(Frontispiece, and pp. 1 and 105)

Pocock, in his biographical introduction to the English translation of Menasseh ben Israel’s “De Termino VitÆ” (Lond., 1700), gives the following pen-picture of the author derived from the recollections of English Jews who remembered the days of the Whitehall Conferences:—

“He was of middle stature and inclining to fatness. He always used his own hair, which (many years before his death) was very grey; so that his complexion being pretty fresh, his demeanour graceful and comely, his habit plain and decent, he commanded an awful reverence which was partly due to so venerable a deportment. In short, he was un homme sans passion, sans legieretÉ, mais hÉlas! sans opulence” (p. viii).

This description agrees with the portraits of Menasseh. Three of these portraits are extant. Two of them are by Rembrandt, and one is by a Jewish line-engraver, Salom Italia. Curiously enough, although far inferior in artistic merit to the Rembrandts as a portrait, Menasseh prized the Italia engraving highest. He sent a copy to the Silesian mystic Frankenberg in 1643, and he writes in the Bonum Nuncium Israeli:—

“Abr. À Frankenberg... effigiem meam, aeri incisam misissem, ubi ad symbolum meum Perigrinando QuÆrimus, cui ab uno latere Hominis Peregrinantis, ab altero candelÆ emblema adscriptum cum hoc dicterio ?? ????? ???? sic praefatur” (p. 92).

The shield in the left-hand corner of this portrait was used by Menasseh as a trade-mark in his printing-office. It has for this reason been reproduced on the title-page of the present work. Salom Italia’s portrait is often found bound up with the first Latin version of the “Hope of Israel,” and was roughly copied in the Spanish edition published at Madrid in 1881.

Rembrandt belonged to the distinguished circle of Menasseh’s personal friends. He illustrated the Piedra Gloriosa published by Menasseh in 1655, and he etched one portrait of the Rabbi, and painted another. The etching, of which a mezzotinted reproduction is presented on the frontispiece of the present work, was produced in 1636 when Menasseh was thirty-two years old. The painted portrait which is in the Hermitage at St. Petersburg is of doubtful authenticity as relating to Menasseh, but I am inclined to regard it as genuine. It represents the Rabbi at a much more advanced age than the etching. The grey hair agrees with Pocock’s description of his appearance in 1656, while the sorrowful expression and full beard may be accounted for by his troubled experiences in London, and especially by the death of his son. When he returned to Middleburg in 1657, he was mourning for his son, and hence his beard would be unshaved. It is not at all improbable that Rembrandt, his old friend of twenty years, saw him at this tragical moment, and that the portrait is a reminiscence of the prematurely aged and broken-hearted Rabbi, then tottering on the verge of the grave.

THE HOPE OF ISRAEL

Bibliographical Note

The title is taken from Jeremiah xiv. 8 (see p. 7).

The first edition (pp. xiii, 126, 12mo) was in Spanish, and bore the following title:—

???? ????? / Esto es, / EsperanÇa / de Israel. / Obra con suma curiosidad conpuesta / por / Menasseh Ben Israel / Theologo, y Philosopho Hebreo. / Trata del admirable esparzimiento de los diez / Tribus, y su infalible reduccion con los de / mas, a la patria: con muchos puntos, / y Historias curiosas, y declara- / cion de varias Prophecias, / por el Author rectamen- / te interpretadas. / Dirigido a los seÑores Parnassim del K.K. / de Talmvd Tora. / En Amsterdam. / En la Imprension de / Semvel Ben Israel Soeiro. / AÑo. 5410.

It was dedicated to the Wardens of the Theological School (Talmud Torah), Josseph Da Costa, Ishak Jessurun, Michael Espinosa, Abraham Enriques Faro, Gabriel de Rivas Altas, Ishak Belmonte, and Abraham Franco. The dedication is dated Shebat 13, 5410 [= Jan. 15, 1650], and is headed with the significant quotation in Hebrew of part of verse 1 of Isaiah lxi.: “To preach good tidings unto the meek; he hath sent me to bind up the broken-hearted.” This dedicatory epistle is only to be found in the Spanish edition. In the Latin and English translations it is replaced by an address “To the Parliament, the Supream Court of England.”

The Latin edition (pp. xii, 111, 12mo), which was printed very shortly after the Spanish, bore the following title:—

???? ????? / Hoc est, / Spes / Israelis / Authore / Menasseh Ben Israel / Theologo & Philosopho HebrÆo / Amstelodami / Anno 1650.

It is doubtful whether Kayserling (Misc. Heb. Lit., ii. p. 16 and note 76), following Castro, is correct in his conjecture that this translation is the work of Menasseh himself. There are too many misunderstandings of the Hebrew names and quotations to admit of this view. The deviations from the original suggest that it was hurriedly executed from a first draft of the Spanish version, which was afterwards revised by the author, who omitted to perform the same service for the Latin text.

