The whole genuine and complete works of Flavius Josephus ... Translated from the original in the Greek language. And diligently revised and compared with the writings of contemporary authors, of different nations, on the subject. All tending to prove the authenticity of the work. ; To which is added various useful indexes ... ; Also a continuation of the history of the Jews, from Josephus down to the present time ... By George Henry Maynard, LL.D. ; Illustrated with marginal references and notes, historical, biographical, classical, critical, geographical, and explanatory. By the Rev. Edward Kimpton, author the the Compleat universal history of the Holy Bible. ; Embellished with upwards of sixty beautiful engravings, taken from original drawings of the Messrs, Metz, Stothard, and Corbould, members of the Royal Academy, and engraved by American artists.

CONTINUATION OF THE HISTORY of the JEWS, FROM THE TIME OF FLAVIUS JOSEPHUS. INCLUDING A PERIOD OF UPWARDS OF ONE THOUSAND SEVEN HUNDRED YEARS. CONTAINING A•• ACCOUNT OF THEIR DISPERSION INTO THE VARIOUS PARTS OF EUROPE, ASIA, AFRICA, AND AMERICA. WITH THEIR DIFFERENT PERSECUTIONS, TRANSACTIONS, AND PRESENT STATE THROUGHOUT THE KNOWN WORLD. BOOK II.

CHAP. I.

The King of Cozar's conversion to Judaism. The occa|sion and manner of it. Chasdas's pains to find out the kingdom of Cozar. His letter to king Joseph. Import of the answer.

* 1.1THE eighth century is chiefly celebrated for the conversion of Cozar, king of an heathen nation, and is one of the most considerable events of the Jewish history. Cozar was a serious, thoughtful prince, who, after examining all religions, and holding conferences with Philosophers, Christians, Mahometans, and Jews, determined in favour of that of Moses.

* 1.2His conversion was effected by the observations and reasonings of a famous rabbi, named Sangari, who explained several learned matters to him much to his satisfaction. The king, however, fearful of alarming his idolatrous subjects, and thereby insti|gating them to a revolt, communicated the secret only to the general of his army, and departing pri|vately with him, they arrived at a certain moun|tainous desert near the sea, where the night sur|prizing, and obliging them to enter a cave, they found there the Jews keeping their sabbath. The prince and general, overjoyed at this adventure, made their abjuration to these Jews, and being cir|cumcised, resumed their way back to the capital. In the mean time, the noise of the king's conversion being spread abroad, those who had hitherto dis|sembled their Judaism, openly professed it, and con|verted the Cozareans. Rabbins and doctors were sent for from several places to instruct the new con|verts, and convert the rest; so that above an hun|dred thousand embraced this religion. A taber|nacle was built after the model of that which Moses set up in the wilderness. The original Jews were exceedingly honoured; and the king himself re|solved to have a preceptor of that nation, to remove his remaining doubts, and to open to him all the precepts of the law. He had most inclination for the Caraites, who are scrupulously addicted to the law, and more zealous than the traditionists; but he yielding to the reasons of Sangari, who was a Thalmudist. The king grew happy and potent: he triumphed over his enemies, and made new con|quests, which rendered him strong and formidable to his neighbours.

Judaism must have continued long in this king|dom, since, more than two hundred and fifty years after, king Joseph gave an account of his faith to a Spanish rabbi, who desired to be informed of his state, and method of governing his people. The doctor's name was Chasdai, who, according to the

most authentic accounts that can be produced, lived in the tenth century.

* 1.3Chasdai was treasurer-general to Abderanus, and had so great an authority at this prince's court, that nothing was done without his advice. He confesses he had often heard mention of the kingdom of Co|zar, without being able to discover it, till the am|bassadors from Constantinople informed him, that merchants frequently came from this country, whose commodities were skins, and who told him that the reigning king's name was Joseph. He re|solved to write to this prince, and be at the charge of sending an express with his letter. He took the opportunity of the ambassadors return to Constan|tinople to conduct him so far. The envoy resided there for six months, after which he was obliged to return the same way he came, upon information that the roads to Cozar were impassable. Chasdai, much chagrined at this disappointment, designed to send his letter to Jerusalem, that it might be ••ar|ried to Nisibe, thence to Armenia, and from Arme|nia to the country of Baradas, and the kingdom of Cozar. But two ambassadors of the king of Gablim arriving at Cordua, undertook to make a more cer|tain and speedy expedition. He was also informed, that there was an old blind man in Spain, who had been a favourite of the king of Cozar; but▪ upon search after him, he was not to be found, which obliged him to commit his letter to the Gablim ambassadors, who caused it to be delivered to king Joseph.

He was desired to give a description of his king|dom, the number of his provinces and cities, what people he made war upon; whether there were any adjacent isles, whether any of these islanders turned Jews, and the names of the kings his predecessors. He was asked too, whether war expelled the sab|bath? i. e. Whether it was allowed to defend them|selves, and attack the enemy on the sabbath-day.

That prince, at his request, gave him an account of his kingdom, government, and religion, which, if genuine, would prove, at least, that the Jewish religion was not only established in that kingdom under one of his predecessors, whom he named Bula, but likewise prove that it still continued to flourish in his dominions; though there is very little in the description of them, of their situation, limits, cli|mate, cities, rivers, and products, that can direct a reader where to find them; so that we deem it needless to dwell longer on that legend.

CHAP. II.

Jews under the caliphs. Christians persecuted in Egypt. Caliphship translated to the house of Abbassides. They are favourable to the Jews. Law of Gia••ar the Just. Character of Mohadi, successor of Almansor. Charle|magne's embassy to hint. Motassem governs with justice. Vathek oppresses the Jews. Likewise his successor M••|tarakel. Divisions among the learned. Revolution in the house of the caliphs.

* 1.4ABDALMELEC held the caliphship in the begin|ning of the eighth century. His avarice was so exorbitant that nothing could content it; and he was so violent an enemy to the house of Aly, as not to bear even to be commended by a poet of that sect. He pushed his conquests as far as Spain, and triumphed wherever he carried his arms. In the heighth of his victories he preserved a great mode|ration: he neither persecuted the Jews or Christians of his dominions; but allowed the former their academies and privileges; and would not take from the latter, by force, one of their churches at Damascus, which they had refused him, but left them in the peaceable enjoyment of it.

Valid, the eldest of sixteen sons, succeeded his father; and though he reigned but nine years, yet he conquered many provinces in Spain and Sardinia. The islands Majorca and Minorca were reduced to his obedience; and his troops penetrated even into the Narbonnese Gaul. He was a bigot to his law, and so had no kindness for the Christians. He erect|ed a mosque at Damascus upon the ruins of a church, and built another at Jerusalem▪ Soliman, that is Salomon, his brother, succeeded him, but continued not long in his sovereignty. He was obliged to for|tify Rama, in Palestine, to stop the incursions the Arabians made into the Holy Land. Omar II. Ab|dalasi's son, was his successor, at whose death the caliphship returned into the family of Abdalmelec, and was possessed by his third son, called Jesid II. He made himself famous by his conquests, it being in his reign that the Saracens besieged Tolouse and Narbonne. The Christians of Egypt suffered so much in his reign, that the king of Nubia, which lies betwixt Thebais and Aethiopia,* 1.5 came to their suc|cour with an hundred thousand men, and would not return till Haschem sent the patriarch of Alex|andria to assure him he would not disturb the church. It is probable the Jews had an hand in these violent proceedings, since they were caused by the avarice of the Egyptian governors.

The house of the Ommiades ended a little after under Marvan. The Abbassides had already,* 1.6 for some time, meditated a rebellion in Chorazan; the governor whereof wrote a letter to his master in these words: "I see through the ashes the light of some coals which will break out to your confusion: fire is kindled with wood, and war by discourse. I would know whether Ommi wakes or sleeps?" He answered but this; "The present see more than the absent: cut off the mischief before it spreads farther." But as he studied not how to remedy the disease, the Abbassides, as being descendants of Haschem, broke out into a rebellion in the reign of Marvan. This prince was brave and unfortunate. Ab or Abbas Saffa, whom Elmacin calls Abulgeba|sus, revolting against him, and being proclaimed caliph, the war proved cruel and fatal to Marvan by a particular accident. This prince, having drawn his army in battle array, went aside upon a particu|lar occasion. His horse, that he had left, took the bit in his teeth, and running to the army, threw them into a panic, a•• believing the caliph was killed; so that, without any further information, they took to flight. Marvan made fruitless attempts to rally his frightened troops, and was forced to fly with them to Damascus, from whence, not think|ing himself secure, he passed into Egypt, where giving battle again, he lost his life; and his head was carried to his enemy, who remained master of the caliphship. He used his advantages so outra|geously, that he was stiled Saffa the Bloodshedder; because, besides those who were killed in the bat|tle, he put all the house of Ommiades to the sword, except one man, who fortunately escaped, passed into Spain, and reigned there. Abdalla, the new caliph's uncle and general, having gathered toge|ther fourscore princes of the family of the Ommia|des, caused them all to be knocked on the head with massy wooden clubs; and having their bodies laid on a table covered with tapestry, gave to all his officers a dinner of a new invention; and the en|tertainment was carried on among the sighs and groans of expiring men. Afterwards he caused the sepulchres of this family to be opened, and taking out the dead bodies, hung them upon gibbets. Thus perished that house which had produced four|teen caliphs. That of the Abbassides succeeded, and reigned above five hundred years. As the for|mer caliphs had their seat at Damascus, these chose the city of Coufa for their capital, situate upon the banks of the Euphrates, four days journey from Bag|dad. This city is decayed long since, and consider|able for nothing but the sepulchre of Aly, which is in its neighbourhood, and visited by his followers with great devotion. The Abbassides, when they changed the seat of the empire, brought their ca|pital nearer the habitation of the Jews, who had still their academies on the banks of the Euphrates. Al|mansor, who succeeded his brother, built also Bag|dad, for greater security. He called it the city of Peace; but it retains the name of the hermit Bag|dad, who had his cell in the meadows where the city was built. And it was in the neighbourhood of

the Tigris and Euphrates that the caliphs resided after that time.

* 1.7The Abbassides treated the Jews favourably. In fact this nation having suffered what was unavoid|able, and common to all subjects in the revolutions of an empire, resumed their first tranquillity under Almansor, who was a man of letters, and drew to his court all the learned of his time, without troub|ling himself about the difference of religions. His first physician was a Christian. Almansor, who loved him, was willing to make him a Turk; but he answered, that he would either be burnt, or saved with his ancestors. The prince smiled at the answer, and dismissed him to die in peace at home. Alman|sor, who delighted in astronomy, had also some men from Persia well versed in that science. He had es|pecially Jews in his attendance, who took advantage of that circumstance to bring their academies into new repute. R. Joseph and Samuel presided in the university of Pundebita. Doraeus, Ananias, and Maltha, succeeded them. There were likewise two famous men at the head of the academy of Sora, who went both by the name of Judah; one was the son of Nachman, and the other of Outhrineus. His book, called the Great Lessons, was received with so general an applause, that Judah, who taught at Sora, soon after made an abstract of it. This Ju|dah was blind. However, he had the title given him of the Great Light, because the Jews, thinking it an affront to their learned men to call them blind, con|cealed that imperfection under an honourable title. There was another doctor in the same century, called R. Mari, whom they also stiled Light of the Eyes, from his great knowledge and penetration. Acha was another doctor profoundly skilled in the pre|cepts of the law; upon which he composed a large volume, intitled Schealtot; but as he clashed with the head of the captivity, he could not arrive to the quality of sublime doctor or excellent, which mor|tification was attended by another. Samuel, the head of the captivity, when he died, named another prince to succeed him; but so far from having any regard to the reputation and learning of this doc|tor, he chose his servant to preside over the nation. Acha could not digest this last affront, so that lea|ving the academy, he went into Judaea, whilst his servant Nithroneus possessed the principality, which he enjoyed for thirteen years. Ananus had the same misfortune as Acha. This rabbin was a man of parts, but could not be admitted to the number of doctors, because his doctrine was suspected of some blemish. This suspicion was well-grounded, for he put himself at the head of the Sadducees, which sect was believed to be almost buried in the ruins of Jerusalem. They recovered strength, and, under the conduct of this famous leader, be|came formidable to their enemies. Some consider this Ananus as the father of the Caraites, rather than the restorer of Sadduceism. But we have shewn that the Caraites could not claim him for their founder, because they were of a more ancient standing.

Giafar, surnamed the Just, (Sadek,) who lived at that time, heavily afflicted the Jews of Arabia, and also of Persia. He was the sixth of the Imams; so the Mussulmen stile their supreme pontiff, who pre|sides over the mosques. He has a temporal as well as spiritual authority. Such as cast off their sub|jection to him are looked upon as atheists. The Persians have a particular reverence for twelve of these Imams, the immediate successors of Aly, a|mong whom Giafar is one of the most considerable. This Imam made an order, that the Jews and Christians who turned Mussulmen should be sole heirs of their family;* 1.8 and as this law was precisely executed, it caused many to apostatise, who by this means succeeded to the estates which they could not obtain in a lawful way.

Almansor, having reigned two and twenty years, departed this life. Abdallah, his uncle, had disputed the caliphship with him, which he pretended to be due to his valour, and the services he had done to Sassa. But being overcome, he was shut up in a house supported by stones of rock salt; and Al|mansor, by conveying a water-stream under the pa|lace, dissolved these stones, threw down the build|ing, and buried Abdalla in the ruins. The rest of his reign would have been very happy, had he not dis|graced it by his avarice. Finding his death ap|proaching, he sent for Mohadi, his son and heir, whom he commanded to honour his relations, be|cause the honour he did them reflected upon him|self; and to treat his freemen kindly, because they were persons who would serve him in time of need. He forbad him to build the city of Bagdad on the east side, and to admit women into affairs of state; after which he recommended him to Providence,* 1.9 and expired. Historians give quite a different cha|racter of this prince. He was as liberal as his father was covetous. He spent six millions of gold crowns in one pilgrimage to Mecca, having conveyed thi|ther snow and ice, which strangely surprized the in|habitants, who had never seen any before. He held his court of justice, attended by the most able Mus|sulmen, and discountenanced the unjust judges. Lastly, he obliged the empress Irene to pay him a tribute of seventy thousand gold crowns, to be freed from the incursions of the Arabians, who incommo|ded her as far as Constantinople.* 1.10 He was an enemy to the Jews, and would either have them embrace his religion, or wear a badge to distinguish them from the Mussulmen; and he sent Thesias, one of his generals, to Emesa with this commission, which he executed with great severity.

Aaron, surnamed the Just, succeeded to the ca|liphship, after the death of his brother, in the year 780, and was one of the greatest of the Arabian prin|ces. He loved men of letters; but, instead of afford|ing them implicit belief, exactly weighed whether their decisions comported with the good of the state: "You are more learned than I," (said he once, to one of his casuists, who would have put him upon a false step, upon pretence of observing the Mussulman law,) "but I have more prudence and understanding than you."

Charlemagne thought it expedient to make a•• alliance with this prince: he believed it might be of use to him to make a diversion in the empire of the east, that none might presume to dispute with him the conquests he made in the west. He had, per|haps, more extensive views, to which the caliph's assistance was absolutely necessary.

In order to render his embassy more acceptable,* 1.11 he made choice of Isaac, a Jew, whom he sent to Persia, with the counts Lancfrede and Sigismond. Isaac was thought a proper man to negociate with a prince, who had great commerce with his nation, dispersed in his dominions, and who hated the Christians. He best knew the stile and manner of the orientals, by means of his dispersed brethren, who were in credit at Aaron's court. The eastern Jews upon the whole, enjoyed a profound tranquil|lity in his reign, and made their synagogues and academies flourish.

Aaron was succeeded by his son Amin, about the beginning of the ninth century; but he proved so weak a prince, and so addicted to his pleasures, that his brother Mamoun found an opportunity to dethrone him.

He was a prince eminent for his noble actions, a lover of learning, and endeavoured to bring it into the esteem of the Arabians, who had neglected it till that time; and, in order to succeed in it, caused all the good books of the Jews to be translated into that language.

This step was not at all relished by his subjects, who were ready to revolt; but that consideration did not prevent him from distinguishing learned men of all nations, among whom was a celebrated Jewish astronomer, who had been in high repute ever since the reign of Almansor, but was now esteemed at this court as the phoenix of his age. He was therefore highly esteemed by Mamoun, during whose reign the Jewish academies of Sora and Pun|debita abounded with men of letters.

Mamoun, at his death, preferred his brother Mo|tassem before his own son Abbas; who, at the insti|gation

of some lords, had at first a design to assume the caliphship, but afterwards yielding to his uncle's remonstrances,* 1.12 not only took an oath of fidelity, but obliged all his party to do the same. As Chris|tian princes call themselves kings, by the Grace of God, he would be called Motassem Billah, that is, a prince, preserved by the Grace of God. Disgust|ed with Bagdad, by the frequent seditions of its in|habitants, he drew nearer to Syria, where he built Samarah, or Sermeurai, which became the capital of these caliphs. He governed his dominions with great justice, and won a b••ttle against the emperor Theophilus, which cost the Christians above thirty thousand men.

* 1.13Vathek, his successor, became a bitter enemy to the Jews, upon two accounts. 1. Because they had been guilty of great frauds in the management of the finances, which had been committed to their care in the reign of his predecessor. 2. Because they would not receive the Alcoran, for which refusal they were heavily taxed, and forced to pay very large fines into his treasury.

This prince was a lover of learned men, and par|ticularly of astronomers, who deluded him concern|ing the duration of his life: and he was so charita|ble, that no beggar was seen in his capital, nor in the rest of his dominions, during his reign.

Motarakel met with opposition upon his claim of the caliphship, after the death of his brother; for there was a design to set the son of Vathek on the throne: but it being represented that it would be a disgrace to the M••ssulmen to have a person at the head of them unqualified to say the public prayers, Motarakel was appointed successor. He rigorously treated the followers of Aly, and forbad the pil|grimages that were made to his tomb.

* 1.14He declared himself likewise against the Jews: for he ordered that all who were in his empire should wear a ••••athern girdle as a mark of distinc|tion. He excluded them from all offices of the divan and the government, which is an argument that they were admitted in it till that time. He for|bad them having iron stirrups to their saddles, and to ride upon horses, permitting them only the use of asses and mules. This prince not only degraded them from all the honours they had enjoyed, but stigmatized them with marks of distinction and in|famy; and what was of worse consequence to them, Motarakel's law spread itself not only through his empire, but into the neighbouring dominions. In fine, it has more or less subsisted; for it is observed at this day in many places where the Turks com|mand.

The Jews had another misfortune in this caliph's reign.* 1.15 Faction was re-kindled in one of their aca|demies. Menachem, the son of Joseph, was sole president at Pundebita, when the people went a|bout to give him a partner, called Mattathias. He could not bear this competitor. Each made their party. The disputes were violent; but at last Me|nachem carried it. He died two years after, and left the place and authority to Mattathias, who en|joyed it a much longer time.

Motarakel was slain by his son. This cruel prince had an iron stove, pointed within, which he caused to be heated in proportion to the punishment he de|signed for the offender; and when the sufferer cried, "Have pity on me," he answered, "Pity is a mean|ness of soul." His vizier died in this stove after forty days torture. He spared not his own son Moutassar, who, tired with these hardships, caused him to be slain. He was not long a gainer by his parricide. Being tormented with cutting remorse, he thought he saw his father reproaching him with his crime. His brother Mothas was as unfortunate as he; for the Turks and Egyptians which he had in pay, revolting against him, entered into his pa|lace, dragged him from his throne by the feet, ex|posed him to the sun, and beat him with their battle-axes till he had signed his deposition. They con|trived his death soon after, either by debarring him of drink, or by giving him poison with water and ice. Mothadi, who succeeded him, was quickly deposed by Mothamed, a weak man, addicted to his pleasures, who was absolutely governed by his brother and nephew. It was in his reign that Egypt was dismembered from the caliphship.* 1.16 Akmed refusing to depend upon him, was declared a rebel▪ and ordered to be execrated in all the mosques of the empire. But this hindered no•• a new dynasty being set up in Egypt, and the beginning of a suc|cession of new caliphs.

CHAP. III.

V••••••••nt effects of a dispute concerning images. Jews oppressed in Syria. Favoured under Nicephorus and Michael. Revolution in Spain. Judah a learned Jew. The Sarac••••••, abetted by the Jews, are vic|torious. Jews flourish under Lewis the Debonnair. Disturbed by the bishop of Lyons. That prelate's untimely zeal suppressed. State of the Jews under Charles the Bald. They are accused of assisting the Normans. Obnoxious to particular cities.

THE question about images occasioned violent commotions in the empire. Not only the di|vines engaged in it, the church divided, councils were called, and passed contrary decisions, but per|secutions also broke out, the people revolted and flew to arms, and the controversy drew after it torrents of blood.

The Jews were accused of having had a consider|able hand in it,* 1.17 if they were not the first movers of it. However that may be, it is plain that the new emperor declared himself no less zealous against the Jews than against images; for both they and the Montagnards, or Manichees, were commanded by him to turn Christians, under the severest penal|ties; only the latter being more tenacious of their principles, suffered themselves to be burnt for them; while the Jews took their old method of dissem|bling to save their lives. But as the patrons for images gained their point, notwithstanding the strenuous opposition of the emperor and his fol|lowers, they obliged the Jews, on whose sincerity they had no great reason to rely, to subscribe to a formulary, acknowledging themselves worshippers of holy images, and imprecating Divine vengeance if they were not sincere in their profession.

The Jews found themselves involved in the deso|lations of Jerusalem and Syria. Abdalla,* 1.18 the son of Aly, traversing Judaea, commanded the Christians to shave their beards, and wear long caps. Arriving at Jerusalem, he would have all the Jews, as well as Christians, to be marked in the hand, to distinguish them from Mussulmen. Most of the Christians so marked, being unable to bear this disgrace, or else fearing a more violent persecution, withdrew them|selves to the territories of the Roman empire. But the Jews, who were as much afraid of Leo Isauricus as of the caliphs, continued in the lands subject to their obedience. It is even said that they entered into Abdalla's train, that they might enrich them|selves with the spoils of the Christians. Indeed, this general had always a considerable number of them in his army, to whom he sold the church-plate and furniture he had plundered.

They fared much better under Nicephorus,* 1.19 who succeeded Leo Isauricus, about the beginning of the ninth century, and declared against images; for which reason it probably was that the other side loaded him with invectives, as having put himself under the guidance and direction of the Manichees and Attingans, a kind of diviners or soothsayers, to whom they attributed surprising power and influ|ence, with respect to the success of princes, and the state of kingdoms. Nicephorus, however, protect|ed the Jewish nation, and suffered them to live un|molested during his reign.

Michael, surnamed the Stammerer, was still more favourable to them than Nicephorus. It is even

said, that he was half a Jew. This prince came from Amorium, a city of Phrygia, in which a great variety of sectaries had taken sanctuary. It is pre|tended that Michael borrowed something from all these sects, which he had known and studied in his youth; that he had taken baptism from the Chris|tians, which he substituted in the room of circum|cision; but otherwise he generally observed all the Jewish ceren o••••i••••.

The state of the Jews i•• Italy, at this time, cannot be ascertaine••▪ and Spain furnishes but a very slen|der account. The Saracen•• had entered and red••|••ed it to their obedience, Moses, or Musa, the go|vernor of Africa, upon the invitation of the Chris|tians, sent one of his generals, named Tar••k, into Spain, who, making his descent at the foot of the mountain C••spe, gave it its name; hence it is called Gibal Tar at this day; or, The mountain of Tarck. Roderick lost his life, and crown that was given him in the year 712. Moses, taking that advantage, passed his army into Spain, and pushed his conquests not only to Toledo, but beyond Saragoffa. But as he depended upon Olic, the caliph of Damascus, he was recalled some time after.

* 1.20A Jew was resolved to take advantage of this re|volution, and of the wars the new governors made with the French in Languedoc: he was called Se|renus, and pretended to a divine mission. He found in Spain abundance of people disposed to believe and follow him into the Holy Land, where he was to establish his empire. Ambisa, who was then go|vernor, took advantage of this desertion, and seized all the estates they had vacated by their credulity. It is not said how far Serenus carried these credulous people; but it is most probable that some died by the way, and that the rest returned into their coun|try, to be wail the loss of their estates, which they had so imprudently quitted.

The house of the Ommi••des, which enjoyed the caliphship in the east, sent governors and troops hither to confirm their ancient conquests, and to make new ones. This family was ruined by that of the Abbassides, which made a general massacre of all that belonged to it. Abdalrahman, whom we call Abderame, must not be confounded with a general of the same name, who was defeated by Charles Martel, and had the good fortune to escape into Spain with his father. Moavius acknowledged him caliph in all the west. He reigned there a long time, and began; build the famous mosque of Cordua, which his son finished by the help of the Christians, whom he ordered from Narbonnese Gaul, to work upon the sumptuous temple of his prophet. In the reign of this caliph appeared R. Judah, who distinguished himself in his nation by his learning.* 1.21 As he had studied philosophy, be in|vestigated the causes that hindered the se•• from overflowing the land, and published a treatise on it, which got him great reputation. He published also an Arabian dictionary, and translated many books of that language into Hebrew; which shews not only that this man was learned, and that the scien|ce•• flourished then in the Spanish synagogues, but also that these first caliphs were more favourable to them than to the Christians, who were forced to labour upon the building of a mosque, after having taken the materials from them.

As Languedoc was added to Spain ever since the Visigoths were masters of it, that province was the first exposed to the incursions of the Arabians, who had defeated the Visigoths. In the first years of their conquests they made themselves masters of Narbonne, and came and besieged Tolouse. It is asserted that the Jews, who had made a particular treaty with them, assisted them, upon condition that all the Christians should be murdered that were in the town after it was taken. It is also said that the Jews, of Tolouse, weary of the tyranny of the present bishop, called in the Saracens from Spain and pro|mised to deliver up the city, upon condition that, having massacred all the Christians upon their en|trance, the traitors should be permitted to enjoy several privileges, and an entire liberty. The Sara|cen•• took Narbonne in their march, and advanced as far as Lyons,* 1.22 destroying all that fell into their hands. Vaifier, duke of Aqu••••aine, vainly end ••••|voured to oppose their passage; he was defeated▪ and lost his life. After his death, the victor besieged Tolouse, took it, and put all the inhabitants to 〈◊〉〈◊〉 sword, except the Jews, to whom he religiously performed the promise he had made them. But Charlemagne having won three battles over Abd••|rame, and retaken the city of Tolouse, was resolved to punish the ••ra••tors for their baseness, and all the blood they had caused to be spilt. They were con|demned to death, and the instruments of their pu|nishment were already prepared, when the cries▪ and groans of so many poor ••retches moved Charle|magne, and obliged him ••o mitigate the punish|ment. Instead of a general execution, he was con|tented with the heads of the principals in the trea|son; and ordered, for the future, that all the Jews living at Tolouse should receive a box on the e•••• thrice a year at the gate of a church, that should be appointed by the bishop, and pay a perpetual fine of thirteen pounds of wax.

They were still more favoured under Lewis,* 1.23 sur|named the Debonnair, whose chief physician was a Jew, whom some historians have represented as one of the greatest magicians in the world. He was in such high credit with that prince, that all the cour|tiers were glad to gain his and his countrymen's friendship with the most sumptuous presents. The empero•• gave them liberty to build new syna|gogues, ••nd granted them very advantageous edicts. So powerful a protection bred jealousy and great disorders ••n the diocese of Lyons.

Agobard, who was bishop of it,* 1.24 had forbidden his ••••ock to se•• Christian slaves to the Jews to be ca••|ried into Spain, and to keep the sabbath. It cannot be doubted but ••his prelate had a power to ma••e such laws as th•••• for the government of the people committed to his care, and then did what is usual with able men when invested with authority.* 1.25 ••e forbad the Christians to buy wine of the Jews, and to eat with them during Lent. The Jews complain|ed of these laws to Lewis, who being provoked a|gainst Agobard, and the citizens of Lyons, se•••• three commissaries to take information. The bishop was much surprized to see them arrive at his ho••se. Some inhabitants, who probably were guilty of more capital oppressions, betook themselves to flight. The bishop, having more authority, waited the consequences of the inquest, which was not to his advantage, since the Jews were restored to the possession of their privileges, and the market on Saturday was changed to another day of the week, that the necessity of trading that day might nor oblige them to violate their sabbath. The em|peror had in his turn the p••wer of making regula|tions relating to the police. In the mean time Agobard was much disgusted: he questioned whe|ther these were the true orders of the emperor; though he could not doubt it, since his seal was put to them. He accused his ministers of corruption: he charged the Jews with stealing frequently Chris|tian children, in order to sell them, and of doing the basest actions, and related this upon the decla|ration of a fugitive of Corduba, who said, that they had sold him in his youth.

These accusations were not believed at court, and his remonstrances had no effect. Evrard, the em|peror's commissary, continued to protect the Jews, and to mortify the archbishop of Lyons, who omit|ted nothing in support of what he had done. He wrote a second time to the emperor, and sent him a treatise on the Jewish superstitious, signed by two bishops he had joined with him, to give greater weight and authority to his book. He endeavoured to prove in this piece, that we ought to have no commerce with heretics, and particularly with the Jews, because there is no sectary but what has some article of faith in common with the church.

All these effects failing, Agobard made a journey to court,* 1.26 to solicit more effectually against the Jews, whom he looked upon as personal enemies. He had audience of the emperor, but it was only an

audience of leave; being permitted to return to his diocese without giving him any satisfaction. The disappointment of this journey redoubled his grief. He was afraid of provoking the court, by baptiz|ing of heathens who were in the service of the Jews, and sometimes took refuge in the churches to turn Christians. Therefore, as he durst not venture upon this last stage without the emperor's leave, he sent to beg his permission. What answer he had we cannot learn; but we have reason to con|clude, from a most uncharitable and splene the epistle he wrote to the great and learned Neb••tius, bishop of Narbonne, that it was not acceptable.

The protection the Jews found at Legis'•• court, against one of the most learned bishops of his age, made the•••• flourish in France. It was said openly at court, that the posterity of Abraham and the pa|triarchs ought to be respected Even some Chris|tians began to conform to the Jewish rites in many instances that were a reproach to their ••••••••ession.

* 1.27The 〈◊〉〈◊〉 of the Jews was not so entirely agreeable under Charles, surnamed the Bald, when Remisius, a prelate of eminence, caused some of his clergy to preach in their synagogues; by which means so great a number of their children were like to have been converted, that they were forced to ••••nd them away to Vienne in Dauphine, Macon a••d Ar••es in Proven••••, and other places, where they were more numerous. The bishop sent a comp••lain•• to court, and begged of that prince to send orders to the bishop of Aries, &c. to follow his method, repre|senting that the conversion of those children was a greater act of charity than saving them out of the lion's mouth. In all probability Charles consented to this request, for numbers of Jewish children were baptized, all by their own free choice; and the emperor was soon after poisoned by Sedecias, his Jewish physician, lately mentioned, who is supposed to have been suborned to that vile deed by those of his own nation.

* 1.28They are likewise accused of having a great hand in the troubles that happened under this reign, by the incursion of the Normans into several provin|ces, particularly that of Aquitane, where they were very numerous. They were still liable to the igno|minious sentence passed against them by Charle|magne, of being buffetted three times a year at the church door, which was not, indeed, executed o•• all the Tolousan Jews, but was, in time, confined to their Syndic, or head magistrate, who received that punishment in the name of the rest. We may add, that, though their credit was very high at court during the life of the treacherous Sedecias, yet they were liable to many insults from the populace in ci|ties at a distance from it.* 1.29 Thus, for instance, those of Beziers, in Languedoc, were yearly driven a|bout, with vollies of stones, from the eve of Palm-Sunday to the Tuesday in Easter-week, from which indignity they at length redeemed themselves by a tribute they paid to the bishop of the place. Indeed, it is no wonder that the Jews, though powerful a•• court, should be obnoxious to the inhabitants o•• particular cities.

CHAP. IV.

State of the Jews in the tenth century. Learning be|gins to flourish. David the head of the captivity. His reign and pride. The Jews numerous and power|ful. Heads elected and deposed by vote. Rabbi Hay a descendant of David. Cader's persecution of the Jews. Ezechias head of the captivity. Rise of a new schism. Extinction of the academies. Persecu|tion under Hakem.

* 1.30THE tenth century, which is in such discredit with the Christians, was not so unreputable to the Jews. Instead of deploring the gross ignorance that overspread Christianity at that time, they boast that they never had such excellent doctors as then. They erected a new academy in the east, because those which had subsisted for many ages were not sufficient to contain the numbers of professors and scholars. The Arabians applied themselves to study, in spite of the oppression that destroyed the au|thority of the caliphs. There appeared among them able physicians and logicians; and notwithstanding they had approved the vanity of astronomical pre|dictions, yet they studiously cultivated this science, that was useful at court. The Jews imitated the Arabians: and inclination and genius for learning, which had been extinct, revived among them: however, their progress was interrupted by the di|visions that arose between the professors and heads of the captivity. They even s•••• these academies f••ll; and the whole nation being expelled the ••ast, were forced to seek a new refuge in Spain and France. They underwent fresh mi••fortunes through the zeal of the crusaders, who made it a piece ••f devotion to massacre all the Jews before they pro|ceeded to the conquest of Judaea.

David was prince of the captivity;* 1.31 a haughty man, who governed this nati•••• with the authority of a king. The Jewish historians complained, that his predecessors ••ouched to the caliphs, and 〈◊〉〈◊〉 the•••• tribute; ••e•• ••••at David recovered all hi•• ••••••|vileges, and ••••forced them like a king. There ••••re two things that 〈…〉〈…〉 contribute to this exaltation; the long reign of David, who was head of his nation ••••••ve thirty years, and the weakness of the caliph Moc••ader, who then ruled. He was not only young, but so dependent upon his officers, that they depo|sed him twice; and he had been absolutely depri|ved of his authority, but that they could not find any person in the family of the Abbassides to sub|stitute in his roo••▪ The weakness of the govern|ment gave David 〈◊〉〈◊〉 opportunity to raise himself, and affect a stately pride. He ••••used troubles and divisions in the academy of Pand••bit••, by carrying his authority too high. The Jews had elected Mis|bischer president of their c••llege: David chose another; and the jealousy of these two professors, who had different privileges, increased the disorder. The division was violent for five years; and there was no way to appease it, but by forming tw•• ••••••|ferent school•• in the same place.

That of Sara was so fallen from its ancient lustre, that nobody could be found, either willing or able, to teach it. David sent for one, named 〈◊〉〈◊〉 Tob; but ••e being an unqualified man, instead of raising the declining academy, left it as he found it. They were then forced to seek out the Rabbi Sa••d••••s, to fill up the vacancy, and draw scholars to the place. Sa••d••••s, at first, discharged his post with great suc|cess. His principal care was to explode the error about the transmigration of soul••, that had been dispersed among the Persians for many ages, and was still preserved to the ••••st, notwithstanding the frequent revolutions that happened there, both in the empire and religion. He made some progress in it; but the prince of the captivity desiring him to sign a regulation he had m••••e against the laws, the doctor refused him so unjust a demand. This refu|sal, which David did not expect, incensed him very much: he upbraided Sa••dias with ingratitude, and sent his son to threaten him with the loss of his head, if he did not obey his orders; but the rabbi apprising his scholars of this insult, they mutinied against David, and attacking him in a body, obli|ged him to retire. The nation divided after the ex|ample of its heads, and every one engaged in a party. Sa••dias's faction so far prevailed at first, as to get David deposed, and Joseph, his brother, proclaim|ed prince of the captivity; but his authority lasted not long. David, supported by his party, resumed the government. Sa••dias was constrained to fly, and seek a place of retirement, in which he continu|ed seven years; and it was in this sanctuary that he composed most of the works which have perpetu|ated his name after his death. He came out of it, at last, to be reconciled with his prince; but he had the happiness to survive him, and have the peace|able possession of the academy.

We may learn from this event,* 1.32 that the power of the heads of the academy was almost equal to that

of the princes, since the latter could not enact any laws but what was signed by the professor. More|over there hath been frequent insurrections against each other. Saadias, though a stranger in the ••ast, withstood David, the haughtiest and most potent prince the nation had seen for many ages.

These heads of the academy might at the same 〈…〉〈…〉 princes of the captivity, though thi•• did not always happen. Indeed, Hay, one of the sub|limes, was as we the same time head of the academy and prince of the nation▪ Besides, the title of prince is often given to 〈◊〉〈◊〉 other••▪ They say that such a 〈◊〉〈◊〉 reigned alone in the academy; and that the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Nehemiah, head of 〈◊〉〈◊〉, in the 〈◊〉〈◊〉 of the tenth century, lasted eight years; the titles of reign and emp•••••• only relating to their instruction. We commonly find, in the Jewish ••hr••|nidl••••••, the names of these heads of the academy, whilst we see no prince of the nation.

* 1.33The princes of the nation, and the heads of the academy, were elected by a majority of votes. The example of David, deposed by Saadian's intrigues, proves, that the power of the princes was neither absolute or independent of the people. Besides, the government was not hereditary in a family; and though the son sometimes succeeded the father, yet this rarely happened. The same thing must be said of the heads of the academy; the prince contributed to their election by his authority in the nation; but the doctors gave their votes: the votes and incli|nations also of the people were heard, though not always. We find an instance of it in the tenth cen|tury, when there was a professor wanting at Pun|debita. A very rich merchant offered himself as a candidate for the place: part of the people were for Nehemiah; others declared for the merchant, named Aaron; and this last was chosen. But the other succeeded him seventeen years after.

* 1.34The nation was in so flourishing a condition at that time, that nine hundred thousand Jews lived in the city of Pheruts Schibbur. This name signi|fies the rapture of Sapor; and, according to this etymology, Sapor should be acknowledged for the founder of this city; and, amongst many kin••s of Persia of this name, it might be attribu•••••• to Sapor II. who took Valerian prisoner, and treated him so cruelly: for this prince not only enlarged his king|dom by many conquests, but also built many cities in them, and called them by his name. Some give this honour to a rabbin, called Schiab••our, or Sapor, who founded the academy. In the mean 〈◊〉〈◊〉 it was not the academy, but the city it stood in, that bore this name. It was situated five miles from Ba|bylon: and if it had nine hundred thousand ••ews i•• it, it must have been peopled by that nation, and also of prodigious extent; for there are very f•••• cities in the world that contain within their wall•• so many inhabitants. Scherira, who was made pre|sident of this school, kept it flourishing for thirty years together. He was a mortal enemy of the Christians, and particularly of the monks, whom he wrote against, and called forgers. This rendered him the more acceptable to his disciples, who com|monly look upon these outr••ges as so many acts of zeal. Scherira, finding himself advanced in years, resigned his place to his son ••••y, the most excel|lent of all the doctors.

* 1.35It is said, that this doctor descended, in a direct line, from David the prophet, and king of Judaea. As a proof of it, they affirm, that he had a lion in his escutcheon, which was also in the arms of the ancient kings of Judaea. But his principal glory did not accrue from so illustrious a birth: he dis|tinguished himself in his nation by many different works, which he published upon purchases, sales, and wages. He has one upon the interpretation of dreams. Another contains his questions upon the book of Jetsira, or the formation, in which we find the manner they formerly wrote the name of Je|hovah at Jerusalem. Hay was a poet, and some of his verses are still remaining; in which he instructs mankind also in the duties of piety. He had so great a reputation, that they came from the east and west to consult him. He became head of the aca|demy of Pundebita, as well as of Pheruts Schibbur, in which he had been professor from nine and twenty years of age. It seems too that he was elected prince of the captivity; but happening to draw upon him the jealousy of his own nation, both he and his father fell into disgrace.

The caliph, who then reigned, was called Cader▪* 1.36 Though he was of the house of the Abbassides, he lived privately with a neighbouring prince, who reigned in the marshes that are formed by the wa|ters of the Tigris and Euphrates. But the sultan having deposed Thai, set him upon the throne. He quickly shewed himself worthy of the empire he was raised to. He reformed the abuses that 〈◊〉〈◊〉 crept into the state, and extended his ••are as far as Egypt, where he proved to the Fathemites, th•••• reigned there, that they were not Aly's family,* 1.37 as they boasted. Cader, who lived eighty-one years, and reigned above forty, resolved also to give a check to the Jews, who had taken too great advan|tage of the preceding troubles, and usurped an ••••|due authority. Scherira and Hay were accused 〈◊〉〈◊〉 him as men of wealth and power,* 1.38 who governed th•• nation; and they were put i•• prison. The cali•••• fleeced them of all their wealth, and caused Scherira to be hanged, though at that time above an hun|dred years old. Hay had the good fortune to escape this violence. He went on with his lectures in the academy, and taught there till 1037. This was the last of the Excellents.

After Hay's death,* 1.39 Eze••hias was elected prince of the captivity; but his reign was short and un|fortunate, for, after two years, the caliph arrested him with all his famil••, and put them to death, ex|cept two sons, that fled into Spain. The academies were shut up, and the learned obliged to seek sanc|tuary in the west, whither the persecuted people followed them.

It was in the reign of Ezechias that the schism arose between the children of Asher and Napthal••, who are thought to be the first Masoreths; at least they are the first grammarians who applied them|selves to review and correct the Scripture. Father Simon, well versed in this subject, who saw Aaron's manuscript and printed corrections, has no esteem for them, believing them to be later than the Masors, and pretty modern. We ought not to judge of them by the noise or chism these two masters raised in the nation, for people often divide in the schools upon the niceties of grammar. But if their corrections be trifling, the authority of the Hebrew text is still the greater for it; for it is a proof that the original text had so long preserved its authenticity, and stood in need of no great correction.

The persecution which continued in the east,* 1.40 en|tirely ruined the affairs of this nation. The house of the Abbassides, which had always favoured the Jews, being degraded from its authority, the Sul•••••• Gela le Doulat, who reigned by the name of Cai•••• resolved to extirpate them; and to that purpo•••• shut up their academies, which were never opened after. He banished the professors, or obliged them to banish themselves, and to translate their acade|mies into the west. He destroyed the prince of the captivity with his family. The people also suffered extremely in this persecution, which was so blood••▪ as to reduce the Jews to an inconsiderable body, disperse them into the desarts of Arabia, and drive them for refuge into the west.

The Jewish historians say, that the caliphs, being jealous of the grandeur in which the prince of the captivity appeared among them, began to fear the exaltation of some one of David's family, who should seize upon the government and the crown. They gave out, that it would be scandalous for masters to be obliged to obey their slaves, and re|solved to kill him; which resolution they executed as he passed with the princes of the academies. The news of it was immediately brought to the court, which sent a detachment of guards to wrest the prince of the captivity out of the mutineers hands;

but they arrived too late. However, the nation took advantage of this accident, and resolved to have no prince for the future, that they might no more excite the jealousies of potentates, and to wait till Providence should please to send them one who might give them an entire deliverance.

It is here that most authors put an end to the heads of the captivity, and eastern academies: tho' Benjamin de Tudela, who travelled in the following century into the east, to pay a visit to his brethren, still found a prince of the captivity among them. Petachia, who went from Ratisbonne with the same design, and in the same century, found a prince of the dispersed nation at Bagdad, in Persia. His name was Samuel; and he asserts that he traced his gene|alogy as high as the prophet of that name. The princes of the captivity were rarely seen afterwards, and preserved only the name without the authority.* 1.41 They might have some school in the thirteenth cen|tury, which they stiled an academy; but those of Sora and Pundebita, and all the rest which had made a figure, were abolished in the year 1039.

* 1.42The Jews underwent a fresh persecution in Egypt, in the reign of Hakem, the third caliph of the house of the Fathemites. His father had left him young in the hands of a tutor, in the year 996. He was a man of weak intellects, and suffered himself to be misled by D. Arar, an impostor, who was slain, not|withstanding his interest with the caliph. After his death, an impostor, named Hamzah, succeeded him, and from him arose a new religion, opposite to all others, which was that of the Drus••, little known to us, but which he had blended with a vast number of extravagant notions not worth repeating.

Hakem declared himself an enemy both to the Jews and Christians, as the only sects that opposed his doctrines. He ordered the former to wear a mark, by which they might be known: he caused their synagogues to be demolished, and forced them, by scourges, to quit their religion, and to turn Drusi. But being inconstant in disposition, he quickly changed his opinion, and permitted them to return to their old religion. This prince died in the year 1026, in Egypt, where he had reigned.

CHAP. V.

State of the Jews in Spain. Account of Moses, surnamed Clad with a Sack. The Talmud translated into Ara|bic. Revolutions in the caliphship. R. Samuel Levi chief of the Jews. Persecuted in Granada. Men of learning in the eleventh century. The languages and sciences generally cultivated. Few learned men in France. R. Gerson and his disciples.

