disparaging Scripture. It may only -mean, that the Mishna is the knowledge of Scripture with more knowledge added, -and the Gemara is the knowledge of Scripture and Mishna combined with a yet -further addition of knowledge.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_253" href="#FNanchor_253" class="label">[253]</a> See p. 269.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_392">[Pg 392]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="APPENDIX_III"><em>APPENDIX III.</em><br> -THE TARGUMS, MASSORA, CABBALA, SEPHER-YETZIRA, AND ZOHAR.</h3> -</div> -<hr class="r5"> - -<p class="center">THE TARGUMS.</p> - -<p class="drop-cap">The Targums are expository paraphrases of the Books of the Old -Testament. They are written in Chaldee, which was more -familiar to the Jews after Ezra’s time than the Hebrew. It would -appear that after the return from Captivity it was the habit in the -synagogue worship to read out some portion of Scripture in the -Hebrew, and then give orally a Targum on the passage in question. -But the <em>written</em> Targums—viz., those of Jonathan, Onkelos, Jonathan -son of Uzziel, Jerusalem, and Joseph the Blind—were none of them -composed, or at all events committed to writing, much before the era -of our Lord. They come therefore within the scope of the present -work.</p> - -<p>The Targum of Jonathan is the most ancient, and is generally -thought to have been drawn up in its present form about thirty years -before the birth of Christ. That of Onkelos is somewhat later, and -is concerned with the Books of Moses only. It is greatly superior -to its predecessor in simplicity of language and purity of style. It -is quoted in the Mishna, but does not seem to have been known to -the early Christian Fathers.</p> - -<p>The Targum of the younger Jonathan comments on the Books of -the Prophets only. It resembles that of Onkelos in purity of style, -but is less simple, and runs occasionally into allegory. It is believed<span class="pagenum" id="Page_393">[Pg 393]</span> -that additions have been made to it by doctors who lived long subsequently -to its author.</p> - -<p>The Targum of Jerusalem deals with the Books of Moses, or -rather with a portion of them. It is little better than a fragment of -an ancient paraphrase of the Pentateuch.</p> - -<p>The Targum of Joseph the Blind is on the Hagiographa, viz., -the Psalms, Proverbs, Ecclesiastes, Song of Solomon, Esther, Job, -and Ruth. The style is very corrupt Chaldee, containing many -foreign words.</p> - -<p>There is no Targum on Daniel, Ezra, or Nehemiah, because these -books were already written in Aramaic. The Targums are of much -value in establishing the genuineness of the present Hebrew text, -proving it to be the same as it was when the Targums were written. -They are also useful in Jewish controversy, as showing the manner -in which the Jews, previously to the Christian era, interpreted the -great prophecies respecting the Messiah.</p> - - -<p class="center">MASSORA.</p> - -<p>This word properly denotes tradition; and those persons are called -Massorites who determined the meaning of the Hebrew text by -adding pointed vowels to it. There are in the Hebrew language -four vowels, but these were found insufficient; and further, it was a -frequent practice in early times to omit these vowels, writing the -consonants only of the words. The consequence of this was, that the -meaning of a word was often ambiguous, its sense becoming different -according to the vowels inserted. Thus there is said to have been a -dispute between David and Joab as to the meaning of the word -זנר (Deut. xxv. 19). In one of his raids against the Amalekites, -Joab slew the men, but spared the women and children. David rebuked -him for this, alleging that the command was ‘to blot out the -memory of,’ <em>i.e.</em>, to exterminate (זֵנֶר) the Amalekites. But Joab -answered that the word was זׇנׇר, ordering the slaughter of the males -only.<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">[254]</a> In order to put a stop to perplexities so caused, the Massorites<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">[255]</a> -are said to have added the points, or pointed vowels, of<span class="pagenum" id="Page_394">[Pg 394]</span> -which there are fourteen. These are placed below or above the -consonants, supplying the place of vowels, where these are wanting, -and determining the pronunciation, when present.</p> - -<p>The Massorites not only added the vowel points, but numbered -the chapters, sections, verses, words, and even the letters of the -sacred text. Thus they have noted the fact that there are in the -Book of Genesis 1,534 verses, 20,713 words, and 78,100 letters. -They have also marked the central verse, word, and letter of the -book. They have done the same also in the instance of all the other -Books of the Old Testament. The object is to preserve the inspired -text from interpolation, mutilation, in fact, change of any kind, and -also to give facilities for reference. Much of their work has been -censured as ‘laborious trifling;’ but it has been of service to scholars -nevertheless.</p> - -<p>The age to be assigned to the Massorites is a matter of doubt. -Some have affirmed that Moses himself communicated to the elders -this method of elucidating and preserving inviolate the Sacred Writings. -Others ascribe the invention of the Massoretic vowels to Ezra, -and the Great Synagogue of his time. But neither of these opinions -has much to support it; and the most trustworthy authorities place -them in the fifth or sixth century of Christianity. The fact that -there were many variations in the sacred text long subsequently -to the time of Ezra, is clearly enough proved by the versions of the -Septuagint writers, Aquila, Symmachus and Theodotion, none of -which are in entire accordance with one another. This could not -have been the case if, previously to the date of these translators, the -Massorites had completed their labours. Jerome states that the text -was not determined even in his time. The most approved view -seems to be that of Walton. He thinks that the work was begun -early in the fifth century, and came gradually more into notice, until -it was completed, <em>circa</em> 1030 <span class="allsmcap">A.D.</span> Maimonides appears to say that -the final revision was made by the famous scholar Rabbi Ben Asher. -The Massorites, it should be noted, have been charged with endeavouring -to pass off erroneous readings favourable to their own views, -and, in order to secure this object, preventing any recurrence to the -original and genuine text.</p> - - -<p class="center">CABBALA.</p> - -<p>This word also denotes tradition, and originally included all the -interpretations of Scripture, which the Jews professed to have received, -in the first instance, from Moses, and in the second, from<span class="pagenum" id="Page_395">[Pg 395]</span> -Ezra. But subsequently it came to be used for an abstruse species -of science, by which certain passages of Holy Writ are mystically -explained. The Cabbala, in this sense, has many processes, of which -the three best known are Gematria, Notaricon, and Themurah.<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">[256]</a> The -first mentioned of these consists in assuming the letters of a Hebrew -word to denote ciphers, or arithmetical numbers, and then explaining -every word by the arithmetical value of the letters composing it. -Thus, for example, the letters of the word Jabo-Shiloh (Gen. xlix. 10), -that is, ‘Shiloh shall come,’ when reckoned according to their arithmetical -valuation, make up the same number as does the Hebrew -word ‘Messiah.’ Hence the Cabbalists infer that Shiloh signifies -the same as Messiah.</p> - -<p>Notaricon consists in taking every letter of a word as being in itself -a complete word, and the letters, when put together, as a complete -sentence. Thus, the first word of the Book of Genesis, -Bereshith, resolved into its component letters, is understood to mean -Bara, Rakia, Arez, Shamaion, Iam, Tehomoth, <em>i.e.</em>, ‘He created the -firmament, the earth, the heavens, the sea, and the deep.’ Or -again, the initial letters of every word in a sentence may be formed -into a word, possessing, of course, a mystical meaning.</p> - -<p>Themurah, is where the letters are transposed so as to form a new -word—sometimes by the process known to us as anagram, sometimes -by the substitution of one letter for another. The Cabbalists believed -that the Scriptures contained endless recondite meanings, -which might be brought to light by patient investigation. They were -persuaded that the sacred writers had some special secret reason for -their choice of every word they employed, and for its place in the -verse, chapter, and book in which it is found.</p> - - -<p class="center">BOOK OF YETZIRA.</p> - -<p>Though some of the Chasidim professed a reverence for the -Talmud, their system of theology is in reality antagonistic to it.<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">[257]</a> -The basis of their confession of faith is, not the Talmud, but the -Book of Zohar. This, together with the Yetzira, contains the fullest -exposition of their views.</p> - -<p><span class="pagenum" id="Page_396">[Pg 396]</span></p> - -<p>The age of the Sepher-Yetzira, Book of Creation, is a matter of -dispute. By many it has been assigned to the seventh or eighth -century. More trustworthy authorities consider it to have been -composed greatly earlier. In the Talmud there is the mention of a -Sepher-Yetzira, a book older, apparently, than the Mishna itself. -If this is the same work as that now under consideration, it must be -referred to the first, or at latest the second, century of Christianity. -The language and style of the book are in accordance with this -notion, being those of the Apostolic age; and though there are -passages suggesting a later date than this, scholars are inclined to -coincide in the view of M. Adolph. Francke,<a id="FNanchor_258" href="#Footnote_258" class="fnanchor">[258]</a> that the book belongs -to the Apostolic age.</p> - - -<p class="center">BOOK OF ZOHAR.</p> - -<p>The Sepher-Zohar, Book of Light,<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">[259]</a> is of the more importance, -because it is accounted the code and text-book of the theological -system, as adopted by the Chasidim. It takes the form of a commentary -on the Mosaic Books, and is extremely mystical and full of -allegory. Its contents are thus described by Surenhusius: ‘Veteris -Ecclesiæ judaicæ fundamenta, prout Templo Hierosolymano stante -secundo erant, non ex opere Talmudico, vel ab alio quodam auctore -antiquo, sed ex Zohare tantum sunt quærenda. Cum in opere -Talmudico, leges Ecclesiasticæ, forenses et politicæ exponantur, in -Zohare autem loca scripturæ sacræ ad Theologiæ capita reducantur, -in quibus de Existentiâ, de Attributis, de Epithetis, ac Nominibus -Dei, itemque de Messiâ, de Angelis, tam bonis quam malis, de -animâ humanâ, ejusdemque origine ac statu, atque, ut uno verbo dicam, -de cognitione Dei nostri per Messiam genuinum Filium, agitur.’</p> - -<p>Its authorship and date are even more a matter of dispute than -those of the Yetzira. It is said by many to be the composition of -Simeon Jochaides (Simeon ben Yochai), who is believed to have -lived somewhere about the time of our Lord. Others, though they -do not consider Simeon to be the actual author, yet are of opinion -that it was written by one of his scholars, who embodied in it his -master’s teaching. The language in which it is written is that of the -Palestinian Jews in the times immediately preceding the composition -of the Talmud. ‘The ideas and expressions also,’ writes Etheridge,<span class="pagenum" id="Page_397">[Pg 397]</span> -‘belong to that date.’ It would be possible, however, perhaps not -very difficult, to simulate that style, if it was the object of the composer -to pass it off as the production of an early age; and it is -difficult to believe that some of the contents of the book could be -the work of any Jew of the date assigned. M. Francke’s opinion -here also is the safest to follow. He places it in the seventh century. -The notion, however, that the Zohar is simply the composition of -Moses de Léon, fully six hundred years afterwards, finds supporters -even at the present day.</p> - -<p>It is in form, as has already been intimated, a commentary on -the Pentateuch; but in reality a heterogeneous mass of doctrine—the -Aristotelian, Neo-Platonic, and Rabbinical conceptions being inextricably -blended together. It professes to reveal great mysteries; but -the revelation is conveyed in language so enigmatical and obscure -that it is often difficult to arrive at any definite meaning. It recognises -God as the Infinite, having no beginning, and no end of existence; -and declares that He has revealed Himself under ten forms, or -rather emanations, to which the Zohar gives the name of Sephiroth. -These ten are Transcendency (the crown), Wisdom, Knowledge, -Mercy, Justice, Beauty, Triumph, Glory, Basis, Dominion. In all -these representations the Triune character of the Godhead is exhibited.<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">[260]</a> -Hence, in the confession of faith adopted by the Zoharites, -as the followers of Jacob Frank and others were called, the doctrine -of the Blessed Trinity, as held by the Church Catholic, was distinctly -professed.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_254" href="#FNanchor_254" class="label">[254]</a> This story may, or may not, be historical; but any way it illustrates the use of -the Massoretic points.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_255" href="#FNanchor_255" class="label">[255]</a> The Massorites were an inferior description of Scribes, whose profession it -was to write out copies of the Hebrew Scriptures; also to teach the people the -true readings, as well as to comment on them. They called their work ‘Massora,’ -or tradition, because they believed that God gave the Law on Sinai, imparting to -Moses, at the same time, the true interpretation.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_256" href="#FNanchor_256" class="label">[256]</a> Graetz says of the Cabbala, that it is a fungous growth, which since the -thirteenth century has crept over the body of the Law.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_257" href="#FNanchor_257" class="label">[257]</a> The Talmud is said to have been publicly burnt in Podolia, <span class="allsmcap">A.D.</span> 1755, by -some Sabbathain Cabbalists. On the other side, the Rabbinical Talmudists have -repeatedly condemned the Cabbalism of the Chasidim.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_258" href="#FNanchor_258" class="label">[258]</a> <cite>La Cabbale</cite>, par Adolph. Francke, Paris, 1843; a work of extensive research -and profound learning.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_259" href="#FNanchor_259" class="label">[259]</a> Daniel xii. 3. The word is there rendered by our translators, as ‘brightness.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_260" href="#FNanchor_260" class="label">[260]</a> It is proper to remark that Jewish controversialists deny the existence of Trinitarian -doctrine in the Book of Zohar. On the contrary, they affirm that they were -wont to twit the Cabbalists with ‘believing in ten gods, whereas (said they) even -the Christians believed in only three.’</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_398">[Pg 398]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="APPENDIX_IV"><em>APPENDIX IV.</em><br> -THE ATTEMPT UNDER JULIAN TO REBUILD THE TEMPLE.</h3> -</div> - -<p class="drop-cap">Grave doubts have been advanced, by one writer or another, of -what may be called the ancient belief on this subject. It has -been questioned: I. Whether the attempt to rebuild the Temple -ever was really made; and II. whether, allowing the work to have -been begun and interrupted, its interruption was not due to natural -causes only.</p> - -<p>I. It is argued, chiefly by Lardner,<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">[261]</a> that Julian did no more than -project such an undertaking, which he never attempted to carry into -effect. In his letter addressed to the Jewish people, he tells them, -‘<em>if</em> he returned from his Persian expedition, he would rebuild and -inhabit with them the holy city of Jerusalem.’ But, as he never -returned, Lardner argues that he never made the promised attempt. -The same appears to be the tradition of the Jews.<a id="FNanchor_262" href="#Footnote_262" class="fnanchor">[262]</a> Thus, David -Gans, in the fifteenth century, writes, ‘The work was prevented from -being accomplished, <em>for</em> Julian never returned, but perished in the -Persian War;’ and similarly Cassel: ‘He made preparations for -restoring the Temple, but, after a brief reign, fell in battle.’ A -passage from one of Julian’s orations is, further, quoted by Lardner, -in which he says that, ‘he conceived the design of rebuilding the<span class="pagenum" id="Page_399">[Pg 399]</span> -Temple.’ But, as he does not add that he executed it, Lardner -reasons that he probably did not.</p> - -<p>It is almost needless to say that these arguments carry very little -weight. The reader should note that Julian did not promise to -rebuild the <em>Temple</em>, on his return from Persia, but <em>Jerusalem</em>. As -that city was then standing, his meaning must have been, that he -would restore it to its pristine magnificence. This would be a long -and costly work, which might well require his personal presence. -But he might commit the rebuilding of the Temple, the design of -which was well known, to a deputy—an instalment, so to speak, of -the greater work to follow. Nor can it be reasonably argued, that, -because a man does not say that he put in force a design, <em>therefore</em> he -<em>did</em> not put it in force.<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">[263]</a></p> - -<p>Whatever weight Lardner’s reasoning might carry is lost altogether, -when we take into consideration the testimony of the contemporaneous -historians, and those of the age immediately following. The -first include Gregory Nazianzen, Bishop of Constantinople, John -Chrysostom, Cyril of Jerusalem, Ambrose, and Ammianus Marcellinus; -the second, Socrates, Sozomen, and Theodoret. All these -record the main facts, viz., the repeated bursting forth of the fire, -until the work was abandoned from the impossibility of persisting. -Each adds some minor details, which do not affect the credibility of -the occurrence itself.