* 1.43THE divisions and wars that troubled Spain, du|ring the tenth century, afforded the Jews of this country great tranquillity. Abdalla, who was caliph there, had the mortification to see his uncle rebel against him, and make powerful efforts to wrest the empire out of his hands. But being de|feated, he was obliged to take sanctuary among the Christians, where he caused himself to be baptised, purchasing his quiet and life by a feigned conver|sion. Abderamus III. often entered the territories of Christian kings, and fought many bloody battles, which were not advantageous to either party, be|cause each claimed the victory, and re-assembling their forces, soon after prosecuted the war with new vigour. This prince, who reigned above fifty years, had at last so reduced the number of his enemies, that they could find no soldiers. They proposed to purchase a truce, or to retire before his army, which amounted to eighty thousand strong. But the boldest counsel having prevailed, the Christians, who were but an handful of men, encountered them with that resolution, that the Arabians betook themselves to flight, leaving the field of battle with their spoils. His son Hakem renewed the war, and besieged the city of Leon; but the inhabitants defended them|selves so vigorously that he was forced to raise the siege. Hescham had the famous Almansor for his general, who had this title given him upon account of the great victories he had obtained both over the Spaniards and Arabians. The latter, though the caliph's subjects, often rebelled against him. One of his officers had the insolence to give out that he was dead, causing a body to buried in the tomb of of his ancestors, in order to delude the people. He usurped his place, and reigned, till a f••ction, being convinced that their old caliph was alive, brought him out of his prison, and restored him to the throne. But he fell from it a second time, by a new commo|tion that happened a•• Toledo and Corduba. He quitted Spain, and went to live in Africa, after a reign of thirty-three years. Such was the condi|tion of the Arabians in Spain, who we•••• continually at war with the Christians; and who, besides th••se war••, were divided, and in frequent rebellions a|gainst their caliph.

Neither were the Christians more at rest. Ordoin,* 1.44 king of Leon, had exasperated Castile, that it re|solved, after his death, to form itself into a repub|lic. To that end it actually divided the govern|ment between two persons, one whereof took care of the civil policy, and the other had the command of military affairs. Froila the Cruel drew upon him the hatred of the people by the barbarity of his reign, which lasted not above fourteen months. Division entered into the family of Christian princes as well as the Arabians. In the reign of Ramides a new division happened, which forced him to give up part of Castile to his uncle, and the city Com|postella for his capital. He presently named a per|son of quality to be bishop of it: but his scandalous misconduct causing his explusion, his father called in the Arabians to restore him. This kindled a civil war, and Compostella was often taken and retaken.

Besides those learned doctors wh•• were natives of Spain,* 1.45 Providence furnished the Jews with a fa|mous one, viz. Moses, surnamed Clad with a Sack. This man having left the east, and being taken by co••fair••, and carried with his son upon the coast of Spain, was ransomed by the Jews of Corduba. This was done 〈◊〉〈◊〉 of charity, without any knowledge of his 〈◊〉〈◊〉. By putting himself in the corner of a school, ••s a layman and a beggar, who had no other than a sack, wherewith he wrapped himself ••p to cover his nakedness, he argued so profoundly upon all the questions that were proposed, that the pre|sident of the school yielded his place to him. He was created chief of the nation with a good salary. But having great inclination to die in his country, he resolved to return thither▪ though the caliph would not suffer him, for reasons of state. The Talmud was then very little known in Spain; and when any controversy arose, the synagouges sent their deputies to Bagdad to have them decided. Hakem, who was caliph in Spain, and 〈◊〉〈◊〉 not like his subjects passing frequently into the ••ast, where the Abb••••••de••, the enemies of his house, reigned, and who had destroyed it, was highly gratified by Moses teaching the Talmud to the Spaniards. He retained him in order to stop the course of the de|putations, which gave him, perhaps, some suspi|cion. Moses reigned a long time; and Enoch, his son, ascended his throne.

Thus it is the historians change a judicial seat into a throne, the authority whereof extended but ••ve•• some fugitives, and was purely precarious.

Hescham II. king of Corduba,* 1.46 whom the Jews call Aschasez, did more than his father; for he or|dered the Talmud to be translated in Arabic, either from curiosity to learn what was in a book so cried up by the Jews, or to make it more common in the nation, in order to prevent the pilgrimages to Bag|dad and Jerusalem

R. Joseph undertook this great work, and very successfully accomplished it: but he grew so haughty upon it, that he could no longer bear Enoch should be preferred to him to be chief of the nation. He broke with him: their division made a noise▪ the synagogues engaged in it: but Enoch had the more numerous party. Joseph was excommunicated. He

appealed to the king; but Hescham would not med|dle with this affair, either out of policy, or because living in dependence upon his haged, or grand chamberlain▪ he was not at liberty to protect his fa|vourites. Joseph, being deprived of the protection he expected from court, left Spain, and took the road to Bagdad, where he thought to find a retreat near the famous Hay; but he gave him to under|stand, that he could not receive him, because he was excommunicated by the Spanish synagogues. He remained therefore at Damascus, where he died, without being able to procure a revocation of the sentence which had been pronounced against him.

* 1.47The divisions of the Saracens increased more and more in Spain during the eleventh century. There had been a long time a design to dethrone that branch of the Ommiades which reigned there. Their weakness had so disgusted the people, that, after they had changed their master, they swore ne|ver to admit any man more of that family. The usurpers were not much more successful, for the people were quickly involved in a new search of a sovereign. One of the Ommiades, 〈◊〉〈◊〉 survived the ruin of his house, offered himself to them. They represented to him, that, by attempting to ascend the throne, he incurred certain death. But ambi|tion overcame love of life: "Kill me to-morrow, (said he,) provided you make me this day a king."

* 1.48The revolutions in Spain were advantageous to the Jews: for R. Samuel Levi became secretary and minister of state to the king of Granada, who after|wards made him prince of his nation, and he em|ployed his credit at court in protecting it. He even scattered his bounties among foreigners; for the African▪ Egyptian, and Babylonian doctors were his pensioners. The Jews had the satisfaction to see his son succeed him in his posts; and the only thing which moderated their joy was the haughti|ness of this young man, whose riches had rendered him proud; whereas his father had preserved his humility in his greatest exaltation.

* 1.49But an unexpected turn of affairs disturbed the repose and tranquillity they enjoyed. Joseph Hal|levy, one of the learned men of that age, set up for a converter of the Mussulmen. The translation of the Talmud into Arabic, which was made some years before, facilitated this design, though it mis|carried. The king of Granada could not bear this insult offered to the established religion; so that the Jewish rabbi was put into prison, and afterwards to death. The persecution began by the king's order, in which fifteen hundred families in this one king|dom gr••atly suffered. This calamity was the more sensibly felt, because prosperity had made them rich and powerful. They were apprehensive lest the neighbouring kings should imitate so dreadful an example: but the violence was soon stopped, and went no farther than the kingdom of Granada.

They would have undergone a more severe and destructive oppression under king Ferdinand, who, at the instigation of his begotted wife, was going to sanctify his war against the Saracen•• by the extirpa|tion of the Jews, had not the bishops, and even the pope, (Alexander II.) put a stop to his furious zeal, by publicly opposing and condemning it. But what most probably extricated them out of all danger from that monarch and his successor was, the revo|lution which the Moors occasioned in Africa; in con|sequence of which Alphonso, distressed on every side, found himself obliged to befriend and caress, instead of oppressing them, in order to procure their money and assistance. Accordingly they were pro|moted by him to considerable posts, and obtained such other privileges, that Pope Gregory quite dis|approved of them.

Peter I. his grandson, had not more regard to the exhortations of Nicolas of Valencia. The crusade being published in Spain, as in other Christian king|doms. Peter resolved to engage in this war against the infidels. Nicolas represented to his king, that it was in vain to go in quest of foreign enemies so far, when he had so many at home; and added, that the Jews had such an inveterate hatred to the Chris|trians, that they never met them without denoun|cing curses on their heads, with many other articles as absurd and ridiculous; to which the king, who was averse to persecution, only lent a deaf ear. However, the moderation of this prince did not save the Jews from being massacred by the crusaders in several other parts of Spain.

Notwithstanding these persecutions▪* 1.50 this country had abundance of Jewish doctors in the eleventh century. Samuel Cophni, born at Corduba, pub|lished a commentary upon the Pentateuch, the ma|nuscript whereof is in the Vatican library. Those that have read it esteem it as a fine piece, but con|fess it has a great many allegories. He had a dis|pute with a divine of his nation, and died in the year 1••34.

At that time appeared the five Isaacs. One of them was called Isaac Alphesi, as coming out of Africa, from the kingdom of Fez. into Spain. He passed for one of the most learned men of his time, and became prince of the exile in Spain. His epi|taph▪ written in spondaic verse, which shews that at that time they observed quantity, after the manner of the Greeks and Latins, was a most noble one. The second of the Isaacs was the son of Baruch. He derived his genealogy from the ancient Baruch, Jeremy's secretary; and pretended that his family, which came into Spain in Titus's time, had subsisted there till then. He understood Latin, Greek, and Arabic. He had studied the mathematics▪ and was so eminent in this science, that the king of Granada, called the mathematician for his passionate love of it, sent for him to court to be instructed by him. He was received there with such applause, and lived with such satisfaction with the African Saracens, that he became unmindful of his country, and con|tinued there to his death, which happened in the year 1004. He had a violent quarrel with the first of the Isaacs, surnamed Alphesi. They could not be reconciled whilst they lived: but, at the hour of death, one of them gave an example of repentance, and the other of charity. Isaac, the son of Baruch, died first; and finding himself ill, sent his son to beg his enemy's pardon, and to throw himself into his arms, as into those of a patron and a faithful friend. The son obeyed: Alphesi received him into his house, treated him as a child, and continued teaching him, to his death, the mysteries of the law.

Another more general division soon arose. The learned rabbins multiplying in Spain, in the ele|venth century, gave birth to many controversies respecting the study of the sciences, whereof the Talmudists designed to rob their scholars, to oblige them to an implicit submission to their principles. They maintained that the study of languages,* 1.51 and the human sciences, was condemned from the em|peror Titus's time, lest the people, dispersed a|mong the nations, should be drawn into their idol••|try, by the charms of the politeness of their wri|tings. The Postill••, annexed to the text of the Mis|nah, contains a malediction pronounced against him who keeps swine, or teaches his son Greek; as if it was equally impure to feed an unclean beast, and to give men a good education.

These laws were not always religiously observed.* 1.52 It was impossible for the Jews who dwelt in Egypt not to speak Greek; for those of Rome not to un|derstand Latin; and for the Spaniards, mingled with the Saracens, not to make a continual use of Arabic. R. Salomon, who taught at Barcelona, in the eleventh century, prevailed so far as to have those rigorous decrees of the fathers tempered; but he durst not abolish them. He pronounced an ana|thema, and sentence of excommunication, against all that began to study Greek before twenty years of age. The bounds being once removed, R. Mar set himself above the anathema, which Salomon had decreed against the young students, and restored them to a full liberty. They applied themselves therefore to the languages, mathematics, and other sciences, which produced a considerable number of great men.

France was not so fruitful in famous rabbins as Spain;* 1.53 and we might even complain of its barren|ness during all the centuries which we have exa|mined, there being not above five or six doctors to be found who were of any note. The most fa|mous was R.* 1.54 Gerson, whom some will have to be born in Germany, at Mentz. However, he was a Frenchman, or, at least, published his book of Con|stitutions there. It is probable he had less respect paid him in his life-time than after his death; for they hesitated a long time about the rec••ption of his collection of laws, which began not to be in vogue till the middle of the thirteenth century. He was afterwards called the Light of the French Captivity.

One of his chief disciples was Jacob, the son of Jekar, a great musician, and who deeply studied cases of conscience. The succeeding doctors con|stantly quote his decisions with approbation; and they are received as laws that cannot be transgressed without criminality. It is said he died the same year as his master. Solomon, who had studied un|der these two great masters, made some figure. Chronologers are not agreed, however, upon this ar|ticle; for some make him study in the year 1140, in the middle of the twelfth century; and others make him die thirty-five years before.

He had another famous disciple, whom the law|yers call Albarcellonita. This was Judas, a Barce|lona doctor, who wrote a treatise upon the privileges of women. He published another upon the times, wherein he historically recounted the different ways the Jews had reckoned the times. Their first epo|cha was that of their departure from Egypt. They began another at the creation of a king, because the form of their government was then changed. There was a third upon Alexander the Great's en|tering into Jerusalem, which was followed to the tenth century of the Christian church. For Sche|rira, who lived at that time, obliged his nation to calculate the years from the creation of the world. He also published sermons.

Moses Hadarscian, that is to say, the Preacher, was also one of Gerson's disciples. They began at that time to make sermons in the synagogues, which had been much neglected hitherto; and perhaps Gerson introduced this custom, since we find two of his disciples who became famous by their preach|ing. Moses, who came from Narbonne, was doubt|less the most eloquent, having the title of preacher given him by way of excellency. This rabbi lived in the middle of the eleventh century, and died in the year 1070, with the glory of leaving the famous Salomon the lunatic his disciple.

CHAP. VI.

The Pseudo-Josephus, a native of France, in this century. His history fabulous. Jews in Hungary. Their state in Germany and Bohemia. Protected by the emperor. Massacred by the crusaders. A second crusade pro|ductive of the same consequences as the former.

* 1.55AS we are treating of the French rabbies of this century, we must not omit the author of the pretended history of Josip Ben Garion, whom the Jews have substituted for the Greek historian Jose|phus. This Jewish impostor, to gain the greater credit with his readers, begins with giving himself out for a royal prince and priest of the Jewish na|tion, in whose person Providence had united those two dignities to war against their enemies. He calls himself the Josephus full of the spirit of wisdom and understanding, of counsel, fortitude, knowledge, and of fear of the Lord, who sacrificed his life for the sanctuary and for his nation. He sacriligi|ously adds, that one of his soldiers one day cried aloud to him,

Thou art the man of God. Blessed be the God of Israel, who hath created the soul that animates thee, and hath endowed thee with such extraordinary wisdom.

And when taken by the Romans, their army asked each other with tears,

Is that the person so admired among the Jews, and so dreaded by the Romans? How is he caught, who was alone once able to fill our army with terror, and hath spread throughout the uni|verse the fame of his valiant deeds?

Titus him|self was no less taken with his person and courage, and raised him above all the priests and Levites of his nation.

His imposture succeeded so well, by his pirating,* 1.56 from the Greek and original Josephus, such facts as were to his purpose, misrepresenting, and adding others, and couching his history in the Hebrew tongue, that the Greek copy became not only neglected, but suspicious, and at length rejected as a forgery by those of his nation. So that we need not wonder if many of them have been deceived by it, and extolled it to the skies. But as this author and his history have been fully confuted by several able and authentic writers, and the many falshoods, contradictions, and absurdities; which plainly prove its forgery, amply exploded, we shall therefore pro|ceed with a detail of the Jewish affairs as they were circumstanced in other nations in Europe.

We begin to find them flourishing in Hungary towards the latter end of the eleventh century,* 1.57 when Ladislaus, who then reigned, convened a synod, in which were made several regulations, importing, that if a Jew should marry, or, as the act words it, "sibi associaverit," a Christian woman, or buy a Christian slave, they should be set at liberty, and the price given for them be confiscated to the bishop. His son Coloman being come to the throne, forbad them, by a new law, to use the Christian slaves; but permitted them to buy and cultivate lands, on con|dition they used no other than Pagan slaves; and settled only in such places as were under the juris|diction of a bishop. These two laws shew the Jews to have been numerous and powerful in that king|dom.

The Jewish nation was extremely multiplied in Germany;* 1.58 it had even built synagogues in most of the considerable cities, particularly in Triers, Co|logne and Mentz. It had penetrated even to Fran|conia. This people passed from thence into Bohe|mia; where, in the eleventh century, they perform|ed such considerable services to the Christians, a|gainst the irruptions of the barbarians, that they were allowed the privilege of a synagogue. They entered into Hungary. It is said they were terrified by a variety of prodigies, which happened at the beginning of the eleventh century; and fearing the end of the world was at hand, they turned Christians. These prodigies, however, had not converted such numbers of them, but that many were disposed to acts of violence and outrage.

A priest, named Gotescal, put himself at the head of fifteen thousand banditti he had got together in Germany, and declared war against the Jews. So pious a pretence procured him the veneration of the people, and the protection of kings. He over-ran Franconia in a little time; from whence he passed into Hungary, where he had, at first, an entire li|berty to exercise his cruelties; but when it was per|ceived, that, under the pretence of religion, this army plundered and ravished the wives of the Christians as well as the Jews, they surprized them in their de|baucheries, and Gotescal was slain, with the best part of his troops. So tragical an end, however, hin|dered not the count of Linenguen from making the same attempt. He ravaged a part of Germany, by declaring himself a persecutor of the Jews; but at|tempting to pass into Hungary, found the passage stopped. Being resolved to force it, he vigorously at|tacked those that kept it; and, elated with success, had already divided the kingdom with his conspira|tors; when the Hungarians, attacking them unex|pectedly, as they were deliberating, put them to the rout. The emperor Henry, who was then at Ra|tisbonne, declared himself in favour of the Jews,* 1.59 restored them to the places from whence they had been expelled, and made their plunderders refund. This indemnification occasioned fresh complaints

and accusations, as they were charged with having magnified their losses, in order to enrich themselves by a more plentiful restitution.

The crusades rekindled a fresh zeal against the Jews. They complain that these votaries, passing through Cologne, Mentz, Wormes, and Spiers, com|mitted a massacre, from the month of April till July, in which were stabbed and drowned five thou|sand persons; and that the number of those who were forced to abjure the religion of their fathers can|not be ascertained. They do not exaggerate the matter; on the contrary, historians amplify the number, with the addition of hideous circum|stances. They assert that fourteen hundred of them were burnt at Mentz; and that, from the resistence and disorder which happened on that occasion, half the city was reduced to ashes. Those of Wormes at first retired to the bishop; but he would not receive them, unless they turned Christians. The people suffered them not to deliberate long: some embraced Christianity, which they abjured as soon as the form was over; and others destroyed themselves. Some|thing like this happened at Triers. The women, seeing the crusaders coming, murdered their own children, saying, "It were better to send them thus into Abraham's bosom, than to abandon them to the Christians." Others, laden with stones, threw themselves into the river, and were drowned; and some fled to the bishop's castle. Egilbert, who re|sided in it, preached them a sermon, by which they were apparently converted; but the year following all of them, except one, relapsed into Judaism. The bishop of Spire had more humanity; for he not only protected the fugitives, but caused some of their persecutors to be hanged. This mischief went so far, that the Bavarian annalists reckon twelve thousand that died in that country; and others affirm, that the number of those who perished in Germany was almost incredible.

* 1.60Another crusade was published fifty years after. Rodolphus, who was commissioned to preach it up on the banks of the Rhine, did it with great success. As it was one of the articles of his religion and his doctrine, that the enemies of Christianity were first to be taken off, and those stabbed who were near at hand, before they went to seek them in foreign lands, the people were inflamed by his exhortations: but the massacre was not so great as designed, be|cause part of them took their flight betimes, and re|tired to Nuremberg, and other cities depending upon the emperor, under whose protection they found more security. We must do justice to St. Bernard, and acknowledge that Rodolphus's doc|trine did not please him. He wrote to the arch|bishop of Mentz, whom this hermit had inflamed by his preaching, to prove to him, that he ought to look upon the persecution of the Jews as inhuman; and therefore he advised that he might be sent back to his desert.

Nevertheless, the flame was spread far and near by his trumpeters, not only in Germany, but in most other parts of Europe, and great numbers of Jews were massacred, if we may credit their chronolo|gers, while others, being driven into despair by the cruelties they were likely to undergo, put an end to their own existence. With these persecu|tions ended the eleventh century.

CHAP. VII.

Benjamin of Tudela's character and travels. Jews in the east from Benjamin's account. Decay of the aca|demy of Pundebita. Power of the caliphs in eccle|siastical affairs. Jews favoured under the caliph Mortanged. Heads of the captivity dependent on the caliphs. Jews in other eastern parts. Ezekiel's tomb. Jews in Egypt. At Tyre. Peculiar super|stitions. Jews in Jerusalem. In upper Galilee. Ac|count of Aben-Azra, another Jewish traveller. Jews in Greece. At Constantinople. At Rome, &c. The prince of the nation at Capua. In Germany, Bohe|mia, &c. In France. The holy assembly of Lunel. General remarks upon the whole. R. Petachia's ac|count of the Jews in Tartary and Nineveh. In Bag|dad. Of their chiefs. Persecution in Persia.

WITH respect to the state of the Jews in the east during the twelfth century, we shall be oblige to refer, as the best guide we can procure,* 1.61 to Benjamin, surnamed of Tudela, a city of Navarre, the place of his nativity, who tells us that he had visited most of these parts. His accounts, indeed, sometimes appear fabulous; nor has he scrupled to interlard them with absurd and incredible stories to raise the credit of his nation.

Our author informs us, that he found several con|siderable synagogues, and a number of Jews,* 1.62 who lived there at ease, and enjoyed the liberty of their religion unmolested. That the city of Pethora, upon the banks of the Euphrates, contained 4000 Jews.

He found another 70••0 also at Almosal, which answers to the ancient Nineveh; the one having been built from the ruins of the other, upon the opposite bank of the Tigris, and being only sepa|rated by a bridge. There w•• Zaccheus, a descen|dant of the house of David. There was also a fa|mous astronomer, called Beren Alpheree, who ser|ved as a chaplain to king Zin-Aldin. It may seem strange that a Jew should officiate as chaplain to a Mussulman; for Zin-Aldin was of that religion, and brother to Noraldin, king of Syria,, whom the Mussulmen reverence, not only as one of their most illustrious conquerors, but as one of their greatest saints. But perhaps this Jewish astronomer did not scrupulously weigh the difference of religions, but conformed his own to that of the prince he served, as their nation are so apt to temporize.

Benjamin, before he arrived at Bagdad, passed through Rohobod, where he found ••••••0 persons of his nation. Carchemis, famous for the defeat of Pharaoh Nachor, and situate upon the banks of the Euphrates, contained five hundred. Pundebita was but two days journey from hence. But this city, so well known, had changed its name, being then called Aliobari, or Alnebar. He discovered here some footsteps of the grandeur of his nation; for there was the tomb of Bostenai, that prince of the captivity who had married a daughter of the king of Persia. He observed also those of two illustri|ous doctors, with the synagogues they had built be|fore their death;* 1.63 but it was no longer that flourish|ing academy of scholars whose chiefs had been so famous in former ages: there was only 2••0 Jews in it, some of whom applied themselves to the study of the law.

The same fate had befallen that of Sora; of which the author is content to revive the remembrance, and call to mind, that many heads of the captivity, descended from the house of David, had taken up their residence there. He only celebrates the city and academy of Nahardea. He observes also of Nahardea, that its schools were demolished, and the doctors had retired into the west.

The authors of the Talmud, and the excellent doctors, were no longer found at Sora and Punde|bita, in Benjamin's time; nor even in other places, where there were still many Jews.

The Persians ascribe great antiquity to this capi|tal. It was built by Almansor, and afterwards be|came the residence of the succeeding caliphs. Ben|jamin gives a magnificent description of their palace and city. The reigning caliph was invested with a supreme, and even despotic, authority. He kept his brothers chained in their respective palaces, because they had conspired against him. His subjects hardly ever saw him, though he was very affable to others. The pilgrims that passed that way earnestly desired a sight of him; but, instead of shewing himself, he caused a skirt of his robe to be hung upon the win|dow, that every one might see it; and a herald cried out, "Go in peace; for our Lord, the light of the Ishmaelites, is favourable to you."

* 1.64He was supreme in ecclesiastical as well as civil authority. The people believed him almost equal to Mahomet; and he held the same rank among the Mussulmen, as the pope has among the Christians. At the fast of Ramadan he came out of his palace, clad in sumptuous attire, having, among other arti|cles, a piece of black cloth upon his head, to signify, that all his glory was only vanity, and that joy was quickly changed into sorrow. He was attended by all the great officers of his court, and a vast multi|tude of people, who came that day from far to have the satisfaction of seeing him. When he arrived at the oratory, near the gate of the city, and had re|ceived the acclamations of the people, he kissed his robe to give a blessing, and ascending into a lobby of the chapel, expounded the Mahometan law to them. He then killed a camel, pieces of which he distributed to his principal officers, who looked upon it as an extraordinary favour. The ceremony being over, the caliph returned alone to his palace, by the banks of the Tigris, which were covered with thousands of barks; and the ground he had trod was held so sacred, that no one durst walk in the place where he had set the sole of his foot.

* 1.65It was under the protection of the caliph Mo|stanged, who reigned ten years, that the Jews then lived peaceably at Bagdad. He esteemed them, and had many in his service. He perfectly understood their language, and wrote it; and had also some knowledge of their law. There were but a thou|sand Jewish inhabitants, in this city: and the error of Isaac, the son of Arma, who says there were many thousand Jews, would be deemed a gross one, were we not accustomed to find these Jewish writers mag|nify whatever contributes to the glory of the syna|gogue. If there were few inhabitants, there were yet twenty-eight synagogues, and ten tribunals, or councils; at the head whereof were ten eminent per|sons, employed only upon the affairs of the nation, and called the ten Otiosi, or Idlers. Above these ten was the head of the captivity. He that had then that post was a descendant of David, and his name was Daniel. The Jews gave him the title of Lord; and the Mahometans that of Lord, the Son of David. His authority extended over all the Jews which were in the dominions of the caliph, from Syria to the Iron Gates and the Indies. Our author represents this prince of the captivity as a kind of sovereign; for the Mahometans were obliged to respect him as well as the Jews; and he that, meeting him on the road, refused to rise and salute him, received an hundred stripes. The nation was obliged to have their teachers and doctors from him, who gave the imposition of hands. That he might support his dignity, the merchants of his nation raised an impost in the fairs, and paid him a kind of tribute. Some provisions were also sent him from the remote provinces. Daniel, besides this, had his pa|trimony and lands that were given him. He kept a table; and had hospitals, where we maintained the poor. But he was forced to purchase this grandeur and liberty, by a tribute paid to the caliph, and by rich presents to the principal officers of his court.

* 1.66This observation is of great moment, not only be|cause it shews that there was still a prince of the captivity in the twelfth century, though they had been abolished an hundred years before, but far|ther, we learn, that this head of the captivity had only a power borrowed from the caliph, which he did not exercise till he had received imposition of hands from the infidel prince.

The Jewish rabbies, who pretended that those eastern chiefs were independent of any other mo|narchs, and still retained the power of life and death, have left no stone unturned to prove that fa|vourite point; insomuch that Origen himself be|lieved that those Assyrian monarchs, under whom they lived, being content with their subjection and dependence, allowed them to govern their people according to their own laws, and to inflict even death on the guilty; and proved it not only from the apocryphal book of Susanna against Afri|canus, but from more recent instances under the Roman emperors, after the destruction of the tem|ple by Titus. He has been followed by others, both ancient and modern, who pretend they had a power to raise a tribute on the nation, and to punish recusants, as well as other criminals, with death.

Leaving the province of Bagdad,* 1.67 Benjamin pas|sed through Resen, where he found near five thou|sand Jews, who performed their devotions in a great synagogue. He proceeded towards the ancient Babylon, where was Nebuchodonosor's palace, grown the habitation of owls and reptiles. But some leagues from thence were a thousand Jews, who said their prayers in the palace which Daniel built for his oratory. Hila is but five miles from it, where there are four synagogues, and ten thou|sand Jews. A little farther were discovered the foundations of the ancient tower of Babel, built immediately after the flood. At length he came to the tomb of Ezekiel,* 1.68 upon the banks of the river Chobar, where there were sixty towers, with a sy|nagogue in each of them. Near this place is ano|ther edifice, built by Jeconias, when Evil-merodach gave him his liberty. This palace fronts the Eu|phrates on one side, and has the Chobar on the o|ther. Thirty-five thousand Jews were employed in this great work for the service of their prince. His picture was still seen in the roof, and those of all the officers who accompanied him; and Ezekiel brings up the rear. This prophet's tomb, which was preserved, drew people from all parts. The heads of the captivity visited it every year with a numerous train. It was a place of devotion, not only for the Jews, but for the Persians, the Medes, and abundance of Mussulmen, who came to bring their presents, and pay their vows at the syna|gogue. They reverence it as a sacred thing; and therefore no military persons, whether vanquished or victorious, ever touch it. A lamp burnt night and day upon this tomb; and the head of the capti|vity, and of the counsels of Bagdad, furnished oil. There is a rich library; and all that die without issue augment it by sending their books. Here was also seen the original of Ezekiel's prophecies, writ|ten with, as they pretended, his own hand.

Coufa had for some time been the capital city of the caliphs; but they had changed their residence.* 1.69 However, Benjamin coming there, found near seven thousand Jews, who had but one synagogue.

Egypt is one of those places where the Jews have resided longest; they were numerous in the twelfth century, when Benjamin paid them a visit. He computes thirty thousand of them in one single city upon the frontiers of Ethiopia, which he calls Chouts. He saw two thousand Jews, and two sy|nagogues, at Misralim, at present Grand Cairo. There was some division among those that inhabited it. The occasion was frivolous; for some who came from Judaea, dividing each section of the law, finish|ed the reading of it but once in three years; whilst the other ancient inhabitants of Egypt read it all in one; as was done in Spain, and other places. Here resided the head of all the synagogues of the coun|try, who created the doctors, and supported the in|terest of the nation with the caliph.

Our traveller was far from forgetting the land of Goshen, where the Israelites dwelt so long. He thought he could observe some tracts of their an|cient buildings. Many Jews were retired thither; two hundred were in one place, five hundred in another, and near three thousand in the city of Goshen; as many at Alexandria, and very few at Damietta.

The rest he represents as dispersed in all the other provinces and towns of Egypt in great numbers, though vastly short of what they once were, when the single city of Alexandria was reckoned to con|tain an hundred thousand of those people.

We now pass into Judaea. Our author went to Tyre, where he found four hundred of his nation, most of whom were glass-makers. This was a pro|fitable trade, because the Tyrian glass was then it••

great esteem, and transported far and near by the sea-faring Jews. However, there were some that were learned, particularly in the Talmud; and of these an Egyptian, called R. Ephraim, was the most eminent.

The Samarians had abandoned their capital city; but there were two hundred at Cesarea, and an hun|dred at Shechem, which they made the seat of their religion. They had priests descended from Aaron, who never matched into other families, that they might more certainly preserve the succession of the priesthood.* 1.70 They offer sacrifices upon Mount Ge|rizim in all their solemn feasts: and affirm, that their altar was built with the stones the tribes placed in the Jordan, when they passed this river under Joshua's conduct. They are very superstitious about washings, and the choice of their cloaths: they re|ligiously preserve those which they wear in the syna|gogue, and never put them on on other days.

It is astonishing that Jerusalem, where God had once fixed his temple and name, which the Jews ought to consider as his habitation, was almost en|tirely abandoned by that nation.* 1.71 Our author found not above two hundred persons, who were, for the most part, dyers of wool, and every year purchased the privilege of the monopoly of that trade. They lived all together under David's tower, and made there a very mean figure.

* 1.72If Jerusalem had so few Jews in it, the rest of the Holy Land was still more depopulated. Benjamin found two of them in one city, and twenty in ano|ther; most of whom were dyers. He says, that Schunem was one of the cities that had the greatest number, wherein he reckoned three hundred.

Ascalon, built some leagues from that, and of which the Holy Scripture often speaks, as belong|ing to the Philistines, contained five hundred and fifty-three persons: the greatest number was made of Samarians; the least of the Caraites, who reject|ed traditions; and the rest were Talmudists.

It was in Upper Galilee that the nation was in greatest repute after the ruin of Jerusalem, for the Jews retired thither upon the destruction of the holy city. The academy of Tiberias grew famous from its doctors, and there the Jerusalem Talmud was composed. Many changes happened in it from that time to the twelfth century, for Benjamin found hardly any Jews in Galilee of the Gentiles. He saw at Tiberias but fifty persons of his nation, a syna|gogue, and some ancient tombs. In fine, he only celebrates it for its excellent waters and hot baths.

Aben-Ezra gives a different account of Tiberias from that of Benjamin de Tudela:* 1.73 for, having tra|velled there twenty-five or thirty years after him, he says, that he consulted the doctors that were in it. So considerable a change could not have hap|pened to this city in so short a time, as to restore an academy and produce doctors: nor is it probable that Benjamin, who, on all occasions, does so much honour to his nation, designed to detract from the lustre of Tiberias.

These two travellers, however, may be reconciled in a degree, by observing, that there was a syna|gogue, and, of consequence, some rabbins, who ma|naged it; and these, perhaps, were the doctors A|ben-Ezra, consulted in his travels. This city, hav|ing lost its walls, continued a long time exposed to the perpetual incursions of the Arabians, who often pillaged it: till Solyman walled it in. This advan|tage made it more populous. The author of a let|ter, entitled, "The Genealogies of the Righteous of the Land of Israel," says, that there were in his time two kinds of academies, situate without the gates of Tiberias, one small, and the other very mean. In effect, Rabbi Juda Zeno, who, from a Jew, turned Christian, and died at Rome in the middle of the last century, pursued his studies in one of the academies of Tiberias. There was ano|ther much more esteemed academy at Sapheta; but as Benjamin does not mention it, it is reasonable to suppose it was ••ot yet erected.

Benjamin passed through Greece,* 1.74 and found mount Parnassus (which had been so long the man|sion of Apollo and the Muses) inhabited by two hundred Jews, who cultivated it, and sowed pulse upon it. They had some rabbins; but, whatever be the reasons, they have been since forbidden to settle within some leagues of it.

There were three hundred Jews at Corinth. Thebes, so well known in antiquity, but infinitely decayed in the twelfth century, supported two thou|sand Jews, silk-workers and dyers. The rabbins there were so learned, that none but those of Con|stantinople could equal them: though we hear no|thing of their productions in that kind. Two of the most ingenious were Samarians: but it is a question, whether they had not renounced their schism and opinion, to engage in the study of traditions, since they taught the rabbinists. There were some at Patres, at Lepanto, and in most of the cities of the empire; but their number was inconsiderable, there being reckoned but fifty in one, and twenty in another.

Benjamin, leaving Greece, arrived at Aegriphon. a great city, situate on the sea-cost, where merchants rendezvoused from all parts of the world, and wherein were two hundred Jews. It is supposed this was the ancient Chalcis, in the neighbourhood of Negropont. From thence he went to Jabasteris••, another stately city, containing an hundred Jews. There were as many at Robenica, which is but a day's journey remote from it, and about an half from the River of Dogs, (Gunopotamus,) through which he entered into Walachi••, in his way to Constantinople, whither he at length arrived. He observes, that there were there about two thousand Jews,* 1.75 silk weavers and merchants. Besides this, there were five hundred Car••ites, who lived peaceably with the other Jews; but were, however, separated from them by a wall, to prevent their communication. They were all placed in the suburbs of Galata, or Pera, upon the banks of the Straights, which habitation had b•••••• long ago assigned them by Theodosius; for which reason these suburbs were called by Frenchmen, "The Jury." They had hitherto preserved the privilege of depending only upon the governor of the suburbs; but Manuel deprived them of this privilege, and submitted them to the common jud|ges. It is probable that this prince had already done it when Benjamin came there; since he repre|sents his nation as very odious in his reign; thoug•• his physician, who was a Jew, did all he could to protect them. It was not only unlawful for them to ride on horseback into the city, but the Greeks would ride in crowds, revile and maltreat them. They broke open their doors, defiled their waters, and pelted them with mire; and yet they have con|tinued there ever since that time.

Benjamin passed into Italy. He observed that, at that time, the Genoese enriched themselves by the pirates they sent to sea. The burghers, being divided one against another, had almost all of them towers on their houses, from whence they made war: they reckoned ten thousand of these towers in Pisa, designed for the same use. These two cities had but very few Jews in them. He came to Rome,* 1.76 which he represents as the capital of the Edomites, and the pope as the head of their religion, whom he describes a great prince; and affirms, that there were many learned rabbies there, that did honour to their nation.

There were Jews also at Capua,* 1.77 where resided the prince of the nation. There were doctors famous throughout the universe; and yet there were but three hundred inhabitants of this nation. From thence he proceeded to Naples, whe••e he found five hundred inhabitants of his nation. There were an hundred more of them at Salerno; amongst whom the priest Solomon, the Greek Elias, and the R. Abraham of Narbonne, were of the greatest emi|nence. There were Jews also at Malfi, Beneven••o, Ascoli, and Trani, in the kingdom of Naples; which is the rendezvous of those who embark for the pilgrimage of the Holy Land. He only found one at Corfu: but the number was greater in Sicily▪

he reckoned two hundred at Messina, five hundred at Palermo; and in all these places they paid no tribute.

* 1.78He travelled from thence into Germany, where he found the Jews not only more numerous, quiet, and peaceable, but likewise more zealous, devout, and hospitable to strangers. They bewailed the desolation of their city and temple; and expressed a longing expectation of hearing the voice of the turtle dove, as they termed it; by which they meant their glorious recall into that once happy land. He penetrated as far as Bohemia, which, he tells us, was then called the New Canaan, because the inha|bitants sold their children to all the neighbouring nations.

This traveller also visited the synagogues of France, which he entered. The number of the Jews was inconsiderable here, as well as at Gironne; but there were three hundred at Narbonne; at the head of which was the rabbi Calonimus, descended i•• a right line from David; rich and potent, especially in lands, which had been given him by the lords of the country, in recompense for the services he and his ancestors had done. This city was looked upon as the centre of the Jewish nation and their law.

Montpeli••r was then full of Mahometans, Greeks, Christians, and Jews; which shews that this city had, at that time, great commerce with the remot|est countries. In the neighbourhood was Lunel, where the learned assembly studied the law day and night.* 1.79 Meschullum, the president of it, had five sons, all of eminent abilities; one of them profound|ly versed in the study of the Talmud. The strangers who came to study there were maintained. Bea••|cayre had also its professors; one of which, called Abraham, disbursed, out of his own finances, all that was necessary to maintain six poor scholars, lest poverty should obstruct their application. There were in the twelfth century synagogues at Arles, Marseilles, and not only in cities, but even in bo|roughs. Our author concludes with Paris, where Lewis reigned; and there was also an assembly much addicted to the law, and abounding in chari|ty, for it received all the Jews that came there as so many brethren.

* 1.80We shall only observe that the Jews were very low in the east in the twelfth century; that they had no•• been able to restore themselves since the misery that had befel them above an hundred years before; for they were found only in small numbers upon the banks of the Euphrates, and in the ancient cities, where sometimes they had been reckoned at nine hundred thousand. The crusaders did not suffer them to settle again in Judaea. Thus they were miserable in all the places where they had appear|ed with greater lustre, and there was a general de|cline in point both of fame and learning.

* 1.81Before we conclude the twelfth century, it will be necessary to give our readers a short account of some other Jews dispersed in other parts, according to the relation of rabbi Petachia. This rabbi was born at Ratisbon, and travelled not only through most parts where Benjamin of Tudela had been, but agrees with him as exactly as if they had copied each other; so that we shall forbear repeating from this what has been said by the other, and take no|tice only of such facts, or curious particulars, as are not mentioned by him.

The account R. Petachia gives of those Jews he saw in Tartary, is, that they were heretics, that is, they did not observe the traditions of the fathers; and, upon his asking them the reason why they did not, they answered, they had never heard of any. They were, however, such strict observers of the sabbath, that they cut the bread on the preceding which they were to eat on that day, when they hard|ly stirred from their seats, eat their victuals in the dark, and knew of no other prayers, but those con|tained in the book of psalms.

When he arrived at the New Nineveh, he found about 6000 Jews there, whose chiefs were called David and Samuel, two near relations, descended from David. All the Jews of that country were obliged to pay them a certain capitation, one half of which was to be conveyed to the lieutenant of the king of Babylon, and the other belonged to them. They had lands of their own, fields, gar|dens, and vineyards, well cultivated. It was, it seems, here, as well as in Persia, Damascus, &c. the custom among them, not to maintain any ••ingers; but the chiefs, who kept at their table a number of doctors, obliged them, sometimes one, sometimes another, to perform that office. Their authority was so great that they could punish strangers, as well as those of their own nation, when, upon their pleading before them, they were found in the wrong; and there was a prison kept for all such delinquents.

Upon his coming to Bagdad,* 1.82 he found about one thousand Jews settled there; but speaks of two thousand disciples, under the chief of the syna|gogues, and other learned men. These sat on the ground, whilst he taught them from an high desk, covered with a gold tissue; and every one had a copy containing the books of sacred writ. The Jewish women went forth v••lled, and avoided speak|ing to strangers, either in the streets, or even at their homes. We shall only add, with respect to the chiefs here,* 1.83 to what we mentioned out of Benja|min, that, upon the death of Daniel, who left no male successor, the Jews, who had preserved the right of choosing their chief, divided themselves, one party nominating David, and the other Samuel, to that dignity, both lineally descended from David, which division still subsisted when our author left Bagdad, where, he adds, the Jews were treated with great lenity, exempt from any tribute to the king, and only paid a piece of gold to the chief of the sy|nagogue. But they were used with severity in Per|sia, where, nevertheless,* 1.84 they were computed to a|mount to 600,000; for which reason he only ventur|ed through one of the Persian cities.

He went thence into Judaea, of which he gives much the same account as his brother Benjamin: so that having now gone through the most material account of our two Jewish travellers, we shall sup|ply the rest from other authors, with respect to some other countries and facts by them omitted.

CHAP. VIII.

The Jews favoured by St. Bernard. Protected by Pope Innocent II. By Alexander III. Persecuted in Spain. In France, by Philip the Augustus. Eupelled the king|dom. Afterwards recalled. Jews in England obtain new burying grounds, by grant of Henry II. Persecut|ed and massacred throughout the kingdom, under Rich|ard I. Learned men in the twelfth century. Eminent men in other capacities.

ST. Bernard, who, as already observed, was a great enemy to the Albigenses,* 1.85 espoused the part of the Jews; and not only would not have them persecuted, but repressed the violent zeal of some person•• bent upon their destruction, and justified their excess of usuries, which they demanded of the Christians. He alledged, that their future con|version rendered their present toleration necessary; and that, in reality, if their usuries were complained of, there were many Christians who were guilty of more scandalous extortion. St. Bernard also biassed Pope Innocent II. in their favour; for, as he was very serviceable to this pontiff,* 1.86 who was o|bliged to fly into France, it is thought that he in|spired him with these sentiments of gentleness and equity, which were so much the more necessary, be|cause he found himself in a foreign kingdom, where he had need of toleration and assistance. They brought him wholly into their interests when he made his entry into Paris; for they joined in the so|lemn procession to meet him, ordering a roll of the

law to be carrie•• before them, which they present|ed to him with great respect; and this is one of the ceremonies of the installation of the popes, which has long continued. The Jews of Rome are obli|ged to wait for him in the way to St. John de La|teran, and to present him with a copy of the law, when he returns this answer:

I reverence the law which you have received of God by Moses; but I condemn your exposition of it, because you still expect the Messiah, which the apostolical church believes to be Jesus Christ our Lord.

* 1.87Some time after they had occasion for pope Alex|ander the Third's protection, who granted it them so much the easier, because the rabbi Jebiel was su|perintendant of his house and finances. The people of Italy insulted them in several places, and hinder|ed them from celebrating their feasts. They made their complaints to the pope, who granted them his protection, prohibiting any from taking away their synagogues, and disturbing them as they ce|lebrated their sabbaths, or exercised their religion. But, at the same time, he ordered that they should not have the privilege to cite churchmen before a civil tribunal, nor take possession of the churches by virtue of pledge or sale.

Under so powerful a protection the Jews flourish|ed in Italy till the end of this, and even in the fol|lowing century. Cossi, a little borough of the Mi|lanese, grew famous for the multitude of illustrious rabbies it produced. Monza, the city where the kings took the iron crown, produced many others. Ricina Nova, in the marche of Ancona, had the same honour.

* 1.88The beginning of Alphonso the Eighth's reign in Spain was not favourable to them. He was yet a child, when his father Sanchez the Desired was kill|ed by the Saracens. He ascended the throne young. Moreover, as he was well disposed, he was easily over-reached. Joseph the Jew was his first minister of state, and grew so potent, as to have his coach of state and guards to attend him. Gonzales, an officer under him, having committed some fault that deserved disgrace, resolved to destroy his bene|factor and his master. He declared to the king, he could devise the means of procuring him vast sums; in order to which he demanded of this prince eight heads of the Jews at his own choice, which were granted him. Thus he found an expedient at once to gratify two passions, his avarice and hatred of that nation. He chose eight considerable persons, whom he caused to be beheaded, and confiscated their estates, part of which he gave to the king, and converted the rest to his own use. He afterwards offered a much larger sum for the grant of twenty more. But this offer was not accepted, because the king chose rather to reap the profit without the effusion of blood, by obliging the richest of the sy|nagogue to ransom their lives. They did not stop there, for it was debated in council, whether they should all be expelled the kingdom, and their ef|fects seized on, in order to defray the charges of the war, without burthening the people with new im|positions. The opinions were divided in council, which gave the Jews time to deliberate among them|selves, and to offer considerable sums of money. They were, however, highly rejoiced, when they saw Gonzales fall into disgrace with the king, who caused him to be arrested, notwithstanding his great services; so that his fall established their tranquil|lity. But what farther ingratiated them with him, was his falling deeply in love with a beautiful young Jewess, to whom he sacrificed his honour and inter|est, and, for her sake, to her nation; for the Jews taking that advantage, grew so powerful and inso|lent, that the court and clergy became quite scan|dalized at it, and at length dissolved the charm, by the death of the beloved object. The Jews took advantage of this happy juncture, and grew so po|tent, that R. Eliakim, who then lived, and wrote at that time a ritual of the ceremonies observed in all the synagogues, and which is called the Custom of the Universe, reckoned twelve thousand persons of his religion in the city of Toledo.