<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">[264]</a> The most important witness is Ammianus -Marcellinus, a heathen and a personal friend of the Emperor. It -will be better to give his account of the matter in his own words. -‘The Emperor was meditating,’ he writes,<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">[265]</a> ‘the restoration, at an<span class="pagenum" id="Page_400">[Pg 400]</span> -unlimited expense, of the Jewish Temple, and had committed the -care of the matter to Alypius of Antioch. When, then, Alypius -was vigorously prosecuting the work, and the governor of the province -was rendering him his help, frightful balls of fire breaking -forth with continued outbursts near the foundations, again and -again consumed the workmen, and rendered it impossible to approach -the spot; and in this manner the element more obstinately -(<em>i.e.</em>, more obstinately than even the pertinacious persistence of -the workmen) driving them away, the attempt was abandoned.’</p> - -<p>In the face of evidence like this, he must be a hardy advocate -who would maintain that the occurrence never took place.</p> - -<p>But it may be contended that although it did take place, there -was nothing in it of a miraculous character. It may be alleged,—</p> - -<p>(1) That there was simply an earthquake, to which the whole -was due.</p> - -<p>(2) That there may have been an explosion of foul air, caused by -the sudden opening of the vaults under the Temple. These had long -been closed, and the noxious vapours, coming into contact with the -workmen’s fires, exploded.</p> - -<p>(3) That it is improbable that such a miracle <em>would</em> be worked, -there being nothing in the rebuilding of the Temple which <em>called for</em> -a miracle. Our Lord, no doubt, had declared that the Temple -should be utterly destroyed, but not that it should never be rebuilt. -Nor had Daniel (rightly understood), or any other prophet, ever -said so.</p> - -<p>(4) That the age in which the miracle is related to have taken -place is one in which miracles are spoken of as having been of almost -daily occurrence—some of them frivolous and childish to the last -degree. In these no reasonable man can place any faith; and there -is nothing to separate this miracle from them.</p> - -<p>Let us consider these objections.</p> - -<p>1. Earthquakes have always been of common occurrence in Palestine. -Nor is it denied that an earthquake took place on the present -occasion. But a simple earthquake will not account for the bursting -forth of the fiery balls, <em>as often as the labourers attempted to resume the -work</em>. No other earthquake ever exhibited these phenomena.</p> - -<p>2. This explanation was, I believe, unknown to Warburton, Basnage, -Lardner, or Gibbon. It appears to have been first suggested<span class="pagenum" id="Page_401">[Pg 401]</span> -in a German magazine,<a id="FNanchor_266" href="#Footnote_266" class="fnanchor">[266]</a> by the celebrated Michaelis, in the latter -half of the eighteenth century. But, on inquiry, it appears more -ingenious than probable. Who knows that the caverns under the -Temple <em>had</em> been hermetically sealed for a long time previously to -Julian’s attempt? They were constantly opened at other times (as -the story told by Benjamin of Tudela evidences), and no such result -followed. The present was but one out of many occasions when -foundations had been dug and buildings erected in the same spot; -but without any explosion or fiery outburst. How was it that Solomon’s -workmen, and Zorobabel’s, and Adrian’s, and I know not how -many more—how was it that they escaped the fatal injuries that -befell those of Julian?</p> - -<p>Again, the phenomena related by Marcellinus and others do -not accord with the idea of an explosion of mephitic gases. These -ignite instantaneously, and burn till exhausted. They could not be -described by any writer as ‘<em>balls</em> of fire’ breaking forth with continual -outbursts, as often as the labourers attempted to resume the -work. It is also evident that the fire did not break forth the moment -the ground was opened, but only when the whole foundation had -been laid and the masons had begun to build; for Chrysostom says -that some of the stones already laid were thrown down.</p> - -<p>3. In dealing with this objection, we enter on new and more difficult -ground. It may be true, and I incline to believe it is so, that -the truth of Holy Writ was not, so to speak, imperilled by this enterprise. -If it had succeeded, I do not see that any saying of Inspiration -would have been thereby contravened.<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">[267]</a> But such an occurrence -would surely have been at variance with the Divine purpose in setting -up the Christian Church. Type and shadow were to vanish when -the reality and the substance came. The rebuilding of the Jewish -Temple would have been an unmeaning renewal of them. Further, -such strange anomalies as the reconstruction of the Holy of Holies, -with its veil unrent, and the renewal of the Temple sacrifices, foreshadowing<span class="pagenum" id="Page_402">[Pg 402]</span> -an event long past, would have disturbed the faith of large -numbers of professing members of the Church, as well as deterred -equally large numbers from entering its pale. It is a difficult—it may -be thought a presumptuous—thing to attempt determining what would -be a sufficient reason for expecting a miracle. But if there ever has -been an instance in the history of the Christian Church when a -miracle was, so to speak, demanded, it was the one we have under -consideration. Almighty God had been directly challenged by the -supreme human ruler of the earth, and in the sight of all Christendom, -to show the right. Do we wonder that, as at Mount Carmel, -He answered by fire?</p> - -<p>4. These considerations make it easy to deal with the last of the -four objections. It may freely be granted that the age of Julian was -signalized by the endless recurrence of reported miracles—most of -which must be regarded with grave suspicion, while many others are -wholly unworthy of credit. Thus Gregory relates of Julian, that one -day when he was sacrificing, the entrails of the victim were found to be -impressed with the emblem of a cross within a circle.<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">[268]</a> On another -occasion, when he attempted to build a heathen temple over the -spot where a Christian had been buried, it fell down again as soon -as it was put up.<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">[269]</a> These are two instances, out of many, of the idle -tales current in that day. If the occurrence we have now under -consideration is to be classed with these, no one could wonder at -the unwillingness of men to lend it credit. But it stands entirely -apart from them. It was not worked at the command or through -the entreaty of any man. It was not manifested to prove the truth -of any disputed dogma, or the sanctity of any theological leader, or -the orthodoxy of any party in the Church. It was wrought by the -finger of God directly and visibly; and, unless we are prepared to -affirm that since the Apostolic age He has never openly interfered -in the affairs of men, we may reasonably believe that He interfered -here.</p> - - - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_261" href="#FNanchor_261" class="label">[261]</a> Lardner, V. iii. p. 603 ff.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_262" href="#FNanchor_262" class="label">[262]</a> Cassel, I. § 53. Other Jewish writers, as Jost, admit the occurrence, but -deny the miracle.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_263" href="#FNanchor_263" class="label">[263]</a> Lardner also insists much on the silence of Jerome, Prudentius, and Orosius. -If facts of history are to be doubted because some historians of the time do not -mention them how many would remain which could be regarded as certain?</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_264" href="#FNanchor_264" class="label">[264]</a> Thus, Gregory says that the doors of a church were miraculously closed against -the fugitives, and a fiery flame issuing from it destroyed them; that a circle and -cross of fire were visible in the heavens, and crosses of fire seen on the garments -of the spectators. Chrysostom states that the workmen had dug out the foundation, -and begun to build, when the flames burst forth. Socrates, that the building -tools and implements were consumed by fire, and were a whole day burning, -He adds, what is important, that the earthquake occurred during the night, and the -fires broke out on the following day. Theodoret says that the earthquake threw -down some of the stones of the newly laid foundations, and shook some of the -excavated earth back into the hole out of which it had been dug. Chrysostom -confirms him in this.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_265" href="#FNanchor_265" class="label">[265]</a> Ammian. Marcellin. XXIII. 1. It has been suggested that he took his account -without inquiry from Christian writers. So Gibbon, ch. XXXIII. But that a -heathen historian and devoted friend of Julian should in this manner have -recorded what was at once unfavourable to his creed and painful to his feelings as -a friend, is too improbable to need refutation.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_266" href="#FNanchor_266" class="label">[266]</a> <cite>Magazin von Lichtenberg.</cite> Quoted by the editor of Ammian. Marcell. in his -notes.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_267" href="#FNanchor_267" class="label">[267]</a> Warburton argues that not only did our Lord never declare that the Jewish -Temple should not be rebuilt, but that He even implied that it would be, when -He said (St. Luke xxi. 24), ‘Jerusalem shall be trodden down of the Gentiles, -<em>until</em> the times of the Gentiles be fulfilled.’ But this is to mistake the meaning -of the Greek phrase Ἄχρις οὗ, ἔως οὗ. These denote a state of things up to a -given point, but determine nothing as to what will follow. See Chrysostom on -St. Matt. i. 25 etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_268" href="#FNanchor_268" class="label">[268]</a> Greg. Naz. Orat. III.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_269" href="#FNanchor_269" class="label">[269]</a> Chrysost. in Matth. Hom. IV.</p> - -</div> -</div> - -<p><span class="pagenum" id="Page_403">[Pg 403]</span></p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<h3 class="nobreak" id="APPENDIX_V"><em>APPENDIX V.</em><br> -THE BLOOD ACCUSATIONS.</h3> -</div> - -<p class="drop-cap">Among the many accusations which have been advanced against -the Jews, there are three, which may be distinguished from -the others as ‘Blood Accusations,’ and which have been the causes -of terrible suffering to them. The first of these is the charge of -crucifying boys, in parody of the Saviour’s death upon the cross; the -second, that of using Christian blood in the preparation of the Paschal -cakes; the third, that of possessing themselves, by underhand means, -of the consecrated Host, for the purpose of insulting and stabbing it. -It might seem that this last was not a <em>blood</em> accusation. But, as it -was believed that they cut and pierced the wafer, as being the very -body of the Lord, which indeed bled like any human body under -their knives, it may be classed with the other two. The first is the -most ancient, and the one which has been most pertinaciously -adhered to; though the other two have been continually repeated -and accredited. Our present object is to inquire when these charges -were first made, and what could have given rise to them.</p> - -<p>As regards the time and origin of the notion respecting their -crucifixion of boys, I have at p. 73 suggested the probable source of -that accusation. Of all the Jewish feasts, the most mirthful, or rather -the most riotous, was the Feast of Purim; of which it was said that -‘the Jews were wont to drink, until they could not distinguish -between the blessings pronounced on Mordecai and the curses imprecated -on Haman.’ At this feast, in the earlier centuries of<span class="pagenum" id="Page_404">[Pg 404]</span> -Christianity, it was customary to introduce the effigy of Haman -suspended on his gibbet; and the resemblance of this figure to a -crucified malefactor soon engaged the notice of the Jews. Hence -jests and innuendos against our Blessed Lord came to be a common -topic among the revellers; on which ground the Jews were forbidden -by the Christian emperors to celebrate this feast. Nor did the -Jews confine their insolence to words. On one occasion, at Inmestar, -they seized a Christian youth, whom they fastened to Haman’s gibbet, -and scourged so mercilessly that he died under their hands. This, -of course, provoked a fierce outburst of indignation and horror; and -we can well understand that the tradition of the outrage would spread -far and endure for many generations.</p> - -<p>The second accusation—that of mixing Christian blood with the -Passover cakes, or, as some said, with the Paschal sacrifice itself, does -not appear to have been advanced until some time in the 13th century, -though the exact date cannot be determined. Now, it is at least -remarkable in connection with this charge, that it was first made just -about the time when the doctrine of Transubstantiation was beginning -to take forcible hold on men’s minds.<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">[270]</a> That was declared for -the first time to be a doctrine of the Catholic faith, by a Lateran -Council <span class="allsmcap">A.D.</span> 1215. According to that belief, the eucharistic wafer -became, after consecration, the actual body and blood of the Lord, -so that men actually ate His flesh and drank His blood. It may be -assumed as tolerably certain that the Jews would mock and deride -this doctrine; which great numbers of pious Christians found themselves -unable to accept. Even if the Jews did not openly satirize the -Christians who upheld this extravagant conception, their opinion -about it would be notorious enough; nor could the knowledge of -what the Jews thought about it fail to exasperate still further the -bitterness with which the extreme zealots of Ultramontanism already -regarded them. It was an easy and obvious addition to the old -charge of crucifying a Christian in mockery of the Saviour’s passion, to -say that the Jews further mixed the blood of their victim with the -Paschal bread, in order to deride the holy rite whereby Christians -became partakers of His very body and blood.</p> - -<p>The Jews themselves allege other reasons for the circulation of<span class="pagenum" id="Page_405">[Pg 405]</span> -this slander. They declare the charge to have been first made in the -earliest ages of the Church, and to have been levelled, nominally -indeed at the Jews, but really at the Christians. A vague rumour of -the words spoken by Jesus at the Paschal Supper, when He delivered -the cup to the Apostles, ‘This is My blood,’ had spread among the -heathen, and given the idea that the Christians actually drank -human blood at their religious celebrations. It is true that the -authors of these accusations attribute the offence to the Israelites; but -(say the Jews, and so far certainly truly) the earlier heathen writers -continually confound the Christians with Jews, regarding the former -as simply an heretical Jewish sect. Further, it is alleged that the -calumny derived some support from the known practice of certain -heretical Christian sects, notably the Cataphrygians, who mixed with -the consecrated bread the blood of infants, which they extracted -from them by puncturing a vein. This, however, is nothing more than -a plausible theory. Granting that such reports gained currency in the -first or second century of Christianity, the Christians, against whom -they were really circulated, would know their monstrous falsehood, -and entirely disregard them. It is impossible to conceive that they -would have retorted such a charge on the Jews, or even countenanced -its circulation.</p> - -<p>Again, it is said that there is an imperative order in the Talmud,<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">[271]</a> -that the Jews shall, at the Passover, drink a certain quantity of ‘red -wine,’ and that this ‘red wine’ was supposed to mean really human -blood, though the command was disguised under a metaphor. But -independently of the extravagance of such an interpretation of very -plain and simple words, the charge made against the Jews was not -that of <em>drinking</em> Christian blood, but of mixing it with the Passover -bread. No one ever supposed that for any of the four cups drunk at -the Paschal Feast a cup of human blood was substituted.</p> - -<p>If the idea above named has nothing but its likelihood to support -it, at all events it has that. And the third charge, brought not long -afterwards, of getting surreptitious possession of the consecrated -wafer in order to treat it with indignity, tends to strengthen the likelihood. -It is alleged that, not content with deriding the doctrine of -Transubstantiation, they were eager to insult the body of the Lord -itself. They would bribe with a large sum some official to purloin the<span class="pagenum" id="Page_406">[Pg 406]</span> -Host, and hand it over to them—when they would stab it with their -knives, and it would bleed, like any human body—they, it was -assumed, remaining wholly unmoved by the sight of so tremendous a -miracle, nay, only anxious, by multiplied evidence of it, to increase -their own condemnation in the sight of Heaven! It is beyond dispute -that these alleged marvels were quoted in support of the doctrine -of the Corporal Presence in the Eucharist. It is hardly too -much to assume that the charges against the Jews were coined—partly, -no doubt, in consequence of the bitter hate with which they were -regarded, but partly also to establish the certainty of the popular -dogma of the day.</p> - -<p>I have not thought it necessary to advance any arguments to prove -the falsehood of these accusations. No competent tribunal by which -they have been tried has ever failed to declare them groundless. Indeed, -no person who has the most ordinary acquaintance with the -Mosaic ritual, but must be aware, not only of the falsehood, but of -the absurdity and the impossibility of the charges. The touch, nay -the mere contiguity, of a dead body, according to the Jewish law, -rendered all persons in its vicinity unclean, so that they could not -partake in, much less celebrate, religious rites until they were purged -from the pollution. How then could the blood of a murdered -person be used in the consecration of victims and offerings, which its -very presence would <i lang="la" xml:lang="la">ipso facto</i> desecrate? If nothing short of the -most distinct statement on the subject will satisfy some minds, they -have even that. The words of Moses, Levit. vii. 26, 27, are, ‘Ye -shall eat <em>no manner</em> of blood’ (πᾶν αἷμα σὐκ ἔδεσθε)—no blood, not even -of beast or bird, how much less, of man!</p> - - -<div class="footnotes"><h4>FOOTNOTES:</h4> - -<div class="footnote"> - -<p><a id="Footnote_270" href="#FNanchor_270" class="label">[270]</a> ‘These accusations began only 600 years ago,’ writes De Virga in the -<cite>Shebet Yehuda</cite> published in Amsterdam <span class="allsmcap">A.D.