They were also very numerous in Andalusia, where they applied themselves closely to learning. But study served only to disturb the union of the divines, who were divided into three different sects, which Maimonides, who then lived, has distinguished, and which he looked upon as an unhappy conse|quence of the abolition of the Sanhedrim. Indeed, whilst that tribunal remained, the oral law was not written, by which they avoided diversity of opini|ons, and the difficulties and errors that arise from the text of a book, or from the different readings of the copiers.

It was during this quiet interval, or, perhaps, a little before this time, that, according to the Jewish chronologers, copies came to be dispersed of the sacred Hebrew, according to the manuscript of the celebrated Hillel, which had appeared some time before, (at what year cannot be determined, and what became of it,) in which two verses were found wanting in the twenty-first chapter of the book of Joshua▪ These were the 36th and 37th verses, which mention the four cities of refuge appointed to the Levites out of the tribe of Reuben; but which, being found in the book, made Grotius imagi•••• they had been since transplanted from thence into the text of Joshua above-mentioned; though with|out foundation, seeing they are not only found 〈◊〉〈◊〉 the Septuagint, or Greek version, which is allowed to be more ancient than Hillel's manuscript, but likewise explain that text, by telling us that th•••••• towns were on this side Jordan, and on one side o•• Jericho.

Their fortune in France was much diversified▪ They were accused at Paris of murdering St. Wil|liam, and, for their punishment, sentenced to the flames. Indeed, they deserved death, if they were guilty of that crime; and if no innocent person was involved in the fate of the guilty, they had nothing to complain of, but themselves, and their own cruelty.

They were very hardly deal•• with at Beziers. 〈◊〉〈◊〉 Palm-Sunday, every year, commenced a certain 〈◊〉〈◊〉 time, which amused the people, who were therefore careful to renew it. The rabble flocked out at night▪ scoured the streets, broke the Jews windows, 〈◊〉〈◊〉 stoned all those that fell in their way. The bishop▪ having often noticed this inhuman proceeding which was their preparation for the Easter ceremo|nies, treated with the Jews, and prevailed with th•• to buy off this insult by paying him a tribute. T•• treaty is very singular; for the bishop engaged him••self, and his successors, to preserve the Jews fr•••• insults, from war, and dilapidation, by day and by night, all the time between Palm-Sunday and Easter declaring that he would shut the doors of the church against all that should break open those of the Jew•• and, on their part, he obliged them to pay annual|ly, to the bishop, two hundred sols de mesge•• which might amount, at that time, to four marks in silver. They paid, moreover, above four silver marks to the church of St. Nazarus, to purchase or|naments. This treaty was concluded at Bezie•••• and rendered them pretty easy, till they were ••••|pelled under Philip, surnamed Augustus.

This prince, at the beginning of his reign, under pretence of devotion, banished the Jews out of his kingdom, confiscated their estates, and only per|mitted them to sell their moveables, and carry a|way the money, which was reducing them to the last extremity; since people, taking advantage of this circumstance, refused to purchase or pay.

Rigord, who wrote the life of Philip, says, that, by this exile, he revenged the death of a young man, named Richard, whom the Jews had crucified at Paris; and that he was convinced, by this example, of what he had often heard the young princes say, that were educated with him, that the Jews every year committed such a murder. This accusation often recurs, and all nations charge this crime upon the Jews, whilst none can conjecture the origin of this imputation. However, Richard was looked upon as a martyr, and was buried in the church|yard of the Little Fields, which still preserves its

name. He was afterwards removed to Innocents church; from whence, we are told, the English carried away his body, in Charles V. reign, leaving only his head in the church. This was the ground of the pretence to fall upon the Jews. They were seized in all the synagogues, plundered of every thing that was most valuable,* 1.89 and at length expelled the kingdom.

But Philip did not always remain an enemy to this nation. Whether he had only made the decree of banishment at the solicitation of the cardinal de Champagne, brother to the queens mother, and first minister of state, or was willing to revenge himself on pope Innocent III. for a flagrant indignity of|fered him, or whether he was sensible that the state suffered much by losing such a multitude of rich merchants and ingenious artists, he recalled them from their banishment.* 1.90 The zealots blamed this recall of the enemies of Christianity, and the people murmured. However, the exiled Jews returned, but for no long continuance.

* 1.91Those in England, who had been banished out of it ever since the year 1020, had since found means to settle again in that kingdom, and were become so numerous in the reign of Henry II. that, having then but one burying ground in London, they pe|titioned that monarch to permit them to have some new ones, which were accordingly granted.

But they suffered much under Richard I. because the court and people were prepossessed with a notion that the Jews were all magicians, and might practice some witchcraft upon the king, if they were present at his coronation. Severe injunctions were given to all the Jews not to appear at it. Some, who came from far and near, at great expence, to see the cere|mony, were resolved not to lose their labour or mo|ney. They flattered themselves they should not be known, because they were strangers in the city; but they were mistaken.* 1.92 The officers, having disco|vered some of them at Westminster, fell upon them with slaves. They dragged them out of the church half d••••d: but the noise of this execution being spread in the city, set the people in an uproar, who broke open the houses of the Jews, and killed those they met with. Happy were they that found faith|ful friends to shelter them. The tumult spread from the capital to the counties, where great ••••m|bers were slain. The day after the coronation, or|ders were given to stop these violent proceedings: but whether they were ill executed, or that it was impossible to put such a sudden check to the fury of the people, the persecution lasted almost all the year, which was that of the jubilee.

A greater calamity still befel them when Richard crusaded. The Jews thought they had purchased this prince's favour, by the great sums they had brought into his treasury to support his expences; but the people resolved to make a general massacre of them. This was performed at Norwich, where they began. Many of them suffered at Stamford and St. Edmund's. The massacre was more terrible at York, where 1500 had seized on the city to de|fend themselves; but being besieged, they offered to capitulate, and to ransom their lives with money. The offer being refused, one of them cried out, "That it was better to fall by their own hands, than the hands of barbarous assassins." This animating the vest, they became the executioners of their own wives and children, and retiring afterwards to the king's palace, set it on fire, and expired themselves amidst surrounding flames.

* 1.93Before we close this century, we think to give some account of the most celebrated rabbies who flourished at that period. We begin with the learned rabbi Nathan Ben Jechiel, chief of the Jewish aca|demy at Rome, and author of the book called HARUCK, where he explains all the terms of the Tal|mud in so copious a manner, that he has, in some measure, exhausted that subject; insomuch, that those who have come after him, have rather plun|dered than improved him, particularly the great Buxtorf, who made frequent use of his remarks, without quoting him.

The next in time,* 1.94 though superior in learning and merit, was the great Aben-Ezra, surnamed, by way of excellence, the Wise, as he really was one of the most learned men of his age and nation. He had been a great traveller, and a diligent searcher af|ter learning; was a good astronomer, philosopher, physician, poet, and critic; in which last science he hath excelled all that went before him, and is chief|ly admired by the Christians for his judicious ex|plications of the sacred books.

We have in this century three famous rabbies of the name of Levi. One born at Cologne, who,* 1.95 after many conferences with the Christians, was baptized, and taught Latin, under the name of Herman. 2. Judah Levi, a good poet, and author of the dia|logue, entitled, "Chozar." 3. Abraham Levi, a learned rabbi, said to be related to Aben-Ezra, and who was a most zealous antagonist against the Ca|raites, though far inferior to them in point of rea|soning and judgment; so that not being able ••o cope with them, he had recourse to king Alpho••so VII. to whom he had rendered signal services, and obtained an order from him to have all his adversa|ries silenced.

CHAP. IX.

Decline of the Jewish nation in the east. The Jews per|secuted by the caliph. Character of Joseph. Moses Nackmanides. His knowledge. A revolution in Egypt. Two sorts of Mamalukes. Simeon Duran. His works. Establishment of the Moguls in Asia. Interest of the Jews with Arq••••n Khan. Revolution and massacre on the death of that prince and his ministers. Jews peace|able under the Greeks.

WE shall here again be obliged to join the 13th and 14th centuries together,* 1.96 to avoid being frequently forced to break off the thread of their history, and begin with those of the east, where we shall find them strangely dwindled, both in number and figure, especially with respect either to their chiefs, their academies, or learned men.

Petachia, who travelled to all the synagogues of his nation, and whose voyage is paralleled with that of Benjamin his cotemporary, affirms, that he still found a prince of the captivity in the east, when he arrived there. But it is probable the persecution raised at the end of the twelfth or thir|teenth century, completed the ruin of the nation in this country. Nasser Ledinillah, one of the Ab|bassides, was then caliph at Bagdad.* 1.97 His reign lasted forty-seven years, all which time he perse|cuted the Jews. He was induced by two reasons. One was, that he was very zealous for his religion; for he caused a great number of mosques and pla|ces, dedicated to the Mahometan service, to be built in his dominions. The other was an excessive avarice. It is said of him, that seeing a cistern, which he wished to be filled with gold and silver, but which still wanted two fathom•• of it, he cried out, "Shall I not live long enough to fill it?" On the contrary, his grandson M••s••ange••, finding it full, exclaimed, "How happy should I be could I live long enough to empty it!" ••oth of them lived to see their desires accomplished. Nasser, who de|signed to fill it, made use of the law of escheat, be|fore unknown, and appropriated the succession of all foreign merchants who died in his dominions. The riches of the Jews drew upon them great ex|tortions from a very covetous prince, and at last an open persecution; for Nasser commanding them all to depart his provinces, or turn Mussulmen, part of them went into exile, and the rest chose to stay up|on his term••.

Joseph, the son of Ja••••a, an able physician,* 1.98 after he had dissembled for some time, also went into ba|nishment. He had studied the mathematics, and dis|coursed on that science with wonderful facility. He

felt the weight of Nasser's persecution; and having sold his estate, through means of dissimulation, re|tired into Egypt with all he had. He there found Maimonides, and, with his assistance, corrected a treatise on astronomy which he had written. After Maimonides's death, he quitted Egypt, to retire to Alepp••, where he purchased an estate, married, and practised physic, under the protection of Malek Aida••er.

* 1.99Judaea was much depopulated by the wars which the Saracens and Christians waged there, as well as in Syria. Most of the cities frequently changed masters. Nevertheless, there were still doctors and synagogues in it. For here it was that the famous Moses Nachmanides retired, and built a synagogue. He was born at Gironne, and applied himself to physic; but afterwards made great progress in the study of the law, which has given him the name of the Father of Wisdom, the Luminary and the Flower of the Crown. A sermon, he preached before the king of Castil••, obtained him the cha|racter of the Father of Eloquence. R••mb••n (which is the name he commonly goes by) at first despised the caballistical law; but when he had once relish|ed it, he attained to the greatest perfection in it.

We cannot conjecture why R••mban, who enjoyed so great a reputation in his own country, left it to go to Jerusalem; but it is certain he retired thither, built a synagogue, and died there. Authors do not agree about the precise time of his death. He com|posed a prayer upon the Ruin of the House or Tem|ple; Letters to induce men to Piety, and particu|larly to recommend the holy state of marriage. He entered deeply into the reigning disputes of that time, concerning Maimonides's sentiments; and made an apology for R. Alphes, which he entitled the Book of Wars. It would be useless to affix a catalogue of his works, which may be seen else|where. Baruch Germersheim also quitted his coun|try to effect the reformation of the Spanish syna|gogues. From thence he went to Candia; and at length sought a retreat in Judaea, where he died.

* 1.100The tranquillity of Egypt was no less disturbed than that of the Holy Land. St. Lewis endeavoured to make a conquest of this country: he took Da|mietta, and defeated Malek Almohadam, who suc|ceeded his father, and then reigned in Egypt; but this caliph won a second battle, in which the king was made prisoner. Almohadam's mother caused him to be killed by Ibek, the leader of the Mama|lukes, whom she was disposed to marry. Thus the love or ambition of an unnatural mother threw Egypt into foreign hands. There was no delibera|tion about the election of St. Lewis; for Ibek, the sultaness's gallant, was proclaimed king, and the mamalukes became masters of this great kingdom.

These mamalukes, so famous at that time, were of different nations: the first were slaves of Great Arminia, or Turcomans, which some Tartars had sold to the Egyptians. The king of Egypt took a thousand of them into his service, and employed them in building a fortress upon the sea-cost; from whence they took the name of Mamalukes Baharia, that is, maritime slaves. These people, accustomed to labour, arrived to the greatest employments, till at length Ibek became king of Egypt. The ful|••aness having caused him to be slain, ••o••tus was elected by the mamalukes. H•• vanquished the Tartars, who had hitherto ••••en thought invinci|ble; but, on chasing a hare, h•• was killed by Bi|bars, one of his principal officers, and the greatest man the Turcoman mamalukes ever had. He reigned but seventeen years, but spent them all at the head of his armies, which were generally victo|rious. Helaun, one of his successors, committed the same fault as the Egyptian sultans; for ••e brought a number of slaves from Cicassia, to whom he entrusted the guard of the towers of Cairo, from whence they took the name of Jorghite Mamalukes, and growing potent and numerous, dethroned the marine mamalukes, and made themseles masters of Egypt.

It is said that these mamalukes received none b•• Christians among them, whom they caused to abjur•• their religion; and that all descended from Maho|metan or Jewish parents were excluded. If thi•• conjecture were solid, we could not doubt but the Jews were suspected by the governors of Egypt fo•• near three centuries; for they were as much mistrusted as the natural Mahometans. These latte•• were mistrusted because they were thought to be stil•• attached to the house of the caliphs, the descendan•• of their prophet, who subsisted still in Egypt, but ha•• no authority, and only concerned themselves wit•• the affairs of religion. The Jews had no reason 〈◊〉〈◊〉 raise against this decayed house; why then shoul•• they be mistrusted, and hindered from entering int•• the body of the mamalukes, when they renounc•• their religion? It is, however, true, that the Jew•• made no great figure in Egypt under their empir•• and that they were great gainers by changing th•• master, as we shall see in the sequel. They preserve•• their synagogues, but had no share in public trans••actions. It looks as if they had renounced st•• since no learned men appeared among them.

We only find, in the fourteenth century, one ••••••meon Duran in some city of Africa; but he was 〈◊〉〈◊〉 originally of this country. He had passed thi•• from Spain, from whence he had carried the c••••mentary of Alphes, which he had translated. 〈◊〉〈◊〉 composed a Chronology of the ancient Rabbins, 〈◊〉〈◊〉 Buckler of the Fathers, Diligent Judgment, 〈◊〉〈◊〉 the Judgment of Justice; which Buxtorf has 〈◊〉〈◊〉 founded, as if they were but one book, because 〈◊〉〈◊〉 are always joined together.

The Tartars, or Mogul••, formed anew mona•• in Asia, and immediately seized upon Chor•• This great revolution was occasioned by one of 〈◊〉〈◊〉 most frivolous subjects that could embroil sever•• Mohammed, surnamed Chovaream S••a••, reig•• Ch••razan, and had obliged all the neighbour•• princes to submit to his laws. He had even 〈◊〉〈◊〉 the great Tartars to raise the siege of Sam••r•• A numerous caravan of Tartarian merchan•••• 〈◊〉〈◊〉 at O••rar, a city of the Trans••••ane, unde•• guard of a considerable officer of Gi••g••i•• spies. That which ex••sperated him was, that▪ ••ing a Turcoman by birth, he had been brought•• in the seraglio with the slaves, and had change•• name to conceal his origin. He wrote to his 〈◊〉〈◊〉 that he must punish all these slaves with death 〈◊〉〈◊〉 as the Persians have a saying, "The wisest are 〈◊〉〈◊〉 when the decree•• of Providence are come," 〈◊〉〈◊〉 hammed, who had so great an interest to live p••ably with the ch•••••• of Tartary, ordered the p••ers to be put to death without examination▪ 〈◊〉〈◊〉 would give no satisfaction to Ginghizkhan, w•• ••manded it before he engaged in the war 〈◊〉〈◊〉 broke out betwixt these princes. Mohamm•• his courage as soon as he saw the vigorous res•• that was made by a handful of Tartars, who 〈…〉〈…〉 his army in passing the Oxus. He deliberated ••ther he should pass that moment to the Indie••, 〈◊〉〈◊〉 he had made great conquests, but changed 〈◊〉〈◊〉 sign. The Tartars pushed him to such extrem•• that he was forced to make his escape to the 〈◊〉〈◊〉 the Caspian Sea, where he died, and was b•• His mother, whom he had put into an impreg•• castle, was obliged to surrender for want of 〈◊〉〈◊〉 but no sooner had she got out, than there f••ll 〈◊〉〈◊〉 a torrent of r••in, th•••• the cisterus overflow•• Ginghizkha•• sent her home attired in mourning▪ but the crowd of those, who desired to see h••r ••••|fore she went, was so great, that she was stifled ••••e want of guards to disperse them.

The Tartars pushed their conquests much farther, and took Bugdad. Mosthadem, the last caliph of the house of the Abbassides, who then reigned, w•••••• prince of very indifferent intellects, and so dev•••••••• to his pleasures, that he could not refrain 〈◊〉〈◊〉 them, even when Hagalo••, the sultan of the ••••|guls, invested the city, and pressed him hard by a siege of two months. This prince, being taken, was led through the streets of the city, wrapped up and smothered in a felt, in which he soon expired. One of his sons was taken off as he courageously defended

a gate of the city, whilst his father was revelling; and the other was slain by the conqueror. Thus end|ed the illustrious house of the Abbassides, that had produced thirty-seven caliphs; and the east was sub|jected to the plunders of the Tartars and Mo|guls.

As these barbarous nations depopulated all the places they passed through, the settlements which the ten tribes had in this country were destroyed, and the nation again dispersed. However, they de|voted themselves to these new masters of Asia, and sometimes found favour at their court. Akmed Khan, surnamed Nicoudar Oglan, after he had u|surped his nephew's monarchy, turned Mussulman, and thereby drew upon him his subjects hatred, who had great inclination for Christianity, and aversion for the Mahometans.* 1.101 Argoun Khan, who impa|tiently bore his uncle's usurpation, issued out of Chorazan, where he had retired, was defeated, and taken prisoner. This disgrace raised him to the throne; for Lemir Buga, who was ordered to kill him, joined with him, and surprising his uncle's general, and the sultan, who was diverting him at Bagdad, he caused him to be taken off, and ascend|ed his father's throne. Argoun at first gave the government to Buga, who had done him so impor|tant a service; but this minister, elated with his grandeur, and unable to bear his exaltation, rebel|led, was slain soon after, and a Jewish physician, in|genious and agreeable in conversation, named Saad|eddoniat, became first minister of the sultan. They do him this justice, that he deprived the Christians of nothing they possessed in Argoun's empire. But he employed all his address to raise his nation, and to procure it new establishments. Thus the Jews of the east began to revive, and to enjoy the advantages they had been so long deprived of.

The Mussulmen with indignation beheld the pro|gress of the dispersed tribes, and the rather because they were kept out of all employments, and shut out of their prince's camp; but they were quickly so|laced by Argoun's sickness, while the Jews prayed in all the provinces for the sultan's health.

* 1.102Saadeddoulat, who foresaw the consequences of this sickness to himself and brethren, sent express orders every where to redress the grievances which were complained of during his ministry, and to ap|pease the people by a speedy satisfaction, but all to no purpose. Argoun died, and, even before his death, the minister of state was accused of having poisoned his master. This accusation, invented by the Arabian historians, seems improbable. Never|theless, Saadeddoulat was taken off: and after the prince's death, which the M••ssulmen considered as a very fortunate event, they fell upon the Jews, and made great slaughter of them, to revenge the real or pretended injustices they had done them.

We read likewise, in Abousaid's life, who was sul|tan at the beginning of the fourteenth century, that a Jew appeared at his court with a pompous equi|page; from whence it is inferred, that notwithstand|ing the massacre at Chorazan, after Argoun's death, the Jews had re-established themselves at the court of the Moguls, who became Mussulmen. This mo|narchy was cantoned into many principalities after Abousaid's death, which division gave rise to bloody wars, for each endeavoured to encroach upon his neighbour's frontiers, till Tamerlane appeared.

* 1.103It is probable that the Jews enjoyed tranquillity in the Grecian empire during these two centuries; at least we meet with ••othing to the contrary. We learn that they enjoyed full liberty of conscience, since the Greek writers of those times condemned the violence which the Latins exercised against them, in forcing them to be baptized; though none were more ready than themselves to judaise. These reproaches were but too well founded, considering the cruel usage the Jews met with from the crusa|ders, both in the west before they set out, and thro' every place of the east where they arrived.

CHAP. X.

State of the Jews in the west. Persecuted at Toledo. Massacred by the crusaders. Marriages with foreign women condemned. The prior of the Dominicans at|tempts their conversion by gentle means. Raymond Martin, a Dominican, produces a composition called "The Poniard of Faith." Alphonso X. king of Castile, encourages the Jews. Malo••in's stratagem against them. Several learned men at this time. Books of devotion and instruction composed by the rabbies.

THE Jewish nation was numerous and potent in the west, and particularly in Spain,* 1.104 where it maintained its interest equally with the caliphs and Christian princes, because the different exigencies of state rendered them necessary to both. In the mean time their number and authority sometimes excited the jealousy of ecclesiastics, who persecuted them. This happened at the beginning of the thir|teenth century at Toledo.* 1.105 The bishop of that great city, piqued to see his diocese filled with multitudes of opulent Jews, and desiring to enrich himself with their spoils, exasperated the people against them. This bishop, who was of a warm and restless temper, interfered in all affairs of peace and war, and nothing considerable was transacted in Spain but what he had a hand in. His merit had raised him to the see of Toledo, notwithstanding his birth; for he was an obscure native of Castile. His diocese became sensible that he was fitter to be a minister of state, or the general of an army, than a bishop. But the Jews suffered more from him than any others; for, putting himself at the head of a rabble which he had raised, he tumultuously entered their synagogue, dispersed the assembly, and thence proceeded to plunder their houses. He endeavoured to justify his rapacity, by accusing the Jews of having betrayed the city when the Moors besieged it▪ but it is not probable the besieged would quit the city to go in procession a league from it, or that they would have given up the custody of it. Besides, the ca|pitulation of the inhabitants is their apology; for they were permitted to quit the country, and carry off their effects. They were allowed seven churches, upon condition of paying the imposts that had been paid to the Goth••; and the Jews, who were included in the treaty, had liberty of con|science.

Th•• disaster was followed by another;* 1.106 for the crusaders, who were preparing for their expedition to the Holy Land having their rendezvous near this great city, completed what that prelate had begun, from a notion that the destruction of these enemies to Christianity would undoubtedly obtain a blessing on their enterprize; so that these votaries prescri|bed no bounds to their cruelty. Abravanel looks upon this persecution as one of the four severest that his nation suffered; for, according to his ac|count, a greater number of Jews went out of Spain than Moses brought out of Egypt. The nobility of Spain withstood the torrent of these cruelties, and repressed them by their authority and resistance. But king Ferdinand, who endeavoured to win the love of his people, by persecuting the Albiganses and other heretics, and who himself set fire to the pile on which they were burned, to shew the ardour of his zeal, could not be favourable to the Jews, the most odious of all.

They ought, according to their principles, to blame themselves for their calamities, and to consi|der themselves as the principal cause•• of them; for, by their own confession, they were fallen into two trying sins. There was some variation in their tephi|lim. Their superstitious partiality for these phy|lacteries of the head and hand, was notorious in very early times, but it increased in the following ages. Even the points and ornaments of their let|ters were a subject of scruple and controversy

betwixt the Germans and Portuguese synagogues; and Spaniards, differing upon this matter, raised commotions in the beginning of the thirteenth cen|tury; for R. Baruch made a journey from Germany to Spain, to reproach them with the novelties which they introduced into their synagogues.

* 1.107In Spain they were guilty of a more palpable mis|demeanor, for they no longer scrupled to marry strange women. As marriages with Christians had been severely forbidden, it is probable they con|tracted oftener with the Saracens' daughters. Mo|ses de Cozzi reprobated these marriages. He was of an Italian family, and therefore retained the name of the town of C••zzi, in the Milanese, whence he came; but he was born in Spain, and deemed the most learned rabbi in his time. He was averse to these heterogeneous marriages. He preached of|ten upon this subject, and, at last, had the good for|tune to be heard; for many sent away the strange wives they had married. There were near 12,000 Jews in the city of Toledo.

* 1.108Raymond de Pennasorte, prior of the Dominicans, had already condemned the violence that had been too often employed to destroy rather than convert the Jews, and recommended gentle instruction. As he had great credit with James I. king of Arragon, whose confessor he was, and often minister to the pope, he persuaded this prince, that he ought to re|press the insolence of the people, to oblige many to the study of Arabic and Hebrew, to qualify them to dispute with Jews and Saracens, and to lead them to Christianity, by convincing them of their errors. They boast much of the success he had with the Saracens, and affirm, that he converted above ten thousand of them; and that the M••ors of Africa had a sincere desire to do the same thing; but they do not so confidently speak of the conversion of the Jews. It is only observed that they entertained great respect for his person, as an acknowledgment of his gentle and equitable way of dealing with them. King James of Arragon, at his request, pub|lished divers edicts; and though they were not so rigid as others had been, yet they infringed upon their ancient liberty.

* 1.109The exertion of this Dominican produced the Pugio Fidei, or Poinard of Faith. This book is some|times ascribed to him, as if he was the author; but he was only the promoter of it; nor did it appear till three years after his death, composed by Ray|mond Martin, a man of the same order. It has been supposed that he was born a Jew, and that he turn|ed monk after his conversion; but Nachmanides does not upbraid him with being an apostate from Judaism, though this violent and passionate rabbi spared not the grossest abuses. He had been select|ed to study the languages, to be employed in the conversion of the Jews; bore some part at the con|ference held at Barcelona, in the palace of king James, and, in his presence, against Moses Nach|manides, the famous casuist before-mentioned. We are told that Raymond so confounded his adversa|ry, that he was obliged to quit Spain, and retire to Jerusalem, to avoid the shame and reproach that he would have incurred.

* 1.110About the same time Alphonso X. king of Castile, employed another rabbi, Isaac, the son of Sid, who made the astronomical tables, which have since been called the Alphonsine, and held in great esteem by all the learned, who have applied themselves to that study. Moses, the son of Tibbon, who then lived in the kingdom of Granada, translated all Eu|clid's elements, whose manuscript is still at Rome. It is said he taught at Montpelier when he compo|sed this work.

* 1.111Alphonso likewise made use of them in other cases; and proving so generous a patron, it excited the jealousy of the zealots, and put them upon de|vising new plots and accusations against them; and it was probably about this time that three villains, of the city of Oriena, in Andalusia, threw a dead body into the house of a Jew, and accused him of murder. This calumny being spread through the city, the people massacred all the Jews that fell into their hands. Some of them escaped into their friends houses; but it being the feast of unleavened bread, and there being none of it to be met with, they were very near dying with hunger, as chusing rather ••o fast than break the law. The inhabitants of Palm•• imitated the Orienians in slaughtering the Jews, who solicited their brethren to send a deputa|tion to the court, to put a stop to the massacre that was like to become universal. The persecutors fol|lowed the three Jews that were deputed, very closely, and arrived even before them; because these envoys had been obliged to leave the road, and abscond in a forest, for fear of falling into their persecutors hands. Joseph, the head of the embassy, pleaded with so much eloquence, that he was admired by all the court. The king acquitted the nation of the pre|tended murder; but, nevertheless rebuked them for their excessive usuries, the sumptuousness of their dress, and the pomp wherewith these fugitives walk|ed the streets, to the provoking jealousy of his sub|jects. He asked them why they taught to sing, since they ought to be in mourning? Why they instruct•••• their children to fence, since they never went to war? The Jews excused themselves, by saying, th•• their nation had a mixture of bad and good men, like the Christians; and that the king had only con|demned the magnificence of habits in the Jews, without mentioning their women, which occasion|ed them to think the edict did not relate to them.

The countenance and protection of Alphonso pro|duced many learned men, besides those alread•• mentioned, and, amongst the rest, the famous M•• Mithridos, as he is called by Gantz; though he w•••• the son of Theodorus, pr••nce of the Levites at B••••|gos. He ought not to be confounded, as is com|monly done, with another Meir of Narboune, 〈◊〉〈◊〉 cotemporary, and who had, like him, a great man•• disciples.

This rabbi, a native of Toledo, was a great cas••|ist. He gave his principal piece the title, "Bef•••••• and Behind, or before the Faces," to shew that 〈◊〉〈◊〉 penetrated to the bottom of the most subtle argu|ments, and had studied all sides of a question. 〈◊〉〈◊〉 wrote also a volume of letters against Nachmani••••••, and trained up disciples that maintained their ••••••tion's and their master's honour.

Nor was it only at the court of Castile that th•• learned rabbies appeared, and were respect•••• James I. king of Arragon, respected them so high•• as to receive moral lectures from them. He des•• of them the books of devotion and piety they 〈◊〉〈◊〉 composed. R. Jona, who lived at that time, wr•• to another Jona, of Giro••ne, for advice, how 〈◊〉〈◊〉 ought to act with the king of Arragon's injuncti•••• who had commanded him to write a book, to in••struct man in the duties of religion and piety. 〈◊〉〈◊〉 believed likewise, that it is to this Jona we ought 〈◊〉〈◊〉 ascribe the honour of a famous book concerning fear, which is attributed to the other Jona, and 〈◊〉〈◊〉 been translated into several languages. The rab|bies, upon the whole, must have been in great favo•••• with this prince, since he had recourse to them to be instructed in the rules of true piety.

CHAP. XI.

Massacre of the Jews in Languedoc. They are exposed ••o fresh outrages. Massacre of them in Toledo. M••••i••, a Jew physician, put to the torture for poisoning the king. Jews persecuted by Henry III. Oppressed i•• Arragon. Learned men.

THE grossest outrages were committed on th•• Jews in Languedoc by the rabble,* 1.112 who were instigated to it by the monks. Nothing could resist the torrent which overflowed on all sides, and made horrible havock wherever it came. They particu|larly attacked the Jews, to enrich themselves with their spoils; yet the Christians were not secure, be|cause the smallest pretence was a sufficient motive for pillaging their houses. Application was mad•• to the pope, who resided at Avignon; but the people

despised his excommunications and anathemas. The count de Tol••use executed the laws and justice upon them. He seized some of them, and made them prisoners; but the people opened the prisons, and the monks broke their chains. The count was wil|ling to save some Jews; but the man, to whom he had entrusted their custody, delivered them to their enemies; and he had the mortification to see them come into his city to force the remainder of that na|tion to turn Christians. They submitted to it to avoid death. The massacre continued at Bourdeaux, Agen, Castel-Sarasin, and other cities. Those who were retired to Narbonne, imagining the storm was over, came out of their retreat; but they found in the way a troop of ruffians, who supported by the peasants, put them to the sword. The king of France, tired with so many cruelties, ordered them to be prosecuted without quarter. The nobility armed by the king's order, and obliged them to retire into Navarre and Arragon. They carried the same disposition thither, and caused the same dis|orders. The king of Arragon armed against them, put prince Alphonso at the head of his army, who caused the leader of the ruffians to be killed by his master of the horse, and dispersed the rest▪ Part of them perished by the sword, and the rest by pestilence.

The plague was a fresh spring of misery to the Jews, who were supposed to be the cause of it. They were accused of conspiring with the peasants of Mesura, to poison the waters of the river, and of furnishing them with the ingredients. They were cast into prisons, and informations were lodged against them. Their innocence was proved; but the king, who was unwilling to acknowledge the in|justice he had committed, in retaining such vast numbers of prisoners so long upon a false pre|tence,* 1.113 declared that he had shut them up only to convert them; and upon their refusal to embrace Christianity, fifteen thousand of them were senten|ced to the fire and burnt.

Alphonso the Eleventh, their friend and pro|tector, though wholly guided by one Joseph of As|tigi, then intendant of his finances, was prevailed upon, nevertheless, by his mutinous subjects, to issue out an edict against them, on account of an indig|nity pretended to have been offered by a Jewish boy to the apparatus of a sacred ordinance,* 1.114 as it was carried through the streets. A council was called that very night, to deliberate whether they should be massacred or banished, when the advice for banish|ment prevailed. Happily for th•••• the prince-royal obtained a revision of the process, by which it was found that it was a young Christian, whose curiosity had brought him to the window to see the pro|cession, and had by chance overset a vessel of water upon the chalice. The king, upon this, revoked his edict, to the mortification of the zealots, who gave out that the Christian had been suborned to make a deposition in favour of their enemies. This, how|ever, did not hinder the populace from falling upon the Jews in another city, where they massacred them upon the same pretence, and might have gone a much greater length, had not the king caused ten of the mutinous ringleaders to be hanged.

No sooner had they escaped this danger, than they fell into another, much more dreadful. There was a mutiny against them at Toledo. R. Ascher, having fled sometime before from his native place Northem|bourg, retired to Toledo with his eight sons. One of his children, seeing an assassin breaking open his house in order to murder him, fell into such an ex|cess of rage, as to kill all his relations that were shut up with him. He stabbed his own wife, and that of his brother Jacob,* 1.115 a man remarkable not only for his disinterestedness, while he lived, as teaching always gratis, though he was poor, but for leaving behind a famous book, intitled Turim, which is a body of civil and ecclesiastical law. This Jew, having killed all his relations, dispatched himself, for fear of falling into the hands of the Nazarenes. Some place this persecution in the year 1340; but others date it nine years later, and with reason, not only because in the year 1340, R. Jacob composed the book before mentioned, but Alphonso XI. who had countenanced the nation from the beginning of his reign, was living in 1349. At his death he tole|rated a sedition which he could not suppress. Peter the Cruel, his son, who came to the throne in the year 1350, saw several factions formed in his king|dom, either by the insolence of the people, or the great, who usurped part of his authority, and caused most violent commotions. Henry de Triste••are; his natural brother, supported by Bertrar•• Gues|clin took Toledo, killed him, and came b••e Bur|gos which still resisted. The Jews fortified them|selves in their quarter, and refused to surrender to the conqueror. Peter, they alledged, was their lawful king; and that they would rather lose their lives, than receive another master, who was not the heir of his house. Henry could not forbear esteem|ing their fidelity for a deceased king, and therefore granted them honourable conditions when they engaged on his side.

Tristemare, at his accession to the crown, made Don Mehir his physician; but dying soon after, not without suspicion of having been poisoned,* 1.116 Mehir was put to the torture, and confessed that he had killed the king. Other Spanish ••••••hors, however, as Gusman and Mariana, think he was rather poi|soned by a Moor, whom the king of Granada had se••t thither for that purpose. But as his death was occasioned by a weakness in his nerves, there is no great probability that he was poisoned, especially by his physician, to whom he had been so good a friend.

The Jews were not treated more favourably at the end of this century than they had been at the beginning. They complained that the monks, who were willing to make themselves favourites at court, or with the people, from a principle of zeal, affected to appear their irreconcilable enemies. One of them obtained an order, by the queen's means, to banish them all from Spain. But this princess, be|ing advised not to cut down, or pluck up, a vine that bore good fruit, was appeased by a sum of fifty thousand gold crowns. They suffered much more under the reign of Henry III. king of Cast••le, who was but fourteen years old when he came to the throne. Martin, archdeacon of Astigy, preaching in the streets of Seville and Corduba, so inflamed the minds of the people against the Jews, as to cause them to massacre them. The flame slew to Toledo,* 1.117 Valencia, and Barcelona, where some were plun|dered, and others killed, whilst the more politic changed their religion, to escape the fury of the rabble. The synagogues of Seville and Corduba, which were so numerous, were dispersed by the mul|titude of deserters. Henry pursued them. Those that retired to Andalusia, and other places, were murdered by the inhabitants.

His son John was as inhuman as himself. Those who concealed themselves in the father's reign, pe|rished miserably in the son's, because they were de|nied all the necessaries of life, and were easily di|stinguished by a r••d badge, which they were forced to wear.

Nor were they more happy in Arragon;* 1.118 for the states being assembled to prevent the consequences of a war, that seemed inevitable, they resolved to raise new taxes upon the Moors and Jews, to supply the exigencies of state, whilst the nobility took up arms; and these imports subjected them to conti|nual vexations and prosecutions, which reduced them to the lowest degree of misery.

However, this century was not without its great men, among whom we must reckon one Salomon,* 1.119 son of Chanor, who went from Constantinople to Burgos, to reveal the Profundities of the Law. This was the title of a book in which he explained the difficult passages of the Pentateuch, and the inter|pretations of the rabbies, that were too metapho|rical or hyperbolical.

His son Schem Tou lived in the year 1375, and translated St. Matthew's gospel into Hebrew. He also published his Paradise, in which he maintains,

that most of the Talmudic stories ought to be in|terpreted allegorically.

Zerachias the younger also lived at that time, who must not be mistaken for another of the same name, who lived in the twelfth century, and passes for a Spaniard; though he was born at Lunel, in Languedoc, because this province then depended upon Spain.

The king of Castile had two Jewish physicians in his suite: the latter, called Meir Algudes, was at the same time intended for head of all the Spanish synagogues. He translated Aristotle's ethics. This philosopher's works were so esteemed by the rabbies, that Schem Tou, another learned man, inserted them in his Excellency of the Law. This mark of esteem is the more extraordinary, because the doc|tors hardly ever read the works of foreigners, which they generally despised.

CHAP. XII.

The Jews favoured by the popes. Reason of the conduct of the popes. Conduct of pope Gregory IX. He prevents a general massacre of the Jews in France. A persecution at Trani. Jews protected and instruct|ed by Clement V. Particularly favoured by Clement VI. Become powerful at Bologna.

OF all sovereigns, hardly one is to be found whose authority has been more indulgent to the Jews than that of the popes; who, whilst they persecuted Christians not subject to their laws, countenanced this nation,* 1.120 out of which they chose intendants of their finances. They granted them pri|vileges, and left them full liberty of conscience. Some popes, indeed, have been their enemies: i•• ••s impossible that, in so long a succession of Roman bishops, they should all have been of the same con|stitution, and followed the same principles. They still lived more quietly under the dominion of the heads of the church than any where else:* 1.121 and it is easy to assign the reasons of the popes conduct towards the Jews, whilst they maintained a quite opposite one towards the Christians.

The popes had not so much spleen against the Jews, because they had not sufficient power to give them umbrage. The Protestants opposed the pon|tifical authority, and endeavoured to resume the privileges that belonged to them; and therefore the popes have made constant efforts to weaken and de|stroy them. Besides, the Jews have no particular grudge to the popes, as all Christians to them are upon a level. The desire of revenge, and the glory of destroying rivals, have no place here: instead of gaining by their destruction, the respect to their revenues interests them in their preservation.

* 1.122Gregory IX. nephew to Innocent III. was one of the most zealous pontiffs. He was for having all princes leave their kingdoms, to make the conquest of the Holy Land from the infidels. He had the pleasure to see the isles of Minorca and Majorca, that were full of Mussulmen, return into Christian hands, after Ferdinand had destroyed the fleet of the Moors. It is said too, that all the inhabitants of these two isles turned Christians. Though he had a misunderstanding with Frederick the empe|ror, yet he scrupled not to write to him, to let him know, that he might deliver the incredulous Jews to the secular arm to be punished; in which he de|parted from his uncle's conduct, who preserved them in their ancient privileges. But he himself altered his opinion; for, being informed that the Jews were massacred in several places, when the expedition was on foot for the Holy Land, he pre|vented these barbarous executions.

He also delivered them from another persecution they fell into, under pretence that they used human blood in their medicines. The inhabitants of Ha|guenau accused the Jews, their fellow-citizens, of stealing some children from the Christians, and murdering them in a mill, in order to use the•••• blood in some of their remedies. The imposture was gross; and the emperor, who nicely investiga|ted the matter, was convinced of their innocenc•••• The like fury prevailed in Spain. The English Jew•• would have been treated with the same inhumanity, had they not warded off the danger, by buying the minister's and the king's favour.* 1.123 They were killed and persecuted in several places: but the greatest massacre was at Paris. It had lasted longer, if pope Gregory IX. who had then the see, had not written pressingly to Lewis, to stop the course of these cruelties, and not to force the consciences of the Jews: and thus they were indebted for their lives to the pope's toleration, not only in his diocese, but also in France.

They were severely treated in Trani, where a po|pular tumult was raised upon vain pretences.* 1.124 Th•••• were grown potent in these two cities, and also i•• the whole kingdom of Naples, where they had nu|merous synagogues and learned rabbies. They com|pare the poets of this country with those of Pr••|ven••••, who were then in so great reputation. The king openly protected them, because they had do•••• him essential services in his wars. He gave the•••• recommendation when he died; but it was thought they could not have a greater service done them, than by converting them to Christianity. To evade ••••e persecution, they promised to change their reli|gion, upon condition they might take wives from good houses, and the noble families of Naples. Every body was deceived in this contract, exce•••• the ecclesiastics. The Jews were surprised to 〈◊〉〈◊〉 these conditions granted. In the mean time th•••••• was no retracting, and they must turn Christians. 〈◊〉〈◊〉 was no less surprize to others, to see several marr••••••ges made up by means of so recent and suspe•• a conversion. Those that found not a match 〈◊〉〈◊〉 turned to their old religion. A monk of Trani, 〈◊〉〈◊〉 order to be revenged on the Jews, accused one 〈◊〉〈◊〉 them with offering an indignity to the rites of t•• Christian religion▪ This incensed the common pe••••ple, who mutinied, and massacred all they met w•• The tumult proceeded from Trani to Naples, wh•• the Jews would have been all murdered, if so•• men of power had not concealed the richest 〈◊〉〈◊〉 them, and screened them from the popular f•••• The Jews would have been to blame if they 〈◊〉〈◊〉 accused the pope of all these commotions, as he 〈◊〉〈◊〉 no hand in them; for Alexander IV. sent Octavi•• to Naples, to restore the Guelfs, and to enforc•• 〈◊〉〈◊〉 authority. But Octavius could not succeed, and 〈◊〉〈◊〉 pope died soon after the ill success of his nego••tion. So that he could neither cause nor rem•• the miseries the Jews suffered.

They were more at rest in A••cona. This ter••tory was not in the ecclesiastical state, since po•••• Clement VII. did not seize it with his troops 〈◊〉〈◊〉 the year 1532, upon pretence of defending it agai•• the Turks.

Clement V. who r••moved his see to Avignon,* 1.125 ••••••cause of the troubles Italy was disturbed with at the beginning of the fourteenth century, protec•• them there against the fury of their enemies.

This pontiff, who endeavoured to secure them from violence, took also care of their instructions for he appointed professors in all universities, 〈◊〉〈◊〉 teach Hebrew, and ••rai•• up scholars to disp•••••• with and instruct them, after they had learned their language and rites, and the necessary argu|ments to convince them.

Clement VI. succoured them in a signal manner.* 1.126 The persecution they suffered was commonly a fury, that breaking out at one end of a kingdom, not only inflamed the adjacent provinces, b••t the neighbour|ing states. The pretence for this, which was almost universal, was the poisoning fountains and rivers to destroy all those that drank of them. Such as so|berly examine the matter, acknowledge, that it is impossible thus to poison rivers. Many people, however, died this year; and the Jews were thought guilty of the mortality. They were massacred in Spain and Germany, where the mischief beg••n.

Twelve thousand of them perished in Bavaria. The imperial cities made bridges with the ruins of the houses of the Jews they pulled down, which conse|quently must have been in great numbers. Some, reduced to despair, suffered themselves to be crushed under their battered houses; and others burnt them|selves, to avoid falling into the hands of their perse|cutors. Clement VI. in the midst of all their disasters, received them at Avignon, whilst they were burnt in other places, and did all that lay in his power to stop the torrent of this excessive fury.

* 1.127The Jews were then potent at Bologna; for, be|sides the synagogue they already had, they built another, larger and finer, and also set up an acade|my there. It was one of the Hannaarim, who re|moving from Rome to Bologna, that made this new settlement. This family, which bears the name of Children, is still illustrious, and pretended to be so at that time, since Moses, the head of it, traced his genealogy as high as those Jews whom Titus car|ried to Rome. They lived in this great city till the end of the fourteenth century, and then made choice of Bologna, where they made great improve|ments, and built the finest synagogue in Italy.

CHAP. XIII.

Edict of Philip the August against usury. The Jews expelled Britany. Decrees of the council of Lyons. Of the council of Vienna. Jews persecuted under St Lewis. Recalled. Banished Gascony by Edward I. By Philip the Fair. Recalled. Persecuted afresh in Languedoc. Banished for ••ver out of France. Obtain privileges at Metz.

* 1.128PHILIP the August still reigned at the beginning of the thirteenth century, and many petitions were presented to him against the usury of the Jews, who, not content with their excessive interests, and the mortgages of the church-plate, made their debt|ors slaves. The princes conni••ed at these extortions, because the usurers bought their protection; and because, upon the people's complaints, they were condemned to great fines, and the confiscation of their estates to the royal treasury.

The king, however, was so often importuned by the remonstrances of the people, that he issued se|veral decrees, forbidding the lending of money to a monk, unless he could produce the letters-patent of his chapter; the taking in pledge the ornaments of the church; and the necessary tools of workmen. The soldier had liberty to pledge his house; but the husbandman and carpenter, who lived by their la|bour, were prohibited borrowing of a Jew, upon pain of losing the debt. The edict was still severer in Normandy, where there were Jews as in other places; for the creditors were obliged to cite the borrowers before the bailiff, and the debts were in|valid that were not registered in his presence.

These remedies did not cure the evil, as we find afterwards many regulations upon the same subject. It was debated in the assembly of Melun, convened by St. Lewis at the beginning of his reign, when it was forbidden to borrow of the Jews, or take up money at interest from them, to deprive them of all pretences of violence and injustice. But among all the laws, the statute of the duke of Britany, in the year 1239, is the most remarkable.

* 1.129The Jews dispersed in this province were very numerous, and, being for the most part usurers, impoverished the people. The merchants and no|bility complained of it. John Rufus was then duke of Britany, his father Maucler•• having laid down the government. This prince assembled the states, by which it was enacted, at the request of the bishops, abbots, barons, and vassals of Britany, that all the Jews should be banished out of the province for ever.

The debtors of the Jews were discharged from the debts they had contracted with them; and those that had received pledges from them were allowed to keep them.

All that killed a Jew were declared innocent; and the Judges were forbidden to take an information against them, or to bring them to trial.

It was resolved to address the king of France to cause this statute to be executed in his dominions, that is, to expel the Jews, to strip them of their for|tunes, and give license to kill them.

The duke of Britany engaged for himself and his posterity, for the present and future,

to maintain the said ordinance; and in case of its violation, the bishops had not only power to excommunicate him, but to confiscate his lands in their diocese, without any respect to the privileges he had ob|tained, or might obtain for the future.

Lastly, he declared, "that not one of his vassals in Britany should be admitted to do homage, till he had taken oath before two bishops, or two barons, to observe this law, and not to suffer any Jew upon his territories."

The great council of Lyons,* 1.130 in which the empe|ror was excommunicated, made two new decrees. By one, princes, who had Jewish subjects, were com|manded to oblige them to return to the crusaders all the money they had extorted from them, upon pain of excommunication to some; and others were deprived of the privileges of civil society. By the second, the Jews were inhibited from demanding their debts of the crusaders till their return, or till they had received an authentic certificate of their death. The council of Vienna also,* 1.131 called in the same century, was obliged to maintain the Christians against the oppressions they suffered by the usury of the Jews,

Notwithstanding all these decrees and precautions, the Jews still found means to maintain their influ|ence, insomuch that, in some provinces of France, particularly in Languedoc, they had the privilege of being raised to the magistracy, and in most pla|ces of the kingdom, to have Christian slaves; a cir|cumstance which was attended with very great in|convenience, and often with enormous abuses.

Saint Lewis, zealous for his own religion,* 1.132 perse|cuted all others. The inquisition, encouraged by his orders, exercised its utmost cruelty upon those they called heretics. In fine, this prince, infatuated with the crusades, permitted those who engaged in the holy league to commit several outrages. In his reign the people rose at Paris against the Jews, under pretence that they sacrificed children on Good Fri|day, and had occasion for Christian blood that day. Many of them were massacred. The same fury raged in the provinces of Brie, Touraine, Anjou, Poitou, and Maine, where about 2500 persons suffer|ed violent deaths, who refused to abjure their reli|gion. Things at length proceeded so far, that the pope was obliged to write to the king, desiring him to moderate his rage, and informing him, that the Jews ought to be allowed to follow the dictates of their own consciences.

During this prince's unfortunate imprisonment in the Holy Land, a prodigious body of his subjects confederated together to go and rescue him. They were headed by one James of Hungary, a Mahome|tan, and afterwards an apostate from the Cistertian order, who, at the head of this multitude, marched to Orleans, where he massacred all the priests and monks he met with. Departing thence, he pursued his road to Bourges, where he caused all the Jews' books to be seized, in order to be burnt, and plun|dered them wherever he could. But at length the people rising against these plunderers, in their turn, made great slaughter of them, in which they lost their leader, with many others.

We are told of a conference between R. Jechiel, a learned Jew and great casuist, and Nicholas Do|nim, a famed convert from Judaism, before queen Blanche, then regent of the kingdom, and a private encourager of this new crusade. The Christians and

Jews give us different accounts of the success of it; but that St. Lewis was no friend to the Jews plainly appears from the edict which he sent, whilst under his confinement, to have them banished out of France, which was punctually executed. The Jews, however, pretend that it was the king himself that banished them after his return.

Philip the Bold recalled them, urged, as it is said, by the necessity of his affairs; for the imprisonment and schemes of Lewis had exhausted the finances of the kingdom; and the wars which Philip was ob|liged to sustain accomplished his ruin. It was thought, therefore, they could not better re-esta|blish the revenues, than by recalling a people that brought treasures along with them, together with the art of making money circulate. Philip's natu|ral lenity contributed much to this recall: however, they were expelled under Philip the Fair.

The Spaniards claimed Levi, the son of Gersom, grandson of Nachmanides by his daughter, as one of those doctors that do their country honour; tho' he was born in Provence, and was therefore a French|man, if we consider the provinces that at present compose that monarchy, and have always been a part of Gaul.* 1.133 This rabbi maintained peculiar prin|ciples of his own, and was totally averse to every thought that tended to countenance the supposition of apparitions. He lived till the fourteenth centu|ry, in which he composed his commentary upon Sa|muel, and many other works; and was a witness to part of the miseries that ruined his nation in France.

Gascony had likewise a great number of Jews, who had gained such an ascendant there, that complaint was made to Edward I. then in possession of it, by an English knight,* 1.134 who, having mortgaged some lands to one of them, and summoned him before a judge, refused to appear or release the mortgage. The king gave the Jew to understand that he must com|ply, and that, though he had suffered them to en|joy all the privileges which his father had granted to them, he would himself be judge, and shew that he did not design to give them the preference over the Christians; upon which the Jew submitted to the law. But the king having soon after escaped being killed by a clap of thunder, which passed over his bed, and killed two of his officers in the same chamber, thereupon banished them out of Gascony, and all his other dominions in France. There had, by this time, crept such abominable abuses, both amongst the Jews and Christians, in all those Gal•••••• parts, that pope Nicholas IV. sent orders to all his inquisitors there to be more watchful over their conduct; and they executed his commands with great punctuality.

* 1.135His example was not long after followed by Phi|lip the Fair, who wholly banished them out of his dominions. It is said that he did a good deed from an evil principle, the desire of plundering and be|coming rich. The king was covetous, and so vio|lently oppressed his people, that the Parisians re|belled and besieged him in the temple, where he remained a whole day without food, the besiegers having engrossed whatever was valuable in the sy|nagogues. He banished all the Jews, upon pain of death or conversion, and confiscated the estates of the exiles to his own use, permitting them only to carry their clothes and a sum of money out of the kingdom. Part of them died by the way with fa|tigue and hunger: the rest retired into Germany, from whence the Jews of that country look upon themselves as originally of France, descended from these persecuted people.

Some turned Christians, to prevent the misery they thought unavoidable in foreign countries; and, amongst the rest, Nicholas de Lyra, who wrote more learnedly and strongly against the Jews than any either before or after him.

But most of the rest relapsed into the Judaism they had abjured; and four years after one of these prose|lytes was burnt at Paris the same day with Margaret of Hainault.

The avarice and interest which had expelled t•• Jews out of France, caused them be recalled agai•• eight years after. Lewis Hutin, or the Mutin•••••• (for these two words signify the same thing,) suc••ceeding his father, and seeing great disorder in 〈◊〉〈◊〉 finances, the kingdom exhausted of money, th•• people ready to mutiny, remembering the oppre••sions they had suffered in the preceding reign, w•• not contented with sacrificing Enquerrand de Ma••••gini, his father's favourite, to their resentment, b•••• as this execution did not remedy the mischief, 〈◊〉〈◊〉 demanded a large sum of money of the fugitive Jews, and upon that condition recalled them to 〈◊〉〈◊〉 dominions, where they lived peaceably in his rei•• which, to their misfortune, was very short, and th•••• were again exposed to new troubles.

In the year 1320 they underwent a second p••r••••••cution. This misfortune was no sooner over 〈◊〉〈◊〉 they fell into another. Historians relate, that 〈◊〉〈◊〉 Saracen king of Granada, mortified to find him•••••••• so often overcome by the Christians, sought an ••••••pedient to be rid of them otherways than by ar•••• He called the Jews of his kingdom, and asked the•• whether there was no way to poison all the Ch••••••••tians? They undertook this commission; but thin••••ing they could not execute it themselves, as th•••• were too much suspected, they corrupted some lep•• and communicated their design to them, which 〈◊〉〈◊〉 to poison the wells and fountains. These le•••• being bribed, and farther hoping to enrich the••••selves with the spoils of the dead, assembled in 〈◊〉〈◊〉 general councils, and formed their project alto••••••ther. The waters were found poisoned in Fra•• and Germany. A leading man of Pernay sent 〈◊〉〈◊〉 king the deposition of a leper, whom he had 〈◊〉〈◊〉 in his territories, and who confessed he had 〈◊〉〈◊〉 corrupted by a rich Jew, that gave him a rec•• which being dried, put into a b••g, and thrown 〈◊〉〈◊〉 a well, immediately rendered all the water ban•• The lepers were tried; some were shut up in pri•• and others in their pest-houses, and prohibite•• go out. The people of Languedoc, without ••ing for the necessary formalities of law, massac•• them in such a barbarous manner as cannot be r•• without horror; while the pretended crim•• marched to the flames, and other cruel executi•• with as much joy as if they had been going to 〈◊〉〈◊〉 celebration of a festival. At Paris they had 〈◊〉〈◊〉 equity shewn them, for none but those who appea•• guilty were put to death. Some were banished, 〈◊〉〈◊〉 others kept prisoners till they had discovered th•• treasures, which king Philip the Lo••g seized, 〈◊〉〈◊〉 thereby raised a considerable sum. Some histori•••• however, affirm, that they were all expelled o•• the kingdom.

The exigencies of the state obliged Charles, ••phin of Vienne, and duke of Normandy, to r•• them during the disorders caused by the impri••••••••ment of his father in England, by the oppressi•••• the great men, and the mutinies of the people, 〈◊〉〈◊〉 were weary of their tediou•• tyranny. Wh•••• 〈◊〉〈◊〉 came to be king, he confirmed what he had 〈◊〉〈◊〉 as dauphin, obliging only the Jews of his kingd•••• to wear a badge of distinction.

Their last calamity happened in the reign 〈◊〉〈◊〉 Charles VI. This prince, being disordered i•• 〈◊〉〈◊〉 senses, or, as some affirm, bewitched, the Jews 〈◊〉〈◊〉 accused of committing some murders and oth•••• outrages, for which some of them were hang••••, others scourged, and the synagogues fined, s••v••••••|ties which obliged many of them to turn Christians. At length appeared the edict which for ever bani••••••ed their whole nation from the French dominio•••••• and it is from that sad epocha that they begin the date of their years.

They have been tolerated in France, though they have not an entire liberty. Profanus, the celebrated astronomer, taught at Montpelier in the middle of the fifteenth century. Mary de Medicis not only sent for Montalto to Paris, to be her physician, but obtained of Henry IV. an absolute liberty of con|science for him and all his family. There were Jew•• afterwards in Gascony, and from thence came Isaac

Castro de Tartar, who being taken at Brasil by the Portuguese, was put into the inquisition, and burnt alive. But if the Jews have lived in France, it was only by way of toleration, without public authori|ty. Most dissembled, and feigned the profession of a religion they abhorred. There are still in that kingdom some of these disguised Jews, who have entered into public offices in the church, to screen themselves from the royal authority, which prose|cutes them with the greatest severity even into their retreats.

We must, however, except the city of Metz in Lorrain, in which they preserved their ancient pri|vileges and a synagogue. This was afterwards con|firmed to them by Lewis XIII. and an edict passed in their favour,* 1.136 by which all criminal causes rela|ting to them were to be referred to the council, and their ancient privileges confirmed; which edict, given at St. Germain's, bears date 1670.

CHAP. XIV.

Oppressions of king John. Jews under Henry III. Crusades dangerous. Jews purchase an indemnity. Heavy taxes impos••d on them. Henry deceives the crusaders. Jews disposed to quit England. They are sold to Richard, brother of Henry. Accusations pre|ferred against them at Lincoln. A party in England withstand the king's oppression. The Jews synagogue seized. Their expulsion by king Edward.

WE read of nothing worth mentioning concern|ing the Jews in England till the time of king John, except that they were invited into this king|dom by William the Conqueror. Even so early as the reign of king Stephen, anno 1145, they were ac|cused of crucifying a young Christian in contempt of that religion, and were accordingly punished for it. They were again prosecuted for the same atroci••us act in Gloucester, in the reign of Henry II. anno 1181; but some have supposed, and not without probability, that these accusations were feigned, in order to oppress and fleece the individuals of that nation.

King John reigned with severity, used his sub|jects ill, and incurred the displeasure of the court of Rome by his oppressing the archbishop of Canter|bury; which obliged the pope to interdict his king|dom.* 1.137 The Jews he loaded with heavy taxes; and when they began to refuse him money, made them prisoners, and extorted, by violent punishments, what he could not obtain by his edicts. Not satis|fied with these extortions, he confiscated the estates of all the Jews of his kingdom, and banished them by proclamation.

The English rebelled against king John, and in|vited a foreigner to reign in his stead; but his death put a stop to the calamities that threatened the king|dom. The barons joined with young Henry III. raised an army, and gave battle to Lewis of France, who, with difficulty, had much ado to repass the sea, after he had given up all that he had taken. Henry reigned fifty-six years, during which long term the Jews had several turns of fortune.

* 1.138Henry III. proposed to convert the Jews of his kingdom, which he thought he could not more ef|fectually promote than by founding a seminary for the maintenance of converts. He committed the conduct of it to an ingenious man, who carried on the design with great assiduity. All that were wil|ling to be converted had here a safe retreat, where they lived in peace, without being subject to servile labour or usury. There were many induced by idleness, and the temptation of being maintained without pain or labour, to come into it; so that the number of the converts multiplied, and the house continued a long time.

* 1.139The Jews of Norwich were accused, some time af|ter, of taking away a Christian child, of having kept it for a year, and after they had circumcised him, designing to crucify him at the feast of the passover. But the design being discovered, the crime passed not unpunished.

The same accusation was brought against those of London four years after,* 1.140 with some remarkable circumstances. The child having been sold to them by his parents and crucified, and the facts discovered by some marvellous circumstances not worth men|tioning, he was canonized for a martyr, and his re|lics carefully preserved. However, the murder|ers could not be found out, only some Jews, having left London about that time, were shrewdly suspected.

All the Jews were alarmed the year following,* 1.141 from the persecutions of the crusaders in Spain, France, and Germany: fearing, therefore, that this storm would fly over the sea, and fall upon them, they prevented it, and purchased an edict of the king, prohibiting any harm to be done them through|out his dominions.

Through mi••fortune, the king having frequent occasions for money, Galfrid, his prime minister, thought it could not be easier found than among the Jews. Upon their refusal, therefore, to pay the great sums he demanded, they were accused of commit|ting a murder at London; numbers were imprison|ed; and, after many vexatious sufferings, obliged to pay a third of all their estates.

Nor did this suffice for their entire security, for four years after this insatiable prince demanded new presents from his subjects. He rejected those which the abbots and priors brought, when they were not deemed considerable enough, and demanded greater. The Jews were not spared in his demands. He re|ceived himself the gold that was presented, and made his officers receive the silver. One particular Jew, called Aaron,* 1.142 was obliged to pay him four hun|dred gold marks, and his officers four thousand marks of silver. This same Aaron was taxed, seven years after, ten thousand marks of gold, and fourteen thousand marks of silver, to gratify the queen, and obtain his release out of prison. The rest of the Jews were not more happy: they were accused of coining, and counterfeiting the prince's seal: and, under these pretences, they loaded them with im|posts. They had their exchequer, and particular judge. It is probable they gained over this judge by presents; at least the extortioners were accused of favouring them, to have the power of fleecing them in their turn. John Lunel, though an ecclesiastic, could not secure himself from this accusation. He was charged with receiving great sums from many Jews, for protecting them at the bar, and dimi|nishing their taxes. The king suffered him to be cruelly treated; and his punishment would have been still greater, if one of his first ministers had not procured his pardon. A knight afterwards underwent the same fate▪ he was impeached of be|ing corrupted by the Jews, whose commissary or overseer he was, and of having forged a false in|denture, to which he put the king's seal, entrusted to him for the Jewish affairs. Complaint was brought to the king, and he recriminated upon the Jews who had assisted him. However, he could not rescue himself from the hands of justice, with|out the loss of his post, and a considerable fine.

The holy war furnished Henry with a new pre|tence for oppressing his subjects. The pope had written a very cogent letter to him, to oblige him to crusade, and succour the king of France out of hand. He engaged to do it; but at the same time pillaged the Jews of all they had remaining; and after this spoil, deprived the Christians of their jew|els, and every thing that was valuable.

Henry afterwards spread a report, that the king of Spain designed to declare war against him.* 1.143 This was advanced as a new motive for his demanding supplies from his people. The peers of the realm being assembled at London, remonstrated, that be|ing drained by former taxes, they could contribute no farther: that if the king of Castile did effectually make war, they would not refuse their assistance; but his design being yet concealed, they could not

raise subsidies upon uncertain rumours. They had the better reason for what they did, because the king's desire was only to satisfy the avarice of fo|reigners at his court. The weight of this refusal fell upon the Jews, who had less authority, but more wealth. Fresh sums being demanded of them, which they could not pay, Elias of London spoke for them all, and represented to the council, that, since they had resolved to sink them,* 1.144 they had better expel them the kingdom, or grant them the liberty of de|parting; as, perhaps, they might somewhere else find a prince who had some sentiments of justice or humanity; that the king knew well that, tho' he should denounce the heaviest penalties, they could not furnish the sum demanded of them. However, the council denied them the liberty of de|parting; but the tax was moderated, and by this means they drew from them the little they had re|maining.

Henry renewed these extortions the year fol|lowing. He represented that, notwithstanding all the taxes he had raised, he still continued involved in debt. He solemnly declared his debts amounted to two or three hundred thousand marks. He observed, that he must defray the expences of his houshold; and therefore he demanded eight thousand marks of the Jews. They represented once more to the king, that they were ready to quit the kingdom, and that the pope's usurers had compleated their ruin. The king,* 1.145 enraged with this refusal, sold them to his brother Richard. It was not doubted but that Richard would treat them more harshly than his brother, and demand double the payment of his debt; but he took pity on them, because he was convinced of their poverty and distress.

Besides these misfortunes which overwhelmed them, the Jews of Lincoln were accused of mur|dering a child. There were three particular circum|stances in this accusation. One was, that the Jews of Lincoln had invited four others from every city in England to assist at this sacrifice.* 1.146 A second, that the murderer confessed, when his life was pro|mised him, that this sacrifice was renewed every year, though it was not always discovered. The third was, that the king refusing to ratify the pro|mise of saving the Jews, they not only put him to death, but arrested ninety-one prisoners at London, and punished many others of them capitally.

The king, who reigned with such extortion, and exhausted his subjects by his avarice, must of ne|cessity create himself cruel enemies; therefore they combined against him in England.* 1.147 The earls of Leicester and Gloucester heading the leaguers, gave him battle, in which his brother Richard, who was called king of Germany, because he had been elected emperor by the suffrages of some princes, and king Henry, with his son Edward, were made prisoners of war. Edward made his escape, by obtaining the liberty of exercising his horses in a neighbouring meadow. He defeated the earl of Leicester, who was found slain upon the spot; and Henry, hav|ing reascended the throne, confiscated the leaguers estates to the use of those who had continued faith|ful to him.* 1.148 But none of these revolutions were ad|vantageous to the Jews; for the leaguers seized upon their synagogue at Lincoln, and passed from thence into the isle of Ely, where they still made greater ravages. Thus, however the wheel of fortune turned, this unhappy nation was still oppressed.

It is pretended that Henry III. banished them out of England by an irrevocable edict. The mo|tives of this exile are variously reported. A Jewish historian says, they were accused to the king of adul|terating the coin. The king easily perceived the in|nocence of the accused, and that the deponents were guilty of the crime they had charged on others. But, notwithstanding, they went on with their accusation, and produced witnesses. The king seeing them so cruelly bent, was afraid that the people would ex|terminate that nation, and therefore ordered them to depart his territories.

Most Christian authors agree concerning this edict of banishment, made against the Jews at the end of the thirteenth century, in king Edward's reign; and manifest proofs are found of it in some chancerius of England. Trivet affirms, that Edward III.* 1.149 ba|nished the Jews out of his kingdom, gave them money for their passage into France, and afterwards confiscated their estates. Polydore Virgil attributes this edict to a council held at London in the year 1291, which designing to separate the sheep from the goats, commanded, by a public edict, all the Jews to depart England in a few days, giving them liberty to carry away their effects. They obeyed the decree: and thus this nation,

Which was prodi|giously numerous in England, departed out of it for ever; still wandering from one place to ano|ther, till it was entirely lost; and its loss will not be very affecting, provided they leave us their sacred books, without which it would be difficult to preserve our religion in future.

Such is the reflection of this historian.

Edward, the preceding year, had passed such ano|ther decree for all the provinces he possessed in France. The motive alledged for this severity, was, that the Jews entering into too strict an inti|macy with the Christians, corrupted them. How|ever that might be, it is plain they never appeareth a body in this kingdom from that time till they wi•••• recalled to it in the time of Oliver Cromwell, 〈◊〉〈◊〉 will be seen in its proper place.

CHAP. XV.

Frequent accusations against the Jews in Germ••••••▪ They countenance the irruptions of the Persians 〈◊〉〈◊〉 the west. Assist the Tartars. Massacred in Bar••••▪ At Bern, &c. Learned rabbies in Germany. 〈◊〉〈◊〉 flourish in Lithuania. Decrees of the council of ••|••••na. Precaution taken at Augsburg against f•••••• oaths. Jews again massacred. R. M••rdecai ha•• Fresh commotions. Protected by the bishop of Spirit. Persecutions caused by the Flagellants. Wells pri|soned in Germany. Massacre in Bohemia. Jew finally expelled the empire.

WHETHER the Jews were really more wic•• in Germany than in other countries,* 1.150 or the people more superstitiously zealous against th•••• there is not a kingdom where they have been ••••••cused of more enormous crimes, and of a gre•••• variety and number of them, during these two c••••••turies.

One of the principal crimes charged upon th•• Jews in Germany, was favouring the conque•• the Persians and Tartars, a multitude of wh•• quitted the east to ravage in the west. Their ••sions did not last long; for they returned into Per•• and, astonished at the obstacles they found to th•• intended conquests, gave up a design which 〈◊〉〈◊〉 magicians of the same nation at Cologne had s••••|gested. It is said that the Jews of this count••y, whose dispersion inclined them to listen to every vague insinuation, flattered themselves that the Persians would become their deliverers. Their hopes and joy were the greater scandal to the Chris|tians, because they did not disguise them, but called the son of him who commanded this army David▪ imagining that he would be their king.

Though their hopes were disappointed in this par|ticular,* 1.151 they entertained new ones still more chim••|rical, when they heard that a prodigious multitude 〈◊〉〈◊〉 Tartars had penetrated into Hungary, and, after they had ravaged it, threatened Bohemia, and the neighbouring countries. The emperor was i•• I consternation, and forced to sue for assistance to all Christian princes; and crusades were strongly re|commended against those enemies of the Christian name, but with little success, because Frederic•••• enemy, the pope, sought his and the empire's r••••••. The emperor, however, made head against the bar|barians; and Conrade, his son, giving them b••t••le, obliged them to retire. The Jews, elated with the

transient prosperity they had enjoyed, imagined that the Tartars were of their nation, and that they came to their assistance. They pretended that their ancestors, who were taken to the banks of the Cas|pain Sea, had brought forth this people, that carri|ed desolation and terror wherever they went, and therefore resolved to join and succour them with supplies of provisions and arms. To do this the more effectually, they promised the princes to poi|son the wine they carried, and thus to destroy these barbarians. But their fraud being discovered, they were made prisoners, delivered to the executioners, and died by their own swords. The most favour|able thing for the Jews in this event was, that the emperor Frederic was also suspected of calling in these barbarians. However, the accusation was false; for the clergy and the pope had invented it to render him odious: and so far was he from join|ing and corresponding with this nation, which came only with designs to ravage the empire, that he expelled them, and restored the king of Hungary to his throne.

They were accused, the same year, of obstructing the conversion of a young man of their nation, who was inclined to be baptized at Frankfort. This ac|cusation seems better grounded than many others; because, as it was common for this people, and par|ticularly amongst their fathers, in order to prevent the desertion of their children, frequently to go beyond the bounds prescribed by reason and the laws, the councils and emperors were often obliged to restrain the violence of the Jews in opposing these conversions. This opposition cost the city of Frankfort and the Jews very dear; for the people being incensed that a conquest of this kind should be taken out of their hands, mutinied, and betook themselves to arms.* 1.152 Some Christians were killed in the fray; and 180 Jews were destroyed by the sword, or the fire that had been kindled; but the flames continuing, and raging from house to house, half he city was consumed, which subjected the rest of the Jews to fresh danger. The more prudent, to the number of twenty-four, were baptized, to avoid death, and among them the chief of their syna|gogue.

The accusation of killing children at the passover was current in Germany, ••••d in all other places of the west. This crime was imputed to them at Ha|guenan, in the Lower Alsati••. They were accused of taking three children, of seven years old, which were found dead in one of their houses. Complaints of it were brought to the emperor, who dismissed the plaintiffs with an evasive answer, which still more exasperated the people.

* 1.153A more alarming accusation was preferred in Ba|varia, where an old woman confessed that she had delivered a child to the Jews, who had drained his blood for some sacrifice. The people of Munich rose, and, without staying for the sentence of the judge, massacred all the Jews they could meet with. The officers in vain opposing this fury, advised the rest of the nation to take sanctuary in a synagogue, which was a building of stone; but this rendered their misery the more general; for the people pur|sued them thither, set fire to the place, and burnt all those who thought themselves safe, whilst neither the duke or his officers could stop their rage.

* 1.154Much such another accusation was brought against the Jews of Wer••zburg and Bern, where they were massacred in the same manner; and the two children killed by them canonized for martyrs.

* 1.155Notwithstanding all these accusations, the na|tion of the Jews continued to multiply in Germ••••y. Learning flourished in the synagogues, which were governed by learned and illustrious rabbins. The city of Germesheim a••one produced two; one of which was Baruch de Germesheim: for then they began to take surnames; and as noblemen took theirs from the fiefs and lands they possessed, men of letters commonly derived theirs from the cities where they were born. We have spoken sufficiently of Baruch. Eliezer de Germeciman was of the same city, and one of the greatest casuists, who produced a work of great worth and learning.

Isaac of Vienna, author of "The Light sown," took the pains to transcribe books for the syna|gogues of his country, to render them more correct and exact. He had Meir de Rottembourg for his disciple, who excelled his master, and became the judge and doctor of his nation, which drew upon him a long train of misfortunes; for, as he was thought to be very rich, or to have the management of his disciples purses, the emperor, who loved mo|ney, laid a great tax upon him, and imprisoned him for defect of payment. One of his disciples bailed him, but he died before he obtained his liberty. A work is ascribed to him, intitled, Hattisbats; but he is but indirectly the author of it, as it was his disciples, after his death, who made a collection of his decisions, and gave them this title.

The German Jews likewise extol their R. Amno•• for his learning, riches, and beauty, as well as his miraculous recovery of all his fingers and toes, which the bishop of Mentz had caused to be cut off for declining a conference with him, which he had promised three days before•• but this last circum|stance has every semblance of a Jewish legend.

Besides the advantage they enjoyed in the thir|teenth century,* 1.156 of having a considerable number of great men, they met with another; for Boleslaus, surnamed the Chaste, gave them liberty of consci|ence in Lithuania, with the addition of many con|siderable privileges, which they preserved for many ages. He only imitated other princes, who generally took this nation into their protection. This appears from the council of Vienna held at that time.

The council observed,* 1.157 that the number and power of the Jews were so great, that the revenues of pa|rish priests were considerably lessened by them; and therefore they were obliged to make them amends proportionably to the profits they would have re|ceived from Christian families living in their pa|rishes: that they hindered their wives and children from embracing Christianity, and yet circumcised Christians which was a prejudice to religion: and, lastly, that they multiplied their synagogues, mak|ing them larger, higher, and more sumptuous. The council restrained these abuses by n••w de|crees; and, at the same time that it allowed t•••• antient synagogues, ordered the new 〈◊〉〈◊〉 to be pulled down.

But these decrees were insignificant, whilst princes and great men protected those who refused to obey them, and ordered their officers to defend those who implored their succours. The disorder pro|ceeded to the last extremity, insomuch that it was declared to the princes and their officers, that they were excommunicated and banished the church, if they continued to protect the Jews, and refused to execute what the ecclesiasties had determined a|gainst them.

They were obliged soon after to make fresh regu|lations at Augsburgh,* 1.158 on account of the improper oaths which were till then administered to them, and which they made no scruple to break; and to oblige them to swear by the laws of Moses, holding their hand on the Pentateuch. The misfortune is, that even this last kind of oath is held by them to be an|nulled on the grand expiation day; so that at the most they can be of force but one whole year. We may add, that they have their casuists likewise, who allow them to equivocate according to that con|cession of the Talmud, that it is lawful to dissemble for the sake of peace.

Their disputes with the Caraites were then very violent. The latter were headed by a learned man,* 1.159 who, not content to expose the extravagancies of the Talmud, and compose a treatise on them, under the title of doctor Aaron, explained all the articles of faith, and called his book the Tree of Life, be|cause he did not believe life was to be had without believing these articles. He believed the resurrection

of the dead, but confined it only to the house of Israel. As zealous as he was for his sect, it began then to degenerate from its first precision; for being fond of traditions, Nissi, the son of Noah, who lived at that time, was obliged to explain the Mis|nah, because it was earnestly desired of him. Aaron was also forced to pay some deference to his disci|ples; and that he might not disgust them, gave an allegorical explication of several scripture passages. The Talmudist's were glad to see their enemies make an advance in their favour; but they were not re|conciled, for their controversies continued as vio|lent as ever.

They soon laboured under a greater misfortune than that of disputes and division. A peasant, named Raind Flaisch, rose up during the wars that dis|turbed Germany, through the competition of Adol|phus of Nassau, and Albertus of Austria, who were elected emperors, and taking advantage of this con|fusion, gave out in the upper Palatinate, that he had a divine commission to exterminate the Jews.* 1.160 He ran over Franconia, and the neighbouring pro|vinces, proclaiming every where the same thing. To give his pretence the more weight, asserted, that they had stole a consecrated wafer. The peo|ple rose upon this occasion, without examining it farther. The inhabitants of Nuremberg, Nieu|mark, Rottembourg, Amberg, and other cities of Bavaria and Franconia, excited by Raind Flaisch, seized all the Jews in that country, and committed them to the flames. Some chose rather to burn themselves with their furniture, wives and chil|dren, then be thrown into the fire by the Chris|tians. Ratisbonne more humanely saved its citizens. Duke Albertus of Austria was willing to restrain this violence; but he durst not make a bold experi|ment at a time that his power tottered; and the least discontent of the people, who looked upon Raind Flaisch as a messenger from heaven, would have made them declare for the Count de Nassau. He was forced, therefore, to wait for a more favourable opportunity, which at length occurring, the Jews were restored to their privileges, and Nuremberg amerced in a great fine, which was so much the more burthensome, because part of the city had been reduced to ashes by the fire the oppressed had put to their houses.

The hatred of its inhabitants was not extinguished, for it burst out again ten or twelve years after, and the famous R. Mordecai of Austria lost his life by it. He had composed a commentary upon some books of the Talmud, and some works of Isaac Alphez, which are in great esteem. He collected all he thought worthy of notice from the books of ten rabbies, to which he added his own observa|tions. He left Austria to come and teach at Triers, where Isaac, whose family came from Dijon, was his colleague;* 1.161 but returning to Nuremberg, he was condemned to be hanged there.

The confusion, instead of lessening, increased. One Armleder,* 1.162 in the neighbourhood of Nassau, heading some peasants, and encouraging them with the hopes of plunder, caused them to take up arms against the Jews. They over-ran several places, killing all they met with, to enrich themselves with the spoils. The emperor Lewis of Bavaria, fore|seeing the consequences of this commotion, put a stop to it, by taking off Armleder's head, who had occasioned so destructive a sedition.

Pope Clement V. having called a council at Vi|enna against the templers, made a decree against usury, and those that exacted it. He also condemned the approvers of it as heretics. This decree being published, the Jews were exposed to many oppres|sions, which their exorbitant usuries upon the Chris|tians drew upon them. They were brought before the tribunals, and disputed their principal for hav|ing violated the law of the Christians. They espe|cially felt the effects of this law in Germany But Menicho,* 1.163 bishop of Spires, took upon him their defence; he urged, that the law did not respect them, because the church does not judge those that are without. He was persuaded that it was lawful for them to demand usury, since they had been dealt with without any design of fraud; and therefore he severely prohibited their being disturbed about usuries for the future.

The zeal of the Flagallants was a fresh source of their calamities. This sect, which had been almost extinct, resumed vigour in the year 1349, and caused new massacres. A company of people, mustered under certain leaders, assembled twice a-day,* 1.164 and stripping before the people, scourged themselves with cords. They drew into this fraternity the peo|ple of Spires, Strasbourg, and some other places. These people, exasperated by the Flagellants against the Jews, seized them, and burnt them in great numbers at Thuringia. But their greatest calamity happened at Frankfort, where the Flagellants, hav|ing committed some disorders, had consented to 〈◊〉〈◊〉 accommodation, when a Jew, named Cicogue, whose family was numerous in the place, desiring to avenge his brethren, threw a piece of fire-work into the town-house. The flame reached the church, which was presently reduced to ashes, and burnt as far as Saxenhausen. Such a crime as the could not be suffered to go unpunished: not 〈◊〉〈◊〉 the guilty perished, but all the Jews in the city, ••••••cept a few that escaped into Bohemia.

The Jews were accused, the same year, of poiso••••ing the wells, fountains, and rivers; though upon 〈◊〉〈◊〉 other foundation than that they escaped the com|mon mortality, which, through the prevalence of the plague, happened in most parts of Europe. A suspicion was sufficient to condemn them; and peo|ple employed all the remains of strength and life they had to murder their enemies. They burnt the Jews in some places, and massacred them 〈◊〉〈◊〉 others. Those of Mentz defended themselves, 〈◊〉〈◊〉 surprizing two hundred disarmed Christians, were cruel in their turn, and took an unmerciful reven•••• of them. The populace, provoked at this barb••••rity, ran to arms, and fell upon their enemies with such fury, that twelve thousand of them perished on that single occasion.

They set fire to the•••• houses; and the flames spread to that degree, 〈◊〉〈◊〉 to melt down the great bell and glass of the church of St. Quintin. This torrent over-run all Germany; the imperial cities pulled down the•••• houses, and made use of the materials to build ca••••tles and towers. They were the more violently bent upon the ruin of the houses of the Jews, be|cause they found great riches in the ruins.

All the inhabitants of Ulm were burnt, with their fami|lies and effects. The princes durst not engage into critical an affair, and the Jews found no where 〈◊〉〈◊〉 place of retreat. There was no place but Lithuania where they enjoyed any quiet, because Casimer the Great, who was in love with a beautiful Jew•••••• named Esther, had granted them great privilege••

Those thet fled to Bohemia could not find lo•••• quiet there. The people of Prague, disgus•• at seeing them celebrate the feast of the pas••|over, chose that day above all others, to burn their synagogue, and those that performed their devo|tions in it. The project was easily executed: now made opposition, or escaped the death that we pre|pared for them. This was so doleful an event, that the synagogue of Prague preserves the memory of it in a prayer made some time after, to deplore its calamity.

Two years after Wenceslaus, king of Bohemia, and emperor, with design to please his subjects, to whom his vices had rendered him extremely odious, discharged the nobility from all their debts to the Jews. This decree induced people to believe they might attempt any thing against a nation which 〈◊〉〈◊〉 emperor refused to protect. The massacre began at Gotha, and grew terrible when the peasants joined the insurgents. Those of Spires put all to the sword, without regard to age or sex, except some children, whom they carried to the church to be bap|tized. However, as such sort of executions are odi|ous, and depopulate countries, a stop was put to them, by punishing some of the mutineers.

The Jews were again accused of poisoning the wells; and this accusation, which drew death after it, and the most cruel tortures, spread itself into Germany, Italy, and Provence; at least the Jewish historians give us this account: but at the same time they add, that the emperor acknowledged their innocence, and represented to his council, that it was impossible to poison a running fountain that constantly supplied fresh waters. But the people maintaining, that they had seen the Jews throw poison into them, and pronouncing some words in a low voice at the same time, the emperor, upon their importunities▪ resolved to banish them. The notice of this caused great rejoicing among the se|ditious,* 1.165 as if there was no punishment too cruel for those that had been the destruction of so many Christians: and thus the emperor was obliged to order them, by proclamation, either to fly, or change their religion.

CHAP. XVI.

Conference held between the Christians and Jews. Tenor and success of it variously related. The constitution of pope Benedict XIII. against the Talmud. Different notions concerning Vincent Ferrier. His conversions not sincere. An insurrection at Toledo. Conference before Alphonso▪ Learned rabbies. Jews banished out of Spain by edicts of Ferdinand and Isabella. Illustri|ous refugees. Miseries of the fugitives. Ferdinand's politics censured. Jews retreat to Portugal. Treache|ry and cruelty of king Emanuel towards them Dissi|mulation of many Jews, and those amongst the eminent for birth and learning.

THE Jews had lived for a long time, and multi|plied in Spain, where they had their synagogues, famous doctors, and considerable settlements, when Ferdinand, pretending a zeal for religion, resolved to banish them. The synagogues were pulled down, the people exiled, and the families, who were ter|rified with this banishment, reduced to dissemble from one generation to another. But as this revo|lution did not happen till the end of the fifteenth century, and was preceded with many considerable events, we shall give an account of them before we pass on to their final expulsion.

The anti-pope Benedict XIII. was in Arragon, the only place he had remaining, and which was his whole jurisdiction. He was inclined to signalize his zeal by attacking the Jews. He began with conferences. Jerome de Sancta Fide, who had de|serted the synagogue, and was his physician, put him upon this design, by assuring him, that he could convince all his adversaries, from passages out of the Talmud, of the rectitude of their tenets. The principal rabbies of the kingdom were summoned, and Don Vidal was chosen for the defendant on the part of the Jews in this controversy.

* 1.166As Benedict defrayed all the charges, the Jews treated him with singular complaisance and respect; though they expressed themselves with some acri|mony against his physician, who, as appears, was the chief promoter, as well as conductor, of this conference. The tenor and success of it are vari|ously related by the Jewish and Christian historians, who have transmitted it to us, though they both were present, and bore a share in it.

The Jews own that they gave many bishops, who were present, money to prevail with the pope to put a speedy end to it; but that the pope remained steady, and would have Jerome de Sanct•• Fide stand to his promise. They add, that their doctors came off with honour; that they were only ordered to restore part of the excessive usuries they had taken from the Christians; but that, upon application to Mark, pope of Florence, they were discharged, and set at entire liberty.

The Christians assert, that Jerome, having pre|sented a writing the same year to the anti-pope, con|taining the dangerous errands of the Talmud against the law and the Christians, one of the rabbies present gave the cardinal of St. Angelo a writing, in which he declared, that the passages drawn from this book appeared to him offensive and erroneous: that it was true, another sense might be given them, but that he did not know it; and therefore he confesses, that he does not pretend to defend them, nor justify them, and disowns all the answers he might have made to elude them. And all the rabbies present, except Joseph Albo and Ferrer, subscribed the same declaration.

The Christians add, that three or four thousand persons were converted by Jerome's piece, which rendered it infinitely valuable: and that Joseph Albo, who was afraid all the synagogues would be deserted, composed the Articles of Faith; in which he endeavoured to settle the wavering faith of the people.

It is most certain that Benedict XIII.* 1.167 the year fol|lowing published a constitution against the Talmud, and the Jewish usuries. But as this anti-pope was deposed some time after, his constitution was con|cealed with his other ordinances, so that the Jews felt not the effect of it. It is known too, that Joseph Albo endeavoured to confirm the faith of the Jews that was staggered by this conference. He published his Articles of Faith, which he reduced to the exist|ence of God, the law of Moses, and future punish|ments and rewards. His work is in such esteem, that Gedalia, a Polander, has commented upon it, under the title of the Planted Tree: his notes are the roots of the tree, the references to scripture passages are the branches, and the allegorical expli|cations the leaves. Thus this commentary is a perfect or planted tree.

Vincent Ferrier, another famous converter,* 1.168 ap|peared at this time. They call him,

The Splendor of Spain, the Light of Valencia, the Prodigy of the Universe, and the Model of the Dominicans.

He was chosen to maintain to the people the vali|dity of Ferdinand's election; who by that means became king of Spain, and who afterwards made him a noble recompence. He was steward of the palace, and confessor to the anti-pope Benedict XIII. In a word, they have not failed to canonize him, and there is hardly a church in Spain but re|ceives his office.

The Jews call him Mummer, that is, apostate, as if he had deserted the synagogue to embrace Chris|tianity. But yet it is said, that he was born a Chris|tian, of an illustrious family, and known at Valen|cia, which, for a long time, had gone by the name of Ferrier.

Notwithstanding all this eclat,* 1.169 the conversions he made must be still much suspected, because they were but of short duration. There is a writing preserved in the Vatican library, of one Duran, a rabbi, who, after he had embraced Christianity, wrote to his son, that he should not imitate his father. The whole letter was equivocal. It was believed, at first reading, that it was an exhortation to stand fast in the religion he had embraced: but the myste|ry was easily discovered; and it appeared, from at|tentive consideration, that this father meant to ob|lige his son to return to Judaism, which he had left at Vincent Ferrier's instigation, and embraced again four years after. Indeed, most of the new converts, having dissembled for some time, took off the dis|guise, and made it known, that they had only yield|ed to force and necessity.

Such were the conversions of Vincent Ferrier in Spain. The Jews, whom he had drawn by multi|tudes into the church, were no sooner at home, than they resumed the practice of their ancient ceremo|nies. They circumcised their children in secret, observed the feast of the passover, and all other Jewish festivals and rites.

As the Jews were brought in for their share in all the miseries that befel the kingdoms where they

lived, they had a good part in the insurrection of the city of Toledo,* 1.170 which complained that its privileges had been violated by the imposition of a tax, though a light one, and necessary to the war. The mutineers plundered the houses of the richest citizens, and slew those that resisted. The Jews were not spared; but the violence was carried even to the posterity of the converts,* 1.171 when laws were enact|ed, excluding all, both Jewish and heathen new converts, from all offices. The clergy protected them; for the dean of the cathedral church of To|ledo reprobated this order of the inhabitants; and caused public theses to be held, in which he op|posed it. The better to manifest the consequence and injustice of it, or rather to engage a greater number of people in his interest, he mentioned many illustrious families by name, who were allied to those of the converted Jews, and therefore deprived of em|ployments. Pope Nicholas V. then published a bull against this decree, excommunicating all those who offered to exclude the converted Jews and hea|thens from political and ecclesiastical offices, from the priesthood and government.

* 1.172All this while the Jews were esteemed and pro|tected by king Alphonso the Great, and his gran|dees; and it is under his reign that one of their wri|ters places a conference which happened between that monarch and one Thomas, surnamed the Subtle Philosopher, who came opportunely thither; as one of the bishops had preached a severe sermon against them, in which he impudently affirmed that they could not celebrate their passover without shedding some Christian blood. The king was happy in hav|ing so learned a man to confute that absurd notion, which he accordingly did, and with that strength and energy that might be expected from a person of his character.

* 1.173However, the synagogue was then in possession of great advantages; for, besides the learned of Arra|gon before-mentioned, many others appeared. Cha|mai was famous at that time for his casuistry.

Joel, the son of Sciocu, published sermons. This preacher was prolix and diffuse, the two common error of those who harangue the people: yet he was much esteemed as a learned man; and competent judges have thought his explication of some chap|ters of the Pentateuch very instructive.