</span> 1651. ‘They commenced in the -reign of Alphonso X. of Castile. In his time there was a priest in Spain who -in his sermons declared that the Israelites could not sacrifice their Passover -unless they had Christian blood to use in the performance of the rite.’</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_271" href="#FNanchor_271" class="label">[271]</a> Hierosolym. Talmudis, Fol. II. 1. ‘Quæritur de mensurâ poculorum, quæ -ebiberunt ad Pascha, aliaque convivia sacra; et qualitate vini. Præceptum est. -ut vino rubido præstat officium. Vinum rubrum requiritur in sacris.’ See Lightfoot, -<cite>Index Talmud. Hierosolym.</cite> Vol. X. p. 509 of his works.</p> - -</div> -</div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p><span class="pagenum" id="Page_407">[Pg 407]</span></p> -<h2 class="nobreak" id="INDEX">INDEX.</h2> -</div> - - -<ul class="index"> -<li class="ifrst"><p>A.</p></li> - -<li class="indx"><p>Abarbanel (Isaac), <a href="#Page_234">234</a>, <a href="#Page_239">239</a>, <a href="#Page_249">249</a>, <a href="#Page_256">256</a>.</p></li> - -<li class="indx"><p>Abarbanel (the brothers), <a href="#Page_249">249</a>.</p></li> - -<li class="indx"><p>Abasside Caliphs, <a href="#Page_137">137</a>.</p></li> - -<li class="indx"><p>Abba-bar-Huna, <a href="#Page_64">64</a> <em>n.</em></p></li> - -<li class="indx"><p>Abbas I., Shah, <a href="#Page_278">278</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”  II.  ”  <a href="#Page_279">279</a>, <a href="#Page_309">309</a>.</span><br></li> - -<li class="indx"><p>Abdalla, Caliph, <a href="#Page_130">130</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    father of Mahomet, <a href="#Page_89">89</a>.</span><br></li> - -<li class="indx"><p>Abdebrahim, <a href="#Page_158">158</a>.</p></li> - -<li class="indx"><p>Abdel-Muman, Caliph, <a href="#Page_144">144</a>.</p></li> - -<li class="indx"><p>Abderachman I., <em>or</em> Abderraman, Caliph, <a href="#Page_111">111</a>, <a href="#Page_127">127</a>.</p></li> - -<li class="indx"><p>Abderachman II., Caliph, <a href="#Page_129">129</a>.</p></li> - -<li class="indx"><p>Abendana, <a href="#Page_264">264</a>.</p></li> - -<li class="indx"><p>Aben-Ezra, <a href="#Page_157">157</a>.</p></li> - -<li class="indx"><p>Aberdeen, Lord, <a href="#Page_368">368</a>.</p></li> - -<li class="indx"><p>Abner, Rabbi, <a href="#Page_218">218</a>.</p></li> - -<li class="indx"><p>Aboab, Emmanuel, <a href="#Page_307">307</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”  Isaac, <a href="#Page_307">307</a>.</span><br></li> - -<li class="indx"><p>Abraham, the Patriarch, <a href="#Page_17">17</a>, <a href="#Page_59">59</a>, <a href="#Page_91">91</a>.</p></li> - -<li class="indx"><p>Abraham, Rabbi, <a href="#Page_288">288</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Usque, <a href="#Page_258">258</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    of Wallingford, <a href="#Page_182">182</a>.</span><br></li> - -<li class="indx"><p>Abrantes, <a href="#Page_261">261</a>.</p></li> - -<li class="indx"><p>Abu Beker, Caliph, <a href="#Page_94">94</a>, <a href="#Page_95">95</a> <em>n.</em></p></li> - -<li class="indx"><span style="margin-left: 3em;">”  Giafar, <a href="#Page_108">108</a>.</span><br></li> - -<li class="indx"><p>Abul Abbas, Caliph, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>Acra, Mount, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>Adonis, Worship of, <a href="#Page_51">51</a>.</p></li> - -<li class="indx"><p>Adrian, Emperor, <a href="#Page_42">42</a>, <a href="#Page_43">43</a>, <a href="#Page_47">47</a>, <a href="#Page_51">51</a>.</p></li> - -<li class="indx"><p>Adrianople, <a href="#Page_313">313</a>.</p></li> - -<li class="indx"><p>Ælia Capitolina, <a href="#Page_51">51</a>.</p></li> - -<li class="indx"><p>Æthiopia, <a href="#Page_92">92</a>, <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Ætius, <a href="#Page_92">92</a>.</p></li> - -<li class="indx"><p>Africa, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Ageda, Plain of, <a href="#Page_286">286</a>.</p></li> - -<li class="indx"><p>Agobard, Bishop, <a href="#Page_125">125</a>.</p></li> - -<li class="indx"><p>Agrippa I., King, <a href="#Page_21">21</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    II.  ”  <a href="#Page_25">25</a>.</span><br></li> - -<li class="indx"><p>Agrippina, <a href="#Page_297">297</a>.</p></li> - -<li class="indx"><p>Ahmed Kader, Caliph, <a href="#Page_130">130</a>.</p></li> - -<li class="indx"><p>Aila, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Aizhadin, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p>Akiba, Rabbi, <a href="#Page_44">44-50</a>.</p></li> - -<li class="indx"><p>Alarcos, <a href="#Page_145">145</a>.</p></li> - -<li class="indx"><p>Albert, D., of Austria, <a href="#Page_203">203</a>, <a href="#Page_207">207</a>.</p></li> - -<li class="indx"><p>Albigenses, <a href="#Page_171">171</a>, <a href="#Page_235">235</a>.</p></li> - -<li class="indx"><p>Albinus, Procurator, <a href="#Page_24">24</a>.</p></li> - -<li class="indx"><p>Alcantara, Bishop of, <a href="#Page_214">214</a> <em>n.</em></p></li> - -<li class="indx"><p>Alexander, Tiber., Procur., <a href="#Page_23">23</a>, <a href="#Page_26">26</a>.</p></li> - -<li class="indx"><p>Alexander II., Czar, <a href="#Page_368">368</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    II., Pope, <a href="#Page_132">132</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    IV.    ”  <a href="#Page_197">197</a>, <a href="#Page_201">201</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VI.    ”  <a href="#Page_222">222</a>, <a href="#Page_240">240</a> <em>n.</em>, <a href="#Page_242">242</a>.</span><br></li> - -<li class="indx"><p>Alexandria, <a href="#Page_22">22</a> <em>n.</em>, <a href="#Page_42">42</a>, <a href="#Page_76">76</a>, <a href="#Page_81">81</a>, <a href="#Page_96">96</a>, <a href="#Page_372">372</a>.</p></li> - -<li class="indx"><p>Alexandria, Library at, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p>Algiers, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Alkihoran, <a href="#Page_128">128</a>.</p></li> - -<li class="indx"><p>All Saints’ Day, <a href="#Page_186">186</a>.</p></li> - -<li class="indx"><p>Almamon, Caliph, <a href="#Page_107">107</a> <em>n.</em></p></li> - -<li class="indx"><p>Almohades, The, <a href="#Page_144">144</a>.</p></li> - -<li class="indx"><p>Almozal, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Alphonso II., King of Naples, <a href="#Page_239">239</a>.</p></li> - -<li class="indx"><p>Alphonso IV., King of Portugal, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>Alphonso V., King of Portugal, <a href="#Page_239">239</a> <em>n.</em></p></li> - -<li class="indx"><p>Alphonso V., King of Spain, <a href="#Page_234">234</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    VI.  ”      ”    <a href="#Page_133">133</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VII.  ”      ”    <a href="#Page_145">145</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VIII. ”      ”    <a href="#Page_145">145</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    IX.  ”      ”    <a href="#Page_145">145</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    X.    ”      ”    <a href="#Page_173">173</a>, <a href="#Page_176">176</a> <em>n.</em></span><br></li> - -<li class="indx"><p>Alphonso XI., King of Spain, <a href="#Page_213">213</a>.</p></li> - -<li class="indx"><p>Alroy, El David, <a href="#Page_155">155</a>, <a href="#Page_314">314</a>.</p></li> - -<li class="indx"><p>Alsatia, <a href="#Page_168">168</a>, <a href="#Page_203">203</a>, <a href="#Page_206">206</a>, <a href="#Page_320">320</a>, <a href="#Page_357">357</a>.</p></li> - -<li class="indx"><p>Alvarez, Father, <a href="#Page_119">119</a> <em>n.</em></p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Garcia, <a href="#Page_230">230</a>.</span><br></li> - -<li class="indx"><p>Al Wathek, Caliph, <a href="#Page_110">110</a>.</p></li> - -<li class="indx"><p>Alypius, <a href="#Page_68">68</a>.</p></li> - -<li class="indx"><p>Amaria, <a href="#Page_155">155</a>.</p></li> - -<li class="indx"><p>Ambivius, Procurator, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>Ambrose, Bishop, <a href="#Page_72">72</a>.</p></li> - -<li class="indx"><p>Amina, <a href="#Page_89">89</a>.</p></li> - -<li class="indx"><p>Ammianus Marcellinus, App. <a href="#Page_398">IV.</a></p></li> - -<li class="indx"><p>Amru, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Amsterdam, <a href="#Page_119">119</a>, <a href="#Page_292">292</a>, <a href="#Page_294">294</a>, <a href="#Page_301">301</a>, <a href="#Page_312">312</a>.</p></li> - -<li class="indx"><p>Anakia, <a href="#Page_311">311</a>.</p></li> - -<li class="indx"><p>Ananus, High Priest, <a href="#Page_30">30</a>, <a href="#Page_31">31</a> <em>n.</em></p></li> - -<li class="indx"><span style="margin-left: 3em;">”    of Babylon, <a href="#Page_109">109</a>.</span><br></li> - -<li class="indx"><p>Anastasius, Emperor, <a href="#Page_83">83</a>.</p></li> - -<li class="indx"><p>Ancona, <a href="#Page_252">252</a>, <a href="#Page_255">255</a>.</p></li> - -<li class="indx"><p>Andalusia, <a href="#Page_174">174</a>, <a href="#Page_232">232</a>.</p></li> - -<li class="indx"><p>Anencletus II., Pope, <a href="#Page_200">200</a>.</p></li> - -<li class="indx"><p>Angoulême, <a href="#Page_191">191</a>.</p></li> - -<li class="indx"><p>Anjou, Duke of, <a href="#Page_194">194</a>.</p></li> - -<li class="indx"><p>Antioch, <a href="#Page_26">26</a>, <a href="#Page_72">72</a> <em>n.</em></p></li> - -<li class="indx"><p>Antiochus Epiphanes, <a href="#Page_118">118</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    King of Commagene, <a href="#Page_34">34</a> <em>n.</em></span><br></li> - -<li class="indx"><p>Antipas, Herod, <a href="#Page_21">21</a>.</p></li> - -<li class="indx"><p>Antipatris, <a href="#Page_28">28</a>.</p></li> - -<li class="indx"><p>Antonelli, Cardinal, <a href="#Page_359">359</a>, <a href="#Page_360">360</a>.</p></li> - -<li class="indx"><p>Antonia, Tower of, <a href="#Page_30">30</a>, <a href="#Page_35">35</a>.</p></li> - -<li class="indx"><p>Antoninus, Emperor, <a href="#Page_54">54</a>.</p></li> - -<li class="indx"><p>Antwerp, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Appollonius Tyaneus, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>Aquitaine, <a href="#Page_122">122</a>.</p></li> - -<li class="indx"><p>Arabia, <a href="#Page_92">92</a>, <a href="#Page_98">98</a>, <a href="#Page_155">155</a>.</p></li> - -<li class="indx"><p>Arabian Nights, <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Aragon, <a href="#Page_171">171</a>, <a href="#Page_177">177</a>, <a href="#Page_217">217</a>, <a href="#Page_228">228</a>, <a href="#Page_233">233</a>.</p></li> - -<li class="indx"><p>Arbues D’Avila, <a href="#Page_238">238</a>.</p></li> - -<li class="indx"><p>Arch of Titus, <a href="#Page_39">39</a>.</p></li> - -<li class="indx"><p>Archelaus, <a href="#Page_19">19</a>.</p></li> - -<li class="indx"><p>Arianism, <a href="#Page_100">100</a>.</p></li> - -<li class="indx"><p>Arians, <a href="#Page_73">73</a>, <a href="#Page_92">92</a>, <a href="#Page_100">100</a> <em>n.</em></p></li> - -<li class="indx"><p>Aristobulus, <a href="#Page_21">21</a>.</p></li> - -<li class="indx"><p>Aristotle, <a href="#Page_159">159</a>.</p></li> - -<li class="indx"><p>Arles, <a href="#Page_126">126</a>.</p></li> - -<li class="indx"><p>Armleder, <a href="#Page_203">203</a>.</p></li> - -<li class="indx"><p>Arnheim, <a href="#Page_219">219</a>.</p></li> - -<li class="indx"><p>Arnold, Archbishop, <a href="#Page_142">142</a> <em>n.</em></p></li> - -<li class="indx"><p>Artaxerxes, King, <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>Asa <em>or</em> Asche, Rabbi, <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>Asaph, St., Bishop (Drummond), <a href="#Page_345">345</a>.</p></li> - -<li class="indx"><p>Ascalon, <a href="#Page_44">44</a>, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Ashkenaz, <a href="#Page_340">340</a> <em>n.</em></p></li> - -<li class="indx"><p>Ashkenazim, <a href="#Page_292">292</a> <em>n.</em>, <a href="#Page_340">340</a> <em>n.</em></p></li> - -<li class="indx"><p>Assassins, <a href="#Page_31">31</a>.</p></li> - -<li class="indx"><p>Augustus, Emperor, <a href="#Page_20">20</a>, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Aurelian, Emperor, <a href="#Page_60">60</a>.</p></li> - -<li class="indx"><p>Aurelius, Emperor, <a href="#Page_54">54</a>, <a href="#Page_298">298</a>.</p></li> - -<li class="indx"><p>Austerlitz, Battle of, <a href="#Page_356">356</a>.</p></li> - -<li class="indx"><p>Austria, <a href="#Page_169">169</a>, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Averroes, <a href="#Page_158">158</a>.</p></li> - -<li class="indx"><p>Avignon, <a href="#Page_201">201</a>, <a href="#Page_252">252</a>, <a href="#Page_255">255</a>, <a href="#Page_274">274</a>, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Avila, Bishop of, <a href="#Page_232">232</a>.</p></li> - -<li class="indx"><p>Ayala, Lopes de, <a href="#Page_215">215</a>.</p></li> - -<li class="indx"><p>Azores, <a href="#Page_121">121</a>.</p></li> - -<li class="indx"><p>Azotus, <a href="#Page_54">54</a>.</p></li> - - -<li class="ifrst"><p>B</p></li> - -<li class="indx"><p>Baalbek, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p>Babylon, <a href="#Page_40">40</a>, <a href="#Page_128">128</a>.</p></li> - -<li class="indx"><p>Babylonian Schools, <a href="#Page_129">129</a>.</p></li> - -<li class="indx"><p>Baechoo, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Bagdad, <a href="#Page_161">161</a>, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Bajazet, Sultan, <a href="#Page_252">252</a> <em>n.</em></p></li> - -<li class="indx"><p>Balavignus, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Balsora, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Bamberg, <a href="#Page_273">273</a>.</p></li> - -<li class="indx"><p>Banditono, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Bannister’s ‘Holy Land,’ <a href="#Page_225">225</a> <em>n.</em></p></li> - -<li class="indx"><p>Barabbas (Jew of Malta), <a href="#Page_225">225</a> <em>n.</em></p></li> - -<li class="indx"><p>Barbarini, Cardinal, <a href="#Page_307">307</a>.</p></li> - -<li class="indx"><p>Barbary, <a href="#Page_228">228</a>.</p></li> - -<li class="indx"><p>Barcelona, <a href="#Page_138">138</a>, <a href="#Page_160">160</a>, <a href="#Page_217">217</a>, <a href="#Page_240">240</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”      Cortes at, <a href="#Page_172">172</a>.</span><br></li> - -<li class="indx"><p>Barchochebas, <a href="#Page_44">44-50</a>.</p></li> - -<li class="indx"><p>Barons’ War, <a href="#Page_184">184</a>.</p></li> - -<li class="indx"><p>Basle, Council at, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Basnage, <a href="#Page_112">112</a>, <a href="#Page_123">123</a>.</p></li> - -<li class="indx"><p>Basques, The, <a href="#Page_231">231</a>.</p></li> - -<li class="indx"><p>Bassorah, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Bauer, Bruno, <a href="#Page_362">362</a>.</p></li> - -<li class="indx"><p>Bavaria, <a href="#Page_141">141</a>.</p></li> - -<li class="indx"><p>Bayonne, <a href="#Page_276">276</a>, <a href="#Page_319">319</a>.</p></li> - -<li class="indx"><p>Beausobre, <a href="#Page_65">65</a> <em>n.</em></p></li> - -<li class="indx"><p>Belgium, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Belgrade, <a href="#Page_314">314</a>.</p></li> - -<li class="indx"><p>Belisarius, <a href="#Page_84">84</a> <em>n.</em>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a> <em>n.</em></p></li> - -<li class="indx"><p>Belmont, Baron de, <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>Beltran, Bishop, <a href="#Page_230">230</a>.</p></li> - -<li class="indx"><p>Benedict XIII., Pope, <a href="#Page_230">230</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    XIV.    ” <a href="#Page_338">338</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    the Jew, <a href="#Page_150">150</a>.</span><br></li> - -<li class="indx"><p>Beni Israel, The, <a href="#Page_120">120</a>.</p></li> - -<li class="indx"><p>Benjamin of Tudela, <a href="#Page_112">112</a>, <a href="#Page_115">115</a>, <a href="#Page_155">155</a> <em>n.</em>, <a href="#Page_157">157</a>, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Bennefeld, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Berlin, <a href="#Page_324">324</a>, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Treaty of, <a href="#Page_369">369</a>.</span><br></li> - -<li class="indx"><p>Bernaldes, <a href="#Page_239">239</a>.</p></li> - -<li class="indx"><p>Bernard of Clairvaulx, <a href="#Page_136">136</a> <em>n.</em>, <a href="#Page_142">142</a>, <a href="#Page_199">199</a>, <a href="#Page_200">200</a> <em>n.</em></p></li> - -<li class="indx"><p>Bernard the Banker, <a href="#Page_321">321</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    the Monk, <a href="#Page_220">220</a>.</span><br></li> - -<li class="indx"><p>Bernardino di Feltre, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>Berne, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Bernhardt, Herr, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><p>Bethlehem, <a href="#Page_51">51</a>, <a href="#Page_247">247</a>.</p></li> - -<li class="indx"><p>Bethor, <em>or</em> Bither, <a href="#Page_44">44</a>, <a href="#Page_49">49</a>.</p></li> - -<li class="indx"><p>Bezetha, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>.</p></li> - -<li class="indx"><p>Beziers, Jews of, <a href="#Page_122">122</a> <em>n.</em>, <a href="#Page_127">127</a>.</p></li> - -<li class="indx"><p>Black Death, <a href="#Page_204">204</a>.</p></li> - -<li class="indx"><p>Blanche of Castile, <a href="#Page_164">164</a>, <a href="#Page_166">166</a>.</p></li> - -<li class="indx"><p>Blood Accusations, <a href="#Page_73">73</a> <em>n.</em>, <a href="#Page_142">142</a>, <a href="#Page_183">183</a>, <a href="#Page_366">366</a>, App. <a href="#Page_403">V.</a></p></li> - -<li class="indx"><p>Bohemia, <a href="#Page_146">146</a>, <a href="#Page_209">209</a>.</p></li> - -<li class="indx"><p>Bokhara, <a href="#Page_376">376</a>.</p></li> - -<li class="indx"><p>Boleslaus of Poland, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>Bologna, <a href="#Page_202">202</a>, <a href="#Page_257">257</a>, <a href="#Page_358">358</a>, <a href="#Page_359">359</a>.</p></li> - -<li class="indx"><p>Bomberg, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p><span class="pagenum" id="Page_408">[Pg 408]</span></p></li> - -<li class="indx"><p>Boniface IX., Pope, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>Bordeaux, <a href="#Page_191">191</a>, <a href="#Page_276">276</a>, <a href="#Page_319">319</a>.</p></li> - -<li class="indx"><p>Borgia, Roderic, <a href="#Page_298">298</a>.</p></li> - -<li class="indx"><p>Borne, Louis, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Borromeo, Cardinal, <a href="#Page_224">224</a>.