Lastly, the family of Alcadeb produced two fa|mous astronomers, the uncle and nephew, who both compiled astronomical tables. But we shall not in|sist longer upon this head, as we shall find hereafter many learned men included in the sentence of con|demnation and banishment, and involved in the last calamity that swallowed up this nation, and expel|led it out of Spain.

Ferdinand and Isabella accomplished this work. After they had put an happy end to the war against the Moors, they thought of nothing more than de|molishing the synagogues, and getting rid of the Jews. To this end they issued an edict, commanding that nation to depart the kingdom of Spain within the space of four months, or embrace Christianity. Turrecremata,* 1.174 who was the instigator of this per|secution, advised shortening the term, and forbad the supplying them with provisions, under great pe|nalties, or lending any assistance to those who should not be gone in April. Some historians are of opi|nion, that the liberty granted them of carrying off their gold and jewels was revoked, and that they were only permitted to change them for cloth, wine, and other merchandize. But this prohibition was not rigorously executed, since the Jews found means to carry off thirty millions of ducats. Such as had the courage to leave their country, were obliged to pay some ducats per head to the king for their freight; and those that would not, or could not go for the want of money, became slaves, and their goods were confiscated. This last clause was so rigorously executed, that two vessels which were laden, not being able to sail at the fixed time, they unmercifully sold all those that were on board to the Spaniards.

Marianus affirms, that seventy thousand families, or eight hundred thousand persons, left Spain, pur|suant to this edict. The Jews reckon an hundred and twenty thousand families, and six hundred thou|sand individuals. The favour Abravanel so long had with the king and queen,* 1.175 could not preserve him from the same fate. He was obliged to embark, and depart with the rest, for Italy. He must have been accustomed to exiles; for however glorious his life was, he was often obliged to fly. In the bloom of his youth he appeared at the court of Al|phonso in Portugal, and had a great share in his fa|vour; but John II. his son, having different no|tions, Abravanel stole secretly into the kingdom of Castile. Ferdinand and Isabella appointed him to the superintendance of their finances. They say he amassed great treasure in a short time, and was expelled with the rest of his nation. He re|tired to Naples, and quickly procured the king's favour, to whom he did great services: but this prince being dead, and Charles VIII. having pos|sessed himself of the kingdom of Naples without any opposition, Abravanel was obliged to fly to Si|cily, with Alphonso II. who succeeded his father. He preserved his fidelity to his prince in the midst of distresses which dispoiled him of his riches and crown. Alphonso died in Sicily; and Abravanel was obliged again to change his place of refuge. This rabbi is famous, not only for a long series of vicissitudes, but especially for his works. He is the most useful of all the rabbies for the under|standing of scripture. He wrote in a pure and in|telligible stile; though it be too prolix, and hath more of the strain of a rhethorician than a com|mentator. He explains the literal sense of scrip|ture, and handles the most important questions that are found in the books he has commented. He was a good-natured man, and lived in familiarity with the Christians.

There was also amongst the famous refugees 〈◊〉〈◊〉 that time, Isaac, the son of Arama, a great philoso••pher, and greater casuist. The Jews highly este•••• his Explication of the Law; though some criti•••• think it too diffuse, allegorical, and full of moral•• altogether Jewish. He brought with him R. Meir his son, one of the principal rabbies of his time, and author of a commentary upon Job, which Buxto•••• has attributed to his father. Another was Josep•• Gigatella, who, during his exile, applied himself to the exposition of the divine attributes and nam•• Isaac Karo was one of these exiles. He retired 〈◊〉〈◊〉 into Portugal, and went thence to Jerusalem; 〈◊〉〈◊〉 he lost his children and books by the way. He 〈◊〉〈◊〉 a very solitary life, and composed the Generat•• of the Children of Isaac, to comfort those that 〈◊〉〈◊〉 lost them. Abraham Zacuth lived also at that tim•• Bartolocci confounds him with Abraham the Jew▪ who has translated a Treatise about the Virtue of Medicines, out of Arabic. These two authors pub|lished a perpetual almanack; and both of them were great studiers of astronomy. The latter was of Sa|lamanca, and taught at Saragossa; but he was ob|liged to quit his country by Ferdinand's edict. He retired to Portugal, where king Emanuel gave him the title of his historiographer. Here it was 〈◊〉〈◊〉 composed the Juchassin, the famous book of gene|rations from the creation of the world to the year 1500.

The misery of the exiles was extreme. The 〈◊〉〈◊〉 seized some transport vessels, and consumed all th•• passengers: many were shipwrecked, and perished in the sea, either through default, or design of the pilots. The pestilence having infected the rest, the pilots set them on shore. Part of those that landed being cured, died of hunger. Others arrived at F••••▪ where the inhabitants, frightened at such multitudes of fugitives, shut up the gates. They were forced to set up tents in the fields, and to live upon herbs, which the drought and barrenness rendered very scarce. Besides the injuries of the air, they were compelled to submit to the insolence of some inha|bitants, who thought all things were permitted them against the miserable. One of them took a virgin by force from her parents face; and afterwards mur|dered

her, for fear she had conceived, and would bring forth a Jew. A sailor surprized a company of children, who came to look for shell and other fish when the sea retired. He brought them on board his bark, where he gave them bread, which attract|ed a great number of them. One day he weighed anchor, and carried off all the young children, which he sold to some persons of quality, and made slaves of the rest. Many other and more atrocious cruel|ties were perpetrated by these barbarians.

* 1.176People murmured greatly against the politics of the king of Spain, who depopulated his kingdom by so mistaken a persecution. Besides, he ran the risk of a rebellion, since 800,000 people, driven to de|spair, were capable of making a dangerous insur|rection; and Abravanel had reason to extol this ex|emplary fidelity of his nation, when it might have taken arms against its persecutors, and raised a civil war for so severe a decree. Ferdinand doubtless had taken precautions against an event he had reason to fear. Religion seemed only a veil to cover the conduct of Ferdinand, who was infinitely ambitious. We cannot answer for the motions of the human mind, whose springs are not only hidden, but diffe|rent, according to the circumstances of times. But it seems that the king and queen sacrificed the pros|perity of the kingdom to ambition, their predomi|nant passion.

* 1.177John II. king of Portugal, lying at the very gates of Spain, was willing to enrich himself with his neighbours spoils. The interest of his kingdom de|manded, that he should afford a retreat to the Jews, from whom he had received considerable services. He had sent some of them to the coast of Ormus, and the Red Sea, who brought him a faithful ac|count, and served him in the discovery of the East-Indies; but yet he did not love them. Nevertheless, from motives of policy, he received them, but im|posed on them most rigorous conditions. Each was obliged to pay him eight gold crowns for the privi|lege of refuge. He moreover fixed a time, beyond which it was not lawful for them to continue in his territories without entering into slavery. The two conditions were discharged by many fugitives that retired into this kingdom, and afterwards chose rather to live in slavery, than expose themselves to fresh misfortunes. They complained that be sent a vast number into the Isles of Thieves, newly discover|ed, where they miserably perished. But at the same time they comfort themselves with a notion, that Heaven took vengeance on him; for he died young; and his son, who, by marrying Isabella, became heir to many kingdoms, fell from his horse into the Ta|gus, from whence he was carried to a peasant's cot|tage, where he died; so that the crown devolved to another branch.

Emanuel John's successor, at first seemed to com|passionate these oppressed wretches, and restored them to th••ir liberty. But the alliance he made with Isabell•• and Ferdinand altered his first notion. Isabella pla••nly declared, that she would not have a man to her son-in-law that suffered the enemies of their religion in his kingdom. Emanuel, therefore, sacrificed the Jews and Moors to an alliance he thought more advantageous. He allowed both of them to depart out of his dominions. He kept his word with the latter,* 1.178 as fearing reprisals would be made in Africa upon the Christians. But he doubly violated his faith with the Jews, by depriving them of the liberty to carry away their children above fourteen years of age, which reduced them to that despair, that some of them killed themselves; and others, sacrificing nature to their religion, became their own executioners. Besides, after they had assigned them three ports, whither they were to embark, they reduced them to one, so that they were obliged to ••••ter their measures, make a double jour|ney, and exhaust their treasures. In fine, the delays that were given to the embarkation made great numbers miserable.

Amongst those that turned Christians, to avoid such a train of disasters as they saw before them, many were harshly used, from a too just mistrust of their sincerity; and a great number were massacred upon the first slight occasion: all which outrages seem to have been but too much encouraged by the cruelty and treachery with which king Emanuel had used that unfortunate people.

Some historians charge this disaster upon the Jews, affirming, they drew it upon themselves, be|cause some of them, after publicly professing Chris|tianity, and being baptized, were found celebrating the feast of the passover in secret: but Mariana ought to be preferred before all foreign and Ger|man authors. Ne••••••theless, it is true that most of those that remained in Spain and Portugal dissem|bled instead of being converted, which is the natu|ral effect of persecution i•• matters of religion. The most surprising thing is, that this religion spreads from generation to generation, and still subsists in the persons of dissemblers to a remote posterity.* 1.179 In vain the great men of Spain make alliances, change their names, and take ancient escutcheons; they are still known to be of a Jewish race, and Jews themselves. The convents of monk•• and mans are full of them. Mo•••• of the canons, inquisitors, and bishops, proceed from this nation. Moreover, he brings proof of his affection, 〈◊〉〈◊〉 maintaining, that there are, in the synagogue of Amsterdam, brothers and sisters, and near relations to good families of Spain and Portugal; and even Fran••i••an monks, Dominicans, and Jesuits, who come to do penance, and atone for the crime they have committed in dissembling.

Among those who, being at length tired with such impious dissimulation, returned to Judaism, divers were men of great learning, and appear by their works to have been well versed in the Jewish laws. Joseph, the son of Joshua, who continued his chro|nology till the year 1554, was a Spaniard, and the best historian this nation has had since Josephus. Ben Virgae was another Spaniard, who has collect|ed several necessary rules for the understanding the Gemara, which 〈…〉〈…〉 more 〈◊〉〈◊〉 because they were forgotten 〈…〉〈…〉 interpre••. Isaac Cor|dosa, a descendant 〈◊〉〈◊〉 from the Port••••••es•• dis|semblers, became one of the principal physicians of Castile; where he wrote his Spanish tract con|cerning the usefulness of water and show, and cold or hot drink. But at length, being 〈◊〉〈◊〉 with his disguise, he quitted Spain and the 〈…〉〈…〉 religion with his name Ferdinand, which he had received at his baptism, and retired to Verona about the middle of the last century. He printed 〈◊〉〈◊〉 treatise, in which he expatiates on the particular prerogatives of the Jewish people, which ought to make them honour|ed, notwithstanding their miseries and dispersions, which God only sends for the punishment of their sins. He observes, that this nation was chosen by God; that it alone is separated from all other na|tions; that it received the sabbath and circumcision from heaven; and that the Divinity instructed it by inspired men. For these reasons the inquisition is watchful over these new Christians; and they are still suspected by the cruel ministers of this tribunal, who enrich themselves with their spoils. The least suspicion suffices to make them guilty. For, in|deed, whenever any accident happens in the king|dom, the people accuse them of judaizing in secret, and bringing down the Divine vengeance. An in|stance of it was seen at the beginning of the last century, when a Dominican put himself at the head of these mutineers, and they plundered, ra|vaged, and killed, four or five thousand of these converts.

The Jewish authors bitterly complain that these severities are still continued in full vigour against them at Cordova, Lisbon, Conosbra, and even in the East and West Indies.

CHAP. XVII.

Jews under Tamerlame. Establishment of the empire of the Great Mogul. Arguments provi••g that there were Jews at Cachemire. Conquests of Ishmael Sophi. Succession of Sophi. Contract between the Jews and Mussulmen. Amurath IV. favours the Jews. Ex|ecution of the treaty. Horrid massacre of the Jews. Jews disgraced and distinguished by dress in Persia. Jews at Schiras. At Goa. In Armenia and Media.

* 1.180THE Jews suffered much by the rapid conquests of Tamerlane; for this conqueror, having fix|ed his capital at Samarcand, passed on to Chora|zan, where they were numerous. He seized upon Bagdad, and all the Irak; and passed into Syria, where he plundered Damascus. He defeated Baja|zet, who reigned in Anatolia, where his nation had considerable settlements; and, as he laid waste all places where his armies marched, it is no wonder that the Jews were ruined and dispersed by his in|vasions. Tamerlane followed Gingizkan's religion, which consisted in seven or eight precepts, dictated by the law of nature. Though he has been repre|sented as a barbarian and illiterate, because he had followed no other profession than arms, yet he was a lover of men of letters, and maintained a great number of them, with whom he often conversed. Physicians and astronomers were very well received at his court. Hence we have reason to believe that many Jews were in it, since they excelled in these two sciences.

The conquests of Tamerlane were divided be|twixt his sons and grandsons, who could not agree about sharing the succession, and weakening them|selves by their division. Nevertheless, they sup|ported themselves an hundred years, till a com|mander of the Ushees entered Chorazan, and, by conquest,* 1.181 took it from them. Arbek, a descendent of Tamerlane, was obliged to fly to the Indies, where he set up the empire of the Great Mogul. We are told there was a province of Cachemire full of Jews, that came thither in Solomon or Sal|manazar's time, who have left traces of their esta|blishment, by which they are discovered at this day. Mr. Thevenot desired one of his friends to examine whether the inhabitants of this country had the Holy Scripture, and whether their Old Testament was like ours? But he answered, that though there were for|merly Jews there, there were none at present.

All are (said he) either Heathens or Mahometans. Perhaps some of them might be found in China; for I have lately seen in the hands of our R. P. jesuit of Delhi, letters of a German jesuit, writ|ten from Pekin, signifying that he had seen such as had preferred Judaism and the Old Testament; and that they would even have made the jesuit their ••akan, provided he would abstain from swines flesh.* 1.182 However, we may still find here some traces of Judaism. The first is, that, as you enter this kingdom, after the passage of the Pire-Penjabe mountain, all the inhabitants I saw in the first villages seemed to me to be Jews, by their make and looks, and, in fine, by something par|ticular which ever distinguishes this nation. This notion is not peculiar to me; for our Father Je|suit, and many of our Europeans, had it before me. The second is, that I observed the name of Mousa, which signifies Moses, to be much used among the people of this city, though Mahome|tans. The third that they say commonly that Solomon came into their country; and that it was he who cut the mountain Baramoule, to give cur|rent to the waters. The fourth, that Moses died at Cachemire, and that his tomb is a league from this city. And the fifth, that they pretend this little and very ancient edifice, which appears here upon an high mountain, was built by Solomon; for which reason it is still called Solomon's throne. Thus I should not be willing to deny that some of them have penetrated as far as this place. But in the course of time, these people might have lost the purity of their law, turned idolaters, and at last Mahometans.

The writer, who gives this account, is in the right; for it is not to be doubted but that there were some Jews in the dominions of the Great Mo|gul. The miseries they were reduced to in the east, by frequent wars, obliged some of them to follow Arbek, with his other fugitive subjects; and as they go into all places where they can make their for|tunes, the prosperity of these princes might, in their turn draw over merchants, astronomers, and phy|sicians.

The body of the nation remained in Persia and Media: but as their academies had been destroyed, and the sciences could not flourish amidst the con|fusions of war, their learned men, and heads 〈◊〉〈◊〉 the captivity, have for a long time disappear•• and even the private persons, dispersed in the ••••••|vinces and cities, made a sad figure, because the•• had been ruined. It is said they raised their heads under Ishmael Sophi, founder of the family tha•• reigned in Persia. This prince, who reckoned himself a descendent from Ali, gathered all those who were devoted to this sect, and all the unfo••••tunate that would follow him. He found but sev•• or eight thousand men in Caramania, which is th•• ancient Cilicia; but with this small number 〈◊〉〈◊〉 threw himself into one of the provinces of Med•••• and slew Ferokhead, the king of it. This first vi••••tory, obtained at fourteen years of age, put him 〈◊〉〈◊〉 a capacity to take Tauris, which some geogra••phers confound with Ecbatana, and make himse•• master not only of the rest of Media, but also of Persi••

Ishmael Sophi died in the year 1520, being thirty eight years old, and left the empire to his son Th••••hamash▪ who, being engaged in a long war wi•••• Solim••••, was at last obliged to ruin his own coun••try, that he might not be pursued, nor taken in hi•• retreat. The sultaness poisoned him, to set a 〈◊〉〈◊〉 she had by him on the throne. But as this son 〈◊〉〈◊〉 visiting his father's treasures, his sister caused hi•• to be slain by the officers she had suborned to exec•• her design. She presently released Ishmael II. 〈◊〉〈◊〉 other brother, out of prison, to place him upon 〈◊〉〈◊〉 throne: but he ungratefully slew her a little ti•••• after. His subjects, unable to bear him, poison•• him after a reign of two years; and establis•• third son of Thahamasb, who was blind and call Ishmael. From this blind prince proceeded 〈◊〉〈◊〉 famous Shah Abbas, who undertook to persecute•• Jews, which gave occasion to a general mass•• a long time after his death. The matter is 〈◊〉〈◊〉 related:

Shah Abbas's council representing to him 〈◊〉〈◊〉 Persia was very thinly peopled, he resolved to 〈◊〉〈◊〉 great privileges to all that would come and 〈◊〉〈◊〉 there. Multitudes of people arrived from all 〈◊〉〈◊〉 neighbouring parts, and particularly a great ••••••••ber of Jews, who, by monopolizing the trade, am••••sed great riches. They soon excited the jealousy 〈◊〉〈◊〉 the other inhabitants, who brought their complain•• against them to the sophi. There was no expedie•••• to punish them without giving umbrage to oth•••• strangers, whom the violation of privileges, gra•• for some years, would oblige to retire. But it 〈◊〉〈◊〉 found in the Alcoran, that this nation was to ••••••brace the Mussulman religion six hundred y•• after its publication, or be entirely destroyed. ••bas, who was naturally cruel, would have execu•• Mahomet's orders, and have cut off all the Jews, if 〈◊〉〈◊〉 mufti had not stopped him. It was resolved, 〈◊〉〈◊〉 ever, to cite the kacams, or sages, of the nation be|fore the sophi's tribunal, to answer his demands.

Shah Abbas questioned them particularly about the abolition of the sacrifices, and the other cere|monies, the use of which had ceased for some time. After a variety of arguments and interrogatories, Abbas insisted that they should fix a time for the ap|pearance of their expected Messiah, promising that till then they should be tolerated; and that if he

came accordingly, he and his successors would em|brace their religion; but if, on the contrary, he did not appear, the Jews should either turn Mussulmen, or suffer the loss of their lives, children, and effects. After mature deliberation, they fixed the period at seventy years. Abbas made them pay dear for their toleration, caused the agreement to be registered and signed on both sides, and taxed the Jews at two millions of gold.

And hundred and fifteen years elapsed after Ab|bas's reign, and yet none thought of the contract he had made with the Jews. Indeed, the empire of the Persians was disturbed with almost continual wars with the Turks, who seized upon Bagdad, whilst their forces were employed against the Great Mogul.* 1.183 Amaruth IV. found many Jews there, who had remained in this country ever since their first dispersion: but though this prince, violating his promise, put the Persians to the sword, that he might weaken his enemy by this massacre, yet he spared this nation, because he thought it was very useful to him.

The war caused so great a distraction at the Per|sian court, that the treaty Shah Abbas had made with the Jews was not executed. But we are told that Abbas II. who began his reign in 1642, and was a little more at peace, turning over one day the re|gisters of the palace, found, in his father's journal, the constract between the Jews and Shah Abbas I. This surprised him the more, as Zabathai Tzevi made a great noise at that time, and most of the Jews looked upon him as the person who was come to disengage them from their obligation. He as|sembled a great council, to deliberate about so im|portant an affair;* 1.184 and it was therein unanimously resolved to destroy, without delay, this nation, a|bounding with cheats and impostors, that laboured only to oppress the rest of mankind. Orders were given to all the inhabitants, both strangers and na|tives of the sophi's dominions, to fall upon the Jews, and to spare neither age or sex, except such as should turn Mussulmen.* 1.185 This massacre began at Ispahan, the capital of his kingdom. It was exercised with the same barbarity in the provinces of Scyra, Ghe|ten, ••••madan, Ardan, and Tauris, where the Jews were settled. The execution lasted three years, with|out any glimpse of humanity or compassion from the Persians; insomuch, that there remained not one sin|gle Jew in all that vast extent of provinces, where they had h••ed up immense riches. Some escaped the barbarity, by going into the Turkish territories and the Indies, and abjuring Judaism.

But as Shah Abbas observed that most of these conversions were feigned and forced, it is not im|probable that they might disgust him from proceed|ing farther, and induce him to restore to them the full liberty of their religion, in which it was the custom of the Persians to indulge all strangers. We read accordingly, that they enjoyed it a long time, till a minister of state, who hated them, or designed to enrich himself by the persecution, engaged his master to oblige them to turn Mahometans. He employed his utmost efforts, sparing neither vio|lence or lenity to succ••ed in his design. There was also an order of the prince, forbidding the exercise of the Jewish religion in his dominions: but, not|withstanding all this, he could not effect it; for, upon diligent observation, it was found, that what|ever pretences they made to Mahometism, they practised Judaism still; so that there was a necessity of permitting them to turn bad Jews again, since they could not be made good Mussulmen. In the mean time all those that are at Ispahan are poor and miserable,* 1.186 and in small numbers. They pay annu|ally a sequin per head to the king, and are obliged to wear a little square piece of stuff, of two or three fingers br••adth, sewed to their cap or robe, in the middle of their breast, about two inches above their girdle. It signifies nothing of what this patch is made, provided the colour be different from that of the habit it is sewed to.

It is plain▪ moreover, from Thevenot, who tra|velled in this country from the year 1663 to 1665, that is some years before the time of the Jewish massacre, that, upon his going thither, they enjoy|ed full liberty of conscience, since he adds, that the Persians thought it strange that Eatemad Doulet should have undertaken, some time before, to con|strain the Jews to turn Mahometans.

The tribe of Levi pretend to have maintained themselves at Schiras,* 1.187 where the Persians have a fine academy, a great number of scholars, and professors to teach philosophy, physic, and divinity. It is cer|tain there are many more Jews there than at Ispahan; but we cannot conjecture upon what foundation they pretend to be of the tribe of Levi; nor how this tribe, which returned from Chaldea with Ezra and Nehemiah, has been able to get together in this city to trade in glasses and wine, which is their main occupation. They are still more numerous at Lar, the capital of a province, where they have a quarter assigned them to eat at the foot of the mountain, be|tween the city and the castle. They are also diffused into the country, on the coast of Ormus and Bander Abassi, in order to glean up some little part of the trade that is carried on from thence to the Indies, where they had formerly many brethren. Indeed, they were distinguished there into two kinds; one that were born Indians, who turned Jews; and the others were descended from the race of Abraham. The king of Portugal, though he had expelled them out of his kingdom, tolerated them still at Goa and other places,* 1.188 where they had their public worship.

Bagdad,* 1.189 which was so long the seat of the princes of the captivity, has for a long time been an incon|siderable city. They do not reckon above fifteen thousand inhabitants, since its being taken by Amu|rath IV. Nevertheless, the Jews maintain them|selves here; where they have a synagouge, and at present make a part of its inhabitants: but their number increases considerably every year, by the pilgrimages made to Ezekiel's tomb. This conti|nues among the Jews as well as the Persians; and a multitude of pilgrims arrive annually at Bagdad, and remain there. However, they are mortally hated: and the Rasedia, which make a particular sect among the Mussulmen, and are very powerful at Bagdad, will hold no correspondence with them.

They are said to live more peaceably in Armenia;* 1.190 though their own writers tell us, that the Armenian inhabitants of Moses, having accused them of killing a Christian, because he was seen to go into a Jewish house, and not come out of it again, an information was immediately lodged against them, and the mur|der being confessed by the accused, they crucified some, and burnt others, not even sparing Ab••ob, a celebrated physician, whom they cast into the flames. Three days after these executions the Christian ap|peared, the accusation was found to have been laid out of hatred to them, and the confession to have been wrested by torture. Complaint being made of it to Solyman II. the Armenian magistrates were for|bidden from thenceforth to take cognizance of such criminal cases, and ordered to bring them before the sultans. This story, if true, which is taken from an anonymous writer who lived in Egypt, and is entitled, "The sufferings of the Jews," shews plain|ly, that if they live quietly among the Armenians, it is rather owing to the protection of the Porte, than to any conformity between them.

We also find some of them in Media,* 1.191 where they were carried at the time of the captivity, and where they have still continued, though declining very much. Chasbin is a great city in Media, which some geographers think to be the same with that which Tobit calls Rages of Media. It is also a place very much enriched by its advantageous situ|ation. Thahamas•• made it his capital, and com|monly spent the winter in it; and so did his succes|sors, till Abbas I. removed his court to Ispahan. It serves to unite the trade of Hyrcania, Ibria, and Media, with the other provinces of the kingdom. The Jews were carried thither in Sennacherib's time; and there lived Gabael, to whom Tobit en|trusted ten talents.

They are not suffered at Scamachia, seated upon the Caspian Sea, a place of great trade; but the Tartars, who bring thither girls and boys, and horses, to be sold, tolerate them out of necessity, and mingle with them for the sake of commerce. We find some of them as far as at the foot of mount Caucasus, which the Arabians thought encompassed the whole earth, that the sun rose upon one of its points, and set behind the other. It is related, that the prince of Mingrelia pretends to be descended from David. The king of Imaretta asserts the same thing. The ancient kings of Georgia believed it likewise; and the cham of Georgia puts it among his titles, that he issued from this great king by Solomon, his son. But these pretensions indeed are supported by no solid proofs. It is true that there is a synagogue at Ascalzike, a little city situated at the foot of mount Caucasus, which the Georgians had built to defend themselves against the invasions of the enemy, and which the Turks have taken from them.

This is the state of the Jews in all the parts of the east; by which it appears, that the tribes, which were dispersed there, still remain in Persia, Arme|nia, and Media, where they have their synagogues, and are still numerous, since they are in all the trading cities from Bassora and the Indies to Mingrelia. But the tribes are too much confounded to be any longer distinguished: they are ignorant, poor, miserable, and reduced to the vilest offices to get their bread. In fine, they have so little correspon|dence with their western brethren, as hardly to know any thing of them. About this time shone the famous impostor, named Zabathai Tzevi, who, after pactising a variety of the most distinguished artifices, in order to delude the public, was at length detected in his iniquitous design••, and re|ceived that punishment he justly merit••••••••▪

CHAP. XVIII.

Sapheta peopled with Jews. An academy there. Learn|ed men. Moses Cordover••s. Dominic of Jerusalem. Moses of Trani, and Joseph de Karo. Moses Alscheb. Samuel Ozida. A printing-press set up at Sapheta. Few Jews at Jerusalem.

IT might naturally be expected that Judah should have a greater number of Jews than either Syria or Egypt; but as all its noble streams of milk and honey have been long since dried up, their love for it hath cooled in proportion. Indeed, it is fre|quently visited by their devotees, who go thither in pilgrimages, as well as the Christians; but few of either sort care to settle in it, since they find it so difficult even to get a tolerable subsistence in that quarter.

* 1.192Sepheta, or, as the Jews commonly call it, Saphet, or rather Tzephtheth, in Galilee, is the most popu|lous and noted city that the Jews have in this pro|vince. They enjoy many privileges there. This city, situate nine miles from Bethsaida, upon a mountain with three tops, is of most difficult access; and therefore it is sheltered from the incursions of the Arabians, who plunder and lay waste the cites where they can enter. It is also certain they are more numerous and kindly treated at Sapheta, than in all the rest of the Ottoman empire. It has an academy in it,* 1.193 which is grown very famous: and though for many years the oriental Jews have much neglected study and sciences, yet they still keep up professors and doctors here, that are men of repute. Hither they send their children to study, as believing the Hebrew tongue is here taught in its purity; as if that language was annexed to the Holy Land, and that the doctors who teach it, and are often strangers, spoke it better than other rabbies. But it is the common prejudice; and the academy of Sa|pheta has been, for some ages, what that of Tiberias was before, to which it has succeeded.

* 1.194In this academy taught the most famous casuist that has appeared since Simon Jochaides. He was born at Corduba, which gave him the name of Moses Cordoverus; but quitting Spain, towards th•• end of the thirteenth century, he was one of t•• pillars, and perhaps, one of the first founders, 〈◊〉〈◊〉 this academy.

Dominic of Jerusalem taught in the same acade•••• for some time▪ He became doctor after he had ••ished his course of studies, and read lectures up•••• the Talmud. His profession of physic, he practi•••• at the same time, made him better known than th•• titles of Rau and judge that were given him. T•••• sultan invited him to Constantinople, to be his ph••••sician. He lived to the beginning of the last ••••••••tury, and turned Christian; translated the 〈◊〉〈◊〉 Testament into Hebrew; and, at the same 〈◊〉〈◊〉 answered some objections of the rabbies against 〈◊〉〈◊〉 Stephen's martyrdom.

Few have done more honour to this academy 〈◊〉〈◊〉 Moses of Trani, and Joseph de Karo, who had 〈◊〉〈◊〉 conduct of it about the middle of the sixteenth cen|tury. The one was born in a city of Apulia, 〈◊〉〈◊〉 taught with so much success at Sapheta, that 〈◊〉〈◊〉 Jews called him the "Light of Israel, the Sina•• of Sinai, the Doctor that plucks up Mountains," 〈◊〉〈◊〉 cause be resolves the difficulties that are raised 〈◊〉〈◊〉 on the law. The title of his book manifests, that 〈◊〉〈◊〉 is all abstract of the Jewish civil law; in which 〈◊〉〈◊〉 goes to the fountain head of the laws, and dis••••••guishes betwixt those that proceeded from Mo•• and others that had been handed down by oral c••••••dition; and a third sort, which are founded 〈◊〉〈◊〉 upon the decisions of the rabbies.

Joseph de Karo was a Spaniard, and went into ••••••lilee, where he died in 1575. He also explained law of the nation with so much applause, th•••• was called the Prodigy of the Universe.

This academy has not always been governe•• strangers, but had do••••••rs of its own growth. ••ses Alscheb was born in this city, and distingu•• himself in the seventeenth century, not only 〈◊〉〈◊〉 eloquence of his sermons, but the commentari•••• composed upon a part of the law. All the 〈◊〉〈◊〉 his works are metaphorical; one is called the•• of Moses; another, the Rose of Sharon; the 〈◊〉〈◊〉 the Lily of the Vallies. He is much praised 〈◊〉〈◊〉 tempting, in his explication of scripture, to pro•• something new; and, being more devoted to 〈◊〉〈◊〉 old interpreters than the modern, has exactly ••••••lated their sentiments, even when they fa•• the Christians.

Samuel Ozida was another teacher at Sap•• the place of his birth. He explained Jeremy's ••••••mentations, and intitled his commentary, the 〈◊〉〈◊〉 of Tears.

Moses de Nagiara was also a Galilean, though 〈◊〉〈◊〉 make him a Portuguese, because of the family 〈◊〉〈◊〉 Noghera, which was, and still is, in this cou•• He taught at Sapheta, and has left a commen•••••••• upon the Pentateuch, which the Jews greatly 〈◊〉〈◊〉 The Jews had a press there, in which they 〈◊〉〈◊〉 the Ritual, which Moses Gallant, head of this ••••••••demy, composed in 1560.

Judas Jona, who, after his conversion, beca•••••• the learned Bartolocci's master, and put him 〈◊〉〈◊〉 the design of his rabbinical library, was born at ••pheta, and took the degree of doctor, or rabb•• this academy. He was descended of a Spanish fa••mily, which, after Ferdinand's expulsion, retired 〈◊〉〈◊〉 Tuscany. Pius V. having expelled it from the•• it passed into the east, where Judas Jona was 〈◊〉〈◊〉 Having gone through his course of studies, he 〈◊〉〈◊〉 into the west, and determined at Amsterdam 〈◊〉〈◊〉 validity of a will, on which depended some pol•• of importance. The sentence which he gave 〈◊〉〈◊〉 approved by eighty-seven rabbies of Germa•• and Thessalonica. The Jews of Hamburg 〈◊〉〈◊〉 him afterwards their judge, and assigned him, 〈◊〉〈◊〉 salary; but he went from thence to Poland, when he turned Christian. He afterwards settled at Rome, and taught Bartolocci Hebrew; who vin|dicated him from the errors imputed to him. He had so strong a memory, that, if the Talmud ha•• been lost, he could have restored it.

Of all the cities of Judea, there is none where the Jews have subsisted longer, and still continue with greater lustre and security,* 1.195 than at Sapheta. They are more numerous here than at Jerusalem, where they reckon but about an hundred families, who have their chief habitations upon mount Sion. Some of them have employs in the custom-house, and others are secretaries to the governor; but the greatest part is made up of mendicants, who live upon alms. They send in quest of them even to the west, where wealth and learning are retired. It was upon this errand that Jacob Tomerita took a journey to Frank|fort and Holland in the year 1684. His father had retired from Portugal to a little town in the Holy Land, bordering on Sapheta, called Tomer. His brethren deputed him to seek something for their subsistence; and, at his return, he undertook to carry Mr. Ludolf's letters to the Samarians of Ge|rizem, by whom he was known. Four years after, appeared another deputy from the Jews of Jerusa|lem, who came begging for them, which sufficient|ly proves their poverty.

When Selim took Jerusalem, at the beginning of the sixteenth century, there was a famous rabbi, who composed a book, intitled the Eye of Israel. This work is a collection of the explications of the law contained in the Talmud. Many doctors had compiled before what related to the questions con|cerning right and rites,* 1.196 but rabbi Jacob collected the explications of the law that were dispersed in this great book. He could not finish his design; but Levi, his son, who was at least as learned as the father, put the last hand to it.

It was this work that occasioned the commotion of the Sapheta professors. As they were contem|plative doctors, they mightily despised these doc|trines. They found, in the work of Jacob and Levi, doctors at Jerusalem, things that displeased them. The dispute was violent, and the division great, as long as Levi lived; but the jealousy of the Sapheta professors died with him. His memory was ho|noured; and his work, which saved the reading of many large volumes, was received with wonderful applause. Leo de Modena endeavoured, in the last century, to perfect it, by adding the opinions of ma|ny doctors that were wanting. He gave an index of the passages, that they might be the easier found. He intitled his additions, the house of Juda; and the table, or index, the House of the Bread of Juda.

CHAP. XIX.

Jews in Ethiopia. They obtain the title of "The People of the Book." Their high situation. Fidelity to king Claude. ••••ve independent of him. Great deliverance in Egypt. Rich and powerful there, and in other parts of Africa. Betray Oran to the Spaniards. Banished from it. Synagogues rebuilt.

ETHIOPIA is one of the places where the Jews have been least disturbed.* 1.197 They agree more easily with the Christians of this country, because these latter conform to many of their rites. They eat no swines flesh, and rigorously observe the sab|bath. Even their kings fancy themselves descend|ants from the ancient Jews, and have a lion in their escutcheons, holding a cross, with these words, "The Lion of Judah hath prevailed." In the let|ters king David wrote to Clement VII. he took these titles: "I David, beloved of God, the Pillar of Faith, sprung from the tribe of Judah, the Son of David, the Son of Solomon, the Son of the Pillar of Sion, and of the Seed of Jacob." A modern travel|ler,* 1.198 who was well acquainted with the genius and stile of these remote nations, says, that these were not the common titles of the kings of Ethiopia, but that they swelled them upon that occasion, to give greater lustre to their embassy to the pope. The conjecture is probable; nevertheless, it is certain, that the kings of Ethiopia believe themselves the posterity of the Jews, which must render them more favourable to this nation. On the other hand, the Jews in this country have not received the Talmud, nor all that heap of traditions which cloud their religion in other places.

When the Saracens made themselves masters of Ethiopia, the Jews, fearing their persecution, re|tired and took sanctuary in Abyssinia. They were treated with more humanity than the natives of the country, since an Arabian author asserts, that a ge|neral massacre of the inhabitants being resolved upon, they begged, as a bounty of the king, that they might be treated like the People of the Scrip|ture. These scripture people, in the Arabian sti•••• are Jews.* 1.199 This name is given them in the Alcoran•• for Mahomet, speaking of them, calls them the People of the Book, because of the book of the Jew and the prophets. The Ethiopians therefore de•• the same fate as the Jews; and the king of the A|rabians granted their request, on condition that they should give themselves a mark on the face, by which they might be known and distinguished.

It is not easy to determine how early the Jews were settled in Ethiopia; but if we may credit a modern traveller, who has been in those parts, there were not any to be found, except upon a high and spacious mountain▪ inaccessible on all sides but one, and that very rocky, difficult, and dangerous. Here it was that our author tells us they were seat|ed, the top of it having a most delicious plain, of vast extent, full of small brooks, fine fruits, and excellent pasturage, where they live in plenty of all things, without ever coming down, or having any communication with the inhabitants of Abyssi|nia. Here it was that Claude, the son of David,* 1.200 being driven by his brother Goranha, king of Adel, took refuge, and was received by the Jews with open arms, and defended by them with such brave|ry and faithfulness against the forces of the latter, that they obliged them to retire; for which brave action they enjoyed his protection and friendship, after he had ascended the throne, during his whole reign.

Oviedo, whom Julius III. had made patriarch of Ethiopia, with hopes to re-unite this kingdom to his see, and was sent into this country to no purpose, says, that the Jews possessed great inaccessible moun|tains; that they had dispossessed the Christians of many lands which they were masters of; and that the kings of Ethiopia could not subdue them, because they had but small forces, and it was very difficult to penetrate into the fastnesses of their rocks.

They still preserved that independency at the be|ginning of the last century,* 1.201 which sometimes ren|dered them formidable to the kings of the Abyssi|nians. For, indeed, they possessed at that time near three provinces: but Susneus, who then reigned, and was a bold prince, having defeated some idola|trous nations, called Gallas, among whom he had been educated, carried the war even into the rocks of the Jews with so much vigour as to drive them out. They were obliged to abandon the provinces they had possessed, and to disperse themselves over the kingdom. Some retired towards the springs of the Nile, near the Cafrees, where they still subsist. Others remain in the province of Denobe, where they apply themselves to the woollen and iron manufac|tures, which being odious to the Abyssinians, they leave it to the Jews, who undertake to furnish them with all warlike instruments. They have there their synagogues, and public worship, in which they use the Talmudic Hebrew, though they have not recei|ved that collection of traditions. Lastly, great numbers follow the court of the king of the Abyssi|nians. An Arabian, who had travelled in that coun|try at the end of the last century, assured Mr. Lu|dolf, that sixty thousand of them were at court. They correspond with the Christians, and live very familiarly with them in that country.

Egypt, bordering upon Ethiopia, has served them for a sanctuary. They were very near the brink of destruction in the year 1524, but Providence deli|vered them by an unexpected revolution. Achmed to whom Solyman II. had entrusted the government of Egypt, revolted against him, and resolved, at the same time, to make himself master of his new sub|jects

estates. The soldiers had already begun to plunder the Jews houses, as being persuaded they might do all things safely at the beginning of the rebellion. Achmed, resolving to enrich himself, taxed this nation two hundred talents. They re|presented their inability, and only brought fifteen talents to the treasury. Achmed, enraged at this refusal, ordered all to be committed prisoners that had not paid the tax. The very moment that Sa|dus, one of his officers, was executing his orders, news came of a conspiracy against Achmed, who having been surprized in the bath by a plot, was obliged to fly with nine men with him; that he was pursued by an army of Circassians; and that it was impossible for him to escape his enemies. He was actually taken; and peace and tranquillity were re|stored to the city of Cairo. The Jews being deli|vered, made a great entertainment, and called the feast they celebrated in memory of this event, Nessim; because this word signifies a miracle, and the stake to which Achmed's head was affixed.

Moses Alescar, or the Red, appeared a little after. From his name it is thought that he was of the fa|mily of the Rubeis, that was famous in this nation. He declared for Moses the Egyptian, or Haramban, that is, Maimonides, and confuted those who had written against that learned rabbi.

* 1.202The liberty which they have enjoyed in Egypt rendered them considerable. Their mechanics were dispersed over the country, and in all the cities: but their richest and most creditable dwelt at Cairo. In fine, they pretended to be more numerous in this country than when Moses led them out of it: but this number is of late lessened; for travellers affirm, that they have no settlement except at Cairo, and the maritime cities of Egypt; and that they are so far from being in other places, that if their business obliges them sometimes to go thither, they are forced to disguise and conceal themselves, because the coun|try people abuse as soon as ever they discover them.

* 1.203There are some in other parts of Africa. It was a Jew of this country that enabled Muley Archey, king of Tafilet, to make war against the prince of Quiveane, to whom he fled for sanctuary. For go|ing to the castle of Dar Michal, upon pretence of visiting the governor, he seized the citadel, and began to manifest his revolt: but he must have mis|carried, had he not found a Jew immensely rich, whom he stripped of all his treasures, by means whereof he assembled the inhabitants of the pro|vince, was elected king, and dispossessed his brother, then king of Fez and Morocco. He acknowledged the service the Jew had done him, by granting the nation the same liberty it had enjoyed, and making Joshua Ben Amossech prince of it. Muley Ishmael, brother to the king of Tafilet, and his successor, had still greater obligations to them; for, in recom|pence for Don Joseph de Toledo's services during his disgrace at Miquenez, he not only made him one of the first officers of his houshold, but sent him to the courts of several princes to negociate with them: and it was he who concluded the peace with the United Provinces in the year 1684. This prince continued the offices to the son, who enjoyed the same honours as his father.

They had likewise been a long time settled at Oran, and were entrusted with some of the most important offices in that city; yet such was their fidelity to the Spaniards, notwithstanding the treatment they had received, that they were the very people that be|trayed it to them;* 1.204 if it was not rather their avarice, and the great sums with which Cardinal Ximines bought their perfidy. However that be, they have continued very faithful to them ever since. When the town was in great danger, from their neighbours, of being retaken, the Jews resolved to lose their lives in its defence; and when the garrison threatened to revolt, at another time, for want of pay and provi|sions, they suppressed it by a timely supply of both. All these services, however, did not prevent their being banished from the place in the year 1669,* 1.205 but on what account it is not easy to determine.

They had likewise been very numerous and flou|rishing in the province of Suz, which formerly de|pended on the kingdom of Morocco, but has since been dismembered from it. They had, in the ca|pital of that principality, a very rich and sumptu|ous synagogue, served by several priests and officers. They had their judges and interpreters of the law, that were maintained at the charge of the people, who live by traffic and labour. There are great numbers of them in the mountains of Morocco, who are employed in the iron manufacture, building, and other laborious employments, to which the in|habitants are a verse: but this employment does not hinder others from trying their fortunes at court, and raising themselves to eminent posts. One of that nation, named Pacheco, was sent ambassador to the United Provinces at the beginning of the last century. Some time after their synagogues having been demolished in the kingdom of Fez, Muley Ma|homet not only caused them to be rebuilt as soon as he came to the throne, but made one of th•• nation his high treasurer and prime minister.

CHAP. XX.

State of the Jews in Turkey and Constantinople. Tr•••••• and privileges. Bajazet poisoned. Cyprus taken by Selim II. who greatly favours the Jews. A press 〈◊〉〈◊〉 Constantinople for Hebrew books The Jews expelled out of Salome. Numerous in the cities of Great Flourish in Thessalonica. Subsist at Gallipoli. P••t•••••• at Prousia. State at Rhodes and Smyrna.

THE Jews have, for many ages, preserved th•• liberty and great privileges in the territories 〈◊〉〈◊〉 the grand seignior, not excepting Constantino•••••• itself. They inhabit a considerable suburb, whic•• was called Jewry in the crusading days, because th•••• had been settled there a long time. The amba••••••••dors of foreign princes reside amongst them. Th•••• have at present thirty synagogues; and an hundr•••• and five thousand families in this city and the neig••••bouring villages. They are allowed the privil•• of selling wine; which is the more considerable, 〈◊〉〈◊〉 theirs has the preference to that of the Christian•• because the law of Moses, condemning mixtur•• it is imagined that the Jews dare not adulterate and that they sell their wine in its purity.

They are here, as every where else, much addict•••• to trading and usury. Nevertheless, it often ha••••pens that poverty makes them turn Mussulmen. 〈◊〉〈◊〉 has been said that they are required to esp•• Christianity first, as a preliminary to Mahometism but this is without foundation. They are not ••••••••cumcised, because they already wear that mark 〈◊〉〈◊〉 the covenant; nor are they baptized to make th•• Christians. Having enquired into the motives 〈◊〉〈◊〉 their change, they are made to pronounce the sacred words, which it is not lawful, upon pa•• being burnt, to utter without becoming Mussulm••

La Illah Illalah Mehemet Resoul Allah: There 〈◊〉〈◊〉 but one God, and Mahomet the prophet.

The Christians charge the Jews with the murd•••• of Bajazet II. They say that Selim, his son, appre|hensive of being excluded the empire by his fath•••• preference of Achmed, rebelled against him. He 〈◊〉〈◊〉 the battle, but failed not, after his defeat, to ga•• the janisaries to his interest; so that Bajazet 〈◊〉〈◊〉 obliged to quit Constantinople, and retire to De|moticha, the place of his birth: but he died by the way, because a Jewish physician,* 1.206 suborned by Selim gave him poison in the bath, and he expired.

Another of this nation, called Michsez, is accused of having put Selim II. upon the conquest of the isle of Cyprus, and occasioning the ruin of this 〈◊〉〈◊〉 kingdom. It is said that this man, being enraged at the refusal of the Venetians to receive a great number of refugee-mariners, who were desirous to leave Portugal and Spain, or else at the punishment he had received for some crimes, retired to Constan|tinople. His riches obtained him admittance to court; and being resolved to take vengeance of his

old masters, he extolled to Selim II. the beauty of the island, called, The Country of the Blessed. He also cried up the excellency of the wines, of which Selim II. was a great lover, notwithstanding the law forbade their use. He represented, that the Vene|tians, who were masters of it, made incursions into Syria, and disturbed the passage of the caravans to Mecca. At length the unfortunate blowing up of the magazines of powder at Venice contributed to Selim's determination. One day, in his cups, he promised Michses, or Michsez, the crown of Cyprus, as a reward for putting this design into his head. Nicosia,* 1.207 one of its principal cities, was taken, Fa|magusta submitted the next year; and the island was hereby reduced. Michse•• was not made king, as was promised; but his nation had greater privileges granted them in the island (which they still preserve) than the Christians. Selim did more; for he sent a Jew, called Salomon Rophe, to Venice, when the Christians had won the battle of Lepanto, to nego|ciate with the republic, and conclude a peace.

* 1.208The Jews obtained, a short time after, the liberty of having a press at Constantinople. It was a new sight to the Mahometans to see books printed, and they were alarmed a•• it. The Mufti was afraid lest the Alcoran should be printed; and lest the love of the sciences, which would hereby grow easier, should be propagated from the Jews to the Arabians. This was a great advantage to the whole nation; for the copies of the law, which were grown very scarce in the cast, were universally dispersed; and people applied more earnestly to the study of the law, be|cause the reading was more easy, and they had greater assistances to understand it.

* 1.209This produced many learned men, and illustrious heads of synagogues. Solomon Japhe, who had left his native Germany, came thither soon after. He explained the Talmud of Jerusalem, and render|ed it more compleat, by adding some necessary illus|trations. He published two other works, which he calls Fair in the Eyes; and, Fair in the Looks; al|luding to his name, which signifies Fair. The one contained sermons; and the other the explication of Middrush Rabba upon the Pentateuch.

* 1.210Gedaliah, who pretended to be of the race of David, chose also to leave his father, and his birth|place, Lisbon, to come and practise physic at Con|stantinople. But as most of the Jewish physicians are also doctors, he taught the rites and laws of his nation. He was made head of the synagogue, and laboured to reconcile the Caraites and the Rabbin|ists. He says, that the Caraites desired him to in|struct, and bring them over to the synagogue: but whether the Rabbinists were too prejudiced, that they thought the affair too nice, or that the Caraites returned to their former opinions, the reconcilia|tion was not affected; and the latter only reaped the advantage enjoyed at Constantinople, of printing books; for they published some of their works, which nevertheless are very scarce.

* 1.211The last we shall mention is Mardochai: he was son of Eliezar, and took the title of Constantinopo|litan, though he commonly resided at Adrianople. He explained the grammar which Aben Ezra pub|lished, with the title of Jesod Mora, the Foundation of Fear.

* 1.212There are some cities of Greece where the Jews have not the privilege to settle themselves; such is the city of Salome. The inhabitants, who are at present Turks and Greeks, hate the Jews so much, that they will not suffer them in their territories. They have the same usage at Athens, where they settled in St Paul's time. Perhaps, as the number of Christians is there greater than that of Turks, who are more inclined to toleration, the Christians have obtained an order that excludes the Jews from this city.

* 1.213But if they are denied access in some places, there are many others where they have still considerable establishments. They have four synagogues at Pa|tras, and their own judges here, which they chuse from among themselves. They have also their par|ticular burying place upon a neighbouring moun|tain, which looks like a great city, because it consists of several little stone houses, in which each family is buried; and a marble stone, on which the name of the family the tomb belongs to is engraved, serves as a door. But as there are but few inhabitants in this city, the Jews, which are not above a fourth part, amount only to about a thousand persons. They are settled at Lepanto, Livadia, Corinth, and other cities, where they live by commerce. But Greece is so depopulated by the revolutions it has undergone, by the tribute it pays, and still more by the oppressions of the grand seignior's officers, that their condition is become very miserable.

They fare much better at Thessalonica,* 1.214 where we find them settled ever since the time of St. Paul, and where they have had a considerable academy for some centuries, as well as a printing house, which last was since taken from them. Here flourished several eminent rabbies; and hither the Jews send their children from Constantinople to be taught the Hebrew tongue.

They have continued and still subsist at Gallipoli,* 1.215 a city seated in the Thrasian Chersonesus, at the mouth of the Propontis; and at this day they make one-fourth of its inhabitants, which consist of six thousand Jews, as many Greeks, and twelve thou|sand Turks. They are more considerable at Prou|sia, built upon an bill of Mysia,* 1.216 near mount Olym|pus. This city was the capital of the Ottoman empire before the taking of Constantinople; and as they could not master it but by the destruction of an hundred thousand Christians, who vigorously re|sisted the Mahometans, they are not permitted to live in it, but confined to the suburbs, whilst they number twelve thousand Jews within its walls. There has been found here an ancient medal, struck in honour of Marcus Aurelius, having on the reverse a man forcing himself upon his sword; and it is said to be the figure of Ajax, wno killed himself in this city.

The Jews have also their habitations at Rhodes.* 1.217 They had formerly a district assigned them near the wall, called, "The Wall and Quarter of the Jews:" and when Mahomet II. besieged that place, the Ba|sha, who could not carry either St. Stephen's Mount, or St. Nicholas's Tower, erected a battery of his heaviest cannon against this wall. It was a violent assault, and the quarter was taken. Some nations were already caballing to oblige the grand master to surrender; but he sustained the assault, and repulsed the enemy, though he had received five wounds. The Turks raised the siege; and, to preserve the memory of this event, the grand master, d' Aubus|son, erected a church near the wall where he had beaten the Turks. Some time after he resolved to expel all the Jews, not only from their quarter, but the whole island, and from all the estates of the order. The better to authorize his violence, he represented to the council, that the commerce be|tween Jews and Christians was dangerous; that, according to the opinions of divines and canonists, the Jews were all slaves of Christian princes; from whence he inferred, they had lost the natural power of fathers over their children, and that they might be baptized whether they would or not. The Jews were allowed to sell their effects in forty days time; but when that term was expired they were obliged to depart. They were prohibited going and set|tling in the Levant, for fear they should become spies to the grand seignior; as if they still preser|ved any authority over those they had banished. In fine, they detained all the children, which they caused to be baptized, and kept at the expence of the church, lest leaving the island, they should re|sume their old religion.

Rhodes, however, having been taken by the Turks, the Jews settled there again; and they are even treated more favourably than the Christians; for the latter, who have their warehouses and shops in the city, are not allowed to lodge in it; whereas the Jews are not obliged to quit their houses to seek beds in the neighbouring villages. But they rec|kon but two hundred of them to thirteen hundred Turks.

They are more numerous at Smyrna, where they reckon six thousand of their nation; and they have many synagogues. In fine, there are few cities or great towns in the Ottoman empire but have some Jews. They suffer much by the avarice of the sul|tan's officers; but this misfortune is common to them with most of the subjects of this great and extensive empire.

CHAP. XXI.

Jews persecuted by pope John XXIII. Protected by pope Nicholas II. A new storm against them. De|cree of the senate of Venice in their favour. Pro|tected by pope Alexander VI. S••me Jews come to Naples, and are persecuted. Powerful under Paul III. The Talmud burnt by Julius III. Learned men, and learned works, at Rome. Two edicts of Paul IV. against the Jews. Council of Milan's acts against them. Banished by pope Pius V. out of the ecclesia|stical states. Grants of Sextus V. to R. Meir. Bull of Clement VIII. against them. Jews at Venice. Hebrew Bible printed. R. David de Pomis. Jews protected by the republic of Venice. Famous rabbies there. Printing at Soncino. R. Gedaliah. R. Sa|muel at Mod••na. Rabbies at Padua. A dissention at Mantua. R. Jecheel of P••saro. Leo of Mod••na, his works. R. Mardochai Korkos. Jacob Tzaphalm. Judas Azael. Jehoshuah Menahem. Synagogues at Rome frequented by Christians, but afterwards for|bidden to them. Innocent XI. favourable to the Jews. Means used to promote their conversion. Prove ineffectual. Synagogues taxed. Numerous in Italy.

* 1.218THE Jewish writers complain that they had a ter|rible enemy in John XXIII. and affirm, that this pope, who was fitter to make a general, and to head an army, than to be head of the church, was their violent persecutor. He issued many edicts to force them to turn Christians: and not content to persecute them in his own dominions, wrote to the queen of Spain, who was regent in the minority of John II. that this princess, acting in conjunction with him, might make the greater number of pro|selytes; and this she did with such severity, that she forced sixteen thousand Jews to abandon their reli|gion. Part of those that persevered perished by the fire, and part by other punishments to which they were sentenced; while others, that fled, fell into the peasants hands, who murdered them. A very small number of them ransomed their liberty and lives by money. Not long after, they had the plea|sure of hearing that their persecutor was reduced to a more desperate state than themselves.

* 1.219Nicholas II. consoled the Jews of his territories for the afflictions they had undergone, and granted them his protection. He suppressed the inquisitors, who continued to torment them unreasonably. He wrote likewise in his turn to Spain, to prevent, by his remonstrances, the forcing of their consciences; and maintained the voluntary converts in the privi|lege of entering into offices, which the inhabi|tants of Toledo had taken from them by a solemn edict.

* 1.220They had not enjoyed the fruits of that pontiff's patronage many years, before a new storm arose from another quarter. Sextus IV. had been pre|vailed upon to canonize the little Simon, supposed to have been murdered by the Jews in the city of Trent, in a most cruel manner. They still shew in that city a knife, a pair of pincers, and four large needles, with which they had let out his blood; and two silver tumblers, out of which they had drank it. The whole tragical story is painted at full length in a corner of one of the churches dedicated to the little saint.

This canonization drew great calamities upon the Jews, not only in the bishopric of Trent, where they pretended the crime was committed, but also in all the territories of the republic of Venice. The preachers inflamed the people, who, wrought on by the notion of a false miracle, plundered and mur|dered all the Jews they met with. So great was the disorder, that the doge and senate were obliged to suppress it, and order the magistrates of Padua to treat the Jews like their other subjects, and prevent their being abused; because the report spread at Trent to them appeared a falshood, contrived by art, for a certain end the senate would not examine into. They were all banished out of the city of Trent, where the magistrates were less equitable.* 1.221 But some time after they obtained the liberty of tarrying three days, because they carried on a con|siderable commerce. We are told that, some time after, the three days liberty were reduced to three hours, as a punishment for their obstinate defence of Buda against the Christians, in the last war with the Turks.

Alexander VI. instead of persecuting, received them with abundant cordiality Being expelled Spain by Ferdinand the Catholic, and becoming fugitives, all those that came to Rome were ill-treated by their cruel brethren, who would have suffered them to die with hunger, if he had not suc|coured them.

In effect that pontiff, though a Spaniard by birth, and head of the church,* 1.222 understanding that the Jews, who had been long settled at Rome, left the exiles in misery, without attempting to succour them, threatened to expel them, unless they altered their conduct, and gave their miserable brethren opportunities of settling in the ecclesiastical state. He thought it expedient to profit by Ferdinand's error, and to enlarge his revenues at the cost of others. There have been many who would not per|secute the Jews, nor yet suffer their numbers to mul|tiply in their states, by the conjunction of strangers. But the pope attended not to the reasons dict•• by his religion, but would have the new comers 〈◊〉〈◊〉 the same privileges at Rome with the old inhabi|tants.

Amongst those whom that pontiff's kindness had invited to Rome, was the learned R. Jochan••••, a German, who came from Constantinople, and 〈◊〉〈◊〉 taken into the service of Picus, count of Mirandah, as his preceptor. This prince, for many years, 〈◊〉〈◊〉 been fond of the writings of the rabbies, and 〈◊〉〈◊〉 of the casuists. He is reported to have said, 〈◊〉〈◊〉 those who read the Hebrew books drew at the Fountain-head; that the rivulets had flowed from thence to the Greeks; and that nothing but m•• and stagnate water were found among the Latin. He maintained that Esdras had caused certain ca|suistical books to be written, which he had purcha|sed at a great price; and that Sextus IV. had or|dered them to be translated into Latin.

Another part of the Spanish and Portugal refu|gees thought to find a retreat at Naples;* 1.223 but the inquisitors pursued them there with such rancour, and exercised such terrible oppressions under this pretence, that the people rebelled. The viceroy resolved to expel the Jews, that he might at once get rid of the inquisitors. He alledged, that the contagion having ceased, and the faith of the old inhabitants being pure and well known, there was no need of these cruel physicians, who made wounds, and laid them open, instead of closing them. His conduct was authorized afterwards by Charles V. who would not tolerate the Jews in his kingdom, nor in Sicily. The truth is, this prince hated them; and the impostures he had discovered seem to justify him in it.

This aversion, however, did not discourage one Ricci, a converted Jew, from dedicating to that monarch his celebrated treatise on what he stiled Celestial Agriculture. He was a physician in Ger|many, and produced fifty theorms and expositions of some points in theology; but it will be apparent to those who read them, that they deserve not those encomiums which some learned men have made on them; on the contrary, that they are far beneath the dignity of a sound and reasoning diviner.

* 1.224The Jews were become so powerful under the pontific••te of Paul III. as to provoke the rage of cardinal ••••olet. He was bishop of Carpentras, in the 〈◊〉〈◊〉 of Avignon, where the Jews had ever been 〈◊〉〈◊〉 rated, since Joan, queen of Sicily, made a present of this city to the pope. They had their synagogues there, as they have at this day; though the city is in the midst of France, from whence they were banished. The prelate, not able to bear it, wrote to cardinal Farnese, representing, that the pope had never been such a benefactor to the Chris|tians as he was to the Jews: that he had granted them titles, n••w privileges and honours, which rendered them haughty and insolent; insomuch that the Christians were but like sheep in the midst of wolves: that they were driven from their houses, and even commonly from the cities where they ought to live at rest: that it was unaccountable, how a pope could so rigorously persecute the Lu|therans, and grant, at the same time, so partial a protection, and such singular favours, to the Jews, who seemed more worthy of his indignation. He observed, that the true method for a man to make his court, and to rise to ecclesiastical dignities, was to countenance this nation. He laid open the real source of this protection, and pointed out that this ••••••our proceeded from the pope's treasurers, and the intendants of his finances, to whom the Jews were necessary men. However, some regard was paid to the cardinal's remonstrances; and, in this case, they did what is commonly done at Rome, when any abuse is discovered that tends to pecuni|ary purposes, they p••lliate it, and retrench its too manifest and glaring enormity.

* 1.225Some time after Julius III. being persuaded the allegorical interpretations of the Gemara were dan|gerous, caused the Talmud to be burnt; so that all the books of the Gemara, which were in Italy, ac|cording to the Jewish writers, were destroyed.

* 1.226It was in this pontificate that Joseph Tzarphati, a famous rabbi, who had taught a long time at Rome, embraced Christianity. He was born in France, but retired into Italy, where he explained the Talmud in the synagogue and the academy of Rome; and, to do more honour to pope Julius, took the name of Monte.

There were, moreover, at this time, other famous Jews at Rome. Elias, the Levite, was born at Pa|dua; but having lost all, when this city was taken, he was received by some cardinals, whom he taught Hebrew. Being an unfortunate man, he once more suffered, when the constable de Bourbon plundered Rome. He retired to Venice, and from thence to Germany; but being unaccustomed to the cold air of that country, he returned to Italy, where he died at eighty years of age. He was suspected to have great inclination for Christianity, and this suspicion was a ground sufficient for his nation to hate him; but he did not abjure the faith of his ancestors, though some have believed and affirmed it.

There was a woman at Rome, called Deborah, who then began to distinguish herself by her poems and other works. She died in the beginning of the seventeenth century.

* 1.227Paul IV. declared himself an enemy to this nation, and the first year of his pontificate issued two bulls, of which the Jewish writers vehemently complain. By the first he ordered each synagogue in his terri|tories to pay ten ducats annually for the instruction of the catechumens who should abjure Judaism; and by the second, which was more rigorous, obliged the men to wear a yellow hat, and the women a veil of the same colour. He compelled them all to live in the same quarter of the city, the gates whereof were to be shut at night. They were deprived of all societies, offices, or professions among the Chris|tians, without excepting physic and merchandize; for their commerce was confined to small wares; and they were forbid having more than one syna|gogue in each city. They were commanded to sell all their lands within six months, a circumstance which so lowered the price of them, that they could not get the fifth part of their value.

The cardinal Charles de Boromes,* 1.228 bishop of Mi|lan, not only enacted several canon•• against them in the first council he held in that metropolis, much of the same kind with those of Paul IV. before men|tioned, but desired all the Christian princes to do the same, and all this to promote, as much as possible, their conversion. But that edict shews, at the same time, they were become so numerous and powerful, that there was some reason to fear them, not only at Milan, but in other places of Italy, unless they were confined to their own separate quarters, and interdicted, as much as possible, from all kind of converse with the Christians.

Pius V. was still severer towards the Jews; and the Constitution he published against them was sufficient to render them odious to all the world; for he accused them of hating the Christian; of ruining the eccle|siastical state by the exorbitant usuries they drew from it; of sheltering robbers,* 1.229 and thereby promo|ting theft; together with a train of various other vices. They were also charged with dealing in magic, and foretelling things to come; and for these reasons were expelled all the cities of the ec|clesiastical state, except Rome and Ancona.

Sixtus V. acted more frankly towards them,* 1.230 and candidly owned that the advantage he reaped from them was the chief motives of his tolerating them. A rabbi, called Meir, Magin, of French origin, who resided at Venice, came to Rome, and being a man of address, was very agreeable to the pope. He dedicated a book to him, and wrote verses in his commendation, which were translated into Italian. He at length presented a petition to have the sole privilege of a silk manufacture, pretending to have an admirable secret for multiplying the worms. The pope granted him several privileges, and re|voked all the contrary declarations and bulls of his predecessors, though they had been made with an oath and menace of excommunication. The hope of enriching himself, by laying a great duty upon every pound of silk, was the motive that induced Sixtus V. to distinguish this Jew from all others, and give him a patent which ruined the rest.

Clement VIII. shewed ••hem but little favour;* 1.231 for he renewed the bull of Pius V. who banished them out of the ecclesiastical state. Two things are ob|servable in this bull; one, that he added the city of Avignon to those of Ancona and Rome, where they still preserve their liberty of conscience; the other, that this pope founded the privilege of tolerating them at Rome upon this reason, that the Jews ought not to be removed far from Rome, that they might be always at hand to be converted, as if con|versions were more frequent at Rome than other places. According to this principle he should have given liberty of conscience to all heretics at Rome, and have filled the city with them, that they might always be at hand to be converted.

This nation had then other considerable settle|ments in the cities of Italy;* 1.232 but one of the most noted was that of Venice. That republic received them into all its territories, and gave them very hospitable entertainment. They also boast to have in part deserved this kindness by their fidelity, and the great services they had rendered in the war with the Turks, and particularly at the siege of Candia. Here it was that Daniel Bombergue printed their Hebrew Bible the first time. This printer came from Antwerp to Venice,* 1.233 and chiefly dealt in He|brew books. To print them the more correct, he employed the most learned Jews, whom he kept in pay, to the number of above an hundred. Felix Pratensis had the care of an edition of the Bible with the Chaldee paraphrases, and the commentaries of many rabbies, which he dedicated to pope Leo X. But this edition is not the best, because he could not regularly dispose of the different readings of the Massoreths.

Bombergue was likewise desirous of printing a good Hebrew grammar, and R. Abraham de Bal|mis was ordered to compile one accordingly; but he dying before it was finished, it was afterwards completed by R. Calonymas, a learned Jew then

at Venice. Besides these books, he printed a great number of other works of the Jewish rabbies, for which his memory is still dear to the learned world, especially to the Jews.

* 1.234It was to Venice that David (the son of Isaac) de Pomis retired; who, by way of acknowledgment, wrote a treatise to prove, that the laws of that re|public are of divine original. This learned rabbi asserted, that his family descended from one of the heads of the captives whom Titus carried from Je|rusalem to Rome. He was a prodigy of learning in his tenderest years. His father lived at Spoleto; but the Germans having pillaged Rome, he was a|fraid of being ruined by the like fate, and therefore carried off all his effects, and went to seek a retreat somewhere else. He fell into the misfortune he sought to avoid; for Colomna's troops meeting the mules that carried his treasure, seized it, and redu|ced him to extreme poverty. He settled at Bevagna, where his son, who was born in the year 1525, in|tently applied himself to study. The manuscript of one of his ancestors, who lived in the beginning of the twelfth century, and who had then composed an Hebrew dictionary, accidentally fell into his hands. He not only studied it, but resolved to make another larger, in which he inserted the terms that the rabbies often make use of, though they are not Hebrew. He inserted into his work all that was valuable from those of Rabbin Nathan, Elias the Le|vite, and Kimki's roots. In it we find the Hebrew words, and the foreign terms, with the Latin and Italian.

* 1.235The republic maintained its rights in the war with the Uscoques. These robbers often pillaged the merchants of this nation; and the house of Au|stria pretended to dispute with the Venetians their privilege to protect them, because they were not Christians. But no regard was had to a pretension that deprived sovereigns of the right of defending their subjects; and the Jew, Henriques, was chosen by the senate to go into Dalmatia, to endeavour to accommodate this affair, which caused an unhappy war.

R. Sichma, since named Simon Luzati, at this time published here his Socrates, in which he shews that the greatest geniuses are weak and wandering when they are guided by prejudice. He composed another treatise concerning the state of the nation. It was at Venice also that Samuel Nachmias lived,* 1.236 though he was of a Thessalonian family. Here he abjured Judaism, with David, his son, and part of his family, which took the name Morosini. To shew that his conversion was sincere, he published an Italian treatise, intitled, Via della Fide, or the Way to the Faith; in which he explains the ceremonies of his nation, and shews the usefulness of them; proves that the six hundred and thirteen precepts, which they distinguish in the law, are observed by nobody, and confutes all the Jewish superstitions and sects. He died in the year 1687, at Rome, whither he retired. Mardochai Korkos, who taught in the year 1672, performed a task that was no less bold and odious to the doctors of his nation; for he com|posed a treatise against the cabala; and their preju|dices for that science are so great, that all seem to shake the foundation of their religion who attack it; and therefore the doctors have had the precau|tion not to print it.

At the same time that Bombergue had his press at Venice, some Jews, from Spire, in Germany, were employed in the same manner at Soncino, a small town in the dutchy of Milan,* 1.237 near the river Oglio, where they began to print Hebrew books about the end of the fifteenth century. They quitted the name of their family, to take that of the city of Soncino. Their principal business was to print Hebrew books; and as they were almost the first that did this service to the nation, they grew famous and considerable. By this means they rescued from oblivion a great number of rabbinical writings, which would have been buried in the dust, and were not easily read. The doctors, that hereby found it much easier to read the works of their predecessors, gave great en|comiums to the Soncini, which a long time conti|nued in this post, and from thence dispersed them|selves into other cities of Italy. There have been also very famous doctors of this name, and R. Ascer was of this family.

There was also a synagogue at Imola, where the famous Gedaliah was born,* 1.238 who was of Portuguese descent. He boasted to be of the family of the Ja|chiia; and maintained that his family, proceeding in a right line from Jesse, father of David, had maintained itself in Portugal, where Athanaric, son to the great Athanaric, first of the name, had given three cities in fief to one of his grandfathers, and made him intendant of his houshold, and his whole kingdom.

This rabbi had composed 21 volumes; but the principal, and almost only one, which was printed, is the Chain of the Cabala, or Schialschelet Hakka|bala. He wrote it at Imola, in the year 1549. And though the author stole a great many things from a work like his own, and is very frequently mistaken in chronology, yet he has been serviceable to Bar|tolocci, in his rabbinical Bibliotheque, as he owns himself; and it is one of the most necessary books to those that are fond of the chain of tradition, and the personal succession of the doctors.

At Modena was another synagogue, with R. Sa|muel at the head of it, who, in the year 1550,* 1.239 pub|lished the Judgments of Solomon. We have already observed what pompous titles these writers give their books. This is a course of canon law. Solo|mon is renowned for the wisdom and equity of his judgments; and the author fears not to give the same idea of himself and his decisions, which are in reality much esteemed.

There was an academy at Padua, which also brought up a considerable number of doctors. R.* 1.240 Meir was its president. Joseph of Padua, who took the name of his native place, likewise taught there. Isaac Phea published there, at the same time, his Way of Faith, which acquired him great reputa|tion. They had their great preacher Menachem Rabba, whose sermons upon the four seasons of the year have been since printed by his son. He was living in the beginning of the last century. The Jews were here admitted doctors of physic, and they might afterwards practise in the territories of the republic. They have moreover three synagogues, eight hundred persons of their nation, and a consi|derable gretto. This is the name in Italy they give the streets and quarters of the Jews, in which they are shut up at night.

The synagogue and academy of Mantua have been famous for a long time. Two rabbies, Meser Leone di Mantua and Kolon, who governed it at the end of the fifteenth century, were divided.* 1.241 Jealousy per|haps was the true cause of their enmity; but they concealed this shameful passion under the cloak of religion, and difference of opinions about faith. Not only the Jews of Mantua divided, but the Christians engaged so far in this division as to come to blows. Lewis Gonza, who was then Marquis of Mantua, tried in vain all ways to reconcile them; but at length he took the resolution which is always most effectual, that is, to expel the leaders of the faction, and, by their exile, restore tranquillity to synagogue and academy.

Other doctors succeeded the expelled; and Moses Vecchio, or Moses the Old, made a great figure i•• the following century. Alphes, whom we have al|ready mentioned had written a course of law so conformable to the Talmud, that sometimes one is mistaken for the other. His commentaries, instead of censuring several things he had inserted in his book, approved them, or endeavoured to soften them by a favourable interpretation. But Moses the Old, setting himself above Alphes and all his commentators, published at Mantua his corrections upon their works, which did him great honour.

The Jews were settled at Pesaro, a very ancient little city, mentioned by Catullus. It belongs at present to the church, and is situate in the dutchy of Urbino, upon the Adriatic Sea. Here was born

R. Jechiel, who, having for some time heard the sermons of an inquisitor at Florence,* 1.242 went to Rome, to desire leave to abjure Judaism. Pope Gregory XIII. was present at the speech he made before a numerous assembly, and received him, as he des|cended from the chair, with the highest marks of satisfaction. The pope baptized him some days after. He became a preacher; and some of his Italian sermons have been printed, which he preach|ed at Florence.

They have, generally speaking, upheld themselves in most cities of Italy, and have had many learned rabbies during the foregoing century, the most ce|lebrated among whom were the following:

* 1.243R. Jehudah Arie, commonly known by the name of Leo de Modena, the place of his nativity, as that of Leo (Lion) answered to his Hebrew name of Arie. He was a very learned man, and hath given the world a treatise on the ceremonies of the Jews, which is highly esteemed by the learned of all nations. His book, intitled, "the Mouth of the Lion," is another useful work, wherein he hath judiciously collected and explained all the words used by the rabbies, which are neither quite He|brew or altogether Chaldee, and hath endeavoured to fix the pronunciation of them so as to be under|stood by Jews of all nations. He was for a consider|able time chief of the synagogue, and reckoned a good poet both in Hebrew and Italian. He wrote several other treatises; and formed the design of translating the Old Testament into Italian, but was forbidden to proceed by the inquisitors; instead of which, therefore, he wrote his Lexicon. He died at Venice in the year 1654, at the age of almost 80 years.

* 1.244Here flourished, in the year 1674, Mardochai Kor|kos, who having a better judgment than most doc|tors of his nation, instead of giving into the tenets of the cabala, has endeavoured to make others dis|like it. He even had the courage to write against the famous Sephiroths, which shews his good taste for theology.

* 1.245Jacob Tzaphalon taught at Ferrara. He was born a•• Rome in 1630, and had also taken his degree of doctor of physic in the university of this city; but bent his studies to the law, and became one of the principal doctors of the last century. Being rendered uneasy in his native country, he forsook it, and retired to Ferrara, where he governed the synagogue of that place. This situation was the more convenient to him, because he came near Ve|nice, where he printed several books. He published a collection of devout thoughts, to which he prefix|ed several prayers. He wrote other books. The title of one is taken from the prophet Micah, "Thou wilt perform the Truth to Jacob." The second is, "The Light of the Preachers." A third, which turns upon physic, is called, "The Theatre of Life;" in which he treats of fevers, poisons, sim|ples, and diseases peculiar to each part of the hu|man body.

* 1.246Judas Azael was eminent also for his preaching in the last century. His reputation was so great, that the Christians went out of curiosity to hear him. He published a book, called, "The Thrones of the House of David." He died at Ferrara in the year 1677.

* 1.247Jehoshuah Menahem was president of the academy at Rome at the end of the last century; and there was another doctor at the same time called Jacob Dattilo delli Piatelli. He came of a distinguished family of his nation at Rome, and was considered as one of the best qualified masters to instruct youth. The R. Tribotti appeared also in the middle of the same century. In a tract which he published, he advanced some propositions that occasioned the doctors of Italy to oppose him. The synagogue and academy of Rome, to prevent the multiplica|tion of books, and the course of the division pro|nounced upon all these questions, declared for Tri|botti, and the other doctors submitting to its deci|sion, peace was restored.

They reckon twelve or fifteen thousand Jews in Rome, who are governed by triumvirs, whom they call Memmonim. These three determine all the differences that arise betwixt man and man, and takes care to preserve the privileges the popes have granted them. They are changed every year, in order to prevent the abuse of their authority.* 1.248 The Jews lived so familiarly with the Christians, that the latter made no scruple to go frequently to their synagogues; and they did it in such numbers, that Innocent XI. was obliged to threaten them with excommunication, and a fine of twenty-five crowns upon all who entered them. They have an academy here, and their professors also, among whom was the famous Joseph Kimki. They have nine syna|gogues; and it seems they preserve a kind of superi|ority over the rest of those in Italy, since they are consulted upon doubtful cases, and their determi|nations singularly regarded.

Innocent XI. gave them, some years since,* 1.249 a par|ticular token of his protection. This pontiff, who conjured the king of France to persecute his Protes|tant subjects, to oblige them to change their reli|gion, induced the Venetians to give liberty to some Jews whom they oppressed. Morosini, general of this republic, returning victorious from the Morea, brought with him from this country many Christians and Jews he had found under the power of the grand seignior. The first were set at liberty, and the latter kept in slavery. They represented the injustice that was done them, since they offered to dwell in the territories of the republic, where they are allowed full liberty of conscience. They have their ceme|tery at Venice, which has produced some epitaphs. They have also their synagogues, and reckon near two thousand persons of their nation in that city. But yet they could not obtain their desire; and their fate would have been miserable, if the pope, whose protection they implored, had not interposed in their behalf. Not satisfied with acting at Venice, he ap|pointed a congregation at Rome to take cognizance of this affair, and to regulate it; whereupon the republic granted what was demanded, and the Jews were set at liberty.

This pontiff also strove much to promote their con|version. Gregory XIII. had ordered a sermon to be preached weekly to instruct them. An ingenious man was to be chosen for the purpose, who was to prove that the introduction of the gospel had abo|lished the law; and to enlarge upon the long misery this nation had suffered for a prodigious course of years. He obliged one-third of the Jews of Rome to be present, in their turns, at this sermon;* 1.250 and the children who had reached twelve years were re|gistered among the auditors. He built seminaries for the maintenance of the new converts, and hospitals for their sick. But, after all, the greater part re|mained in unbelief; and cardinal Barberini, who was at a great expence to forward the work,* 1.251 ac|knowledged, before his death, that such conversions were only feigned and insignificant.

We have now brought the history of the Jews in Italy to the end of the seventeenth century. Those who desire a more exact knowledge of the number and present state of their synagogues, may consult the tax on those in the ecclesiastical state.* 1.252 They rec|kon nine at Rome, and nineteen in Campania; thirty-six in the marquisate of Ancona, twelve in the patri|mony of St. Peter, eleven at Bologna, and thirteen in Romandiola. These are taxed somewhat above seven hundred crowns, which they pay every year.

We may farther observe the will of Zachary a Porto, who died at Florence towards the end of the last century. This merchant had composed a kind of concordance upon the commentators of the Tal|mud. When he died he entrusted his work with the doctors at Rome, and bequeathed his library to the school. Moreover, he gave twenty-four thousand plasters to his nation; one-fourth part to be divided among the universities of Leghorn, Ve|nice, and the Land of Israel; and eighteen thousand plasters to be distributed into portions for Jewish maids, of the synagogues of Rome, Ferrara,* 1.253 An|cona, Urbino. (which was his birth place,) Pesaro,

Cesano, Venice, Padua, Verona, Rovigo, Florence, Sienna, Pisa, Leghorn, Mantua, Modena, and Reggio. This enumeration shews there is still a con|siderable number of synagogues in that part of the world, where the church of Rome reigns with the greatest authority.

CHAP. XXII.

History of the Jews in Germany, from the fifteenth to the sixteenth century.

Jews in Germany oppressed. Hebrew concordances. Creation of doctors, and origin of the title. Ordi|nance of the council of Basil against the Jews. Be|nished Bavaria. Burnt at Mecklenburgh. Banished Nuremberg and Calongue. Victora Carbe's book against them. Simeon a learned Rabbi. Pfepfercorn's ad|vice against the Jews. Reuchlin's opposition. Con|tinuation of the dispute. Pfepfercorn's dissimulation punished. State of the Jews under the reformation. Enmity betwixt Martin Luther and the Jews. They become more wary and learned. R. Isaac's Buttress of Faith. Other Jewish tracts in vindication of their religion. Jewish sectaries. Banished from Mers|bourg. Protected by Ferdinand and Salomon Lawria. Simson de Guntzbourg a good geometrician. Other learned rabbies. Condition of the Jews in Bohemia. Expelled and restored. Learned men in Bohemia Jews in Hungary and Mo••avia. Settled in the terri|tories of Brunswick.

THE fifteenth century began unhappily in Ger|many for the Jewish nation.* 1.254 A great many were settled in Thuringia and Misnia. But the landgraves made them pay dear for their quiet and liberty. Whether it was that necessity required it, or they were driven to it by avarice, which prevails in the minds of princes, as well as private persons, but they often demanded considerable sums; and it had not been long, perhaps, that they had paid one great tax, when a new one was demanded of them; and, upon their refusing to pay it, they were all committed to prison, and not set at liberty till they paid a considerable ransom.

Jacob Movilin at that time made himself famous by the great number of his disciples, as well as by his judicious answers to the questions that were pro|posed to him. An Hebrew concordance was com|posed by Nathan,* 1.255 at the beginning of the fifteenth century. Reuchlin printed it, because he found it very useful. There have been several editions of it since; but the best of all is the Roman, the work of a monk, called Marius Calasio; for he not only added the concordance of Esther and Daniel, which were wanting, but we find illustra|tions upon the Chaldee notes, and upon all that relates to the description of the places mentioned in holy writ.

There was at that time a dispute among the rab|bies of Germany about letters of divorce. Young people were frequently desirous of procuring them; and as they were not perfectly acquainted with the ancient rites, were guilty of errors. In order to prevent this abuse, it was enacted that none but the received doctors should be previleged to draw up these letters, and that all the rest should be void and null; and it is said that this was the origin of the title of doctor,* 1.256 which Movilin assumed. But it was probably pride which gave birth to this new degree of honour. The Christians presented the doctors cap with great pomp in their universities; and to imitate them, the Jews took this title, and began to confer it with some ceremony; whilst the antique one of rabbies was dispised. The title don was only used in Spain; but the doctors were distin|guished amongst all the Christians. Abravanel, who saw that the Germans ordained their disciples by saying, "Morenu," (you are our doctor,) was sur|prised at this custom; but he found afterwards, that the same thing was done in Italy, where this title soon came into vogue.

The council of Basil, which extended its juris|diction far and near, thought it ought not to neglect the Jews, who were numerous in this city and in Germany. It commanded, by a decree,* 1.257 the prelates to chuse, in all places where there were Jews, some persons skilled in the languages to preach to them. The prelates were obliged to send all the Jews of their dioceses to this sermon; and heavy punishments were decreed against those who concealed them, or hindered them from receiving instruction. People at the same time were forbid to have any commerce with them at table, or in civil society. It was not allowed to have servants, nurses, physicians, or farmers of this nation; nor to let them houses near churches, or in the bodies of cities; and to dis|cover them the more easily, they were obliged to wear a different habit from the Christians. The council also condemned those who pledged church books, utensils, and ornaments, to lose their money.

Regulations were made about those who were converted. The new converts by baptism obtained the privilege of enjoying their estates, except what they had acquired by usuries; for they obliged them to restore their excessive interests, if the persons were living; and in case of death, as the church was impropriatress of the confiscation of these goods, she made a present of them to the new converts.

The council declared farther, by an edict, the new converts capable of all offices in cities where they were baptised. It could not, indeed, be assured of the sincerity of those conversions; and it appears that it doubted of them; for it forbad that the new converts should have frequent intercourse together; as finding, by experience, that they corrupted one another, and weakened their faith. They were for|bid also burying their dead after the Jewish way, keeping the sabbath, and other rites of that nation; which is a sufficient proof that they had not totally renounced them The parish-priests were ordered to prevent the mischief, by procuring them good matches among the Christians. As the council gave great privileges to new converts, it appointed like|wise terrible punishments for hypocrites; for it au|thorized the priests to keep a strict eye over their conduct, to impeach them to the inquisitors, and to call in the secular arm to punish them with greater rigour; declaring, that all who protected these dis|semblers should be treated as abettors of heretics: and carrying its authority farther, it annulled all the privileges which might have been given to the Jews, either by popes or emperors. The council, upon the whole, was right in ordering the Jews to be instructed, and the new converts to be main|tained by contribution; but it exceeded the bounds of its power, in setting itself above emperors, and pretending to abolish their laws.

The decrees of the council of Basil caused no great alteration in Germany. It is true Lewis X. duke of Bavaria, expelled the Jews out of his do|minions; but it was twenty years after: and the council laid not this injunction upon sovereigns, so that this prince consulted not his own interests. It was vain to represent to him, that the banishment of so many opulent people would lessen his re|venues; he ordered them to depart the same day, and the very same hour, from forty cities, and all the towns in his territories:* 1.258 he confiscated their estates, and built prisons, and other public edifices, in the places which had belonged to them.

The princes of Mecklenburgh also made a dread|ful execution of them in their capital city.* 1.259 Thirty Jews were condemned to the fire. One of them threw himself into the river, to avoid the barbarity of this punishment; and, as the women and chil|dren were included in this execution, a mother, driven to despair, killed, with her own hand, two of her daughters; and a third would have undergone the same fate, if the Christians had not taken her away. Two years after they were accused, in Hun|gary, of murdering a Christian, and drinking his

blood. They were put to the rack, to force them to confess that they were not only guilty of the crime, but that their nation partook in it.

* 1.260About five years after the Jews of Nuremberg, who were both numerous and wealthy, were all banished out of that city, and settled in a small town in its neighbourhood, where they built a synagogue. The citizens had several crimes laid to their charge, in order to justify the severity of their expulsion; but the true motive seems to have been their wealth, which made them insolent; their numbers, which made them formidable; and their usuries, which served to debauch their youth, and rendered them at length universally odious.

* 1.261At the beginning of the sixteenth century they were expelled out of the diocese of Cologne; and Victor a Carbe, who renounced Judaism to turn priest,* 1.262 expatiated on the praises of the bishop, con|gratulating him on having purged his bishopric from the people of his nation. At the same time that he uttered invectives against his nation, he counselled the Christians never to dispute with them, because they were accustomed to controversy from their infancy, and that to conquer them, a man had need of a quiver full of arrows. However, he wrote against the Jews; and at this day we read these words upon the gates of the church of St. Ursula at Cologne: "Victor, formerly a Jew, in the year 1509, wrote four books against the errors of the Jews." He was near fifty years old when he was baptized; and it was probably the fear of being banished that produced his conversion. We learn, from his testimony, that the Jews had suffered in the dio|cese of Cologne in the beginning of the fifteenth century.

About the same time flourished, in the neighbour|hood of that city,* 1.263 the great R. Simeon, an eloquent preacher, and author of the famed book Jalkut, (Pouch▪) which is a judicious collection of such in|terpretations of the ancient Jewish doctors on the sacred books, as were best and easiest to be under|stood. This work was printed at Thessalonica, and afterwards in Italy. A rabbi, of the family of Ge|dalia, who had retired to Jerusalem, composed a long commentary upon it. He thought his labour was lost, because he was not able to print it; when Dias Mokato, a rich Spaniard, undertook to defray the expence; and therefore it was printed with A|braham's notes, at Leghorn. The corrector dedi|cated it to the great duke Ferdinand II. A new Jalkut was afterwards printed at Amsterdam, where|in are collected the literal and mystical interpretation in alphabetical order; whereas Simeon followed the order of the sacred books, and confined himself to the allegorical sense. There is a third, which is that of R. Reuben, and is only a collection of notes upon the Pentateuch.

Some years after this transaction, a proselyte, called Pfepfercorn, kindled a terrible war among the learned of this century. Whether it was to acquire a reputation with the party whose profession he had newly embraced, or rather that he had a mind to enrich himself at the cost of his deserted brethren,* 1.264 he persuaded the emperor Maximilian, that all the Jewish books ought to be burnt, because they were full of fables, lies, and blasphemies. He associated with him two Cologne divines, and, a|mongst others, the famous Hochstraten, who after|wards wrote against Luther. He was charged with designing to seize all the books he condemned, and afterwards oblige the Jews to ransom them at an exorbitant rate. All the devotees engaged in this faction; and the emperor himself, prevailed on by the authority of the divines, gave a favourable an|swer to the request presented to him. However, as this affair made a noise, he was willing to know the opinion of some doctors, and particularly of Cap|nion, or Reuchlin. This professor had studied the languages under Vesselus. Some say he was under the tuition of John de la Pierre, a German, who was afterwards professor at Paris, and became a Carthusian. But it is certain he was indebted for his first erudition to the professor of Groningen, who was called the Light of the World. The duke of Bavaria, who had a great esteem for Reuchlin, having a very nice affair to manage with Alexander VI. chose him for one of his ministers. He continu|ed a year at Rome, where he perfected his knowledge of the Hebrew under a famous Jew, who flourished at that time, called Abdi Ben Jacob Spuon. The emperor had nominated him to be a triumvir of the league of Suadia, made in the year 1489, to investi|gate the power of the dukes of Bavaria, and he had executed the office for eleven years. It is no won|der, therefore, that this person, celebrated for his learning, and of importance in the empire, was con|sulted about the fate of the Talmud, and other He|brew books.

Reuchlin went not into the opposite extreme of his enemies. He alledged,* 1.265 that such books only ought to be burnt, as contained any blasphemies against the Christian religion. But he declared against destroying those which only treated of the tenets, morals, and rites of the Jews. He alledged farther, that the decrees of Germany not being exe|cuted wherever the Jews subsisted, it was impossible entirely to suppress the books dispersed all over the world, whereof one single copy was sufficient for the product of new editions. Good sense required that he should argue in this manner, and extend the ar|gument to all the books that were printed and pub|lished. Nevertheless, Reuchlin was highly censured for speaking after this manner, and the divines began to persecute the author of this opinion. The under|standing a little Greek was not only sufficient at that time to make a man suspected, and the understanding Hebrew to convict him of heresy, but the design of studying this language was sufficient to incur the re|sentment of inveterate enemies. Cologne espoused the cause of its divines; and the university of Paris also declared for them. The affair was brought be|fore the elector of Mentz; but Reuchlin appearing only by proxy, Hochstraten obtained a sentence, which he caused to be published before the term. Reuchlin appealed from it to the pope, who commis|sioned the bishop of Spire to judge of the proceeding. Hochstraten, in consequence, was condemned by de|fault, with costs; and inhibitions were given against his continuing his process. The declaration of the divines of Cologne was declared null. However, they caused Reuchlin's book to be burnt.