</p></li> - -<li class="indx"><p>Borrow’s ‘Bible in Spain,’ <a href="#Page_265">265</a> <em>n.</em></p></li> - -<li class="indx"><p>Bosnia, <a href="#Page_314">314</a>.</p></li> - -<li class="indx"><p>Bosra, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p>Botouschani, <a href="#Page_370">370</a> <em>n.</em></p></li> - -<li class="indx"><p>Brabant, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>Braganza, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>Bragaza, <a href="#Page_239">239</a> <em>n.</em></p></li> - -<li class="indx"><p>Brandenburgh, <a href="#Page_271">271</a>.</p></li> - -<li class="indx"><p>Brazil, <a href="#Page_299">299</a>, <a href="#Page_373">373</a>.</p></li> - -<li class="indx"><p>Bremen, <a href="#Page_361">361</a>.</p></li> - -<li class="indx"><p>Brentford, <a href="#Page_341">341</a>.</p></li> - -<li class="indx"><p>Brescia, <a href="#Page_223">223</a>.</p></li> - -<li class="indx"><p>Breslau, <a href="#Page_220">220</a>, <a href="#Page_337">337</a> <em>n.</em></p></li> - -<li class="indx"><p>Brett, Samuel, <a href="#Page_286">286</a>, <a href="#Page_287">287</a>.</p></li> - -<li class="indx"><p>Bristol, Jew of, <a href="#Page_154">154</a>.</p></li> - -<li class="indx"><p>Brokers, Jewish, <a href="#Page_349">349</a>.</p></li> - -<li class="indx"><p>Bruhl, Count, <a href="#Page_338">338</a>.</p></li> - -<li class="indx"><p>Brunn, <a href="#Page_335">335</a>.</p></li> - -<li class="indx"><p>Brussels, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>Buda, <a href="#Page_286">286</a>.</p></li> - -<li class="indx"><p>Bular, King, <a href="#Page_111">111</a>.</p></li> - -<li class="indx"><p>Burgos, <a href="#Page_217">217</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Bishop of, <a href="#Page_218">218</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    Council of, <a href="#Page_213">213</a>.</span><br></li> - -<li class="indx"><p>Buxtorf, <a href="#Page_200">200</a>, App. <a href="#Page_385">II.</a></p></li> - - -<li class="ifrst"><p>C.</p></li> - -<li class="indx"><p>Cabbala, Appendix <a href="#Page_392">III.</a></p></li> - -<li class="indx"><p>Cabbalists, <a href="#Page_109">109</a>, <a href="#Page_157">157</a>.</p></li> - -<li class="indx"><p>Cæsarea, <a href="#Page_20">20</a>, <a href="#Page_24">24</a>, <a href="#Page_26">26</a>, <a href="#Page_44">44</a>, <a href="#Page_84">84</a>.</p></li> - -<li class="indx"><p>Cairo, <a href="#Page_281">281</a>, <a href="#Page_372">372</a>.</p></li> - -<li class="indx"><p>Caligula, Emperor, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>.</p></li> - -<li class="indx"><p>Calixtus III., Pope, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>Canon, Don Santo de, <a href="#Page_218">218</a>.</p></li> - -<li class="indx"><p>Canterbury, Archb. of (Sumner), <a href="#Page_351">351</a>, <a href="#Page_353">353</a>.</p></li> - -<li class="indx"><p>Canton, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Caorsini, The, <a href="#Page_199">199</a>.</p></li> - -<li class="indx"><p>Capistran, <a href="#Page_220">220</a>.</p></li> - -<li class="indx"><p>Capnio. <em>See</em> Reuchlin.</p></li> - -<li class="indx"><p>Cappadocia, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Captivity, Princes of, <a href="#Page_41">41</a>, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Caracalla, Emperor, <a href="#Page_58">58</a>.</p></li> - -<li class="indx"><p>Cardoso, <a href="#Page_315">315</a>.</p></li> - -<li class="indx"><p>Carlisle, Earl of, <a href="#Page_351">351</a>.</p></li> - -<li class="indx"><p>Carthagena, <a href="#Page_240">240</a>.</p></li> - -<li class="indx"><p>Carulet, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Carvajal, <a href="#Page_211">211</a> <em>n.</em></p></li> - -<li class="indx"><p>Casimir III., King of Poland, <a href="#Page_204">204</a>, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>Cassius, Avidius, <a href="#Page_54">54</a>.</p></li> - -<li class="indx"><p>Castile, <a href="#Page_228">228</a>.</p></li> - -<li class="indx"><p>Catherine, Regent of Spain, <a href="#Page_229">229</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”      of Portugal, <a href="#Page_303">303</a>.</span><br></li> - -<li class="indx"><p>Cavades, King of Persia, <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>Cayenne, <a href="#Page_299">299</a>.</p></li> - -<li class="indx"><p>Census of Spanish Jews, <a href="#Page_176">176</a>.</p></li> - -<li class="indx"><p>Chajon, Nehemiah, <a href="#Page_315">315</a>.</p></li> - -<li class="indx"><p>Chanina, <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>Charlemagne, Emperor, <a href="#Page_123">123</a>.</p></li> - -<li class="indx"><p>Charles the Bald, Emperor, <a href="#Page_126">126</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    V.,          ”    <a href="#Page_261">261</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VI.,        ”    <a href="#Page_332">332</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VII.,        ”    <a href="#Page_327">327</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    II., King of England, <a href="#Page_303">303</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    II., King of France, <a href="#Page_127">127</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    III.,  ”      ”    <a href="#Page_127">127</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    IV.,  ”      ”    <a href="#Page_193">193</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    V.,    ”      ”    <a href="#Page_194">194</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VI.,  ”      ”    <a href="#Page_195">195</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VIII., ”      ”    <a href="#Page_257">257</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    II., King of Spain, <a href="#Page_301">301</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    III.,  ”      ”    <a href="#Page_317">317</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    IV.,  ”      ”    <a href="#Page_318">318</a>.</span><br></li> - - -<li class="ifrst"><p>Charles Edward, <a href="#Page_342">342</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    of Moravia, <a href="#Page_207">207</a>.</span><br></li> - -<li class="indx"><p>Chasidim, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>Chaucer, <a href="#Page_183">183</a>.</p></li> - -<li class="indx"><p>Chelmnicki, <a href="#Page_292">292</a>.</p></li> - -<li class="indx"><p>Chignon, <a href="#Page_192">192</a>.</p></li> - -<li class="indx"><p>Chillon, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Chilperic, <a href="#Page_83">83</a>, <a href="#Page_105">105</a>.</p></li> - -<li class="indx"><p>China, Jews of, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Cochin, Jews of, <a href="#Page_119">119</a>, <a href="#Page_120">120</a>.</span><br></li> - -<li class="indx"><p>Chisuk Emuna, <a href="#Page_270">270</a> <em>n.</em></p></li> - -<li class="indx"><p>Chosroes, King of Persia, <a href="#Page_91">91</a>, <a href="#Page_93">93</a>, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>.</p></li> - -<li class="indx"><p>Chouts, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Claudius, Emperor, <a href="#Page_23">23</a>, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Clement IV., Pope.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    V.,    ”  <a href="#Page_201">201</a>, <a href="#Page_204">204</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VI.,    ”  <a href="#Page_201">201</a>, <a href="#Page_207">207</a>, <a href="#Page_244">244</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VII.,  ”  <a href="#Page_252">252</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VIII.,  ”  <a href="#Page_255">255</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    XII.,  ”  <a href="#Page_318">318</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    XIII.,  ”  <a href="#Page_338">338</a>.</span><br></li> - -<li class="indx"><p>Clotaire I., King of France, <a href="#Page_83">83</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    II., ”      ”    <a href="#Page_105">105</a>.</span><br></li> - -<li class="indx"><p>Clugny, Peter of, <a href="#Page_224">224</a>.</p></li> - -<li class="indx"><p>Cohen, Alexander, <a href="#Page_210">210</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Esther, <a href="#Page_129">129</a>.</span><br></li> - -<li class="indx"><p>Coke, Sir E., <a href="#Page_276">276</a> <em>n.</em></p></li> - -<li class="indx"><p>Coleridge, S. T., <a href="#Page_176">176</a>, <a href="#Page_295">295</a> <em>n.</em></p></li> - -<li class="indx"><p>Cologne, <a href="#Page_141">141</a>, <a href="#Page_220">220</a>.</p></li> - -<li class="indx"><p>Coloman, King of Hungary, <a href="#Page_146">146</a>.</p></li> - -<li class="indx"><p>Colossus of Rhodes, <a href="#Page_108">108</a> <em>n.</em></p></li> - -<li class="indx"><p>Constans, Emperor, <a href="#Page_67">67</a>.</p></li> - -<li class="indx"><p>Constantine, Copronymus, <a href="#Page_107">107</a> <em>n.</em></p></li> - -<li class="indx"><span style="margin-left: 3em;">”      Emperor, <a href="#Page_54">54</a>, <a href="#Page_66">66</a>.</span><br></li> - -<li class="indx"><p>Constantinople, <a href="#Page_81">81</a>, <a href="#Page_107">107</a>, <a href="#Page_162">162</a>, <a href="#Page_279">279</a>, <a href="#Page_312">312</a>, <a href="#Page_332">332</a>.</p></li> - -<li class="indx"><p>Copin, <a href="#Page_183">183</a>.</p></li> - -<li class="indx"><p>Coponius, Procurator, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>Cordova, <a href="#Page_105">105</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_127">127</a>, <a href="#Page_158">158</a>, <a href="#Page_217">217</a>, <a href="#Page_232">232</a>.</p></li> - -<li class="indx"><p>Cordova, Gonsalvo de, <a href="#Page_257">257</a>.</p></li> - -<li class="indx"><p>Corneglio, Father, <a href="#Page_253">253</a>.</p></li> - -<li class="indx"><p>Cornwall, Earl of, <a href="#Page_182">182</a>.</p></li> - -<li class="indx"><p>Cossacks, Rebellion of, <a href="#Page_289">289</a>.</p></li> - -<li class="indx"><p>Costa Da, Historian, <a href="#Page_362">362</a>, <a href="#Page_363">363</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”  ”  Isaac, <a href="#Page_340">340</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”  ”  Uriel, <a href="#Page_293">293</a>.</span><br></li> - -<li class="indx"><p>Cremieux, M., <a href="#Page_375">375</a>.</p></li> - -<li class="indx"><p>Cremona, <a href="#Page_257">257</a>, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Crete, <a href="#Page_76">76</a>.</p></li> - -<li class="indx"><p>Crimean War, <a href="#Page_376">376</a>.</p></li> - -<li class="indx"><p>Cromwell, Oliver, <a href="#Page_302">302</a>, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Crusades, Causes of, <a href="#Page_137">137</a>.</p></li> - -<li class="indx"><p>Ctesiphon, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Cufa, <a href="#Page_94">94</a>, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Cumanus, V., Procurator, <a href="#Page_23">23</a>.</p></li> - -<li class="indx"><p>Cush, Land of, <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Cuspius Fadus, Procurator, <a href="#Page_23">23</a>.</p></li> - -<li class="indx"><p>Cyprus, <a href="#Page_42">42</a>.</p></li> - -<li class="indx"><p>Cyrene, <a href="#Page_40">40</a>.</p></li> - -<li class="indx"><p>Cyril of Alexandria, <a href="#Page_76">76</a>.</p></li> - - -<li class="ifrst"><p>D.</p></li> - -<li class="indx"><p>Dagobert, King of France, <a href="#Page_105">105</a>.</p></li> - -<li class="indx"><p>D’Aguilar, Miss, <a href="#Page_265">265</a> <em>n.</em></p></li> - -<li class="indx"><p>Damascus, <a href="#Page_44">44</a>, <a href="#Page_95">95</a>, <a href="#Page_112">112</a>, <a href="#Page_279">279</a>, <a href="#Page_374">374</a>.</p></li> - -<li class="indx"><p>Damietta, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Daniel, <a href="#Page_310">310</a>.</p></li> - -<li class="indx"><p>Dashwood, Sir J., <a href="#Page_345">345</a>.</p></li> - -<li class="indx"><p>Da Silva, <a href="#Page_294">294</a>.</p></li> - -<li class="indx"><p>David, Francis, <a href="#Page_270">270</a>.</p></li> - -<li class="indx"><p>D’Avila, Arbues, <a href="#Page_236">236</a>.</p></li> - -<li class="indx"><p>Decius, Emperor, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>Deckendorf, <a href="#Page_203">203</a>.</p></li> - -<li class="indx"><p>D’Enghien, Duke of, <a href="#Page_143">143</a>.</p></li> - -<li class="indx"><p>Denmark, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Dennis, King of Portugal, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>De Pass, <a href="#Page_346">346</a> <em>n.</em></p></li> - -<li class="indx"><p>Dessau, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><p>De Vries, <a href="#Page_296">296</a>.</p></li> - -<li class="indx"><p>Dickens, Charles, <a href="#Page_225">225</a> <em>n.</em></p></li> - -<li class="indx"><p>Dion Cassius, <a href="#Page_50">50</a>.</p></li> - -<li class="indx"><p>Diospolis, <a href="#Page_54">54</a>.</p></li> - -<li class="indx"><p>D’Israeli, Benjamin, <a href="#Page_155">155</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”      Isaac, <a href="#Page_276">276</a> <em>n.</em></span><br></li> - -<li class="indx"><p>Dnieper, River, <a href="#Page_289">289</a></p></li> - -<li class="indx"><p>Doesborg, <a href="#Page_219">219</a>.</p></li> - -<li class="indx"><p>Dohm, Counsellor, <a href="#Page_328">328</a>.</p></li> - -<li class="indx"><p>Domenge, Father, <a href="#Page_117">117</a>.</p></li> - -<li class="indx"><p>Dominic, <a href="#Page_172">172</a>.</p></li> - -<li class="indx"><p>Domitian, Emperor, <a href="#Page_41">41</a>.</p></li> - -<li class="indx"><p>Domus, Conversorum, <a href="#Page_183">183</a>.</p></li> - -<li class="indx"><p>Dover, <a href="#Page_275">275</a>.</p></li> - -<li class="indx"><p>Dublin, Abp. of (Whately), <a href="#Page_351">351</a>.</p></li> - -<li class="indx"><p>Du Jon, <a href="#Page_284">284</a>.</p></li> - -<li class="indx"><p>Dunaan, King of Homer, <a href="#Page_92">92</a>.</p></li> - - -<li class="ifrst"><p>E.</p></li> - -<li class="indx"><p>Ecbatana, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Ecija, Archdeacon of, <a href="#Page_227">227</a>.</p></li> - -<li class="indx"><p>Edessa, <a href="#Page_108">108</a> <em>n.</em></p></li> - -<li class="indx"><p>Edward the Confessor, <a href="#Page_133">133</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”  I., King of England, <a href="#Page_164">164</a>, <a href="#Page_166">166</a>, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>, <a href="#Page_341">341</a>.</span><br></li> - -<li class="indx"><p>Egbert of York, <a href="#Page_133">133</a>.</p></li> - -<li class="indx"><p>Egeria, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Egica, King of Goths, <a href="#Page_10">10</a>.</p></li> - -<li class="indx"><p>Egypt, <a href="#Page_40">40</a>, <a href="#Page_76">76</a>, <a href="#Page_94">94</a>, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Egyptian Jew, <a href="#Page_24">24</a>.</p></li> - -<li class="indx"><p>Elam, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Eleazar, <a href="#Page_25">25</a>, <a href="#Page_30">30</a>.</p></li> - -<li class="indx"><p>Elias (Prussian Jew), <a href="#Page_324">324</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”  Rabbi, <a href="#Page_182">182</a>.</span><br></li> - -<li class="indx"><p>Eliezer, <a href="#Page_49">49</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    the Printer, <a href="#Page_250">250</a>.</span><br></li> - -<li class="indx"><p>Elizabeth, Empress of Russia, <a href="#Page_329">329</a>, <a href="#Page_338">338</a>.</p></li> - -<li class="indx"><p>Elnabar, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Elvira, Council of, <a href="#Page_100">100</a>.</p></li> - -<li class="indx"><p>Embden, <a href="#Page_263">263</a>.</p></li> - -<li class="indx"><p>Emesa, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p>Emmanuel, King of Portugal, <a href="#Page_246">246</a>, <a href="#Page_261">261</a>.</p></li> - -<li class="indx"><p>Emmanuel, Victor, King of Italy, <a href="#Page_360">360</a> <em>n.</em></p></li> - -<li class="indx"><p>Encyclopædists, <a href="#Page_321">321</a>.</p></li> - -<li class="indx"><p>Ende, Van. Physician, <a href="#Page_295">295</a>.</p></li> - -<li class="indx"><p>Enghien, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>Enriquez, <a href="#Page_299">299</a>.</p></li> - -<li class="indx"><p>Epistola Obsc. Vir., <a href="#Page_269">269</a> <em>n.</em></p></li> - -<li class="indx"><p>Eslingen, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Esther, Book of, <a href="#Page_118">118</a>.</p></li> - -<li class="indx"><p>Estherka, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>Euchel, Isaac, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Eugenius III., Pope, <a href="#Page_142">142</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    IV.,    ” <a href="#Page_221">221</a>.</span><br></li> - -<li class="indx"><p>Eusebius, <a href="#Page_52">52</a>, <a href="#Page_54">54</a>, <a href="#Page_58">58</a>.</p></li> - -<li class="indx"><p>Evora, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>Exeter, Bishop of (Philpotts), <a href="#Page_351">351</a>, <a href="#Page_353">353</a>.</p></li> - -<li class="indx"><p>Expulsion of Jews from Empire, <a href="#Page_209">209</a>.</p></li> - -<li class="indx"><p>Expulsion of Jews from England, <a href="#Page_186">186</a>.</p></li> - -<li class="indx"><p>Expulsion of Jews from France, <a href="#Page_195">195</a>.</p></li> - -<li class="indx"><p>Expulsion of Jews from Portugal, <a href="#Page_248">248</a>.</p></li> - -<li class="indx"><p>Expulsion of Jews from Russia, <a href="#Page_147">147</a>.</p></li> - -<li class="indx"><p>Expulsion of Jews from Spain, <a href="#Page_240">240</a>.</p></li> - -<li class="indx"><p>Ezra, <a href="#Page_56">56</a>, <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><span style="margin-left: 3em;">”  Book of, <a href="#Page_118">118</a>.</span><br></li> - - -<li class="ifrst"><p>F.</p></li> - -<li class="indx"><p>Fadai, <a href="#Page_93">93</a>.</p></li> - -<li class="indx"><p>Fadus, Cuspius, Procurator, <a href="#Page_23">23</a>.</p></li> - -<li class="indx"><p><span class="pagenum" id="Page_409">[Pg 409]</span></p></li> - -<li class="indx"><p>Farwah, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Felix, Procurator, <a href="#Page_24">24</a>.</p></li> - -<li class="indx"><p>Felletti, Padre, <a href="#Page_359">359</a>.</p></li> - -<li class="indx"><p>Ferdinand I., King of Spain, <a href="#Page_132">132</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    III.  ”      ”    <a href="#Page_173">173</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    IV.    ”      ”    <a href="#Page_211">211</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    VI.    ”      ”    <a href="#Page_317">317</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    I., Emperor, <a href="#Page_272">272</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    II.    ”    <a href="#Page_286">286</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    III.  ”    <a href="#Page_286">286</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    King of Aragon, <a href="#Page_233">233</a>.</span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    King of Portugal, <a href="#Page_244">244</a>.</span><br></li> - -<li class="indx"><p>Fermosa, Rachel, <a href="#Page_145">145</a>.</p></li> - -<li class="indx"><p>Ferrara, <a href="#Page_256">256</a>, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    Duke of, <a href="#Page_305">305</a>.</span><br></li> - -<li class="indx"><p>Ferrer, Vincentius, <a href="#Page_228">228</a>, <a href="#Page_236">236</a>.</p></li> - -<li class="indx"><p>Festus, P., Procurator, <a href="#Page_24">24</a>.</p></li> - -<li class="indx"><p>Feudal System, The, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>.</p></li> - -<li class="indx"><p>Fez, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Flaccus, Aquilius, <a href="#Page_22">22</a> <em>n.</em></p></li> - -<li class="indx"><p>Flagellants, The, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Fleisch, Raind, <a href="#Page_169">169</a>.</p></li> - -<li class="indx"><p>Florence, <a href="#Page_197">197</a>, <a href="#Page_222">222</a>, <a href="#Page_256">256</a>.</p></li> - -<li class="indx"><p>Florinda, <a href="#Page_104">104</a> <em>n.</em></p></li> - -<li class="indx"><p>Florus, Gessius, Procurator, <a href="#Page_24">24</a>, <a href="#Page_25">25</a> <em>n.</em></p></li> - -<li class="indx"><p>Fouché, <a href="#Page_143">143</a>.</p></li> - -<li class="indx"><p>Franchise, Jews admitted to, <a href="#Page_349">349</a>.</p></li> - -<li class="indx"><p>Franconia, <a href="#Page_146">146</a>.</p></li> - -<li class="indx"><p>Frank, Jacob, <a href="#Page_334">334</a>, <a href="#Page_335">335</a>, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><p>Frankels, Rabbi, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><p>Frankfort, <a href="#Page_285">285</a>, <a href="#Page_312">312</a>, <a href="#Page_361">361</a>.</p></li> - -<li class="indx"><p>Franza, <a href="#Page_233">233</a>.</p></li> - -<li class="indx"><p>Frederick II., Emperor, <a href="#Page_200">200</a>, <a href="#Page_286">286</a>.</p></li> - -<li class="indx"><span style="margin-left: 3em;">”    III.    ”    <a href="#Page_269">269</a> <em>n.</em></span><br></li> - -<li class="indx"><span style="margin-left: 3em;">”    William, Elector, <a href="#Page_286">286</a>, <a href="#Page_324">324</a>.</span><br></li> - -<li class="indx"><p>Frederick William I., King of Prussia, <a href="#Page_325">325</a>.</p></li> - -<li class="indx"><p>Frederick William II., King of Prussia, <a href="#Page_325">325</a>.</p></li> - -<li class="indx"><p>Frederick (the Great) III., King of Prussia, <a href="#Page_325">325</a>, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><p>Freiburg, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Frideswide, St., <a href="#Page_184">184</a>.</p></li> - -<li class="indx"><p>Friedlander, David, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Fulvia, <a href="#Page_20">20</a>.</p></li> - - -<li class="ifrst"><p>G.</p></li> - -<li class="indx"><p>Gabriol, Solomon, <a href="#Page_138">138</a>.</p></li> - -<li class="indx"><p>Gadara, <a href="#Page_28">28</a>, <a href="#Page_44">44</a> <em>n.</em></p></li> - -<li class="indx"><p>Galba, Emperor, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>Galicia, <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>Gallio, <a href="#Page_57">57</a>.</p></li> - -<li class="indx"><p>Gallus, Cest., Prefect, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_31">31</a> <em>n.</em></p></li> - -<li class="indx"><p>Gamala, <a href="#Page_20">20</a> <em>n.</em>, <a href="#Page_44">44</a> <em>n.</em></p></li> - -<li class="indx"><p>Gamaliel I., II., III., IV., Presidents of Sanhedrin, <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>Gamaliel IV., <a href="#Page_77">77</a>.</p></li> - -<li class="indx"><p>Gans, David, <a href="#Page_274">274</a>.</p></li> - -<li class="indx"><p>Gaon, <em>or</em> Geon, <a href="#Page_86">86</a> <em>n.</em></p></li> - -<li class="indx"><p>Garcia, Alvares, <a href="#Page_230">230</a>.</p></li> - -<li class="indx"><p>Garonne, <a href="#Page_191">191</a>.</p></li> - -<li class="indx"><p>Gaubil, Father, <a href="#Page_117">117</a>.</p></li> - -<li class="indx"><p>Gaulonitis, <a href="#Page_20">20</a> <em>n.</em></p></li> - -<li class="indx"><p>Gaza, <a href="#Page_309">309</a>.</p></li> - -<li class="indx"><p>Geiger, <a href="#Page_363">363</a>.</p></li> - -<li class="indx"><p>Geneva, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Gennath (Gate of Jerusalem), <a href="#Page_30">30</a>.</p></li> - -<li class="indx"><p>Genoa, <a href="#Page_82">82</a>, <a href="#Page_222">222</a>, <a href="#Page_241">241</a>, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Geonim, <a href="#Page_86">86</a>.</p></li> - -<li class="indx"><p>George III., King of England, <a href="#Page_347">347</a>.</p></li> - -<li class="indx"><p>George IV., King of England, <a href="#Page_348">348</a>.</p></li> - -<li class="indx"><p>Georgius, Prefect, <a href="#Page_98">98</a>.</p></li> - -<li class="indx"><p>Gerasa, <a href="#Page_31">31</a>, <em>n.</em></p></li> - -<li class="indx"><p>Germany, <a href="#Page_146">146</a>, <a href="#Page_360">360</a>, <a href="#Page_370">370</a>.</p></li> - -<li class="indx"><p>Ghetto, <a href="#Page_202">202</a>, <a href="#Page_229">229</a>, <a href="#Page_255">255</a>, <a href="#Page_306">306</a> <em>n.</em></p></li> - -<li class="indx"><p>Ghibellines, <a href="#Page_197">197</a>.</p></li> - -<li class="indx"><p>Giaffir, <a href="#Page_110">110</a>.</p></li> - -<li class="indx"><p>Gibbon, Historian, <a href="#Page_107">107</a>, <a href="#Page_159">159</a>, <a href="#Page_244">244</a> <em>n.</em>, <a href="#Page_255">255</a>, <a href="#Page_358">358</a>.</p></li> - -<li class="indx"><p>Gibraltar, <a href="#Page_240">240</a>, <a href="#Page_317">317</a>.</p></li> - -<li class="indx"><p>Giles, St., Cripplegate, <a href="#Page_134">134</a>.</p></li> - -<li class="indx"><p>Gischala, <a href="#Page_28">28</a>, <a href="#Page_30">30</a>.</p></li> - -<li class="indx"><p>Godolphin, Lord, <a href="#Page_340">340</a>.</p></li> - -<li class="indx"><p>Goethe, <a href="#Page_295">295</a> <em>n.</em></p></li> - -<li class="indx"><p>Golden Age of Judaism, <a href="#Page_106">106</a>.</p></li> - -<li class="indx"><p>Goldsmid, Mr., <a href="#Page_349">349</a>.</p></li> - -<li class="indx"><p>” Sir Isaac, <a href="#Page_350">350</a>.</p></li> - -<li class="indx"><p>Gomez, Emmanuel, <a href="#Page_299">299</a>.</p></li> - -<li class="indx"><p>Gompertz, <a href="#Page_324">324</a>.</p></li> - -<li class="indx"><p>Gonsalez of Calatrava, <a href="#Page_214">214</a> <em>n.</em></p></li> - -<li class="indx"><p>Gonsalvo de Cordova, <a href="#Page_257">257</a>.</p></li> - -<li class="indx"><p>Gooch, Bishop of Norwich, <a href="#Page_344">344</a>.</p></li> - -<li class="indx"><p>Gordon, Lord G., <a href="#Page_346">346</a> <em>n.</em></p></li> - -<li class="indx"><p>Goshen, <a href="#Page_156">156</a>.</p></li> - -<li class="indx"><p>Gotesel, Priest, <a href="#Page_146">146</a>.</p></li> - -<li class="indx"><p>Gozani, Father, <a href="#Page_117">117</a>.</p></li> - -<li class="indx"><p>Graetz, Historian, <a href="#Page_324">324</a>, <a href="#Page_363">363</a>, App. <a href="#Page_392">III.</a></p></li> - -<li class="indx"><p>Granada, <a href="#Page_128">128</a>, <a href="#Page_132">132</a>.</p></li> - -<li class="indx"><p>” King of, <a href="#Page_192">192</a>.</p></li> - -<li class="indx"><p>Grant, Mr. R., <a href="#Page_349">349</a>.</p></li> - -<li class="indx"><p>Gratus, Valer., Procurator, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>Greece, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Grégoire, Abbé, <a href="#Page_322">322</a>.</p></li> - -<li class="indx"><p>Gregory I., Pope, <a href="#Page_82">82</a>, <a href="#Page_197">197</a>.</p></li> - -<li class="indx"><p>” VII. ”, <a href="#Page_145">145</a>.</p></li> - -<li class="indx"><p>” IX. ”, <a href="#Page_243">243</a>.</p></li> - -<li class="indx"><p>” XIII. ”, <a href="#Page_255">255</a>.</p></li> - -<li class="indx"><p>Grimaldi, <a href="#Page_346">346</a> <em>n.</em></p></li> - -<li class="indx"><p>Grotius, <a href="#Page_284">284</a>.</p></li> - -<li class="indx"><p>Guadelete, River, <a href="#Page_104">104</a>.</p></li> - -<li class="indx"><p>Gudule, St., <a href="#Page_209">209</a>.</p></li> - -<li class="indx"><p>Guelderland, <a href="#Page_219">219</a>.</p></li> - -<li class="indx"><p>Guelf, <a href="#Page_197">197</a>.</p></li> - -<li class="indx"><p>Guinea, Gulf of, <a href="#Page_246">246</a>.</p></li> - - -<li class="ifrst"><p>H.</p></li> - -<li class="indx"><p>Habenicht, Walter von, <a href="#Page_140">140</a>.</p></li> - -<li class="indx"><p>Hachacham, <a href="#Page_157">157</a>.</p></li> - -<li class="indx"><p>Hagenau, <a href="#Page_168">168</a>.</p></li> - -<li class="indx"><p>Hague, The, <a href="#Page_295">295</a>, <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>Hai, <a href="#Page_130">130</a>.</p></li> - -<li class="indx"><p>Hajun, <a href="#Page_332">332</a>.</p></li> - -<li class="indx"><p>Halevi, <a href="#Page_138">138</a>, <a href="#Page_210">210</a>.</p></li> - -<li class="indx"><p>Hallam, Historian, <a href="#Page_123">123</a> <em>n.</em></p></li> - -<li class="indx"><p>Hamadan, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Haman, <a href="#Page_73">73</a>, <a href="#Page_118">118</a>.</p></li> - -<li class="indx"><p>Hamburgh, <a href="#Page_312">312</a>, <a href="#Page_362">362</a>.</p></li> - -<li class="indx"><p>Hamon, Joseph, <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>Hanoch, Rabbi, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</p></li> - -<li class="indx"><p>Harleian Miscellany, <a href="#Page_287">287</a>.</p></li> - -<li class="indx"><p>Harley, Lord, <a href="#Page_346">346</a>.</p></li> - -<li class="indx"><p>Haroun Al Raschid, Caliph, <a href="#Page_108">108</a>.</p></li> - -<li class="indx"><p>Harrington, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Heber, <a href="#Page_17">17</a> <em>n.</em></p></li> - -<li class="indx"><p>Hebron, <a href="#Page_159">159</a>, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>Hegel, <a href="#Page_295">295</a> <em>n.</em></p></li> - -<li class="indx"><p>Hegesippus, <a href="#Page_41">41</a>.</p></li> - -<li class="indx"><p>Heine, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Hela, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Heliogabalus, Emperor, <a href="#Page_58">58</a>.</p></li> - -<li class="indx"><p>Henry IV., Emperor, <a href="#Page_141">141</a>.</p></li> - -<li class="indx"><p>” I., King of England, <a href="#Page_148">148</a>.</p></li> - -<li class="indx"><p>” II. ” ”, <a href="#Page_148">148</a>.</p></li> - -<li class="indx"><p>” III. ” ”, <a href="#Page_199">199</a>.</p></li> - -<li class="indx"><p>” II., King of France, <a href="#Page_319">319</a>.</p></li> - -<li class="indx"><p>” II., King of Spain, <a href="#Page_215">215</a> (of Transtamara).</p></li> - -<li class="indx"><p>” III., King of Spain, <a href="#Page_216">216</a>, <a href="#Page_217">217</a>.</p></li> - -<li class="indx"><p>” IV., King of Spain, <a href="#Page_231">231</a>.</p></li> - -<li class="indx"><p>Hep, Hep, <a href="#Page_141">141</a>, <a href="#Page_362">362</a>.</p></li> - -<li class="indx"><p>Heracleonas, <a href="#Page_99">99</a> <em>n.</em></p></li> - -<li class="indx"><p>Heraclius, Emperor, <a href="#Page_91">91</a>, <a href="#Page_93">93</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>.</p></li> - -<li class="indx"><p>Herder, <a href="#Page_295">295</a> <em>n.</em></p></li> - -<li class="indx"><p>Herodias, <a href="#Page_21">21</a>.</p></li> - -<li class="indx"><p>Herodion, <a href="#Page_38">38</a>.</p></li> - -<li class="indx"><p>Hierax of Alexandria, <a href="#Page_77">77</a>.</p></li> - -<li class="indx"><p>Hillel I., II., III., <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>Hippicus, Tower of, <a href="#Page_29">29</a>, <a href="#Page_43">43</a>.</p></li> - -<li class="indx"><p>Hira, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Hiskiah, <a href="#Page_130">130</a>.</p></li> - -<li class="indx"><p>Hochstraten, <a href="#Page_270">270</a>.</p></li> - -<li class="indx"><p>Holland, <a href="#Page_291">291</a>, <a href="#Page_300">300</a>, <a href="#Page_332">332</a>, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Holmes, Nathaniel, <a href="#Page_287">287</a>.</p></li> - -<li class="indx"><p>Holy Land, <a href="#Page_162">162</a>, <a href="#Page_225">225</a>, <a href="#Page_281">281</a>, <a href="#Page_376">376</a>.</p></li> - -<li class="indx"><p>Homberg, Herr, <a href="#Page_337">337</a> <em>n.</em></p></li> - -<li class="indx"><p>Homen Lopes, <a href="#Page_263">263</a>.</p></li> - -<li class="indx"><p>Homeritis, <a href="#Page_92">92</a>.</p></li> - -<li class="indx"><p>Honorius, Emperor, <a href="#Page_71">71</a>, <a href="#Page_81">81</a>.</p></li> - -<li class="indx"><p>Hormisdas, King of Persia, <a href="#Page_65">65</a>.</p></li> - -<li class="indx"><p>Hosdai, Rabbi, <a href="#Page_111">111</a>.</p></li> - -<li class="indx"><p>Hoshiel, Rabbi, <a href="#Page_128">128</a>.</p></li> - -<li class="indx"><p>Hugh of Lincoln, <a href="#Page_183">183</a>.</p></li> - -<li class="indx"><p>Huguenots, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Hungary, <a href="#Page_146">146</a>, <a href="#Page_332">332</a>, <a href="#Page_333">333</a>, <a href="#Page_366">366</a>.</p></li> - -<li class="indx"><p>Huntingdon, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Huss, John, <a href="#Page_271">271</a>.</p></li> - -<li class="indx"><p>Hypatia, <a href="#Page_77">77</a>.</p></li> - - -<li class="ifrst"><p>I.</p></li> - -<li class="indx"><p>Idumeans, <a href="#Page_28">28</a>, <a href="#Page_31">31</a>.</p></li> - -<li class="indx"><p>Immanuel Ben Solomon, <a href="#Page_202">202</a>.</p></li> - -<li class="indx"><p>Impostors, Jewish, <a href="#Page_154">154</a>.</p></li> - -<li class="indx"><p>India, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Inglis, Sir R., <a href="#Page_351">351</a>.</p></li> - -<li class="indx"><p>Inmestar, <a href="#Page_73">73</a>.</p></li> - -<li class="indx"><p>Innocent II., Pope, <a href="#Page_197">197</a>.</p></li> - -<li class="indx"><p>” III., ”, <a href="#Page_198">198</a> <em>n.</em></p></li> - -<li class="indx"><p>” IV., ”, <a href="#Page_197">197</a>, <a href="#Page_198">198</a>.</p></li> - -<li class="indx"><p>” VIII., ”, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>” XI., ”, <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>Inquisition, <a href="#Page_235">235</a>, <a href="#Page_301">301</a>, <a href="#Page_317">317</a>, <a href="#Page_318">318</a>, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Ionia, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Irak, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Ireland, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Isaac of Duren, Rabbi, <a href="#Page_210">210</a>.</p></li> - -<li class="indx"><p>” The Five, <a href="#Page_138">138</a>.</p></li> - -<li class="indx"><p>Isabella of Castile, <a href="#Page_232">232</a>, <a href="#Page_238">238</a>.</p></li> - -<li class="indx"><p>” Infanta, <a href="#Page_246">246</a>.</p></li> - -<li class="indx"><p>Isidore, Bishop of Seville, <a href="#Page_101">101</a>.</p></li> - -<li class="indx"><p>Ismail, Shah Sofi, <a href="#Page_277">277</a>.</p></li> - -<li class="indx"><p>Israel, Baal Schem, <a href="#Page_334">334</a>.</p></li> - -<li class="indx"><p>Isserlein, <a href="#Page_210">210</a>.</p></li> - -<li class="indx"><p>Istakan, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Italy, <a href="#Page_358">358</a>.</p></li> - -<li class="indx"><p>Ivan III., of Russia, <a href="#Page_273">273</a>.</p></li> - -<li class="indx"><p>Izarba, <a href="#Page_250">250</a>.</p></li> - - -<li class="ifrst"><p>J.</p></li> - -<li class="indx"><p>Jachia, Don David, <a href="#Page_250">250</a>.</p></li> - -<li class="indx"><p>” ” Solomon, <a href="#Page_243">243</a>.</p></li> - -<li class="indx"><p>Jacob, Rabbi, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Jacob Hall, Oxford, <a href="#Page_134">134</a>.</p></li> - -<li class="indx"><p>Jaen, <a href="#Page_232">232</a>, <a href="#Page_233">233</a>.</p></li> - -<li class="indx"><p>Jaffa, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>James I., King of Aragon, <a href="#Page_171">171</a>.</p></li> - -<li class="indx"><p>” II., ” ”, <a href="#Page_177">177</a>.</p></li> - -<li class="indx"><p>” II., King of England, <a href="#Page_304">304</a>.</p></li> - -<li class="indx"><p>Jamnia, <a href="#Page_41">41</a>, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>.</p></li> - -<li class="indx"><p>Jarchi. <em>See</em> Rashi.</p></li> - -<li class="indx"><p>Jechiel, Rabbi, <a href="#Page_166">166</a>.</p></li> - -<li class="indx"><p>Jerome, <a href="#Page_52">52</a>.</p></li> - -<li class="indx"><p>” of Prague, <a href="#Page_271">271</a>.</p></li> - -<li class="indx"><p>” of Santa Fé, <a href="#Page_230">230</a>.</p></li> - -<li class="indx"><p>Jerusalem described, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>” present state, <a href="#Page_376">376</a>, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>” siege by Titus, <a href="#Page_32">32-36</a>.</p></li> - -<li class="indx"><p>” rebuilt by Adrian, <a href="#Page_51">51</a>.</p></li> - -<li class="indx"><p>” taken by Omar, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p><span class="pagenum" id="Page_410">[Pg 410]</span></p></li> - -<li class="indx"><p>Jerusalem taken by Persians, <a href="#Page_87">87</a>.</p></li> - -<li class="indx"><p>” retaken by Heraclius, <a href="#Page_87">87</a>.</p></li> - -<li class="indx"><p>Jessel, Sir G., <a href="#Page_352">352</a>, <a href="#Page_354">354</a> <em>n.</em></p></li> - -<li class="indx"><p>Jesuits in China, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p><span class="smcap">Jesus Christ</span>, <a href="#Page_91">91</a>.</p></li> - -<li class="indx"><p>” son of Hanani, <a href="#Page_32">32</a>.</p></li> - -<li class="indx"><p>” son of Sirach, <a href="#Page_117">117</a>.</p></li> - -<li class="indx"><p>Jethukiel, Phys., <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>Jochaides, Simon, <a href="#Page_54">54</a>.</p></li> - -<li class="indx"><p>Jochanan, Rabbi, <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>Jonathan, High Priest, <a href="#Page_24">24</a>.</p></li> - -<li class="indx"><p>” of Enghien, <a href="#Page_208">208</a>.</p></li> - -<li class="indx"><p>John, King of England, <a href="#Page_153">153</a>, <a href="#Page_198">198</a>.</p></li> - -<li class="indx"><p>” ” France, <a href="#Page_193">193</a>.</p></li> - -<li class="indx"><p>” I., ” Spain, <a href="#Page_216">216</a>.</p></li> - -<li class="indx"><p>” II., ” ”, <a href="#Page_228">228</a>.</p></li> - -<li class="indx"><p>” I., ” Portugal, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>” II., ” ”, <a href="#Page_245">245</a>.</p></li> - -<li class="indx"><p>” XXII., Pope, <a href="#Page_201">201</a>.</p></li> - -<li class="indx"><p>” of Gischala, <a href="#Page_30">30</a> <em>n.</em>, <a href="#Page_33">33</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>.</p></li> - -<li class="indx"><p>Joppa, <a href="#Page_44">44</a> <em>n.</em></p></li> - -<li class="indx"><p>Joseph II., Emperor of Austria, <a href="#Page_328">328</a>, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Joseph, King of Khozar, <a href="#Page_111">111</a>.</p></li> - -<li class="indx"><p>” Historian, <a href="#Page_146">146</a> <em>n.</em></p></li> - -<li class="indx"><p>” of Ecija, <a href="#Page_213">213</a>.</p></li> - -<li class="indx"><p>” of Granada, <a href="#Page_132">132</a>.</p></li> - -<li class="indx"><p>” of Osuna, <a href="#Page_175">175</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_129">129</a>.</p></li> - -<li class="indx"><p>” Spanish Minister, <a href="#Page_132">132</a>.</p></li> - -<li class="indx"><p>Josephus, <a href="#Page_17">17</a>, <a href="#Page_25">25</a> <em>n.</em>, <a href="#Page_28">28</a> <em>n.</em>, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>, <a href="#Page_55">55</a>, App. <a href="#Page_379">I.</a></p></li> - -<li class="indx"><p>Joshua, Rabbi, <a href="#Page_190">190</a>.</p></li> - -<li class="indx"><p>Jost, Historian, <a href="#Page_64">64</a> <em>n.</em>, <a href="#Page_323">323</a>.</p></li> - -<li class="indx"><p>Jotapata, <a href="#Page_28">28</a>, <a href="#Page_44">44</a> <em>n.</em></p></li> - -<li class="indx"><p>Jovian, Emperor, <a href="#Page_70">70</a>.</p></li> - -<li class="indx"><p>Judah, Hakkadosh II. and III., <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>Judah, Chief Rabbi, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>” Don, <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>” of Modena, <a href="#Page_307">307</a>.</p></li> - -<li class="indx"><p>Judas, Gaulonite, <a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_314">314</a>.</p></li> - -<li class="indx"><p>” Maccabæus, <a href="#Page_56">56</a>.</p></li> - -<li class="indx"><p>Jude, St., <a href="#Page_41">41</a>.</p></li> - -<li class="indx"><p>Juglar, Inquisitor, <a href="#Page_236">236</a>.</p></li> - -<li class="indx"><p>Julian, Count, <a href="#Page_104">104</a>.</p></li> - -<li class="indx"><p>” Emperor, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>.</p></li> - -<li class="indx"><p>” Samaritan, <a href="#Page_83">83</a>.</p></li> - -<li class="indx"><p>Julius III., Pope, <a href="#Page_253">253</a>.</p></li> - -<li class="indx"><p>Justin Emperor, <a href="#Page_83">83</a>.</p></li> - -<li class="indx"><p>” Martyr, <a href="#Page_52">52</a> <em>n.</em></p></li> - -<li class="indx"><p>Justinian, Emperor, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>.</p></li> - -<li class="indx"><p>Juvenal, <a href="#Page_55">55</a>.</p></li> - - -<li class="ifrst"><p>K.</p></li> - -<li class="indx"><p>Kaaba, <a href="#Page_89">89</a>.</p></li> - -<li class="indx"><p>Kadijah, <a href="#Page_90">90</a>.</p></li> - -<li class="indx"><p>Kainoka, <a href="#Page_93">93</a>.</p></li> - -<li class="indx"><p>Kalba Sabua, <a href="#Page_46">46</a>.</p></li> - -<li class="indx"><p>Kaminiek, Bishop of, <a href="#Page_334">334</a>.</p></li> - -<li class="indx"><p>Karaites, The, <a href="#Page_109">109</a>, <a href="#Page_110">110</a> <em>n.</em>, <a href="#Page_331">331</a>, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>Kashgar, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Kenana, <a href="#Page_93">93</a>.</p></li> - -<li class="indx"><p>Khaibar, <a href="#Page_93">93</a>.</p></li> - -<li class="indx"><p>Khaled, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Khozar, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>Kimchi, David, <a href="#Page_160">160</a>, <a href="#Page_172">172</a>.</p></li> - -<li class="indx"><p>Kimchis, The, <a href="#Page_160">160</a>.</p></li> - -<li class="indx"><p>Kobad (Cavades), <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>Koraidha, <a href="#Page_93">93</a>.</p></li> - -<li class="indx"><p>Koran, The, <a href="#Page_91">91</a> <em>n.</em></p></li> - -<li class="indx"><p>Koreish, The, <a href="#Page_89">89</a>.</p></li> - - -<li class="ifrst"><p>L.</p></li> - -<li class="indx"><p>Lacedæmonians, <a href="#Page_56">56</a>.</p></li> - -<li class="indx"><p>Ladislaus I., King of Hungary, <a href="#Page_146">146</a>.</p></li> - -<li class="indx"><p>Ladislaus II., King of Hungary, <a href="#Page_220">220</a>.</p></li> - -<li class="indx"><p>Lamego, Ruez, <a href="#Page_340">340</a>.</p></li> - -<li class="indx"><p>Langton, Archbishop, <a href="#Page_180">180</a>.</p></li> - -<li class="indx"><p>Languedoc, <a href="#Page_105">105</a>, <a href="#Page_127">127</a>, <a href="#Page_191">191</a>, <a href="#Page_194">194</a>.</p></li> - -<li class="indx"><p>Lara, David, <a href="#Page_299">299</a>.</p></li> - -<li class="indx"><p>Lavater, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Leghorn (Livorno), <a href="#Page_222">222</a>, <a href="#Page_256">256</a>, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Leibnitz, <a href="#Page_295">295</a> <em>n.</em></p></li> - -<li class="indx"><p>Leinengen, Landgrave of, <a href="#Page_146">146</a>.</p></li> - -<li class="indx"><p>Leo X., Pope, <a href="#Page_252">252</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_286">286</a>.</p></li> - -<li class="indx"><p>” of Modena, <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>” the Isaurian, Emperor, <a href="#Page_83">83</a>, <a href="#Page_99">99</a>, <a href="#Page_100">100</a>.</p></li> - -<li class="indx"><p>Leonis, Peter, <a href="#Page_200">200</a>.</p></li> - -<li class="indx"><p>Leopold I., Emperor, <a href="#Page_289">289</a>, <a href="#Page_324">324</a>.</p></li> - -<li class="indx"><p>” Duke, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Lepanto, Battle of, <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>Lessing, <a href="#Page_295">295</a> <em>n.</em>, <a href="#Page_336">336</a> <em>n.</em></p></li> - -<li class="indx"><p>Levi, Samuel, <a href="#Page_214">214</a>.</p></li> - -<li class="indx"><p>” Solomon, Bishop of Burgos, <a href="#Page_218">218</a>.</p></li> - -<li class="indx"><p>Lexington, Lord, <a href="#Page_183">183</a>.</p></li> - -<li class="indx"><p>Lincoln, <a href="#Page_150">150</a>, <a href="#Page_184">184</a>.</p></li> - -<li class="indx"><p>Lipman of Mulhouse, <a href="#Page_210">210</a>.</p></li> - -<li class="indx"><p>Lippold, Physician, <a href="#Page_271">271</a>.</p></li> - -<li class="indx"><p>Lisbon, <a href="#Page_247">247</a>, <a href="#Page_260">260</a>, <a href="#Page_301">301</a>.</p></li> - -<li class="indx"><p>Lithuanians, <a href="#Page_204">204</a>.</p></li> - -<li class="indx"><p>Lombard Hall, Oxford, <a href="#Page_134">134</a>.</p></li> - -<li class="indx"><p>London, <a href="#Page_157">157</a>, <a href="#Page_275">275</a>.</p></li> - -<li class="indx"><p>Loraine, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Lothair, King of France, <a href="#Page_127">127</a>.</p></li> - -<li class="indx"><p>Louis le Deb., King of France, <a href="#Page_124">124</a>.</p></li> - -<li class="indx"><p>” II., III., IV., Kings of France, <a href="#Page_127">127</a>.</p></li> - -<li class="indx"><p>Louis VIII., King of France, <a href="#Page_163">163</a>.</p></li> - -<li class="indx"><p>” IX., ” ” <a href="#Page_224">224</a>.</p></li> - -<li class="indx"><p>” XIV., ” ” <a href="#Page_301">301</a>, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Louis XV., XVI., ” ” <a href="#Page_321">321</a>.</p></li> - -<li class="indx"><p>Lowe, Joel, <a href="#Page_337">337</a> <em>n.</em></p></li> - -<li class="indx"><p>Lubeck, <a href="#Page_361">361</a>.</p></li> - -<li class="indx"><p>Lucena, <a href="#Page_138">138</a>.</p></li> - -<li class="indx"><p>Luke, St., <a href="#Page_40">40</a>.</p></li> - -<li class="indx"><p>Lunel, <a href="#Page_190">190</a>.</p></li> - -<li class="indx"><p>Luther, <a href="#Page_224">224</a>, <a href="#Page_284">284</a>.</p></li> - -<li class="indx"><p>Luzzato, Moses, <a href="#Page_307">307</a>, <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>Lyons, <a href="#Page_125">125</a>, <a href="#Page_321">321</a>.</p></li> - -<li class="indx"><p>” Council at, <a href="#Page_165">165</a>.</p></li> - -<li class="indx"><p>” Jews of, <a href="#Page_165">165</a>.</p></li> - -<li class="indx"><p>Lysanias, <a href="#Page_21">21</a>.</p></li> - -<li class="indx"><p>Lysias, Claudius, <a href="#Page_57">57</a>.</p></li> - -<li class="indx"><p>Lyttelton, Lord, <a href="#Page_343">343</a> <em>n.</em></p></li> - - -<li class="ifrst"><p>M.</p></li> - -<li class="indx"><p>Maccabees, <a href="#Page_118">118</a>, <a href="#Page_226">226</a>, <a href="#Page_331">331</a>.</p></li> - -<li class="indx"><p>McCaul, Dr., <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>Machærus, <a href="#Page_38">38</a>.</p></li> - -<li class="indx"><p>Macon, Council at, <a href="#Page_82">82</a>.</p></li> - -<li class="indx"><p>Madrid, <a href="#Page_301">301</a>.</p></li> - -<li class="indx"><p>Magi, Religion of, <a href="#Page_69">69</a> <em>n.</em>, <a href="#Page_90">90</a>, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Magona, <a href="#Page_75">75</a>.</p></li> - -<li class="indx"><p>Mahomet, <a href="#Page_89">89-94</a>.</p></li> - -<li class="indx"><p>Mahrattas, <a href="#Page_120">120</a>.</p></li> - -<li class="indx"><p>Maimon, Solomon, <a href="#Page_337">337</a> <em>n.</em></p></li> - -<li class="indx"><p>Maimonides, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>.</p></li> - -<li class="indx"><p>Malabar, Jews of, <a href="#Page_115">115</a> <em>n.</em>, <a href="#Page_119">119</a>.</p></li> - -<li class="indx"><p>Malach, <a href="#Page_332">332</a>.</p></li> - -<li class="indx"><p>Malaga, <a href="#Page_138">138</a>.</p></li> - -<li class="indx"><p>Malcho, <a href="#Page_262">262</a> <em>n.</em></p></li> - -<li class="indx"><p>Malesherbes, <a href="#Page_322">322</a>.</p></li> - -<li class="indx"><p>Mammæa, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>Mamun, <a href="#Page_110">110</a>.</p></li> - -<li class="indx"><p>Manasseh (<em>or</em> Menasseh) ben Israel, <a href="#Page_287">287</a>, <a href="#Page_290">290</a>, <a href="#Page_301">301</a>, <a href="#Page_304">304</a> <em>n.</em></p></li> - -<li class="indx"><p>Manasseh, Menecier, <a href="#Page_193">193</a>.</p></li> - -<li class="indx"><p>Manes or Mani, <a href="#Page_65">65</a>.</p></li> - -<li class="indx"><p>Mantenu, Jacob, <a href="#Page_234">234</a>.</p></li> - -<li class="indx"><p>Mantua, <a href="#Page_157">157</a>, <a href="#Page_222">222</a>, <a href="#Page_223">223</a>, <a href="#Page_257">257</a>.</p></li> - -<li class="indx"><p>Marcian, Emperor, <a href="#Page_83">83</a>.</p></li> - -<li class="indx"><p>Marco Polo, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Mariana, Historian, <a href="#Page_240">240</a>.</p></li> - -<li class="indx"><p>Maria Theresa, <a href="#Page_327">327</a>, <a href="#Page_335">335</a>.</p></li> - -<li class="indx"><p>Marlowe, <a href="#Page_225">225</a> <em>n.</em></p></li> - -<li class="indx"><p>Martel, Charles, <a href="#Page_122">122</a> <em>n.</em></p></li> - -<li class="indx"><p>Martial, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Martin V., Pope, <a href="#Page_197">197</a>, <a href="#Page_221">221</a>.</p></li> - -<li class="indx"><p>Martin, Henry, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Martina, <a href="#Page_99">99</a> <em>n.</em></p></li> - -<li class="indx"><p>Martinez, Ferdinand, <a href="#Page_216">216</a>, <a href="#Page_217">217</a>.</p></li> - -<li class="indx"><p>Masada, <a href="#Page_31">31</a> <em>n.</em>, <a href="#Page_38">38</a>, <a href="#Page_152">152</a>.</p></li> - -<li class="indx"><p>Massorites, <a href="#Page_109">109</a>, Appendix <a href="#Page_392">III.</a></p></li> - -<li class="indx"><p>Master of Jews, <a href="#Page_124">124</a>.</p></li> - -<li class="indx"><p>Matthew of Paris, <a href="#Page_180">180</a>.</p></li> - -<li class="indx"><p>Matthias, High Priest, <a href="#Page_31">31</a> <em>n.</em>, <a href="#Page_35">35</a>.</p></li> - -<li class="indx"><p>” St., <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Maundeville, Sir J., <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Mauritius, Emperor, <a href="#Page_86">86</a>.</p></li> - -<li class="indx"><p>” Island, <a href="#Page_276">276</a>.</p></li> - -<li class="indx"><p>Maximilian, Emperor, <a href="#Page_220">220</a>, <a href="#Page_269">269</a>.</p></li> - -<li class="indx"><p>Maximus, Emperor, <a href="#Page_72">72</a>.</p></li> - -<li class="indx"><p>Mayence <em>or</em> Mentz, <a href="#Page_141">141</a>, <a href="#Page_206">206</a>, <a href="#Page_220">220</a>.</p></li> - -<li class="indx"><p>Mecca, <a href="#Page_90">90</a>, <a href="#Page_91">91</a>.</p></li> - -<li class="indx"><p>Mechlenberg, <a href="#Page_267">267</a>.</p></li> - -<li class="indx"><p>Media, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Medici, Catherine de, <a href="#Page_276">276</a>.</p></li> - -<li class="indx"><p>Medina, <a href="#Page_91">91</a>.</p></li> - -<li class="indx"><p>” del Campo, <a href="#Page_212">212</a>, <a href="#Page_231">231</a>.</p></li> - -<li class="indx"><p>Meir, Impostor, <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>” Physician, <a href="#Page_229">229</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_274">274</a>.</p></li> - -<li class="indx"><p>Melun, Council at, <a href="#Page_164">164</a>.</p></li> - -<li class="indx"><p>Menahem, <a href="#Page_25">25</a>.</p></li> - -<li class="indx"><p>Mendelssohn, Bartholdy, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>” Moses, <a href="#Page_329">329</a>, <a href="#Page_336">336</a>, <a href="#Page_360">360</a>.</p></li> - -<li class="indx"><p>Mendez, Andrea, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>” Antonio, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Menton, Count, <a href="#Page_374">374</a>.</p></li> - -<li class="indx"><p>Merseburg, <a href="#Page_272">272</a>.</p></li> - -<li class="indx"><p>Mesopotamia, <a href="#Page_42">42</a>, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Metz, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Mexico, <a href="#Page_374">374</a>.</p></li> - -<li class="indx"><p>Michael, Emperor, <a href="#Page_107">107</a>.</p></li> - -<li class="indx"><p>” St., Island, <a href="#Page_121">121</a>.</p></li> - -<li class="indx"><p>Milan, <a href="#Page_82">82</a>.</p></li> - -<li class="indx"><p>Milman, <a href="#Page_75">75</a>, <a href="#Page_106">106</a>, <a href="#Page_115">115</a>, <a href="#Page_179">179</a>, <a href="#Page_324">324</a> <em>n.</em></p></li> - -<li class="indx"><p>Minorca, <a href="#Page_74">74</a>.</p></li> - -<li class="indx"><p>Mishna, <a href="#Page_84">84</a>.</p></li> - -<li class="indx"><p>Modayne, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Modena, <a href="#Page_257">257</a>.</p></li> - -<li class="indx"><p>Moldavia, <a href="#Page_335">335</a>, <a href="#Page_368">368</a>.</p></li> - -<li class="indx"><p>Montalcino, <a href="#Page_253">253</a>.</p></li> - -<li class="indx"><p>Montanists, <a href="#Page_100">100</a>.</p></li> - -<li class="indx"><p>Montefiori, Sir Moses, <a href="#Page_340">340</a>, <a href="#Page_360">360</a>, <a href="#Page_368">368</a>, <a href="#Page_373">373</a>, <a href="#Page_375">375</a>.</p></li> - -<li class="indx"><p>Montiel, <a href="#Page_215">215</a>.</p></li> - -<li class="indx"><p>Moravia, <a href="#Page_332">332</a>.</p></li> - -<li class="indx"><p>Moravian Impostor, <a href="#Page_154">154</a>.</p></li> - -<li class="indx"><p>Mordecai, Rabbi, <a href="#Page_203">203</a>.</p></li> - -<li class="indx"><p>Morea, The, <a href="#Page_306">306</a>.</p></li> - -<li class="indx"><p>Moriah, Mount, <a href="#Page_29">29</a>, <a href="#Page_43">43</a>.</p></li> - -<li class="indx"><p>Morocco, Jews in, <a href="#Page_158">158</a>, <a href="#Page_281">281</a>, <a href="#Page_372">372</a>, <a href="#Page_376">376</a>.</p></li> - -<li class="indx"><p>Mortara, Signor, <a href="#Page_358">358</a>, <a href="#Page_359">359</a>.</p></li> - -<li class="indx"><p>Moselle, River, <a href="#Page_140">140</a>.</p></li> - -<li class="indx"><p>Moses of Crete, <a href="#Page_76">76</a>.</p></li> - -<li class="indx"><p>” Hall, Oxford, <a href="#Page_134">134</a>.</p></li> - -<li class="indx"><p>” Hamon, <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>” Lawgiver, <a href="#Page_91">91</a>.</p></li> - -<li class="indx"><p>” de Leon, <a href="#Page_177">177</a>.</p></li> - -<li class="indx"><p>” Luzzato, <a href="#Page_307">307</a>, <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_128">128</a>.</p></li> - -<li class="indx"><p>” Rieti, <a href="#Page_202">202</a>.</p></li> - -<li class="indx"><p>Mossey, of Wallingford, <a href="#Page_134">134</a> <em>n.</em></p></li> - -<li class="indx"><p>Mostanged, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Mosteira, Rabbi, <a href="#Page_295">295</a>.</p></li> - -<li class="indx"><p>Motokavel, Sultan, <a href="#Page_110">110</a>.</p></li> - -<li class="indx"><p><span class="pagenum" id="Page_411">[Pg 411]</span></p></li> - -<li class="indx"><p>Muja, <a href="#Page_247">247</a>.</p></li> - -<li class="indx"><p>Mulhouse, <a href="#Page_210">210</a>.</p></li> - -<li class="indx"><p>Munich, <a href="#Page_169">169</a>.</p></li> - -<li class="indx"><p>Muza, <a href="#Page_104">104</a>.</p></li> - -<li class="indx"><p>” Battle of, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Muzafia, Benjamin, <a href="#Page_299">299</a>.</p></li> - - -<li class="ifrst"><p>N.</p></li> - -<li class="indx"><p>Nachmanides, <a href="#Page_160">160</a>.</p></li> - -<li class="indx"><p>Nadir, <a href="#Page_93">93</a>.</p></li> - -<li class="indx"><p>Nagra, <a href="#Page_92">92</a>.</p></li> - -<li class="indx"><p>Nantes, Edict of, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Naples, <a href="#Page_84">84</a> <em>n.</em>, <a href="#Page_197">197</a>, <a href="#Page_200">200</a>.</p></li> - -<li class="indx"><p>Napoleon, <a href="#Page_319">319</a>, <a href="#Page_356">356</a>, <a href="#Page_357">357</a>, <a href="#Page_360">360</a>, <a href="#Page_364">364</a>.</p></li> - -<li class="indx"><p>Narbonne, Archbishop of, <a href="#Page_127">127</a>.</p></li> - -<li class="indx"><p>” Jews in, <a href="#Page_124">124</a>.</p></li> - -<li class="indx"><p>Narses, <a href="#Page_92">92</a>.</p></li> - -<li class="indx"><p>Nasi, Joseph, <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>Nathan, Benjamin, <a href="#Page_309">309</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_129">129</a>.</p></li> - -<li class="indx"><p>Navarre, <a href="#Page_217">217</a>.</p></li> - -<li class="indx"><p>Neander, Historian, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Neapolitanus, Tribune, <a href="#Page_25">25</a>.