Not satisfied with these judicial proceedings,* 1.266 Hut|ten published the Letters of Obscure Men. Paul Jove, who ascribes them to Reuchlin, is mistaken. These letters contained a poignant satire against the monks. The public were well pleased to see them lashed in a sprightly and vigorous manner; and Reuchlin hereby was revenged for the abuses that had been circulated against him. The revenge would have been more complete, if Hochstraten had died with grief, (as Paul Jove assures us;) but this inquisitor lived ten years after the publication of these satyrical letters. Ortuinus Gratius, to whom they were dedicated, endeavoured to repel the at|tack, by opposing to them the Lamentations of Ob|scure Men, and the Letters of Famous Men. But this satire prevailed over the apology; at least men of sense ceased to look upon Reuchlin as a Jew, or as an asserter of their tenets.

The affair was judged at Rome; whether Hoch|straten went, fortified with letters from princes, and considerable sums of money, wherewith he purchased protectors. He omitted nothing that could contri|bute to carrying on his cause. He threatened the pope to appeal from his judgment to the council, to reject him as a pseudo pontiff, and to separate from the church, unless Reuchlin, and the Jews he defend|ed, were condemned. Nevertheless, he was forced to be content to have the cause superseded; a favour which the pope granted him when he was going to be condemned: for the judges favoured Reuchlin, and would have pronounced against Hochstraten, if a stop had not been put to it by the pope's order. The inquisitor was obliged to return with disgrace. Reuchlin's friends waited for him near Nuremberg, where his enemies would have used him ill, if he had not had notice of their designs. We

are told that Hutten, meeting him one day, would have killed him, to punish his violent persecutions of the Lutherans, who began to spread in Germany: but the monk being humbled, represented, that it was scandalous to kill a naked man; and Hutten being wrought upon, desisted from his purpose.

* 1.267Pfepfercorn, a little after, bore the punishment of his iniquity; for being arrested upon some suspi|cion, he confessed he had acted as priest for twenty years, without having received orders; that he had had a design to kill the elector of Brandenburgh, and his brother, the archbishop of Mentz; and that he had voluntarily poisoned many Christians, by pre|tending to be a physician. In consequence of these accusations, he is said to have died amidst the most cruel tortures, to which he was condemned.

* 1.268Reuchlin had reason to say, that the monks had found such an enemy in Luther, as would give them business enough to oblige them to let him die in peace, and so it actually happened. Reuchlin ended his days quietly. Not only the Jewish books were spared, but the study of the languages was cultiva|ted. The world began to be sen••••ble of the barba|rity and gross ignorance of the persecuting monks; and the Jews were no longer accused of those mas|sacres of children, which had drawn upon them so many miseries, and spilt so much of their blood. Idolatry at that time received a terrible blow, and the worship of God alone began to be restored. On the other hand, the Protestants were better skilled in the languages than the monks and divines of past ages had been, and surmounting vulgar prejudices, studied the writings of the rabbies, discovered the mysteries of them, and confuted them upon their own principles. Their example roused the Roman divines, who taking the same method, discovered the system of the Jewish religion. We must not here enter into party considerations, nor over-strain the praise that is due to our divines: they led the way, and the others have followed: they have drawn the people out of barbarity, and the others have re|joiced in this light: they have had their profound doctors in this matter, as well as we; so that we cannot determine whether the Jews have gained or lost by the reformation that ensued.

Luther could not agree with their divinity, and has often censured them with that impetuosity of temper that carried him beyond the bounds of mo|deration. He charged them especially with being cheats; because he had heard the duke of Saxony say, that a Jew had promised to make him invulne|rable; but having obliged the impostor to make trial of his art upon himself, the fraud was discover|ed,* 1.269 and the Jew died of the wound that was given him. The great cause of their spleen against Lu|ther proceeded from his having hindered some Christian princes from receiving them into their dominions. Moreover the reformation produced abundance of doctors in Germany, who, having thoroughly studied the languages, frequently dis|pute against the Jews, and prove to them the truth of the Christian religion.

* 1.270On the other hand, the Jews, being more closely pressed by the Christians, were obliged to exert themselves in extraordinary efforts for their own de|fence: and it must be confessed that they have pro|duced some learned champions, at the head of whom we may rank R. Isaac, the son of Abraham. He declares that he spent his life in the courts of Ger|many, near princes, who often favoured him with marks of distinction. His disciple, who has col|lected his disputes, compares him to the patriarch Isaac, because he bore his name; and like Isaac had two children. This produced a book in two parts; one of which may be compared to Esau, and the other to Jacob. But this does not inform us who the author was, or in what time he lived. He had frequent conferences with Luther's disciples,* 1.271 and it was against them he composed his Buttress of Faith. This is a most virulent composition, wherein the author affects to examine particular passages of sa|cred history, and, envious to explode the proofs of it, raises all the difficulties he can against it, and presses them with all possible vigour and bitterness: and with the same heat he confutes, or attempts to confute, the objections of Christians against the Jews. The book referred to, intitled, by the author, Chasuk Emmah, and, by the Latin translator, Munimen Fidei, shews the author to have lived about the beginning of the 17th century. Its editor Joseph, the son of Mordecai, published it after it had remained a long time in manuscript, and was become very scarce. The Portuguese Jews, indeed, got it translated into Spanish, and dispersed it throughout all the neigh|bouring kingdoms. It was also in high esteem among the African Jews; and it is from thence that the learned Wagenseil brought it into Germany, and having translated it into Latin, inserted it in his Tela Ignea Satanae; or, "Fiery Darts of Satan."

At the same time was produced a work, intitled, the Nizzachon, or Victory against the Christians. The Jews often give lofty titles to the books they publish against the Christian religion, as pretending they are so many triumphs over it. Wagenseil pub|lished one of these works, which he thought was composed about the twelfth century, because no later rabbi was quoted,* 1.272 which conjecture is very probable. Schickard had determined to translate and confute another of them, which went by the same title, and was composed by Matathias, but death prevented him. A third treatise of the Vic|tory is attributed to Lipman, who lived in Germany at the end of the fifteenth century; for the author informs us, that he wrote about the year 1499. He thought that a long treatise against the Christians would not make so strong an impression on the peo|ple's minds, and therefore made an abridgment in verse, which might be easily learned. That abridge|ment Wagenseil has published, with a judicious con|futation. Bartolocci speaks of a fourth Victory, in which the Jewish religion is defended with thirty-five arguments, and Christianity attacked with forty-two objections, very artfully stated. It is said to be the work of many authors, who all wrote, notwith|standing, in the purity of their language; but they lived since the reformation, as they quote the works of Luther and Calvin.

Besides the Jews who set up in Germany against the reformation,* 1.273 new doctors appeared in Transyl|vania, called Judaizers, or half Jews, by way of stig|ma. The case was this: Seidelius, one of the heads of this sect, maintained, that the great prophet did not respect the Gentiles, but only the Jews, to whom he had been promised by the same title as the land of Canaan; that is, as a particular privilege to be enjoyed by them alone. He reckoned also sacrifices and ceremonies as rites peculiar to this nation, contributing to the worship of God. But he was persuaded that all religion consisted in the deca|logue, which was naturally engraven on the hearts of all men. He made a vain attempts to gain prose|lytes in Silesia, where he was born; but finding it impossible to retrive his countrymen from their ido|latry, he went into Poland, where he had some fol|lowers.

Another, named Francis David, was called a Juda|izer, or half Jew, because he affected some peculiar modes and forms in offering up prayer and solemn invocations.

Amongst them was likewise reckoned George de Novara, who was burned at Bolonia for espousing some peculiar tenets: and such were also esteemed some other sectaries, who observed the Jewish sab|bath, abstained from blood and things strangled, several of whom suffered, as half Jews, in England and other parts.

The Jews pretended to have been settled at Mes|bourg ever since the taking of Jerusalem;* 1.274 but so venerable an antiquity did not secure them from bishop Adolphus's persecutions, who expelled them all from thence at the beginning of the sixteenth century. But they consoled themselves in the safe retreat which they found in other places; for the emperor Ferdinand I. not only protected them,* 1.275 but granted them the privilege of having a prince of the captivity in Germany; and ordered that the chief

ra••bi••••e Wormes should have this preference be|fore all the rest of his nation. They reckon in the catalogue of these princes the famous R. Jakock, of German origin, born at Wormes, esteemed by his nation for his learning, and who left four inge|nious sons, who were all presidents of academies, princes of the dispersion, and the admiration of the age. One of them taught chiefly at Fribourg, where there was a school and a synagogue, as in most cities of the empire, and particularly at Vienna, where they had erected a magnificent building.

They had in Austria a more famous man than Ja|kock,* 1.276 which was Salomon Lawria. He composed the Sea of Salomon, alluding to his name, and called his book a sea because it sounded the depth of the Talmud; and he examined particularly the stile and phrases of it. He died in the year 1573.

Simson, a native of Guntzburg, which gave him his surname,* 1.277 was a geometrician of repute, and a skilful architect, who, after he had acquired im|mense wealth, distributed it with a very bountiful hand. Eliezer, a German, had also a boundless re|putation. He left Germany for Poland, where he became head of the academy, and of the house of judgment at Posnania. He published two books; one whereof was called the work of the Lord; and the other, the Addition of Doctrine.

* 1.278Poland abounded also with learned doctors. Ise••des taught at Cracow, and gathered a vast num|ber of disciples, who came from all parts to hear his lectures. He was devout, perfect, and gave rest to the law in Israel twenty years; that is, he was professor so long. Joseph Letts, born in the same city, wore four crowns; that of priesthood, of the law, of dignity or empire, and of a great re|putation. At Cracow there was a synagogue, an academy, a house of judgment, and a great assem|bly of the Jews. They were dispersed in most of the cities of Poland where they had extensive privi|leges. Nevertheless, they sometimes suffered by po|pular commotions: for instance, their houses were once set on fire at Posnania, and they saw them burnt without being able to extinguish the flames, because they were afraid that the enraged multitude would fall upon them. The populace, indeed, pre|tended, that a kind of supernatural terror had seized on them, which would not suffer them so much as to draw water, so that all their houses, effects, and books, even that of the law, were reduced to ashes. But, excepting these popular disasters, learning, as well as traffic, flourished among them; and their academies were governed by men of great reputa|tion.

Cardinal Commendon, in his way to Russia, found likewise, in the province of Ukrania, a number of Jews in great credit, who did not enrich them|selves, as they do in general, by usury, but by a fair and honest commerce. They cultivated their lands, and applied themselves to the study of physic and astrology; and others farmed the customs and carriage of merchandize. They are not only ex|empt from wearing marks of distinction, but are even allowed to wear swords, and to enjoy the same posts and employments as the natives of the coun|try.

* 1.279Bohemia cherished many of this nation. We have already observed, that the Jews were settled there in the tenth century, since they rendered ser|vice to the inhabitants against the robbers, and built at that time a synagogue at Prague; this li|berty being given them by way of acknowledgment for the victories that had been obtained by their means. In process of time they also erected a col|lege. R. Falk was the president, and the first that began to exercise his scholars in controversies like the Christians: but this method was not acceptable to the sages, nor relished by the people in general. The Jews, whose system of divinity is rather mysti|cal and abstruse, cannot be reconciled to arguments and syllogisms.

They had also their enemies and persecutors here. An almost general conflagration having destroyed one part of Bohemia, the Jews were accused of be|ing the incendiaries, and condemned. Those that escaped the flames were all expelled by Ferdinand, who could no otherwise appease the popular com|motion: ten persons only found favour, being al|lowed the liberty of remaining at Prague: but the incendiaries having been discovered before the end of the year, the Jews were recalled, and settled again in their country.

Another storm fell upon them soon after: for they were suspected of having made prayers at Prague against the Christians. Upon this suspi|cion they seized all their books, and carried them to Vienna. This loss was an affliction to them, not only on account of their value, which was very con|siderable, but especially because they were obliged to perform the service viva voce, and by heart, with|out reading, which subjected them to many incon|veniencies. The storm was but short; the books that were taken were restored; and, perhaps,* 1.280 it was only done to oblige them to redeem them. Ferdi|nand banished them the same year from all Bohemia, only leaving ten families in Prague; but at the same time he permitted them to live in other parts of his dominions, and also restored them a little after. Weidnerus, who was one of their rabbies, had de|serted them during this disgrace. He also preached against them in the synagogue at Prague; and he affirms, that he converted many of his brethren.

They had in Bohemia their doctors,* 1.281 who raised the glory of their academies; for Isaac Meheling taught at the end of the sixteenth century. When he died, he left his son, R. Charam, president of his school. Here it was that the famous Liwa Bitsleer, appeared, with whom the emperor Rhodolphus conversed. He founded a famous academy, called Klause, whither he drew a vast concourse of disci|ples; and afterwards was made superintendant over all the synagogues of Poland.

Judas Betsaleel, otherwise Leo of Prague, was born in Bohemia, and flourished in the year 1553. He at first governed the academies of Moravia, and was judge of his nation in that country. He came to Prague in the year 1573, where he founded a new academy, in which he taught eleven years with great reputation. However, he left it to go into Great Poland, where he died at the end of the six|teenth, or the beginning of the last, century. He left many books, amongst which there is one con|cerning the redemption of Israel, wherein he assures his nation of the coming of the great prophet, and doubts not but that he will render the prosperity of his people perpetual. Some time before appeared, in the same city, one Abraham of Prague, who com|posed a commentary upon the commentaries of Jarki, and who died in the year 1540.

Mardochai Jophi, or the Fair, was also born at Prague. He retired to Poland, where he died in the year 1611, with the reputation of one of the most learned men of his country and nation. It will not be amiss, in order to know his method, to observe the plan of one of his works. He intitled his book, the Royal Garment; which title is borrowed from the holy story, which says, that Mordecai, went out from the presence of the king, in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple. It is the disposition of the rabbies not only to delight in me|taphors, even in their titles, but to seek some pas|sage relating to the name of the author. He has divided his work into ten royal habits, though there were but five that contained an accurate commen|tary upon another work. The first tract is an ha|bit of purple, in which he treats of blessings and prayers. The second is a white habit, which re|lates to feasts and the sabbath. The third is a crown of gold, where he discourses of things lawful and forbidden. The fourth is a robe of fine linen and purple, in which he explains the ceremonies of mar|riage; and the last is the habit of the city of Susan, which rejoiced in the prosperity of the Jews.

Ganz, the Jewish historian, was born at Prague, where he composed his Stem of David, or his chro|nology from the creation till the year 1592 of the

Christian church. We must not confound this work with another Stem of David we have already spoken of; for the one is a dictionary, and this a chronicle. The author gives it this title because it was the first of his works; for he published after|wards the Buckler and Tower of David; one of which treats of arithmetic, and the other of geo|metry. Besides, as his history displays the misery of the Jews, and the power of the Christians, he would hereby oblige his readers to remember the branch of David, and to pray for his manifestation. There are three things peculiar in his work: 1. That he begins with the creation of the world, and as|cends to the first temple and the patriarch; whereas the Jews generally begin with the epocha of the Greeks. 2. Though he has often copied the rab|bies of his nation that preceded him, yet he hath been more exact, and corrected their errors. 3. He has introduced into his second book several Chris|tian authors; but he is not happy in his choice; and as he departed from the custom of the Jewish doc|tors, who slight foreign historians, he ought at the same time to have preferred more exact authors, and men of a greater name.

They built, at that time, at Prague, a synagogue equal to those of Poland and Jerusalem: and as Mordechai Meusel had liberally contributed to this great edifice, as well as to the relief of the poor of Bohemia and Posnania, Ganz calls him, "the Wall and Basis of the School, the Head of liberal Souls, the Father of the Poor, the Oak of his People, and the Love of his Brethren;" and with this commen|dation he ends his chronicle.

* 1.282Those in Hungary were greatly diminished to|wards the end of the 16th century, when the empe|ror Rodolphus laid a double tax on them, in order to oblige them to quit that country the sooner. He at length compelled them to pay a monthly fine of fifty denarii per head, which it was imagined must have ruined them quite: nevertheless, a great num|ber of them made shift to maintain themselves in it, though a much greater was forced to seek their for|tune else where.

Moravia had also its synagogues. But the Jews suffered a cruel persecution here in the year 1574; for all the professors of their religion were sentenced to the flames;* 1.283 and many were dispatched before com|plaints could be brought to the emperor Maximi|lian, who at length took compassion on these poor wretches. They also suffered greatly in Franconia; for some houses of the city of Bamberg being burnt, the Jews were accused of setting them on fire; and at the same time the people entered their houses, plundered their goods, and indemnified themselves at their cost. But, however, there was no one put to death.

Some time after they had the same misfortune at Bonn. Schenk, the Dutch general, and founder of the fort of his name, marching secretly at the head of some troops, had planted a petard at the gate of this city, and, by means of the noise which some swine in the neighbourhood made, approached the gate, blew it up, and made himself master of the city for the Hollanders. He gave the plunder to his soldiers; and the Jews complain that they were partially distinguished in that pillage. How|ever, this misery was common to them with the rest of the inhabitants; but none were killed.

The Jews were afterwards recompensed for these misfortunes, since at the end of the century, they obtained liberty to settle in the duke of Bruns|wick's territories. The princes of this house had ever before been persuaded that such an establish|ment would be disadvantageous; so that the Jewish merchants were not so much as suffered to cross their lands; and when any one was taken, they plun|dered him with impunity. But their complaints being brought to Henry Julius, duke of Bruns|wick, he not only granted the Jews liberty of con|science in his territories, but gave them a place in the Lower Saxony, to carry on their commerce; so that there were but few places in all Germany in which they did not traffic at the end of the sixteenth century. The present age, however, s••ems to be the most happy aera they have enjoyed since their dispersion.

CHAP. XXII.

Authority of the Jews in Poland. R. Solomon's conversion, and theological works. Jews at Hamburgh. Favour|ed by Ferdinand III. of Bohemia. Enmity between the Christians and Jews of Prague. Jews stripped of their privileges in Hungary. In high credit at Vienna. Banished. Recalled. Settled in other parts of the empire. Synagogues pulled down by the French. Numerous and dispersed at Frankfort. Learn|ed men.

THERE is hardly any country in Europe where the Jews enjoy greater liberty,* 1.284 and more invalua|ble privileges, than in Poland. They have their stately synagogues and academies; and their court of judicature is endowed with singular authority, since it is allowed to determine in civil as well as re|ligious cases. We are told they have had the singu|lar privilege of coining money, because shekels have been found there with an Hebrew inscription; but as the tomb in which they are said to have been found is rather suspicious, we cannot ground upon it a pre|rogative usually vested in sovereigns alone.

Poland is looked upon as a nursery of learned rab|bies, and the country to which the Jews send their youth to study the Talmud, and the rites of their religion. In speaking of the preceding century, we mentioned some rabbies who were an honour to their nation. This kingdom hath produced one man, who not only renounced Judaism, but wrote and published thirty-seven demonstrations against it. His name was Solomon. He had been bound for one of his brethren, and committed to prison, whence nothing could have redeemed him but his conversion to Christianity; so that this circumstance, together with the affected swoln stile in which he wrote, has afforded reason to many for suspecting his sincerity. However that be, he was an excellent casuist, well versed in theological matters, and an able assertor of the religion he professed.

Hamburgh is called a Little Jerusalem.* 1.285 The Jews are observed to have been more tractable in that city than else where; for a great number of them were converted, in this century, by one Edzas, or Esdras, who made it his business to instruct and con|firm them in the Christian faith. A divine of that city once asserted, that if those instructions were armed with some violence, they would become more effectual. But the senate suppressed his immoderate zeal, which tended only to lessen the number of their citizens, and had already caused some popular com|motions.

The emperor Ferdinand III.* 1.286 granted them great privileges, because, when the city of Prague was besieged by Carolus Gustavus, who was lately de|clared generalissimo of the armies of Sweden and Germany, they defended themselves with a surpriz|ing fidelity and vigour. The city was already taken, and the garrison called upon to capitulate; but the conqueror having refused honourable conditions, they sustained many assaults with unshaken fortitude. The Jews distinguished themselves in these assaults, and defended their post with a resolution that me|rited praises and extraordinary privileges.

Rabbi Chagim, or Joachim,* 1.287 deceived the Chris|tians of this place by a piece of profound dissimu|lation. After committing a considerable robbery, he embraced Christianity to wipe off the scandal of his crime; and composed a very virulent book against his ancient brethren. He went to Vienna, and in|troduced himself into the court of Ferdinand, who afforded him his protection. Some time after, per|ceiving his fortune on the decline, with the help of two other Jews, as accomplices, he robbed the im|perial treasury. The criminals were quickly ap|prehended, and condemned to death. Ferdinand

Francis Anglesberg (for this was the name which the convert had taken in his baptism) dissembled till he had lost all hopes of saving his life; but upon the scaffold declared that he never had been a Christian, and that he lived and died a Jew.

In the same place was exhibited an instance of their hatred for the Christians; for one Lazarus, an inha|bitant of Prague, understanding his son desired bap|tism, fell upon him and killed him. He was com|mitted to prison, where, animated by despair, he strangled himself with the assistance of another Jew, who was in the same place. This latter was con|demned to be broke upon the wheel.

It appears from various circumstances, that no considerations have been capable of creating a tole|rable good understanding between the Christian of Prague and the Jews. On the contrary, they hate one another; and as it must be confessed, the Jews have occasionally been guilty of such enormous deeds as must render them not only suspected, but odious to the Christians,* 1.288 so likewise it must be granted, that the Christians have subjected them to conformity to some practices that were incompatible with their profession, and of course productive of dangerous commotions. Nevertheless they are so numerous in this country, as to fill, of themselves, the third part of the city of Prague; but they are poor and miserable, flock about strangers, and submit to the meanest services to obtain a living.

They had enjoyed in Hungary the privilege of farming the revenue, till Ferdinand II. took it from them by an edict, notwithstanding which they found means to preserve the advantages of it, since Ferdi|nand III. was afterwards obliged to deprive them of it by a new edict, which condemned those to the loss of their places, who admitted the Jews into any of them, alledging, as the cause, "That they have neither conscience or honesty, and are therefore un|worthy to enjoy the privileges of Hungary." However, they continued there still; not only un|der the protection of the grand seignior in those parts under his dominions, but in those of the empire.

About ten years after, they were in such credit in Vienna, that the rabbi Zachary obtained them li|berty to build a stately synagogue there, and to add an academy, to revive the study of the sciences, which seemed extinct in this country. He had set|tled a pension for twenty-four persons, who were to read the Talmud every hour, day and night. One relieved the other; so that the school was always open, and never found without a doctor. But this building, however, was scarce finished, when the emperor drove all the Jews from his capital, seized the synagogue, and turned it into a church. They complain, that the superstitious empress, imagining the toleration the court gave the Jews occasioned her barrenness, pressed the emperor to banish them; but after the death of this princess they were resto|red to Vienna. The emperor had a new subject of of discontent against them in the Turkish war, be|cause they assisted the infidels to maintain the siege of Buda, and distinguished themselves by their va|lour. But this was in reality an act of fidelity they owed their sovereign; and though this resistance rendered them odious, not only to the people of Germany, but Italy, where they rose against them, yet we cannot condemn them, since they were then subject to the Ottoman empire. Upon the whole, the emperor favours them at Vienna, admits them into affairs of state, and gives honourable titles to those who are employed, or purchase them. The people, indeed, jealous of the riches they heap toge|ther, endeavour sometimes to strip them by violent tumults and commotions.

They are numerous and flourishing in Servia, Croatia, Moldavia, Valachia, and in the rich cities of Germany. If they have been expelled Nurem|berg, they are spread abroad in the country towns, and have their synagogue at Ffurt, which is in the neighbourhood.

In the city of Augsburg they had formerly a sy|nagogue and academy, and their doctors and dis|ciples were maintained by the rich merchants of the place. But they have since been banished from it, and must buy the liberty of coming into it, at the price of a florin for every hour they stay in it.

It would be tedious to enumerate all the cities where they still subsist without any considerable change in their condition; we shall therefore only attend to those that deserve most notice.

A modern traveller reckons thirty thousand Jews at Frankfort, where they are often plundered,* 1.289 and reduced to the slavery of being water-carriers, to extinguish the flames when any house is on fire. They paint the Jews in several places in all manner of ridiculous forms, to render them despicable and odious, notwithstanding some learned men have been produced among them.

They had a famous casuist at Spire, in the middle of the last century, named from his birth-place, Na|than de Spira. He published the Good of the Land, in which he celebrated the Holy Land. He com|posed a volume of profundities, (Megillath Hamu|coth,) which is a commentary upon some verses of Deuteronomy, wherein he pretends to sound the depths of mysteries, and resolve the difficulties he finds in them.

But one of the most famous doctors that Germany produced in the last century, was Isaac Loria,* 1.290 author of the Metaphysical Introduction to the Jewish Ca|bala. He was a native of Jerusalem; and his ap|pellation of German was only given him on account of his long abode in that country; for he retired again into Palestine, towards the latter end of his life, and was buried at Sapheta, in Upper Ga|lilee.

CHAP. XXIV.

State of the Jews in Holland. Their first synagogue in Amsterdam. A second synagogue. A division occasions a third to be built. Union of the three synagogues. R. Menasses, his works. Accusations against him. He comes to England. R. Zacuth, his character. R. A|thias, his works. Isaac Aboab. Musaphia. Com|ment on the Talmud. Spinosa's life. Orobio opponent of Spinosa. Other eminent rabbies.

OF all the states of Europe,* 1.291 according to one of their writers, there is not one where the Jews live more quietly than in Holland. They enrich themselves by trade, and, through the lenity of the government, possess their acquisitions without fear. There are two sorts of Jews in Holland; some are Germans, and others come from Portugal and Spain. They are divided about some ceremonies, and hate one another, as if the essentials of religion were con|cerned. But the real cause of this extreme hatred between these two sorts of Jews, if we may credit the Germans, is the dissimulation and remissness of those of Portugal and Spain, who live in those coun|tries, and conform in all things with the popish re|ligion, for the sake of enriching themselves, and then retire to Holland, to enjoy, with more safety, the fruits of their hypocrisy.

The Spanish and Portuguese Jews,* 1.292 who make another part of this nation, retired into Holland to avoid the cruelties of the inquisition. Strada accu|ses one of their leaders with having intrigued in the war of the Low Countries, and kindled the fire of enmity by promising a potent supply. His name was Michez. He was a Spaniard born; but the fear of punishment had obliged him to seek sanctu|ary at Antwerp, where he grew into the knowledge and affection not only of the magistrates of this city, but of Mary, queen of Hungary, who reigned at that time. Going from Antwerp to Venice, and from thence to Constantinople, he wrote to the malecontents he knew, and to the Protestants of Antwerp, intimating, "that it was their best way to adhere constantly to the league they had made against the Catholics, because the grand seignior was meditating designs against the Christians; and

in a short time would so embarrass king Philip, as not to give him leisure to think of the affairs of the Netherlands." His letters were read in the senate of Antwerp, and gave great encouragement to the allies; but Michez did not make good his promise. He followed his master's views, who turned his arms against the kingdom of Cyprus. It only appears that the Jews were more secure in the Netherlands than in Spain, since Michez sought a retreat there; but it was but forty years after that the refugees of Spain and Portugal began to settle in Holland. Their first assembly at Amsterdam occasioned some jealousy in the city, where all things were suspected during the war, which continued with great vigour. They were taken for Roman Catholics, who shut themselves up, and concealed their images. They say they were pursued into the place of their reli|gious worship; but as they found nothing but He|brew books, and the law of Moses, they laid no other condition on them, than to pray for the pro|sperity of the city,* 1.293 which they promised to do; and at the same time they erected their first synagogue, which they called the House of Ben Jacob, because that was the name of a rich Jew by whom it was founded.

* 1.294They raised another synagogue, which they called Neve Schalom, that is, the House of Peace. These synagogues conjointly laboured upon a collection of prayers, but they could not agree about it. The last was headed by a famous rabbi, named Judah Vega, that came from Africa, which he left, and retired to Constantinople, where he published the history of his nation down to the destruction of Jeru|salem by Titus. Uziel, who succeeded him, cen|sured the faults of his nation so severely, as to incur its hatred.* 1.295 A third synagogue was formed, in which the schismatics assembled under the conduct of Da|vid Pardo. It was called the House of Israel.

As is the inevitable effect of all ecclesiastical se|parations, as well as civil wars, these dissentions were accompanied with feuds. The synagogue of Ben Jacob espoused the separatists.* 1.296 But the chism ceased, after it had continued somewhat about twenty years, and the three synagogues united in one, to which they gave, as to many others, the title of Talmud Thora, that is, the Study or Science of the Law.

They have been careful to found schools as well as synagogues, one whereof is called the Crown of the Law, and has been governed by learned men. But that which most displays the prosperity of this nation, is the great and stately edifice they conse|crated in the year 1675, which has been so deservedly admired by all judges of architecture, and so much celebrated by their own preachers, that there has been a collection printed of the sermons delivered on that occasion.

These preachers are not perhaps the only men that have done honour to the synagogue. It has had also many poets in the last century, and has produced celebrated doctors.

* 1.297R. Menasses was one of the most learned and able theologists that has appeared among the Jews for many ages. He was of Spanish origin, of the fami|ly of the Abravanels. At eighteen years of age he was chosen at Amsterdam to explain the Talmud, in which employ he acquired a reputation which drew upon him the jealousy and emnity of the rabbies; but he despised their calumnies, and continued his application to study▪ He was not eight and twen|ty when he published the 1st part of his Conciliator on the Pentateuch, wherein he endeavoured to reconcile the seeming contradictions of Scripture, by the explications of ancient and modern doctors, and his own conjectures. This work, which he fin|ished afterwards, gained him universal reputation; and, indeed, no rabbi has written upon this subject with such solid erudition. He composed some time after, his problems upon the creation. He also wrote a treatise on the resurrection, in which he undertook to prove the immortality of the soul, and its operations, not only whilst united to the body, but after its separation. As he was head of the synagogue at Amsterdam, he was obliged to study the rites and laws, so that he wrote two tracts upon them; one of which was an abridgment of the Misnah, with this title, "The Treasure of Judge|ment." The other particularly related to questions concerning marriage, the condition of children, and the division of estates. He also wrote a defence of the Babylonian Talmud; and composed a trea|tise concerning the Science of the Talmudists, and of Rabbinical Philosophy. He translated Phocy|lides into Spanish verse; made queen Christina's panegyric, and a prayer for the prince of Orange. He also formed a design of writing the history of his nation, from Josephus to his own time. It seems that he began this work, but could not finish it. Another author formed the same design after|wards.

Bartolocci accused him of having taken the ad|vantage of the civil wars in England,* 1.298 to prevail upon Oliver Cromwell to permit the Jews to settle there. On the other hand, a Jewish historian affirms, that Cromwell and his parliament invited him over to treat about that affair. But, without entering farther into the matter of fact, it appears natural for him to endeavour to procure such an advanta|geous settlement to his nation as that of England. However, whether invited or not,* 1.299 it is plain he came over to England with that design, and was well received by Cromwell and the parliament, a•• was his Apology for the Jews, in which he exploded all the calumnies raised against his nation and plead|ed their cause so well, that, if we may believe some authors of those times, he obtained a much better settlement, and greater privileges, for them, than ever they had enjoyed before in England.

Bartolocci charges him with other frivolous mat|ters, which he represents crimes; such as his taking part with the remonstrants, in order to obtain their friendship and protection, and printing his works without the approbation of the Christian divines; but he has been sufficiently cleared from these im|putations. He died at Amsterdam, in the year 1652, and left a son, who inherited his press, and employ|ed it in printing some of his father's works.

Menasses had a panegyrist and friend in a famous physician, called Zacuth, who was born at Lisbon in the year 1575. His parents, who dissembled their Judaism, and made outward profession of popery, sent him to study at Salamanca and Conimbra. From thence he returned and settled in his native place, where he was much esteemed, because he was very charitable to his poor patients,* 1.300 and performed considerable cures at court. He wrote many books, and amongst others an History of the Principal Phy|sicians, which he dedicated to a canon of the cathe|dral of Lisbon, and residentiary in that metropolis. After having dissembled thirty years, he retired to Amsterdam, where he was circumcised, and died a Jew, leaving several works unfinished, which he de|signed to print. Those he published were of the physical kind.

Athias, a native of Spain, taught at first at Ham|burg; but he came from thence to Amsterdam. He printed a bible, which was greatly esteemed.* 1.301 Mr. Vander Hoogt has given a new edition of this bible, much more exact. The preface of this learn|ed man explains his design and manner of executing it.

Athias's Treasure of Precepts and Judgments was printed first at Venice, with the approbation of 〈◊〉〈◊〉 the sages of that country. The author thought him|self obliged to treat on this subject, because the most useful of all books are those that teach the fear of God. The preceding doctors had composed many of them, but the Spanish dispersion had destroyed great part of these works. Besides, these ancient writers composed them in Arabic, which was then better understood. He proves that this treatise was necessary, because the law without a commentary, is a torch without light; and to render it more useful, he joined tradition to the law, and practical rules of speculative truths. He explains also the knowledge of those rites which are not at present in

use; that the Jews, who know them, being con|vinced of their excellency, many ardently desire their restoration. The commentary upon each precept is short, and well adapted to explain the Jewish laws.

* 1.302Isaac Aboab, who came from Brasil, was not only a reputable preacher, but a great casuist. He tran|slated a work, called Irira's Gate of Heaven, from Spanish into Hebrew, from whose version it has since been rendered into Latin. He published a paraphrase upon the Pentateuch, and sung Moses's Triumph in heroic verse.

* 1.303Musaphia was another learned man, who com|mented on the Jerusalem Talmud. He studied a subject that was still more obscure and intricate, as he undertook to explain the flux and reflux of the sea. He was so perfectly a master of the Hebrew tongue, that he composed a dictionary, in which he took a more easy method than had been hitherto adopted.

We ought not to forget Spinosa, who made him|self famous by the singularity of his tenets. He was born at Amsterdam in 1632.* 1.304 His parents were Por|tuguese Jews, in good circumstances; but he re|ceived nothing but a bed from his father's posses|sions, and always lived in poverty. He did not aspire to follow the law, and imitate the rabbies, but learnt the trade of polishing glasses, and making spectacles. He compared himself to a serpent that bites his tail, because he had nothing left at the year's end, though he lived upon milk and gruel. He had learnt Latin of Vanden Ende, who taught then at Amsterdam; and who, retiring to Rikpus, embarked in the Chevalier de Rohan's conspiracy, and was executed. It is pretended it was this pedant that sowed the first seeds of atheism in Spinosa's mind. But it was Descartes's philosophy which gave him a dislike to the principles of the rabbies. He did not find in their writings those evident truths built upon demonstrations, which Descartes recom|mends to his disciples. When he was perceived to neglect the sabbath and synagogue, they attempt|ed, in vain, to retain him by a pension of a thousand livres. By this refusal he incurred so violent an hatred, that it was resolved to stab him. As he came from the old Portuguese synagogue of Am|sterdam, he saw a man with a dagger in his hand, and endeavoured to shun him; and, indeed, the blow only reached his coat, which he kept in me|mory of this event. Not thinking himself safe in his native country, where the Jews were numerous and potent, be sought a retreat near Leyden, and afterwards at the Hague. He had the great excom|munication thundered against him; but he protest|ed against this sentence given in his absence, and signified his protestation by a writing in Spanish, addressed to the rabbies in the synagogue. He pub|lished first a geometrical demonstration of Descar|tes's Principles; afterwards his Meditations; and at last produced the Tractatus Theologico Politicus, in which he formed a new system, that makes him much esteemed by those who are called Freethinkers in Holland, Germany, and France, from whom he received several invitations, and large encourage|ments; but he refused them all, and died at the Hague in 1677, aged forty-four years. He left be|hind him a sect that has espoused his principles. We cannot tell whether it be numerous, since it is con|stituted of persons dispersed in different places, who form no body or society.

* 1.305As Spinosa had many followers and disciples, so also had he many opposers of his own nation, parti|cularly the learned Balthazar Orobio, a Spaniard by birth, and a physician by profession. His parents, who professed the Roman religion, taught him be|times to dissemble like themselves. He studied phi|losophy, and became metaphysical reader in the uni|versity of Salamanca, being a lover of this science, which was then much cultivated. He afterwards became a physician at Seville, where he was seized by the inquisition, because he did not sufficiently conceal his religion to remove all suspicion. At length, tired with dissembling, he came to Amster|dam, was circumcised, and made open profession of Judaism. He practised physic there with great reputation; and assures us, that his pressing occupa|tions did not permit him to apply himself to study as he could wish. When Spinosa's book appeared, he at first despised it on account of its author; but when he received Bredenburgh's answer to it, in which that author agreed with Spinosa in two dan|gerous positions, he seemed to hesitate about them. Orobio undertook to confute them both, and in the execution of this task proved himself an able meta|physician.

There have been eminent rabbies in other cities.* 1.306 David Cohen de Lara, Hoziel's disciple, is compared to Hercules, the conqueror of monsters. He com|posed the City of David, in which he proves the analogy of the Hebrew with the Greek, and many other languages. He wrote also the Crown of the Priesthood, which is a dictionary much larger than Nathan's, since he has added two thousand words to it. He translated the Beginning of Wisdom out of Hebrew into Spanish, a title borrowed from these words of Solomon, "The Fear of the Lord is the be|ginning of Wisdom." Bartolocci has not mentioned this last work; but yet it is evidently his, since a Spanish poet, who has written his encomium, and must have known him, attributes it to him.

The last we shall mention is Juda Leon, so well known for his description of Solomon's temple, which fine piece he composed at Middleburgh. The Spaniards claim his birth, because he was ori|ginally of that country; but he left it in pursuit of a liberty which he wanted in his native soil. That he might have a clearer idea of the temple of Jeru|salem, he built one of wood, upon the plans he had drawn from several authors of his nation. He after|wards formed the description of his edifice, which he published first in French, and printed at Amster|dam. He likewise enlarged this work, and transla|ted it into Hebrew. The learned admired so exact a picture of this ancient edifice; and the duke of Brunswick ordered it to be translated into Latin, that he might judge of it himself. Juda added to this first work, a Description of the Tabernacle, a Treatise on Cherubims, and an Explication of the Psalms. He undertook also to expound all the me|taphorical passages of the Talmud. He says him|self, that this work cost him a great deal of labour and pains. He wrote a narrative of some conferences he had maintained against some Christian doctors. But these two last tracts were never printed; nor that of the Manner of offering the Morning and Evening Sacrifice.

The Jews are no less numerous and flourishing at the Hague, where they have also a noble synagogue,* 1.307 and where those who are become wealthy seek a ••••aceable and delightful retirement. Here they enjoy the greatest prosperity, live in the greatest lux|ury, and in the most sumptuous edifices. Yet such is their happiness under that government, that they enjoy their wealth and grandeur without raising the jealousy, zeal, and envy of the populace; whilst the rest carry on a considerable traffic both at home and abroad, without being liable to those heavy impo|sitions, vexations, prosecutions, prescriptions, and other disasters, under which we have seen them groan in other parts of Europe.

In England they are allowed full liberty of their religion, a full freedom of trade, and the quiet en|joyment of their property. They are like those of Holland, commonly distinguished into German and Portuguese, or more properly into northern and southern, and have each their respective synagogues, chiefs, schools, &c. but no academy; so that they are obliged to send their youth to be educated in Germany, or at Amsterdam. The former are by far the more indigent, as well as zealous for their religion, and careful to instruct their meanest chil|dren in it; whereas the latter, being rich, and some of them opulent, are more remiss in all these respects, insomuch that many of them cannot so much as un|derstand the liturgy of their synagogues, but have it translated into Portuguese. The character of the

lower rank, especially such as deal in the peddling mercantile way, is but indifferent.

CHAP. XXV.

Present state of the Jews in all parts of the world. R. Luzati's account of them. That of R. Menasses. A Jewish inscription at one of the Azores. Ten tribes, where. Whether the ten tribes are in China. Alva|rez's account of them. Present state of the Jews in the east. I•• the Ottoman empire. Division of the west into two ••arts. Great freedom in Poland. Complaints against the Protestants obviated. Jews highly value themselves.

WE have now brought the history of the eastern and western Jews down to the close of the 17th century.* 1.308 It remains only that we give our readers an account of their present state in all parts of the world. Several eminent writers, both of their nation, and among the Christians, have endeavoured to ascertain their number, among whom we shall only select some few, who seem to have been the most successful in their enquiries.

* 1.309R. Simon Luzati, who taught at Venice, owns it to be very difficult to give an exact account of the Jews at present, dispersed into so many places.

We cannot (says he) give any certain intelligence of the ten tribes Salmanazar carried away; nor is it known where they are, though the whole world be sufficiently known. To begin with the east. We know there are abundance of Jews in the kingdom of Persia, though they have but little liberty. The Turkish empire is their chief retreat; not only because they have been settled there a long time, but because many of those ba|nished out of Spain retired thither. There are more of them at Constantinople and Salouichi than in any other place. They reckon above fourscore thousand in these two cities; and above a million in the empire of the grand seignior. A great number of pilgrims come from all corners of the world to Jerusalem; and considerable sums are sent there for the benefit of the poor, and to keep up the academies. There are many of them in the dominions of the emperor of Germany; but they are more numerous in Poland, Lith••|ania, and Russia. Here we have academies and disciples in great numbers, who study our ci••il and canon laws, because we are allowed the pri|vilege of judging in all civil and criminal c•• which happen in the nation. There are n•• 〈◊〉〈◊〉 many Jews in the Protestant states which sep•• from the Roman church; yet they treat 〈…〉〈…〉 with great charity and indulgence in the 〈◊〉〈◊〉 Countries, particularly at Rotterdam, Am••••••••••dam, and Hamburgh, because these merchan••••••••ing cities are open to foreigners. All the Italian princes receive the Jews, countenance, protect them, and inviolably maintain their privileges without alteration; and I believe there are not less than twenty-five thousand in 〈◊〉〈◊〉 c••untry. Fez and Morocco, and the other neighbouring cities, which are not subject to the Turks, con|tain greater numbers, because they are not re|mote from Spain or Portugal, from whence they may retire thither. There are other places upon the coast of Africa which are also peopled with Jews; but as we know but little of them, it is hard to fix their number.

Thus this Italian rabbi, who not only since taught at Venice, described the state of his nation; to which let us add the account which Menasses has left us.

Menasses observes, that this oracle cannot be ap|plied to the return from the Babylonish captivity, because God did not then recall all the dispersed tribes, nor all the Israelites that were scattered among the nations. The deliverance promised is called the second, because that general one from Egypt was before it; whereas the return from Ba|bylon only respected two tribes; and when the Israelites left Assyria, to pass into the Holy Land, they did not cross the Nile, nor any river of Egypt or Ethiopia, as it was promised they should at the general redemption: or the waters of the Nile and Euphrates shall be divided to leave a free passage to the tribes, like the waters of the Red Sea, when Israel came out of Egypt.

Hence he concludes, that Isaiah intimates the general return of the nation, and the different places it shall come from. The prophet speaks, 1.

Of Assyria and Egypt, because in these two provinces the twelve tribes shall be re-united. 2. He mentions Pathros, by which we must not understand either Pelusium or Petra, but the Par|thians lying near the Caspian Sea, where many doctors place the river Sabbation, beyond which dwell a great number of Jews. 3. Cush is Ethi|opia. And in reality, there are many tribes in Abyssinia. 4. Elam is a province of Persia, on the other side of the Euphrates, where we find hideous deserts, not inhabited, in which one part of the nation is concealed. 5. Shinar is another province near Babylon; for Moses has situated Babel in the land of Shinar; and Daniel relates, that Nebuchadnezzar carried the vessels of the temple into the land of Shinar. 6. The scripture speaks often of Hamath; and the Chal|dee paraphrast, who is followed by many inter|preters, affirms, that this is Antioch. They rec|kon twelve cities of this name, which have been built in divers places by different princes; ••••t this is the city of Antioch in Asia, in Tartary. 7. The Septuagint interpreters have translated the word Hamath by the ••ast, and they had rea|son for it, because Hamath is, perhaps, the same thing with Hamah, the sun, or the east. So that the prophet speaks there of the Jews, who are, at present, dispersed in the East of the Holy Land, that is, in Great Asia, the East-Indies, and China. 8. Isaiah declares, that the Israelites shall come from the isles of the sea, for so many interpreters have translated it. But it ought to be translated the isles of the west; because, in all the places where the scripture speaks of the four parts of the world, it means the west, by the word 〈◊〉〈◊〉; 〈◊〉〈◊〉 the prophet, under this expression, includes a•• that are towards the sun-setting, westward of ••••e Holy Land; that is, the Jews who, at present, ••••ople a certain part of America.

Lastly, the prophet affirms, that God shall bring ••ack the out-casts of Israel; and he uses a word which signifies separated (excommunicated) be|cause, in reality, the ten tribes, separated from the rest, not only inhabit places very remote from the Holy Land, but are concealed in the extre|mities of the earth, and in the provinces peopled by the Gentiles; but for the Jews they are disper|sed, and God shall gather them together from the four corners of the earth. Because, indeed, the tribe of Judah is dispersed in different places, and it has synagogues in America, it shall return from all the corners of the earth; but there shall be no division or jealousy betwixt these two parts of the nation, betwixt Ephraim and Judah, as says the prophet Ezekiel. There shall be but one king, and they shall be no more two na|tions; neither shall they be divided into two kingdoms.

We pretend not to reconcile these two rabbies, nor to follow them step by step: yet the general account they give us of the present condition of the Jews deserves to be considered. They do not agree about the fate of the ten tribes; for one says, they have been destroyed long ago: and the other maintains, that they are concealed in America, and in several places where Divine Pro|vidence has conveyed, and miraculously preserves them, till they appear again at the general deliver|ance, when they shall come from all places they in|habit, and rendezvous in Assyria and Egypt, from whence they shall all fly to Jerusalem like birds to their nests.

Menasses supports his opinion upon the people of America's being unknown, and not appearing to have any communication with the rest of the inhabi|tants. The Spaniards affirm, that, when they came into Peru, they found there a stately edifice, dedi|cated to the Creator of the Universe; so that as the Indians were idolaters, and as yet had no knowledge of iron tools used in building houses, this structure must be considered as a synagogue erected by the Jews. The Indians also approved this conjecture, since their tradition signified, that this palace had been built by a bearded nation, more ancient than the Inchas.

* 1.310R. Menasses likewise quotes an inscription found in the island of St. Michael, one of the Azores, men|tioned by Genebrard, which, though somewhat dif|ficult to be decyphered, unless it be by a transposi|tion of letters, yet, by the character and words, ap|pears plainly enough to have been made by some Jews who arrived in this island.

It appears to us that the ten tribes subsist still in the east, and in most of the places where Salmanassar carried them. We have already observed, that Sal|manassar had placed them upon the banks of the Chaboras, which falls into the Euphrates, which is the same river the Greeks call Abboras. Procopius says, it was a great river. Indeed, Julian's army passed over it upon a bridge of boats. Strabo says, it run near Authemusia, which some have thought a city, and others a province depending on the Per|sians; because Ammianus Marcellinus places a ci|tadel, called Bat••e, in it. This river emptied itself into the Euphrates; and at its mouth stood Carche|mis, since called Cercusium. On the west was Pto|lemy's Chal••iti••, and the city of Carr••. On the east was the province of Ganzan, betwixt the two rivers Chaboras and Saocoras. This was the first situation of the tribes. But they spread into the neighbour|ing provinces, and upon the banks of the Euphrates. The ten tribes were still in being in this country when Jerusalem was destroyed,* 1.311 since they came in multitudes to bring their oblations to the temple. They subsisted there from that time to the eleventh century of the Christian church, since they had their chiefs of the captivity, and most flourishing acade|mies. Though they were considerably weakened by persecutions, yet travellers of that nation dis|covered many of their brethren and synagogues in the twelfth and fourteenth centuries. No new colony has been sent into the east, nor have those that were there been driven out. At this day a great number of Jews are to be found in Persia. We have also deduced our history from age to age, without observing any other change than what was caused by the different revolutions of that empire, the various tempers of the governors, or the inevi|table decay of a nation which only subsists by tolera|tion. We have therefore reason to conclude, that the ten tribes are still in the east, and that they are neither destroyed, or gone from thence into some remote quarter of the world. They are so blended one tribe with another, that they cannot now possi|bly be distinguished; and it could hardly, without a miracle, have happened otherwise during so long a series of ages, and such vicissitudes as they have undergone.

It is therefore reasonable to conclude, that the ten tribes are at present dispersed in Persia, and all the east; and that those in America constitute no body; so far are they from having kings, and pos|sessing a great extent of land unknown to the most exploring travellers.

* 1.312Several authors, both Jews and Christians▪ have likewise affirmed, that the ten tribes were still pre|served in China. One of the former tells us that there was a synagogue at Pekin, which had cost them 10,000 crowns to repair. He asserted, that they had been settled in this province above five hundred years, and that they religiously preserved one of the five books of Moses, which he called Sepher Thora. He could not read Hebrew, having neglected the study of it in his youth; so that he was excluded from the offices and government of the synagogue, which his brother exercised, because he understood the language; but he repeated the historical parts of the Old Testament, particularly those of Abraham, Judith, and Esther. He added, that there were, in the capital of the province of Chequiam, many synagogues, and Israelitish fami|lies; for they gave themselves that name, because, being the posterity of the ten tribes, they knew not that of the Jews.

Alvarez, who had lived in China a considerable time, affirms,* 1.313 that they had been settled there above 600 years, and had obtained several privileges on account of their services and fidelity to king Hun; that they were very numerous in some provinces, and had synagogues in most of their great cities, but more especially in that of Honan, and in K••itong|fu, where they have 〈◊〉〈◊〉 repository for the sacred volume, adorned with rich curtains, and in which they preserve an ancient bible in Hebrew characters. These Jews, however, we are told, know nothing of Hebrew, and only mention the names of Abraham, Isaac, and David; are very ignorant, and remiss in their law, even to the neglecting of circumcision, because the Chines•• upbraid them with the cruelty of performing the ••eremony upon innocent babes.

We are still mor•• at a loss what to think of a letter which the Jews of Cochin are said to have sent some time ago to the synagogue of Amsterdam, import|ing,

That they withdrew into the Indies at the time that the Romans conquered the Holy Land. They affirm, they have had seventy-two kings there, succeeding one another for a thousand years; and that then a division arising through the jealousy of two brothers, who disputed the crown, the neighbouring princes subdued them. From that time they continued subject to the In|dian kings. However, they had given so many testimonies of their loyalty to these princes, that Samuel Castoel, who died in 1640, was governor of Cochin, and left his government to a man of the same nation and religion with himself.

But this succession of seventy-two kings, founded upon the retreat of the Jews to Cochin in Titus's time, seems only an invention to support the dignity of the nation. They refer us to remote times and un|known histories, because there is nothing to be found in their present worth our admiration.

All that we can infer from these various accounts is,* 1.314 that there are now some Jews dispersed in the East-Indies. There are some of them at Cochin, Gora, Malabar, in China, and even in the isles of America; but they are not the ten tribes that passed into these countries. They are merchants, drawn thither by commerce from all the families of the dispersion, which can only be distinguished by an uncertain, not to say entirely false, tradition. Be|sides, there is no place where the nation have kings, and a supreme government. They live in the east, and in America, as in Europe, under the dominion of Christian or Infidel princes. In fine, if we would seek out the remains of the ten tribes, we must do it only on the banks of the Euphrates, in Persia, and the neighbouring provinces, as we have sufficiently proved.

In Turkey, Fez, Barbary, and Egypt, indeed, they are somewhat more tolerated, and sometimes ad|mitted into public functions, especially in Egypt. The Ottoman princes even send them upon some embassies,* 1.315 in which they value themselves on making a figure for the credit of their nation; and their flourishing condition under that government makes them so numerous, that they are reckoned to amount to a million; so that, upon the whole, we may allow them to be about one million, three hundred thou|sand, dispersed over the east.

The Jewish writers divide the west between two sovereigns,* 1.316 or rather between two prevailing reli|gious, the Protestants and the Roman Catholics. 1. They highly praise the popes; for popish Rome (say they) has always protected them, since its

general, Titus, took Jerusalem. He was not general of papist but of heathen Rome. But the popes some|times have persecuted instead of protecting them. Nevertheless, they have great reason to glory in the papal protection; for the good they have received from it by far outweighs the evils. If the pope ho|nours the Jews with his protection, the kings under his obedience treat them in an harsh and barbarous manner. The Spanish and Portuguese inquisitions reduced them to the dilemma of being either hypo|crites, or submitting to the flames.

The number of dissemblers is very considerable; and it ought not to be inferred that there are no Jews in Spain or Portugal, because they are not known; they are so much the more dangerous, for not only being very numerous, but confounded with ecclesiastics, and entering into ecclesiastical digni|ties. They are tolerated no where but at Metz, where the number of dissemblers is not so great: but there are some of them in trading towns, and they have a sanctuary in the cities of the empire.* 1.317 Poland and Lithuania are a far more safe retreat for them, and here they are most flourishing.

* 1.318Their writers complain often of the Protestants, as not having sufficient humanity. However, they find not among them the barbarous court of inquisi|tion. They live peaceably in many cities where the reformation is established; and Holland, of all places in the world, is that where they make the greatest figure.

* 1.319It must be confessed that they are excessive proud of their origin, and think it injurious to be suspect|ed either of baseness or treachery. On these ac|counts they highly resent every restraint that is laid on them, and are uneasy and impatient under their present state of servitude and subjection to other nations, whom they look upon as their inferiors, in point of antiquity, religion, and national pre-emi|nence.

CHAP. XXVI.

Recall of the Jews foretold by Hosea. Also by St. Paul. Endeavours taken to effect their conversion. Their dis|simulation. Ordinances of the council of Nice rejected. Instances of false conversion. Forms of abjuration pro|secuted by the Greek church. Extract of some of the forms. Estates of proselytes sequestered. General re|marks by way of conclusion.

WE have now finished the history of the Jews, and seen this nation, dispersed into all parts of the world, preserve itself in being, though desti|tute of all the ordinary bonds and ties of society. We find among them neither prince or high-priest, who might re-unite his subjects and people by an authority duly respected. Indeed, the prophet Ho|sea has foretold, that

the children of Israel shall abide many days without a king, and without a prince,* 1.320 and without a sacrifice, and without an image, and without an ephod, and without tera|phim: afterward shall the children of Israel re|turn, and seek the Lord their God, and David their king.

By this the prophet designs to re|present the remarkable state of the nation. 1. It shall have no king or prince. Sovereign authority is the foundation of states; it is impossible to subsist without a centre of union, and a government that checks the insolence of the people, and punishes their crimes. The Jews preferred monarchical go|vernment before the liberty they enjoyed under their judges. At present they have neither king or governor. Ask them where are the kings of the nation, or the judges, those deliverers and leaders that God sent them instead of kings, they cannot produce one. 2. The sacrifices made up the most essential part of their religion; and the ephod, com|posed of precious stones, in which was the Urim and Thummin, ennobled the high priest that wore it. The sacrifices and the priest have been abolished for above seventeen hundred years. 3. It was na|tural for this people, who had lost all that was ex|terior in its religion, to borrow the images and te|raphim from other nations. The Jews' inclination for statues, and sensible objects of religion, was so violent, that it could not be repressed but by conti|nual and singular chastisements. It is, indeed, the general inclination of mankind; for, upon examina|tion, you will find that almost all religious had their sacrifices or idols, and commonly both. However, the Jews have neither sacrifices or teraphim, tho' they are passionately fond both of the one and the other. They can no longer sacrifice at Jerusalem; and they never fall into idolatry, though they are encompassed with idolatrous nations. 4. They are to remain in this condition many days; that is to say, a long time. Indeed, seventeen centuries have already passed since they have been without king or governor, without image or sacrifice. They are not without God, but without the worship they are obli|ged to pay him; for they have neither sacrifice or ephod. 5. The last circumstance is very remark|able; for Hosea declares, they shall seek David their king. David has been long since dead, and his pos|terity is so extinct or confounded, that even the Jews cannot distinguish it. David, therefore, who shall be their king, can be no other than the deli|verer promised by the prophets, and the Messiah, to whom they shall return. But since the time of his coming is past, and the prophet effectively speaks of a king who existed before they sought for him, we have reason to believe that the Jews, by returning to God, shall acknowledge this David, this anointed of the Lord, this Messiah whom he hath sent.

St. Paul hath also foretold that all Israel shall be saved, and that the deliverer shall come out of Zion.* 1.321 Perhaps it should be translated to Zion; for this bet|ter agrees with the apostle's idea, who affirms, that the Goel, the Deliverer, by way of excellence, shall address himself to the Jewish nation: that is what Zachary says, "Rejoice, O daughter of Zion, be|hold thy king cometh unto thee." Moreover, it was upon this hope of God's recalling his people, that the fathers, and many divines, have maintain|ed, that they were to be more kindly treated than the rest of the erroneous.

Many attempts have been made to accomplish this great work, and those who have laboured in it have sometimes brought over considerable num|bers; but these conversions have ever been suspect|ed. In the beginning of the sixth century the coun|cil of Agde in vain endeavoured to secure the fidelity of the Jews that turned Christians. "They return very often to their vomit," said the council.* 1.322

They are faithless in their promises, and ••herefore they must be obliged to a six months instruction among the Catechumens; and after that experiment be baptized, upon assurance of their sincerity.

Which law was not to be violated, except for those that were in danger of death; for then they hasten|ed their baptism.

A second council of Nice observed, that the new converts wavered in their private opinion concerning Christianity, when they had embraced it; and there|fore they were ordered to maintain their religion, and to profess it publicly: and at the same time it was forbidden to baptize their children▪ or to appro|priate their slaves, unless a man was fully assured of the sincerity of their faith.

But these ordinances were neither received or con|stantly observed: for Florus, who lived a little af|ter the Nicene council, has preserved the letter of a bishop to the emperor, in which he implores the secular arm against the Jews and their children. The emperor, to whom the letter is addressed, was Charles the Bald. The prelate represents to the prince, that he ordered preaching every Saturday in the synagogue, and that many people having em|braced Christianity, he had employed them to bring over the children, who were much easier won than those who were grown obstinate in error: but that the fathers, disgusted with this artifice, had sent most of their children into the cities of Masco••, Vienna, and Arles, where they were more powerful and numerous, which had displeased him. He

added, that he had summoned all the Jews before him, and upon asking whether any would embrace Christianity? immediately six children threw them|selves at his feet, and desired baptism; and that this example had been followed by forty-seven others. He concluded from thence, that, if the emperor gave his orders to the bishop of Arles, and forced him to do the same thing, many of them might be gain|ed: and the motive was the more forcible, because, if it be an act of charity to rescue a man from the jews of wild beasts that would devour him, it is much greater to deliver a soul out of the hands of those who would destroy it.

* 1.323It appears that this bishop made no scruple to bap|tize Jewish children, by forcing them from their fathers; and that the authority of the second Ni|cene council was not respected in France, which condemned these baptisms, that contradicted the laws of nature. St. Remi affirms, indeed, that he sent back many children, without doing them any violence; but yet he baptized all he could get, tho' void of knowledge. The complaint he made of those fathers, who took precautions against his soli|citations, and the petition he presented to the em|peror, to force the bishop of Arles to follow his ex|ample, are arguments sufficient to prove that this bishop neither regarded the law of nature, or that of the council of Nice.

It was still more openly violated, by maintaining, that all Jews were the slaves of Christians; for here|by they appropriated their children, and had power to appropriate their persons, and to subject them to the severest slavery; whereas the council would not so much as have their slaves appropriated, unless they were assured of the sincerity of their conversion.

It cannot be matter of wonder that the Christians of these times have been so often deluded by conver|sions, since they took so little pains to render them valid. Amongst the many instances, we shall only cite the following.

* 1.324Conrad Otton, after his baptism, wrote violently against the synagogue. He charged it

with ha|ing very few persons that read Hebrew, and un|derstood the Talmud, and other books necessary to the becoming learned; that they lived there like beasts, without thinking of futurity; that, in their prayers, they knew not, for the most part, what they said, and gave no attention; that great part of them knew not what they professed to believe, or understood so much as the means of salvation.

Nevertheless, this devotee, so scan|dalized by the ignorance of his brethren, quitted this profession in the university of Altorf, and re|turned to Judaism.

Some years ago a rabbinical professor at Vienna, who was thought zealous for Christianity, for the sake of which he translated the epistle of the He|brews into Hebrew, and rendered Abravanel's com|mentaries upon the prophets into Latin, disappear|ed, to return to the synagogue he had left.

In Spain and Portugal we find such as seem to be converts commonly ridiculing the converters. A Portuguese, known by the name of Rodriguez C••s|telli Albi, or White Castle, but more by the books he published, which gave him the reputation of one of the most ingenious men of his age, left his country to seek a sanctuary at Rome. But fearing his apo|stacy would be severely chastised, he went to many other cities of Italy under the same apprehensions. Having dissembled in divers places, he retreated to Thessalonica, where seeing himself secure, he pro|fessed the religion he had always believed, and dis|guised under the mask of Christianity.

The Grecian church thought it could not be too precautious in admitting into its pale those of a sus|pected faith;* 1.325 for we find som•• marks of its severity in their forms of abjuration•• which the Jewish pro|selytes were obliged to make. There are two. One is inserted in the Greek ritual; and the other found by Mr. Cotelier, in a manuscript of the king of France's library. This last is much newer and larger than the other, because they add to such sort of pieces at pleasure. We prefer this last formulary to the first, because it is more ample, and we would wish to avoid controversy.

First, the priest obliges the converted Jew to own that he does it voluntarily,* 1.326 and that neither fear or hope has any influence on his conversion; that he has been led to it neither by poverty, or the desire of riches, or honours, or violence, or any human motives. He was obliged also to make a protesta|tion of his innocence, lest the change of his religion should be undertaken to avoid the punishments he had deserved. This first article is not found in the ritual of the Greeks. 2. He was made to abjure ve|ry precisely all the Jewish worship, the unleavened bread, circumcision, the passover, fasts, sabbath••, &c. 3. He was obliged to anathematise all the he|resies and sects that have been among the Jews. The sectaries are here considered as the defenders of traditions, whereof rabbi Akiba made the first collection: Ann••s composed the second; and Judas, one of the Asmoneans, who violated the sabbath, is looked upon as the author of the third. Those also were anathematized that kept the feast of Mordecai and H••man, and the institutors of another feast, called Monopodana, because, at is celebration, they danced upon one foot. They anathematized Elias Benjamin Zebedee, Abram and Simbatius, who are looked upon as infidels. The proselyte was obliged to make a confession of faith; to which they have subjoined several additions, according to the exi|gencies of the times. Lastly, he was enjoined to declare, that, if he made not this profession with his whole heart, without any design to return to Juda|ism, if he had ever any commerce with the Jews, either by entering into their synagogues, or eating with them, he imprecated upon himself the severest vengeance.

Attempts have been made to win them over by promises of temporal prosperity, which was a great temptation; but through an unaccountable capri|ciousness, they took away the estates of the prose|lytes in France; and Charles VI. was obliged to pre|vent the confiscation of the goods of those that were baptized. This prince's ordinance is still extant,* 1.327 by which we see, 1. That they seized the estate of a Jew who embraced Christianity, and, instead of re|compencing his faith, reduced him to a state of ne|cessity. 2. The king had a share in this oppression with the princes of the realm. 3. Though he issued a declaration to prevent this abuse, yet Joseph de Vasa, who had been baptized by the name of Lewis de Harcourt, desiring this prince to restore his estate which they had confiscated, he only gave him part of it, and assigned the rest to some of his cour|tiers.

Gregory the Great,* 1.328 reversing the practices above|mentioned, made a point of reclaiming the errone|ous, by soothing them as it were into a love of Chris|tianity. He discharged the Jews from oppressive exactions and burthensome taxes, candidly judging that thereby either the fathers or the children might be brought over, and that, if the former were not truly converted, the latter might be baptized, and trained up in the Christian faith. But this lenient method proved as ineffectual as the former rigorous efforts; for, in matters of conscience, where the principle is actuated by motives merely interested, there can be no sincerity. The emperor Ascadius, therefore, perceiving that the Jews came over to the church only to screen themselves from prosecution for crimes or debts, prohibited any from being ad|mitted that were cha••ged with accusations, or had not satisfied the demands of their creditors.

Sometimes they have attempted to prevail with them by introducing superstitions, rites, and the adoration of creatures of human formation; tho' nothing could be more repugnant to the end pro|posed. Upon the whole, all the human means that have been used to effect the conversion of this peo|ple, have been rendered abortive by a kind of impe|netrable obduracy, and unconquerable prejudice, which seems, as it were, congenial with their very

nature; a subject that may afford scope for some instructive remarks by way of conclusion.

* 1.329We find, then, from the corresponding testimo|nies of history, both sacred and profane, that, from the earliest ages to the present day, unbelief has been the grand source of all the calamities that have befallen the Jews. Indeed, a disregard of divine revelation has proved, and ever will prove, most de|structive to the human race in general. Disobedi|ence to the Divine command given to our first pa|rents, was the fatal source of all the woes entailed upon their wretched posterity, who partook of their degeneracy, and, at the earliest period, evinced a natural aversion to good, and a propensity to evil. Notwithstanding the signal interposition of Divine Providence, and the evident marks of the Divine displeasure, the ancient Hebrews were almost per|petually lapsing into idolatry, and falling into the commission of the most atrocious enormities. Nay, the crying abominations of a degenerate world gave occasion for the Divine vengeance to involve them in an universal deluge.

When it pleased the Almighty to restrain the im|petuous torrent, and permit the remaining few, whom his mercy had spared, to revisit the earth, Noah, indeed, gave the most demonstrative proof of his pious gratitude to an all-gracious deliverer; but his descendants soon discovered an innate obduracy, in peremptorily denying obedience to God's especial command, and perpetuating their frantic folly in their impious and impracticable attempt of the tower of Babel.

Yet in each succeeding age there appears to have been reserved a monument of Divine grace and fa|vour, and a grand example of piety and virtue to cotemporaries; as we find after Noah, there was an Abraham, an Isaac, a Jacob, a Joseph, and at length a Moses, who was honoured with the appellation of the Friend of God, and being the peculiar instrument of conveying the immediate revelation of the Divine will to the people.

A curious view of the most signal events which occurred in the early ages of the Hebrew nation, will afford us a most striking display of the Divine attributes, mercy, and justice, as well as certain ef|fects of human unbelief and impenitence. Disobedi|ence succeeded calamity, and calamity deliverance. Obedience was almost instantan••••usly rewarded, and disobedience almost as instantaneously punished. The power of Omnipotence was exerted, and wonders of mercy and of vengeance were wrought; yet frail, sinful mortals were no sooner freed from the woes they deprecated, than they doubted the cause of such mighty effects, and presumptuously dared to to set Omnipotence at defiance.

In succeeding times the same unbelief, the same impenitence, too generally prevailed; whilst the same tokens of the Divine approbation, and the Divine displeasure, respectively attended them. They had line upon line, and precept upon precept; were ne|ver without a shining example for imitation; yet a similarity of traits marked their character; they persisted in a faithless, desponding conduct, till their kingdom and city were reduced to a most desolate condition, and they could no longer be considered as a nation, but a people dispersed throughout all quar|ters of the earth, and subject to the vilest ignomi|ny and contempt.

The History of the Jews affords a most important lesson to those who call themselves Christians, and a tremendous example to those who are too wise, or rather too wicked, to submit to the Divine will, as revealed in the Sacred Oracles. Our first parent as|pired to an equality with his Creator: his presump|tion was checked by expulsion from the seat of bliss consummate, and consignment to mortality, with its attendant ills. The pride of the human heart has since too frequently presumed to explore the hidden purposes of Omniscience, and fallible beings have dared to attempt to scan the traces of unerring wis|dom. Mature experience, and sober reflection, will demonstrate that infidelity is the most egregious folly. True wisdom will recur to its fountain, nor aspire to limits eccentric, and beyond its sphere. The divine attributes are displayed with all lustre in the works of creation and Providence: we cannot turn our eyes, or our thoughts, on an object, but it impresses us with an idea of the Deity; or, in other words, "all Nature cries aloud through all her works there is a God."

To conclude, if the above remarks are admitted, it follows that, as the supreme and ultimate felicity of man consists in a conformity to the Divine will, and as that will is only communicated by divine re|velation, which holds forth competent instructions throughout the whole, it is his highest wisdom and happiness to receive the same with all the deference due to its origin, and to confirm himself and others in the belief and practice of it, by every means which his benevolent Creator hath put in his power.

Notes

• * 1.1

  Cozar's conversion to Judaism.
• * 1.2

  The occa|sion and manner of it.
• * 1.3

  ••asdai 〈◊〉〈◊〉 pai•••• 〈◊〉〈◊〉 had our 〈◊〉〈◊〉 king|••••m of Co|••••r.
• * 1.4

  ••••ws under 〈◊〉〈◊〉 caliphs.
• * 1.5

  Christians persecuted in Egypt.
• * 1.6

  The ca|liphahip translated into the house of Abbassides.
• * 1.7

  They are favourable to the Jews.
• * 1.8

  Law of Giafar the Just.
• * 1.9

  〈◊〉〈◊〉 of 〈…〉〈…〉
• * 1.10

  〈…〉〈…〉 the J••••
• * 1.11

  〈1 paragraph〉〈1 paragraph〉
• * 1.12

  ••••••••em 〈…〉〈…〉 jus|••.
• * 1.13

  ••hek ••p|•• the 〈◊〉〈◊〉.
• * 1.14

  〈◊〉〈◊〉 does his 〈…〉〈…〉.
• * 1.15

  Divisions ••••••ng the learned.
• * 1.16

  Revolu|tions in the house of the ca|liphs.
• * 1.17

  Violent ef|fects of a dispute concerning images.
• * 1.18

  The Jews are oppres|sed in Sy|ria.
• * 1.19

  Favoured under Ni|cephorus and Mi|chael.
• * 1.20

  Revolutions in Spain.
• * 1.21

  R Judah a learned Jew.
• * 1.22

  〈1 paragraph〉〈1 paragraph〉
• * 1.23

  〈1 paragraph〉〈1 paragraph〉
• * 1.24

  〈◊〉〈◊〉 by the 〈…〉〈…〉
• * 1.25

  〈1 paragraph〉〈1 paragraph〉
• * 1.26

  〈1 paragraph〉〈1 paragraph〉
• * 1.27

  〈1 paragraph〉〈1 paragraph〉
• * 1.28

  The Jews accused of as••••••ing the Normans.
• * 1.29

  Obnoxious to part••••••|lar cities.
• * 1.30

  State of the Jews in the tenth cen|tury.
• * 1.31

  David head of the cap|tivity. His reign and pride.
• * 1.32

  The Jews numerous and pow|erful.
• * 1.33

  Heads of the nation elected by vote.
• * 1.34

  Flourish|ing state of the Jews.
• * 1.35

  Hay a de|scendant of David.
• * 1.36

  Ca•• 〈…〉〈…〉
• * 1.37

  〈1 paragraph〉〈1 paragraph〉
• * 1.38

  〈1 paragraph〉〈1 paragraph〉
• * 1.39

  〈1 paragraph〉〈1 paragraph〉
• * 1.40

  〈1 paragraph〉〈1 paragraph〉
• * 1.41

  ••xtinction 〈◊〉〈◊〉 the aca|demies.
• * 1.42

  ••ews per|secuted ••nder Ha|••••••
• * 1.43

  〈◊〉〈◊〉 of 〈…〉〈…〉 Spain.
• * 1.44

  State of the Chris|tians.
• * 1.45

  Account of Moses▪ sur|named Clad in a Sack.
• * 1.46

  Talmud translated into Ara|bic
• * 1.47

  Revolu|tions in the caliphship.
• * 1.48

  R Samuel Levi chief of the Jews.
• * 1.49

  Persecuted in Granada.
• * 1.50

  〈…〉〈…〉 the 〈…〉〈…〉
• * 1.51

  〈1 paragraph〉〈1 paragraph〉
• * 1.52

  〈1 paragraph〉〈1 paragraph〉
• * 1.53

  ••w learn|••d in ••rance.
• * 1.54

  ••. Gerson and his dis|••••ples.
• * 1.55

  The Pseudo. Josephus a 〈◊〉〈◊〉 of France, in 〈◊〉〈◊〉 cen|••••••.
• * 1.56

  His history fabulous
• * 1.57

  Jews in Hungary.
• * 1.58

  Their state in Germa|ny and ••o|hemra.
• * 1.59

  Protected by the em|peror
• * 1.60

  A second crusade.
• * 1.61

  〈◊〉〈◊〉 of 〈…〉〈…〉
• * 1.62

  Jew•• 〈…〉〈…〉
• * 1.63

  〈1 paragraph〉〈1 paragraph〉
• * 1.64

  ••••••iph's 〈◊〉〈◊〉 in ••clesiasti|•• affairs.
• * 1.65

  ••ews fa|•• at ••••gdad un|•••• the ca|••••ph Mo|••••••••ged.
• * 1.66

  ••ea••s of 〈◊〉〈◊〉 capti|••••ty depen|•• on the 〈◊〉〈◊〉.
• * 1.67

  Jews in other east|ern parts.
• * 1.68

  Ezekiel's tomb.
• * 1.69

  Jews in Egypt.
• * 1.70

  Peculiar su|perstition.
• * 1.71

  Jews in Jerusalem.
• * 1.72

  In Upper Galilee.
• * 1.73

  Account of another Jewish tra|velle••.
• * 1.74

  〈1 paragraph〉〈1 paragraph〉
• * 1.75

  〈1 paragraph〉〈1 paragraph〉
• * 1.76

  〈1 paragraph〉〈1 paragraph〉
• * 1.77

  The 〈◊〉〈◊〉 of the 〈…〉〈…〉.
• * 1.78

  〈…〉〈…〉 ••ermany, 〈…〉〈…〉.
• * 1.79

  The learn|ed assembly of Lu|nel.
• * 1.80

  General Remarks.
• * 1.81

  R. Peta|chia's ac|count of the Jews in Tartary and Nine|veh.
• * 1.82

  In Bagdad.
• * 1.83

  His account of the chiefs.
• * 1.84

  Jews trea|••d with se|verity in Persia.
• * 1.85

  The Jews unfavour|ed by St. Bernard.
• * 1.86

  Protected by Pope Innocent II.
• * 1.87

  The Jews protected by Alex|ander III.
• * 1.88

  Persecuted in Spain.
• * 1.89

  〈◊〉〈◊〉 Jews 〈…〉〈…〉 king|••om.
• * 1.90

  Afterwards recalled
• * 1.91

  〈◊〉〈◊〉 is England 〈…〉〈…〉.
• * 1.92

  〈1 paragraph〉〈1 paragraph〉
• * 1.93

  〈…〉〈…〉 in the 〈…〉〈…〉
• * 1.94

  Aben-Ezra.
• * 1.95

  Three learned Levis.
• * 1.96

  Decline of the Jewi••h nation in the east.
• * 1.97

  Persecuted by the ca|liph.
• * 1.98

  Character of Joseph.
• * 1.99

  Moses Nac••••ani|des, his knowledge.
• * 1.100

  A revolu|tion in E|gypt.
• * 1.101

  The Jews interest with Ar|goun Khan
• * 1.102

  A revolu|tion and massacre on the death•• of the prince and his minister.
• * 1.103

  Jews Peace|able under th•• Greeks.
• * 1.104

  State of the Jews in the west.
• * 1.105

  Persecuted at Toledo.
• * 1.106

  Massacred by the cru|saders.
• * 1.107

  Marriag•••• with fo|reign wo|men con|demned.
• * 1.108

  The prior of the Do|minicans 〈◊〉〈◊〉 their con|version by gentle mean••.
• * 1.109

  Raymond Martin, a Domini|can, com|poses a prediction, called. "The Poi|nard of Faith."
• * 1.110

  Alphonso encourages the Jews.
• * 1.111

  Malicious stratagem against the Jews.
• * 1.112

  〈1 paragraph〉〈1 paragraph〉
• * 1.113

  〈1 paragraph〉〈1 paragraph〉
• * 1.114

  The Jews 〈…〉〈…〉.
• * 1.115

  Massacre of the Jews at Toledo.
• * 1.116

  Mehir, a Jew phy|sician, put to the 〈◊〉〈◊〉 for poisoning the king.
• * 1.117

  Jews per|secuted by Henry III.
• * 1.118

  Oppressed in Arragon.
• * 1.119

  Learned 〈◊〉〈◊〉.
• * 1.120

  The Jews favoured by the popes.
• * 1.121

  Reason of the con|duct of the popes.
• * 1.122

  Conduct of pope Gre|gory IX.
• * 1.123

  〈1 paragraph〉〈1 paragraph〉
• * 1.124

  〈1 paragraph〉〈1 paragraph〉
• * 1.125

  〈1 paragraph〉〈1 paragraph〉
• * 1.126

  〈1 paragraph〉〈1 paragraph〉
• * 1.127

  〈◊〉〈◊〉 pow|•• at ••ogna.
• * 1.128

  〈◊〉〈◊〉 of 〈◊〉〈◊〉 the 〈…〉〈…〉 usu|••.
• * 1.129

  ••he Jews 〈…〉〈…〉 Bri|••••ny.
• * 1.130

  Decrees of the coun|cil of Ly|ons.
• * 1.131

  Council of Vienna.
• * 1.132

  The Jews persecuted under St. Lewis.
• * 1.133

  Levi ••en Gersom a learned rabbi.
• * 1.134

  Jews in Gascony banished by Edw. I.
• * 1.135

  By Philip the Fair.
• * 1.136

  〈1 paragraph〉〈1 paragraph〉
• * 1.137

  〈1 paragraph〉〈1 paragraph〉
• * 1.138

  ••ander Henry III.
• * 1.139

  〈◊〉〈◊〉 Jews 〈…〉〈…〉.
• * 1.140

  At Lon|don.
• * 1.141

  Crusades dangerous. Jews pur|chase an indemnity.
• * 1.142

  Heavy tax|es imposed on them.
• * 1.143

  Henry de|ceives the crusaders.
• * 1.144

  Jews dis|posed to quit Eng|land.
• * 1.145

  They are sold to Henry's brother.
• * 1.146

  An accusa|tion pre|ferred a|gainst them at Lincoln.
• * 1.147

  A party in England withstand the king's oppression.
• * 1.148

  The Jews synagogue seized.
• * 1.149

  〈1 paragraph〉〈1 paragraph〉
• * 1.150

  〈1 paragraph〉〈1 paragraph〉
• * 1.151

  〈1 paragraph〉〈1 paragraph〉
• * 1.152

  〈◊〉〈◊〉 ••ble ••er 〈◊〉〈◊〉 fire at ••t.
• * 1.153

  The Jews massacred 〈…〉〈…〉.
• * 1.154

  A•• Bern, 〈◊〉〈◊〉.
• * 1.155

  〈…〉〈…〉 Germany.
• * 1.156

  Jews flou|rish in Li|thuania.
• * 1.157

  Decrees of the council of Vienn••.
• * 1.158

  Precau|tions taken at Augs|burgh a|gainst fal•••• oaths.
• * 1.159

  Disputes with the Caraites.
• * 1.160

  Jews mas|sacreed.
• * 1.161

  R. Morde|cai hanged.
• * 1.162

  Fre••h com|motions.
• * 1.163

  The Jews protected by the bi|••hop of Spires.
• * 1.164

  〈1 paragraph〉〈1 paragraph〉
• * 1.165

  Jews ba|nished the empire.
• * 1.166

  Conference 〈◊〉〈◊〉 be|tween the Christians and the Jews.
• * 1.167

  Benedict's constitu|tion against the Tal|mud.
• * 1.168

  Different notions concerning Vincent Ferrier,
• * 1.169

  Vincent Ferrier's conver|sions not sincere.
• * 1.170

  An insur|rection at Toledo.
• * 1.171

  The insur|rection is in some degree quelled.
• * 1.172

  Conference before Al|phonso.
• * 1.173

  Learned rabbies.
• * 1.174

  Jews ban|ished out of Spain by an edict of Ferdinand and Isa|bella.
• * 1.175

  〈1 paragraph〉〈1 paragraph〉
• * 1.176

  Ferdinand's politics presured.
• * 1.177

  Jews re|treat to Portugal.
• * 1.178

  Treachery 〈◊〉〈◊〉 Emanuel ••ing of Portugal▪ 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 1.179

  Dissimula|tion of ma|ny Jews, and those amongst the emi|nent for birth and learning.
• * 1.180

  Jews under Tamerlane.
• * 1.181

  Establish|ment of the empire of the Great Mo|gul.
• * 1.182

  Arguments proving that there were Jews at Cache|mire.
• * 1.183

  ••••aruth ••••. ••••••ours 〈◊〉〈◊〉 Jews
• * 1.184

  〈…〉〈…〉 th•• 〈◊〉〈◊〉.
• * 1.185

  〈…〉〈…〉 of 〈◊〉〈◊〉 Jews.
• * 1.186

  〈◊〉〈◊〉 dis|••ed, 〈◊〉〈◊〉 distin|••••••••hed by 〈…〉〈…〉.
• * 1.187

  Jews at Schiras, Lar▪ &c.
• * 1.188

  At Goa.
• * 1.189

  At Bagdad.
• * 1.190

  Jews in Armenia.
• * 1.191

  In Media▪ &c.
• * 1.192

  Sapheta peopled with Jews.
• * 1.193

  An acade|my there
• * 1.194

  Learned men.
• * 1.195

  〈◊〉〈◊〉 Jews 〈◊〉〈◊〉.
• * 1.196

  Jacob.
• * 1.197

  〈1 paragraph〉〈1 paragraph〉
• * 1.198

  〈1 paragraph〉〈1 paragraph〉
• * 1.199

  〈…〉〈…〉 book, a 〈◊〉〈◊〉 given to 〈…〉〈…〉.
• * 1.200

  Their fide|lity to king Claude.
• * 1.201

  Live inde|pendent of him.
• * 1.202

  Jews rule powerful in Egypt.
• * 1.203

  In other parts of Africa.
• * 1.204

  Betray O|ran to the Spaniards.
• * 1.205

  Banished from it.
• * 1.206

  〈1 paragraph〉〈1 paragraph〉
• * 1.207

  〈◊〉〈◊〉 ta|•• by Se|•• II. who 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 1.208

  〈◊〉〈◊〉 at 〈◊〉〈◊〉 for 〈…〉〈…〉.
• * 1.209

  〈1 paragraph〉〈1 paragraph〉
• * 1.210

  Gedaliah.
• * 1.211

  Mardochai.
• * 1.212

  〈◊〉〈◊〉 Jews 〈…〉〈…〉
• * 1.213

  ••tous the cities 〈◊〉〈◊〉
• * 1.214

  Flourish in Thessa|lonica.
• * 1.215

  Subsist at Gallipoli.
• * 1.216

  Potent at Prousia.
• * 1.217

  At Rhodes.
• * 1.218

  Jews per|secuted by pope John XXIII.
• * 1.219

  Protected by pope Nicholas II.
• * 1.220

  A new storm a|gainst them.
• * 1.221

  〈1 paragraph〉〈1 paragraph〉
• * 1.222

  〈1 paragraph〉〈1 paragraph〉
• * 1.223

  〈1 paragraph〉〈1 paragraph〉
• * 1.224

  〈◊〉〈◊〉 ••••werful ••••der 〈◊〉〈◊〉 III.
• * 1.225

  〈1 paragraph〉〈1 paragraph〉
• * 1.226

  〈1 paragraph〉〈1 paragraph〉
• * 1.227

  Paul IV. 〈◊〉〈◊〉 two 〈◊〉〈◊〉 a|gainst the Jews.
• * 1.228

  Council of 〈…〉〈…〉.
• * 1.229

  Banished by pope Pius V▪ out of the ecclesiasti|cal state.
• * 1.230

  Grants of Sixtus V. to R Meir.
• * 1.231

  Bull of Clement VIII. a|gainst the Jews.
• * 1.232

  Jews at Venice.
• * 1.233

  Hebrew Bible printed.
• * 1.234

  R. David de Pomis.
• * 1.235

  Protected by the Re|public of Venice.
• * 1.236

  Famous Rabbies at Venice.
• * 1.237

  Printing at Soncino.
• * 1.238

  〈1 paragraph〉〈1 paragraph〉
• * 1.239

  〈1 paragraph〉〈1 paragraph〉
• * 1.240

  〈1 paragraph〉〈1 paragraph〉
• * 1.241

  〈1 paragraph〉〈1 paragraph〉
• * 1.242

  〈1 paragraph〉〈1 paragraph〉
• * 1.243

  〈◊〉〈◊〉 of ••••dena▪ 〈◊〉〈◊〉 works.
• * 1.244

  〈1 paragraph〉〈1 paragraph〉
• * 1.245

  Jacob Tza|phalon.
• * 1.246

  ••••das A|zael.
• * 1.247

  Jeho••huah Menahem.
• * 1.248

  Syna|gogues at Rome fre|quented by Christians, but after|wards for|bidden to them.
• * 1.249

  Pope In|nocent XI. favourable to the Jews.
• * 1.250

  Means used to promote their con|version.
• * 1.251

  Prove in|effectual.
• * 1.252

  Tax on the syna|gogues.
• * 1.253

  Syna|gogues numerous in Italy
• * 1.254

  Jews in Germany oppressed.
• * 1.255

  Hebrew Concord|ance.
• * 1.256

  Cre••tion of doctors, and or••gin of the title.
• * 1.257

  Ordinan••ces of 〈…〉〈…〉 Basil 〈…〉〈…〉 Jews.
• * 1.258

  〈1 paragraph〉〈1 paragraph〉
• * 1.259

  〈1 paragraph〉〈1 paragraph〉
• * 1.260

  Jews ba|nished out of Nurem|berg
• * 1.261

  And Co|logne.
• * 1.262

  Victor a Carbe's book a|gainst the Jews.
• * 1.263

  •• Simeon.
• * 1.264

  Pfepfer|corn's ad|vice against the Jews.
• * 1.265

  Reuchlin's opposition.
• * 1.266

  Continu|tion of the dispute.
• * 1.267

  Pfepfer|corn's dis|simulation punished.
• * 1.268

  State of the Jews under the reforma|tion.
• * 1.269

  Enmity be|tween Mar|tin Luther and the Jews.
• * 1.270

  Jew•• be|come more w••••y and learned.
• * 1.271

  R Isaac's Buttress of Faith.
• * 1.272

  〈1 paragraph〉〈1 paragraph〉
• * 1.273

  Jews 〈…〉〈…〉▪
• * 1.274

  Jew•• 〈…〉〈…〉
• * 1.275

  〈1 paragraph〉〈1 paragraph〉
• * 1.276

  Salomon Lawria.
• * 1.277

  Simson de Guntz|bourg a good geo|metrician.
• * 1.278

  Other learned 〈◊〉〈◊〉
• * 1.279

  Condition of the Jews in Bohemia
• * 1.280

  They are expelled and resto|red.
• * 1.281

  Learned men in Bohemia.
• * 1.282

  State of the Jews in Hungary.
• * 1.283

  In Mora|via.
• * 1.284

  〈1 paragraph〉〈1 paragraph〉
• * 1.285

  〈1 paragraph〉〈1 paragraph〉
• * 1.286

  〈◊〉〈◊〉 by 〈…〉〈…〉 of 〈◊〉〈◊〉.
• * 1.287

  〈1 paragraph〉〈1 paragraph〉
• * 1.288

  〈◊〉〈◊〉 be|••ore the ••••ristians and Jews 〈◊〉〈◊〉 Prague
• * 1.289

  Jews nu|merous and dis|persed at Frankfort.
• * 1.290

  Learned men.
• * 1.291

  State of the Jews in Holland
• * 1.292

  Settlement of the Por|tuguese Jews.
• * 1.293

  First syna|gogue at Amster|dam.
• * 1.294

  A second synagogue.
• * 1.295

  A division occasions a third to be built.
• * 1.296

  Union of the three synagogues
• * 1.297

  R. Menasses his works.
• * 1.298

  〈1 paragraph〉〈1 paragraph〉
• * 1.299

  〈1 paragraph〉〈1 paragraph〉
• * 1.300

  〈1 paragraph〉〈1 paragraph〉
• * 1.301

  〈1 paragraph〉〈1 paragraph〉
• * 1.302

  ••••••ac A|••••ab
• * 1.303

  ••••saphia
• * 1.304

  ••pinosa's 〈◊〉〈◊〉.
• * 1.305

  〈◊〉〈◊〉 op|••••nent of ••••inosa.
• * 1.306

  Other eminent rabbies.
• * 1.307

  Jews pow|erful and opulent at the Hague.
• * 1.308

  Present state of the Jews in all parts of the world.
• * 1.309

  R. Luzati's account of them.
• * 1.310

  •• Jewish 〈…〉〈…〉 of ••e Azores
• * 1.311

  〈◊〉〈◊〉 tribes▪ 〈◊〉〈◊〉.
• * 1.312

  ••hether 〈…〉〈…〉 are China.
• * 1.313

  Alvarez's account of them.
• * 1.314

  Present state of the Jews in the east.
• * 1.315

  In the Ot|toman em|pire.
• * 1.316

  Division of the west into two parts.
• * 1.317

  Great free|dom in Po|land and Lithuania.
• * 1.318

  Complaint against the Protestants obviated.
• * 1.319

  Jews high|ly value them|selves.
• * 1.320

  Recall of the Jews foretold by Hosea.
• * 1.321

  〈1 paragraph〉〈1 paragraph〉
• * 1.322

  〈1 paragraph〉〈1 paragraph〉
• * 1.323

  ••dinan|•• of the ••••••••cil of 〈…〉〈…〉 in 〈◊〉〈◊〉.
• * 1.324

  〈◊〉〈◊〉 of 〈◊〉〈◊〉 con|••.
• * 1.325

  〈◊〉〈◊〉 of ••ration 〈…〉〈…〉
• * 1.326

  Extract of one of the forms.
• * 1.327

  Estates of proselytes sequester|ed.
• * 1.328

  Lenity of Gregory the Great.
• * 1.329

  General remarks.