</p></li> - -<li class="indx"><p>Nehemiah, Rabbi, <a href="#Page_313">313</a>.</p></li> - -<li class="indx"><p>Nejara, <a href="#Page_215">215</a>.</p></li> - -<li class="indx"><p>Nelson, <a href="#Page_285">285</a>.</p></li> - -<li class="indx"><p>Nerva, Emperor, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>.</p></li> - -<li class="indx"><p>Neustadt, <a href="#Page_206">206</a>.</p></li> - -<li class="indx"><p>Newcastle, Duke of, <a href="#Page_345">345</a>.</p></li> - -<li class="indx"><p>Nicephorus, Emperor, <a href="#Page_107">107</a>.</p></li> - -<li class="indx"><p>Nicolas Czar, <a href="#Page_367">367</a>.</p></li> - -<li class="indx"><p>” a Jew, <a href="#Page_166">166</a>.</p></li> - -<li class="indx"><p>” III., Pope, <a href="#Page_197">197</a>.</p></li> - -<li class="indx"><p>” IV., ” <a href="#Page_244">244</a>.</p></li> - -<li class="indx"><p>” V., ” <a href="#Page_221">221</a>.</p></li> - -<li class="indx"><p>Niger, <a href="#Page_58">58</a>.</p></li> - -<li class="indx"><p>Nineveh, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Nitzachon, The, <a href="#Page_270">270</a> <em>n.</em></p></li> - -<li class="indx"><p>Noah, <a href="#Page_91">91</a>.</p></li> - -<li class="indx"><p>Northampton, <a href="#Page_148">148</a> <em>n.</em></p></li> - -<li class="indx"><p>Norway, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Norwich, <a href="#Page_149">149</a>, <a href="#Page_150">150</a>.</p></li> - -<li class="indx"><p>” Bishop of (Gooch), <a href="#Page_344">344</a>.</p></li> - -<li class="indx"><p>Norzi, Solomon, <a href="#Page_307">307</a>.</p></li> - -<li class="indx"><p>Novara, G., <a href="#Page_270">270</a>.</p></li> - -<li class="indx"><p>Nuremburg, <a href="#Page_203">203</a>, <a href="#Page_220">220</a>, <a href="#Page_268">268</a>.</p></li> - -<li class="indx"><p>Nyireghyaza, <a href="#Page_366">366</a>.</p></li> - - -<li class="ifrst"><p>O.</p></li> - -<li class="indx"><p>Oceana, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Offenbach, <a href="#Page_335">335</a>, <a href="#Page_336">336</a>.</p></li> - -<li class="indx"><p>Omar, Caliph, <a href="#Page_95">95</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>Ommiades, <a href="#Page_95">95</a> <em>n.</em>, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>Onkelos, Targum of, <a href="#Page_250">250</a>, App. <a href="#Page_392">III.</a></p></li> - -<li class="indx"><p>Oporto, <a href="#Page_247">247</a>.</p></li> - -<li class="indx"><p>Oran, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Orestes, Prefect, <a href="#Page_77">77</a>.</p></li> - -<li class="indx"><p>Origen, <a href="#Page_56">56</a>, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>Orleans, <a href="#Page_164">164</a>.</p></li> - -<li class="indx"><p>” Regent, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Orobio di Castro, <a href="#Page_299">299</a>, <a href="#Page_301">301</a>.</p></li> - -<li class="indx"><p>Orpheus, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>Osorio, Bishop, <a href="#Page_249">249</a>.</p></li> - -<li class="indx"><p>” Count, <a href="#Page_213">213</a>.</p></li> - -<li class="indx"><p>Osrhoene, <a href="#Page_72">72</a>.</p></li> - -<li class="indx"><p>Osuna, <a href="#Page_174">174</a>, <a href="#Page_176">176</a>.</p></li> - -<li class="indx"><p>Otho, Emperor, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>Oxford, <a href="#Page_123">123</a>, <a href="#Page_134">134</a>, <a href="#Page_184">184</a>.</p></li> - - -<li class="ifrst"><p>P</p></li> - -<li class="indx"><p>Pablo, <a href="#Page_160">160</a>, <a href="#Page_173">173</a>.</p></li> - -<li class="indx"><p>Pachecho, Juan de, <a href="#Page_233">233</a>.</p></li> - -<li class="indx"><p>Padua, <a href="#Page_223">223</a>, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Palestine, <a href="#Page_96">96</a>, <a href="#Page_157">157</a>, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Pallas, <a href="#Page_24">24</a>.</p></li> - -<li class="indx"><p>Palma, <a href="#Page_230">230</a>.</p></li> - -<li class="indx"><p>Pampeluna, <a href="#Page_217">217</a>.</p></li> - -<li class="indx"><p>Pamphylia, <a href="#Page_114">114</a>.</p></li> - - -<li class="ifrst"><p>Paris, Riots in, <a href="#Page_164">164</a>.</p></li> - -<li class="indx"><p>Parker, Lord, <a href="#Page_345">345</a>.</p></li> - -<li class="indx"><p>Parliament, Jewish, <a href="#Page_181">181</a>.</p></li> - -<li class="indx"><p>Parthenay, Sieur de, <a href="#Page_192">192</a>.</p></li> - -<li class="indx"><p>Parthia, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Patriarch of the West, <a href="#Page_41">41</a>.</p></li> - -<li class="indx"><p>Patriarchs of Tiberias, <a href="#Page_62">62</a>, <a href="#Page_77">77</a>.</p></li> - -<li class="indx"><p>” ” suppressed, <a href="#Page_78">78</a>.</p></li> - -<li class="indx"><p>Paul, St., <a href="#Page_25">25</a> <em>n.</em>, <a href="#Page_55">55</a>, <a href="#Page_353">353</a>.</p></li> - -<li class="indx"><p>Paul II., Pope, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>” III., ”, <a href="#Page_234">234</a>, <a href="#Page_262">262</a>.</p></li> - -<li class="indx"><p>” IV., ”, <a href="#Page_253">253</a>.</p></li> - -<li class="indx"><p>” of Samosata, <a href="#Page_60">60</a>.</p></li> - -<li class="indx"><p>Pedro III., King of Spain, <a href="#Page_214">214</a>.</p></li> - -<li class="indx"><p>Pelham. Mr., <a href="#Page_342">342</a>, <a href="#Page_343">343</a>.</p></li> - -<li class="indx"><p>Pella, <a href="#Page_27">27</a> <em>n.</em></p></li> - -<li class="indx"><p>Pelusium, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Peræa, <a href="#Page_28">28</a>.</p></li> - -<li class="indx"><p>Pereira, <a href="#Page_263">263</a>.</p></li> - -<li class="indx"><p>Persepolis, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Persia, <a href="#Page_94">94</a>, <a href="#Page_116">116</a>, <a href="#Page_308">308</a>, <a href="#Page_376">376</a>.</p></li> - -<li class="indx"><p>Peru, Strange Building in, <a href="#Page_121">121</a>.</p></li> - -<li class="indx"><p>Peter, Emperor of Russia, <a href="#Page_329">329</a>, <a href="#Page_338">338</a>.</p></li> - -<li class="indx"><p>Peter the Hermit, <a href="#Page_138">138</a>, <a href="#Page_140">140</a>.</p></li> - -<li class="indx"><p>Peters, Hugh, <a href="#Page_303">303</a>.</p></li> - -<li class="indx"><p>Petronius, Prefect, <a href="#Page_22">22</a>.</p></li> - -<li class="indx"><p>Pfeffercorn, <a href="#Page_268">268</a>.</p></li> - -<li class="indx"><p>Pfortzheim, <a href="#Page_269">269</a> <em>n.</em></p></li> - -<li class="indx"><p>Phasaelus, Tower of, <a href="#Page_43">43</a>.</p></li> - -<li class="indx"><p>Philip, the Arabian, Emperor, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>” Agrippa’s General, <a href="#Page_26">26</a>.</p></li> - -<li class="indx"><p>” II. (Augustus), King of France, <a href="#Page_142">142</a>, <a href="#Page_163">163</a>, <a href="#Page_198">198</a>.</p></li> - -<li class="indx"><p>Philip III. (the Hardy), King of France, <a href="#Page_166">166</a>.</p></li> - -<li class="indx"><p>Philip IV. (the Fair), King of France, <a href="#Page_167">167</a>.</p></li> - -<li class="indx"><p>Philip V. (the Long), King of France, <a href="#Page_190">190</a>, <a href="#Page_193">193</a>, <a href="#Page_198">198</a>.</p></li> - -<li class="indx"><p>Philip III., King of Spain, <a href="#Page_300">300</a>.</p></li> - -<li class="indx"><p>” V., ” ”, <a href="#Page_316">316</a>.</p></li> - -<li class="indx"><p>Philo Judæus, <a href="#Page_22">22</a> <em>n.</em>, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Philpotts, Bishop of Exeter, <a href="#Page_353">353</a>.</p></li> - -<li class="indx"><p>Phocas, Emperor, <a href="#Page_98">98</a>.</p></li> - -<li class="indx"><p>Phrygia, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Piacenza, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>Pichon, Joseph, <a href="#Page_216">216</a>.</p></li> - -<li class="indx"><p>” Solomon, <a href="#Page_232">232</a>.</p></li> - -<li class="indx"><p>Pilatus, P., Procurator, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>Pinedo, De, <a href="#Page_298">298</a>.</p></li> - -<li class="indx"><p>Pitt, Mr., <a href="#Page_346">346</a>.</p></li> - -<li class="indx"><p>Pius II., Pope, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>” IV., ”, <a href="#Page_255">255</a>.</p></li> - -<li class="indx"><p>” V., ”, <a href="#Page_255">255</a>.</p></li> - -<li class="indx"><p>” VI., ”, <a href="#Page_319">319</a>.</p></li> - -<li class="indx"><p>” IX., ”, <a href="#Page_358">358</a>, <a href="#Page_360">360</a>.</p></li> - -<li class="indx"><p>Plato, <a href="#Page_159">159</a>.</p></li> - -<li class="indx"><p>Ploermel, <a href="#Page_164">164</a>.</p></li> - -<li class="indx"><p>Pocock, <a href="#Page_290">290</a>.</p></li> - -<li class="indx"><p>Podolia, <a href="#Page_33">33</a>.</p></li> - -<li class="indx"><p>Poitou, <a href="#Page_192">192</a>.</p></li> - -<li class="indx"><p>Poland, <a href="#Page_330">330</a>, <a href="#Page_333">333</a>, <a href="#Page_334">334</a>, <a href="#Page_335">335</a>.</p></li> - -<li class="indx"><p>Polycarp, <a href="#Page_55">55</a> <em>n.</em></p></li> - -<li class="indx"><p>Pombal, Don, <a href="#Page_264">264</a>.</p></li> - -<li class="indx"><p>Pompey, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Pontoise, <a href="#Page_142">142</a>.</p></li> - -<li class="indx"><p>Pontus, <a href="#Page_114">114</a>.</p></li> - -<li class="indx"><p>Portaleoni, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Port Maria, <a href="#Page_240">240</a>.</p></li> - -<li class="indx"><p>Portugal, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Potsdam, <a href="#Page_324">324</a>.</p></li> - -<li class="indx"><p>Prague, <a href="#Page_271">271</a>, <a href="#Page_286">286</a>.</p></li> - -<li class="indx"><p>Prester, John, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>Princes of the Captivity, <a href="#Page_63">63</a>.</p></li> - -<li class="indx"><p>Prioress’s Tale, <a href="#Page_183">183</a>.</p></li> - -<li class="indx"><p>Prussia, <a href="#Page_324">324</a>, <a href="#Page_326">326</a>.</p></li> - -<li class="indx"><p>” Rhenish, <a href="#Page_140">140</a>.</p></li> - -<li class="indx"><p>Psephinus, Tower of, <a href="#Page_43">43</a>.</p></li> - -<li class="indx"><p>Pumbeditha, <a href="#Page_64">64</a> <em>n.</em>, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Purim, Feast of, <a href="#Page_73">73</a>, <a href="#Page_190">190</a> <em>n.</em></p></li> - -<li class="indx"><p>Pyrenees, <a href="#Page_122">122</a>.</p></li> - - -<li class="ifrst"><p>Q.</p></li> - -<li class="indx"><p>Quietus, Lucius, <a href="#Page_42">42</a>.</p></li> - - -<li class="ifrst"><p>R.</p></li> - -<li class="indx"><p>Rachel Fermosa, <a href="#Page_145">145</a>.</p></li> - -<li class="indx"><p>Radziwill, Prince, <a href="#Page_307">307</a>.</p></li> - -<li class="indx"><p>Raport, <a href="#Page_363">363</a>.</p></li> - -<li class="indx"><p>Rashi, Rabbi, <a href="#Page_147">147</a>.</p></li> - -<li class="indx"><p>Ravenna, <a href="#Page_223">223</a> <em>n.</em></p></li> - -<li class="indx"><p>Raymond, Count of Toulouse, <a href="#Page_163">163</a>.</p></li> - -<li class="indx"><p>Raymond, Monk, <a href="#Page_172">172</a>.</p></li> - -<li class="indx"><p>Reccared, King of Goths, <a href="#Page_100">100</a>.</p></li> - -<li class="indx"><p>Rehoboth, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Remigius, Bishop, <a href="#Page_126">126</a>.</p></li> - -<li class="indx"><p>Resch-Glutha, <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Resen, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Reuchlin, J., <a href="#Page_269">269</a> <em>n.</em></p></li> - -<li class="indx"><p>Rhodes, <a href="#Page_108">108</a> <em>n.</em>, <a href="#Page_374">374</a>.</p></li> - -<li class="indx"><p>Rhynsberg, <a href="#Page_295">295</a>.</p></li> - -<li class="indx"><p>Ricci, Father, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Richard I., King of England, <a href="#Page_149">149</a>, <a href="#Page_152">152</a>, <a href="#Page_159">159</a>.</p></li> - -<li class="indx"><p>Richard of Pontoise, <a href="#Page_142">142</a>.</p></li> - -<li class="indx"><p>Rieti, Rabbi Moses, <a href="#Page_202">202</a>.</p></li> - -<li class="indx"><p>Rimini, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Robert of Jerusalem, <a href="#Page_201">201</a>.</p></li> - -<li class="indx"><p>Roderic, King of the Goths, <a href="#Page_104">104</a>.</p></li> - -<li class="indx"><p>Rodney, Admiral, <a href="#Page_346">346</a>.</p></li> - -<li class="indx"><p>Rodolph, Monk, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>.</p></li> - -<li class="indx"><p>Rodrigo, Bishop, <a href="#Page_212">212</a>.</p></li> - -<li class="indx"><p>Rodriguez, Daniel, <a href="#Page_256">256</a>.</p></li> - -<li class="indx"><p>Romaine, W., <a href="#Page_343">343</a> <em>n.</em></p></li> - -<li class="indx"><p>Rome, <a href="#Page_82">82</a>, <a href="#Page_197">197</a>, <a href="#Page_222">222</a>, <a href="#Page_258">258</a>, <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>Rossi, Asarja, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Rothschild, Baron, <a href="#Page_350">350</a>, <a href="#Page_356">356</a> <em>n.</em>, <a href="#Page_368">368</a>.</p></li> - -<li class="indx"><p>Rothschild, Sir N., <a href="#Page_352">352</a>.</p></li> - -<li class="indx"><p>Rouen, <a href="#Page_133">133</a>.</p></li> - -<li class="indx"><p>Roumania, <a href="#Page_368">368</a>, <a href="#Page_369">369</a>.</p></li> - -<li class="indx"><p>Rufus, Procurator, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>” Ticinius, <em>or</em> Turnus, <a href="#Page_48">48</a>.</p></li> - -<li class="indx"><p>Russell, Lord J., <a href="#Page_350">350</a>.</p></li> - -<li class="indx"><p>” Mr. Odo, <a href="#Page_360">360</a>.</p></li> - -<li class="indx"><p>Russia, <a href="#Page_147">147</a>, <a href="#Page_277">277</a>, <a href="#Page_329">329</a>, <a href="#Page_333">333</a>, <a href="#Page_365">365</a>.</p></li> - - -<li class="ifrst"><p>S.</p></li> - -<li class="indx"><p>Saadi ben Joseph, <a href="#Page_130">130</a>.</p></li> - -<li class="indx"><p>Sabbathai Sevi, <a href="#Page_309">309-314</a>.</p></li> - -<li class="indx"><p>Sadoc, <a href="#Page_20">20</a> <em>n.</em></p></li> - -<li class="indx"><p>Sadolet, Cardinal, <a href="#Page_252">252</a>.</p></li> - -<li class="indx"><p>Saladin, <a href="#Page_158">158</a>.</p></li> - -<li class="indx"><p>Salamanca, Council at, <a href="#Page_213">213</a>.</p></li> - -<li class="indx"><p>Salamons, Alderman, <a href="#Page_349">349</a>, <a href="#Page_352">352</a>.</p></li> - -<li class="indx"><p>Saloniki, <a href="#Page_280">280</a>, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Samaritan Version, <a href="#Page_117">117</a>.</p></li> - -<li class="indx"><p>Samuel, Levi, <a href="#Page_214">214</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_132">132</a>.</p></li> - -<li class="indx"><p>” Spanish Minister, <a href="#Page_212">212</a>.</p></li> - -<li class="indx"><p>Sancha, Donna, <a href="#Page_132">132</a>.</p></li> - -<li class="indx"><p>Sancho, King of Castile, <a href="#Page_176">176</a>.</p></li> - -<li class="indx"><p>” I., King of Portugal, <a href="#Page_245">245</a>.</p></li> - -<li class="indx"><p>” II., ” ”, <a href="#Page_243">243</a>.</p></li> - -<li class="indx"><p>Sanhedrin, <a href="#Page_35">35</a>, <a href="#Page_41">41</a>, <a href="#Page_55">55</a>, <a href="#Page_57">57</a>.</p></li> - -<li class="indx"><p>” President of, <a href="#Page_57">57</a>.</p></li> - -<li class="indx"><p>” in Paris, <a href="#Page_357">357</a>.</p></li> - -<li class="indx"><p>Sapor, King of Persia, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>.</p></li> - -<li class="indx"><p>Saragossa, <a href="#Page_172">172</a>, <a href="#Page_237">237</a> <em>n.</em></p></li> - -<li class="indx"><p>Sassanian Dynasty, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Savona, <a href="#Page_231">231</a>.</p></li> - -<li class="indx"><p>Savonarola, <a href="#Page_224">224</a>.</p></li> - -<li class="indx"><p>Scharf, <a href="#Page_366">366</a>.</p></li> - -<li class="indx"><p>Scherira, <a href="#Page_130">130</a>.</p></li> - -<li class="indx"><p><span class="pagenum" id="Page_412">[Pg 412]</span></p></li> - -<li class="indx"><p>Schleirmacher, <a href="#Page_295">295</a> <em>n.</em></p></li> - -<li class="indx"><p>Scholastica, St., <a href="#Page_123">123</a>.</p></li> - -<li class="indx"><p>Scott, Sir W., <a href="#Page_152">152</a> <em>n.</em>, <a href="#Page_226">226</a> <em>n.</em></p></li> - -<li class="indx"><p>Sebastian, King of Portugal, <a href="#Page_282">282</a>.</p></li> - -<li class="indx"><p>Sebastople, <a href="#Page_115">115</a> <em>n.</em></p></li> - -<li class="indx"><p>Segovia, <a href="#Page_229">229</a>.</p></li> - -<li class="indx"><p>Seidelius, <a href="#Page_270">270</a>.</p></li> - -<li class="indx"><p>Seine, River, <a href="#Page_144">144</a>.</p></li> - -<li class="indx"><p>Sejanus, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>Selim I., II., <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>Sephardim, <a href="#Page_292">292</a> <em>n.</em>, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>Sepphoris, <a href="#Page_56">56</a>.</p></li> - -<li class="indx"><p>Septuagint Version, <a href="#Page_117">117</a>.</p></li> - -<li class="indx"><p>Sepulveda, <a href="#Page_232">232</a>.</p></li> - -<li class="indx"><p>Serenus, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>Servia, <a href="#Page_368">368</a>.</p></li> - -<li class="indx"><p>Sestos, <a href="#Page_312">312</a>.</p></li> - -<li class="indx"><p>Setubal, <a href="#Page_247">247</a>.</p></li> - -<li class="indx"><p>Severus, Alexander, Emperor, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>” Septimius, ”, <a href="#Page_58">58</a>.</p></li> - -<li class="indx"><p>” Bishop of Minorca, <a href="#Page_74">74</a>.</p></li> - -<li class="indx"><p>” Julius, <a href="#Page_48">48</a>.</p></li> - -<li class="indx"><p>Seville, <a href="#Page_101">101</a>, <a href="#Page_173">173</a>, <a href="#Page_237">237</a> <em>n.</em></p></li> - -<li class="indx"><p>Shalmanesar, <a href="#Page_109">109</a>.</p></li> - -<li class="indx"><p>Shemariah, Rabbi, <a href="#Page_128">128</a>.</p></li> - -<li class="indx"><p>Shepherds, Rising of, <a href="#Page_166">166</a>, <a href="#Page_190">190</a>.</p></li> - -<li class="indx"><p>Shunem, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Silesia, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Silva, <a href="#Page_38">38</a>.</p></li> - -<li class="indx"><p>Simeon, Bishop of Ctesiphon, <a href="#Page_67">67</a>.</p></li> - -<li class="indx"><p>” Patriarch, <a href="#Page_62">62</a>, <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>” the son of Gamaliel, <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>” Stylites, <a href="#Page_72">72</a> <em>n.</em></p></li> - -<li class="indx"><p>Simon, Son of Gioras, <a href="#Page_31">31</a> <em>n.</em> <a href="#Page_33">33</a>, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>.</p></li> - -<li class="indx"><p>Simon, the Just, <a href="#Page_57">57</a> <em>n.</em></p></li> - -<li class="indx"><p>” Zelotes, St., <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Sisibut, King of Goths, <a href="#Page_101">101</a>.</p></li> - -<li class="indx"><p>Sixtus, IV., Pope, <a href="#Page_222">222</a>.</p></li> - -<li class="indx"><p>” V., <a href="#Page_255">255</a>.</p></li> - -<li class="indx"><p>Smyrna, <a href="#Page_309">309</a>, <a href="#Page_312">312</a>.</p></li> - -<li class="indx"><p>Socrates, Historian, <a href="#Page_76">76</a> <em>n.</em></p></li> - -<li class="indx"><p>Solomon, Ashkenazim, <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>” ben Abraham, <a href="#Page_331">331</a>.</p></li> - -<li class="indx"><p>” Medigo, <a href="#Page_307">307</a>.</p></li> - -<li class="indx"><p>” Rophe, <a href="#Page_280">280</a>.</p></li> - -<li class="indx"><p>Solymosi, Esther, <a href="#Page_366">366</a>.</p></li> - -<li class="indx"><p>Southampton, <a href="#Page_179">179</a> <em>n.</em></p></li> - -<li class="indx"><p>Spinoza, <a href="#Page_293">293-298</a>.</p></li> - -<li class="indx"><p>Spires, <a href="#Page_141">141</a>, <a href="#Page_206">206</a>, <a href="#Page_209">209</a>.</p></li> - -<li class="indx"><p>Stamford, <a href="#Page_150">150</a>.</p></li> - -<li class="indx"><p>Stephen, King of England, <a href="#Page_148">148</a>, <a href="#Page_149">149</a>.</p></li> - -<li class="indx"><p>Strasburg, <a href="#Page_141">141</a>, <a href="#Page_293">293</a>, <a href="#Page_320">320</a>.</p></li> - -<li class="indx"><p>Strauss, <a href="#Page_360">360</a>.</p></li> - -<li class="indx"><p>Stuttgard, <a href="#Page_269">269</a> <em>n.</em></p></li> - -<li class="indx"><p>Suabia, <a href="#Page_203">203</a>.</p></li> - -<li class="indx"><p>Succession, War of, <a href="#Page_316">316</a>.</p></li> - -<li class="indx"><p>Suetonius, <a href="#Page_25">25</a> <em>n.</em></p></li> - -<li class="indx"><p>Surenhusius, <a href="#Page_290">290</a>.</p></li> - -<li class="indx"><p>Surinam, <a href="#Page_299">299</a>.</p></li> - -<li class="indx"><p>Sweden, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Switzerland, <a href="#Page_365">365</a>.</p></li> - -<li class="indx"><p>Sylvester, Pope, <a href="#Page_65">65</a> <em>n.</em></p></li> - -<li class="indx"><p>Syria, <a href="#Page_94">94</a>.</p></li> - - -<li class="ifrst"><p>T.</p></li> - -<li class="indx"><p>Tabuc, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>Tacitus, <a href="#Page_55">55</a>.</p></li> - -<li class="indx"><p>Tagus, <a href="#Page_214">214</a>.</p></li> - -<li class="indx"><p>Talmud, <a href="#Page_84">84</a>, <a href="#Page_165">165</a>, <a href="#Page_255">255</a>, <a href="#Page_258">258</a>, <a href="#Page_269">269</a>, App. <a href="#Page_385">II.</a></p></li> - -<li class="indx"><p>Talmud, the Babylonian, <a href="#Page_85">85</a>.</p></li> - -<li class="indx"><p>” ” Jerusalem, <a href="#Page_57">57</a>.</p></li> - -<li class="indx"><p>Tarichæa, <a href="#Page_28">28</a>.</p></li> - -<li class="indx"><p>Tavora, <a href="#Page_231">231</a>.</p></li> - -<li class="indx"><p>Temple burnt, <a href="#Page_36">36</a>.</p></li> - -<li class="indx"><p>” Attempt to Rebuild, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, App. <a href="#Page_398">IV.</a></p></li> - -<li class="indx"><p>” Lord, <a href="#Page_345">345</a>.</p></li> - -<li class="indx"><p>” Sir W., <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>Tertullian, <a href="#Page_52">52</a> <em>n.</em></p></li> - -<li class="indx"><p>Texel, <a href="#Page_292">292</a>.</p></li> - -<li class="indx"><p>Theiss, River, <a href="#Page_366">366</a>.</p></li> - -<li class="indx"><p>Thema, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Theodoric I., <a href="#Page_82">82</a>.</p></li> - -<li class="indx"><p>Theodorus, <a href="#Page_74">74</a>.</p></li> - -<li class="indx"><p>Theodosius I., Emperor, <a href="#Page_72">72</a>.</p></li> - -<li class="indx"><p>” II., ”, <a href="#Page_72">72</a> <em>n.</em>, <a href="#Page_76">76</a>, <a href="#Page_83">83</a>.</p></li> - -<li class="indx"><p>Theresa Maria, <a href="#Page_327">327</a>, <a href="#Page_335">335</a>.</p></li> - -<li class="indx"><p>Theudas, <a href="#Page_23">23</a> <em>n.</em></p></li> - -<li class="indx"><p>Thirty Years’ War, <a href="#Page_286">286</a>.</p></li> - -<li class="indx"><p>Thomas, Father, <a href="#Page_374">374</a>.</p></li> - -<li class="indx"><p>” Island of, <a href="#Page_246">246</a>.</p></li> - -<li class="indx"><p>” St., <a href="#Page_115">115</a>.</p></li> - -<li class="indx"><p>Thonon (Thun), <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Tiberias, <a href="#Page_56">56</a>, <a href="#Page_157">157</a>, <a href="#Page_162">162</a>, <a href="#Page_377">377</a>.</p></li> - -<li class="indx"><p>Tiberius, Emperor, <a href="#Page_20">20</a>.</p></li> - -<li class="indx"><p>Tigris, River, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Timour, the Tartar, <a href="#Page_277">277</a>.</p></li> - -<li class="indx"><p>Titus, Emperor, <a href="#Page_26">26-41</a>.</p></li> - -<li class="indx"><p>Toland, John, <a href="#Page_341">341</a>.</p></li> - -<li class="indx"><p>Toledo, <a href="#Page_101">101</a>, <a href="#Page_206">206</a>, <a href="#Page_128">128</a>, <a href="#Page_145">145</a>.</p></li> - -<li class="indx"><p>” Council at, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>.</p></li> - -<li class="indx"><p>Toro, <a href="#Page_233">233</a>.</p></li> - -<li class="indx"><p>Torquemada, Thomas, <a href="#Page_235">235</a> <em>n.</em>, <a href="#Page_264">264</a>, <a href="#Page_354">354</a>.</p></li> - -<li class="indx"><p>Tortosa, <a href="#Page_230">230</a>.</p></li> - -<li class="indx"><p>Toulouse, <a href="#Page_123">123</a>, <a href="#Page_301">301</a>.</p></li> - -<li class="indx"><p>” Count of, <a href="#Page_122">122</a>.</p></li> - -<li class="indx"><p>Tours, Battle of, <a href="#Page_122">122</a>.</p></li> - -<li class="indx"><p>Trajan, Emperor, <a href="#Page_42">42</a>.</p></li> - -<li class="indx"><p>Trani, <a href="#Page_200">200</a>.</p></li> - -<li class="indx"><p>Trent, <a href="#Page_220">220</a>.</p></li> - -<li class="indx"><p>Treves, <a href="#Page_140">140</a>.</p></li> - -<li class="indx"><p>” Bishop of, <a href="#Page_141">141</a>.</p></li> - -<li class="indx"><p>Tribotti, Nathan, <a href="#Page_331">331</a>.</p></li> - -<li class="indx"><p>Tripoli, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Tucker, Rev. Mr., <a href="#Page_344">344</a>.</p></li> - -<li class="indx"><p>Tudela, Benjamin of. <em>See</em> Benjamin.</p></li> - -<li class="indx"><p>Tunis, <a href="#Page_281">281</a>.</p></li> - -<li class="indx"><p>Turcomans, <a href="#Page_111">111</a>.</p></li> - -<li class="indx"><p>Turkestan, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Turkey, <a href="#Page_289">289</a>, <a href="#Page_334">334</a>, <a href="#Page_308">308</a>.</p></li> - -<li class="indx"><p>Turks, <a href="#Page_137">137</a>.</p></li> - -<li class="indx"><p>Tyaneus, Apollonius, <a href="#Page_59">59</a>.</p></li> - -<li class="indx"><p>Tyre, <a href="#Page_162">162</a>.</p></li> - -<li class="indx"><p>Tyropæon, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>Tzaddik, <a href="#Page_325">325</a>, <a href="#Page_334">334</a>.</p></li> - - -<li class="ifrst"><p>U.</p></li> - -<li class="indx"><p>Ukraine, <a href="#Page_289">289</a>.</p></li> - -<li class="indx"><p>United States, <a href="#Page_373">373</a>.</p></li> - -<li class="indx"><p>Urban VI., Pope, <a href="#Page_202">202</a>.</p></li> - -<li class="indx"><p>Ustazades, <a href="#Page_67">67</a>.</p></li> - -<li class="indx"><p>Utrecht, <a href="#Page_220">220</a>.</p></li> - -<li class="indx"><p>Uziel, Isaac, <a href="#Page_299">299</a>.</p></li> - - -<li class="ifrst"><p>V.</p></li> - -<li class="indx"><p>Valencia, <a href="#Page_217">217</a>, <a href="#Page_240">240</a>.</p></li> - -<li class="indx"><p>Valens, Emperor, <a href="#Page_71">71</a>.</p></li> - -<li class="indx"><p>Valentinian, Emperor, <a href="#Page_71">71</a>.</p></li> - -<li class="indx"><p>Valladolid, <a href="#Page_231">231</a>, <a href="#Page_232">232</a>.</p></li> - -<li class="indx"><p>Valori, <a href="#Page_256">256</a> <em>n.</em></p></li> - -<li class="indx"><p>Vandals, <a href="#Page_96">96</a>.</p></li> - -<li class="indx"><p>Van Ende, Physician, <a href="#Page_295">295</a>.</p></li> - -<li class="indx"><p>Varanes (Behram), King of Persia, <a href="#Page_86">86</a>.</p></li> - -<li class="indx"><p>Varus, <a href="#Page_26">26</a>.</p></li> - -<li class="indx"><p>Vaughan, General, <a href="#Page_347">347</a>.</p></li> - -<li class="indx"><p>Venice, <a href="#Page_222">222</a>, <a href="#Page_258">258</a>, <a href="#Page_305">305</a>.</p></li> - -<li class="indx"><p>Vera, Juan de, <a href="#Page_175">175</a>.</p></li> - -<li class="indx"><p>Verdun, <a href="#Page_191">191</a>.</p></li> - -<li class="indx"><p>Verona, <a href="#Page_222">222</a>, <a href="#Page_258">258</a>.</p></li> - -<li class="indx"><p>Vespasian, Emperor, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>, <a href="#Page_39">39</a>.</p></li> - -<li class="indx"><p>Vienna, <a href="#Page_272">272</a>, <a href="#Page_290">290</a>.</p></li> - -<li class="indx"><p>” Council at, <a href="#Page_169">169</a>.</p></li> - -<li class="indx"><p>Villars, M., <a href="#Page_301">301</a>.</p></li> - -<li class="indx"><p>Virga, Solomon ben, <a href="#Page_250">250</a>.</p></li> - -<li class="indx"><p>Virgin Mary, <a href="#Page_116">116</a>.</p></li> - -<li class="indx"><p>Visigoths, <a href="#Page_100">100</a>.</p></li> - -<li class="indx"><p>Vitellius, Emperor, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>” Prefect, <a href="#Page_21">21</a>.</p></li> - -<li class="indx"><p>Vitringa, <a href="#Page_290">290</a>.</p></li> - -<li class="indx"><p>Vitry, <a href="#Page_192">192</a>.</p></li> - -<li class="indx"><p>Voltaire, <a href="#Page_321">321</a>, <a href="#Page_326">326</a>.</p></li> - -<li class="indx"><p>Vorburg, <a href="#Page_295">295</a>.</p></li> - -<li class="indx"><p>Vossius, T., <a href="#Page_284">284</a>.</p></li> - - -<li class="ifrst"><p>W.</p></li> - -<li class="indx"><p>Wallachia, <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>Walsingham, <a href="#Page_166">166</a>.</p></li> - -<li class="indx"><p>Wamba, King of Goths, <a href="#Page_103">103</a>.</p></li> - -<li class="indx"><p>” ”, Languedoc, <a href="#Page_105">105</a>.</p></li> - -<li class="indx"><p>Wathek, Al, <a href="#Page_110">110</a>.</p></li> - -<li class="indx"><p>Wellington, Duke of, <a href="#Page_349">349</a>.</p></li> - -<li class="indx"><p>Wenceslaus, Emperor, <a href="#Page_209">209</a>.</p></li> - -<li class="indx"><p>Wessely, <a href="#Page_337">337</a>.</p></li> - -<li class="indx"><p>Westphalia, <a href="#Page_290">290</a>.</p></li> - -<li class="indx"><p>Whately, Archbishop, <a href="#Page_351">351</a>.</p></li> - -<li class="indx"><p>William I., King of England, <a href="#Page_133">133</a>.</p></li> - -<li class="indx"><p>” II. ” ”, <a href="#Page_133">133</a>, <a href="#Page_148">148</a>.</p></li> - -<li class="indx"><p>William III., King of England, <a href="#Page_304">304</a>.</p></li> - -<li class="indx"><p>Wilna, <a href="#Page_333">333</a>.</p></li> - -<li class="indx"><p>Witiza, King of Goths, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>.</p></li> - -<li class="indx"><p>Wolfsohn, <a href="#Page_337">337</a> <em>n.</em></p></li> - -<li class="indx"><p>Worms, <a href="#Page_141">141</a>, <a href="#Page_286">286</a>.</p></li> - - -<li class="ifrst"><p>X.</p></li> - -<li class="indx"><p>Ximenes, Cardinal, <a href="#Page_261">261</a>.</p></li> - - -<li class="ifrst"><p>Y.</p></li> - -<li class="indx"><p>Yemen, <a href="#Page_92">92</a>, <a href="#Page_376">376</a>.</p></li> - -<li class="indx"><p>Yermouk, <a href="#Page_95">95</a>.</p></li> - -<li class="indx"><p>Yezdegird, King of Persia, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>.</p></li> - -<li class="indx"><p>York, <a href="#Page_134">134</a>, <a href="#Page_150">150</a>, <a href="#Page_275">275</a>.</p></li> - -<li class="indx"><p>Yusef, Emir, <a href="#Page_112">112</a>.</p></li> - -<li class="indx"><p>” King, <a href="#Page_133">133</a> <em>n.</em></p></li> - - -<li class="ifrst"><p>Z.</p></li> - -<li class="indx"><p>Zacchæus, <a href="#Page_161">161</a>.</p></li> - -<li class="indx"><p>Zacchai, David, <a href="#Page_129">129</a>.</p></li> - -<li class="indx"><p>Zacharias, Bishop of Jerusalem, <a href="#Page_87">87</a>.</p></li> - -<li class="indx"><p>” False Messiah, <a href="#Page_177">177</a>.</p></li> - -<li class="indx"><p>” Rabbi, <a href="#Page_288">288</a>.</p></li> - -<li class="indx"><p>” Russian Jew, <a href="#Page_273">273</a>.</p></li> - -<li class="indx"><p>Zamora, Council at, <a href="#Page_212">212</a>.</p></li> - -<li class="indx"><p>Zarephath, <a href="#Page_340">340</a> <em>n.</em></p></li> - -<li class="indx"><p>Zealots, <a href="#Page_26">26</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a>.</p></li> - -<li class="indx"><p>Zebedee, Pharisee, <a href="#Page_288">288</a>.</p></li> - -<li class="indx"><p>Zedekias, Physician, <a href="#Page_126">126</a>.</p></li> - -<li class="indx"><p>Zeigler, Rabbi, <a href="#Page_292">292</a>.</p></li> - -<li class="indx"><p>Zenobia, Queen of Palmyra, <a href="#Page_60">60</a>.</p></li> - -<li class="indx"><p>Zion, Mount, <a href="#Page_29">29</a>.</p></li> - -<li class="indx"><p>Zoffingen, <a href="#Page_205">205</a>.</p></li> - -<li class="indx"><p>Zohar, Book of, <a href="#Page_54">54</a>, <a href="#Page_332">332</a> <em>n.</em>, Appendix <a href="#Page_392">III.</a></p></li> - -<li class="indx"><p>Zonaras, <a href="#Page_72">72</a>.</p></li> - -<li class="indx"><p>Zoroaster, <a href="#Page_69">69</a> <em>n.</em></p></li> - -<li class="indx"><p>Zosimus, <a href="#Page_273">273</a>.</p></li> - -<li class="indx"><p>Zunz, Leopold, <a href="#Page_363">363</a>.</p></li> - -<li class="indx"><p>Zutia, <a href="#Page_85">85</a> <em>n.</em></p></li> - -<li class="indx"><p>Zutphen, <a href="#Page_219">219</a>.</p></li> -</ul> - -<hr class="chap x-ebookmaker-drop"> - -<div class="figcenter" style="width: 35%"> -<img src="images/cover-back.jpg" alt="Cover"> -</div> -<hr class="chap x-ebookmaker-drop"> - -<div class="transnote"> -<h2>Transcriber’s Notes</h2> -<br><p> -pg 1 Changed spelling of Chrosroes 79 to: Chosroes<br> -<span style="margin-left: 1em;">pg 2 Changed spelling of Sepher-Yetsira to: Yetzira</span><br> -<span style="margin-left: 1em;">pg 392 Changed spelling of Sepher-Yetsira to: Sepher-Yetzira</span><br> -<span style="margin-left: 1em;">pg 19 Added word intelligent not be: not to be</span><br> -<span style="margin-left: 1em;">pg 19 Added period to: evasion of her claims</span><br> -<span style="margin-left: 1em;">pg 49 Combined words strong and holds to: into their strongholds</span><br> -<span style="margin-left: 1em;">pg 50 Changed comma to period at: tenanted the streets</span><br> -<span style="margin-left: 1em;">pg 57 Added period to: A.D 429</span><br> -<span style="margin-left: 1em;">pg 63 Changed comma to period after: demand his submission</span><br> -<span style="margin-left: 1em;">pg 71 Changed chapter heading dates from 365-429 to: 363-429</span><br> -<span style="margin-left: 1em;">pg 89 Changed spelling of illustrous to: illustrious tribe of the Koreish</span><br> -<span style="margin-left: 1em;">pg 109 Removed repeated word of from: Gospels, of of the length</span><br> -<span style="margin-left: 1em;">pg 110 Changed one of the Abbasside Caliphs to: Abasside</span><br> -<span style="margin-left: 1em;">pg 126 Added comma to: refused an audience</span><br> -<span style="margin-left: 1em;">pg 133 Changed Yusef, king of the Almorarides to: Almoravides</span><br> -<span style="margin-left: 1em;">pg 146 Added period to: with by the government</span><br> -<span style="margin-left: 1em;">pg 153 Changed conciliate their good-will to: goodwill</span><br> -<span style="margin-left: 1em;">pg 155 Changed comma to period after: Tale of Alroy</span><br> -<span style="margin-left: 1em;">pg 162 Fixed spacing for: difficult tor econcile to: to reconcile</span><br> -<span style="margin-left: 1em;">pg 172 Removed unnecessary comma from: A.D. 1233</span><br> -<span style="margin-left: 1em;">pg 200 Changed word eat to seat at: occupation of the eat</span><br> -<span style="margin-left: 1em;">pg 203 Added The Jews in to chapter heading</span><br> -<span style="margin-left: 1em;">pg 206 Changed privy to and articipators to: participators</span><br> -<span style="margin-left: 1em;">pg 207 Added period to: punishing the offenders</span><br> -<span style="margin-left: 1em;">pg 228 Added period to: other Christian States</span><br> -<span style="margin-left: 1em;">pg 238 Changed spelling of considering the irreconcileable to: irreconcilable</span><br> -<span style="margin-left: 1em;">pg 262 Changed spelling of: aterwards returned to his to: afterwards</span><br> -<span style="margin-left: 1em;">pg 291 Changed lay in a lifelong to: life-long</span><br> -<span style="margin-left: 1em;">pg 300 Changed spelling of: already rcorded to: recorded</span><br> -<span style="margin-left: 1em;">pg 302 Changed advantage to grant re-admission to: readmission</span><br> -<span style="margin-left: 1em;">pg 307 Added period to: attained a great reputation</span><br> -<span style="margin-left: 1em;">pg 314 Added period to: among the transgressors</span><br> -<span style="margin-left: 1em;">pg 337 Changed , to semicolon at: professor at Breslau</span><br> -<span style="margin-left: 1em;">pg 345 Added period to: this unfortunate measure</span><br> -<span style="margin-left: 1em;">pg 347 Added period to: part in Jewish affairs</span><br> -<span style="margin-left: 1em;">pg 357 Changed scarcely more that a year to: than</span><br> -<span style="margin-left: 1em;">pg 363 Changed spelling full rights of citzenship to: citizenship</span><br> -<span style="margin-left: 1em;">pg 367 Changed wanted it except or to: for</span><br> -<span style="margin-left: 1em;">pg 373 Changed free schools, alms-houses to: almshouses</span><br> -<span style="margin-left: 1em;">pg 383 Added period to: amount to 600,000</span><br> -<span style="margin-left: 1em;">pg 404 Changed spelling of: On one occassion to: occasion</span><br> -<span style="margin-left: 1em;">pg 407 Changed spelling of Bokkara to: Bokhara to match pg 376</span><br> -<span style="margin-left: 1em;">pg 407 Changed spelling of Alkikoran, 128 to: Alkihoran</span><br> -<span style="margin-left: 1em;">Added missing punctuation where needed in the Index</span><br> -<span style="margin-left: 1em;">Various accented and non-accented words left as written</span><br> -<span style="margin-left: 1em;">Added word The to various chapter headings</span><br> -</p> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE HISTORY OF THE JEWS ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and 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