The English version (pp. xiv, 90, 12mo) was based on the Latin, and reproduced all its faults. It appeared in London towards the end of 1650. The title-page runs as follows:—

The / Hope of Israel: / Written / By Menasseh Ben Israel, / an Hebrew Divine, and Philosopher. / Newly extant, and Printed in / Amsterdam, and Dedicated by the / Author to the High Court, the / Parliament of England, and to the / Councell of State. / Translated into English, and / published by Authority. / In this treatise is shewed the place where the ten / Tribes at this present are, proved, partly by / the strange relation of one Antony Monte- / zinus, a Jew, of what befell him as he tra- / veiled over the Mountaines CordillÆre, with / divers other particulars about the restoration of / the Jewes, and the time when. / Printed at London by R. I. for Hannah Allen, / at the Crown in Popeshead / Alley, 1650.

The only respect in which this version differs from the Latin is that it contains on pp. xi-xiv an address from “The Translator to the Reader.” The name of the translator is not given, but the work was subsequently acknowledged by Moses Wall in a correspondence with E. S. (Sir Edward Spencer); see pp. 66–72.

A second edition, “corrected and amended,” sm. 4to, was published in 1651 and reprinted in 1652. It is the latter which is reproduced in the present volume on account of its convenient format, and of the Appendices which throw light on the motives by which the publication in England was actuated.

The following is a list of other editions and translations:—

1659. Spanish by Jedidjah Ibn Gabbai (Smyrna). 1666. Dutch by Jan Bara (Amsterdam). 1691. Judeo-German by Mardochai ben Moses Drucker (Amsterdam). 1697. Hebrew by Eljakim ben Jacob (Amsterdam). 1703. Ibid. 1712. Judeo-German (Frankfort) reprint of 1691 edition. 1723. Spanish (Amsterdam) reprint of original edition. 1792. English by Robert Ingram (Colchester). 1836. Hebrew (Wilna) reprint of 1703 edition. 1850. English (London) reprint of 1650 edition. 1881. Spanish, by Santiago Perez Junquera (Madrid), reprint of original edition.

P. 4, l. 9. “Not onely by your prayers.” This, no doubt, refers to the protection extended by the Government to the Marranos in London. (See Introduction, p. xxx.)

To the Courteous Reader

P. 6, l. 21. “Others to the Ten Tribes.” There is a very voluminous literature of the Ten Tribes, a bibliography of which has long been promised by Mr. Joseph Jacobs. Bancroft in his “Native Races of the Pacific States of North America” discusses the theory of the Hebrew origin of the Americans (vol. v. pp. 77–95). Santiago Perez Junquera in his Spanish reprint of “Esperanza de Israel” gives a bibliography of Spanish writers who have dealt with the problem of the Ten Tribes. The Jewish legends on the subject, none of which admit the American theory, have been summarised by Dr. A. Neubauer in the Jewish Quarterly Review (vol. i. pp. 14, 95, 185, 408). See also M. Lewin, “Wo wÄren die Zehn StÄmme Israels zu suchen” (1901).

The following selections from the vast literature of the Ten Tribes, especially in its relation to Menasseh ben Israel, may be recommended to investigators of this curious craze:—

Enquiries touching the Diversity of Languages and Religions through the chief parts of the world, written by Edw. Brerewood. London, 1635.

Thos. Thorowgood—Jews in America, &c. 1650.

John Dury—Epistolary Discourse to Mr. Thomas Thorowgood. 1650.

Sir Hamon L’Estrange—Americans no Jews. 1652.

Thos. Thorowgood—Jews in America [with] an accurate discourse [by] Mr. John Eliot. 1660.

Theophili Spizelii—Elevatio Relationis MontezinianÆ de repertis in America tribubus Israeliticis. Basle, 1661.

Account of the Ten Tribes of Israel being in America, originally published by Menasseh Ben Israel, with observations thereon. By Robert Ingram, M.A. Colchester, 1792.

The Ten Tribes of Israel historically identified with the aborigines of the Western Hemisphere. By Mrs. Simon. London, 1826.

The Hope of Israel, presumptive evidence that the aborigines of the Western Hemisphere are descended from the ten missing tribes of Israel. By Barbara Anne Simon. London, 1829.

The Remnant Found, or the place of Israel’s hiding discovered, being a summary of proofs showing that the Jews of Daghistan on the Caspian Sea are the remnant of the Ten Tribes. By the Rev. Jacob Samuel. London, 1841.

The Thorn Tree, being a history of thorn worship of the Twelve Tribes of Israel, but more especially of the Lost Tribes and House of David. By Theta. London, 1863.

PalÄorama. Oceanisch-Amerikanische Untersuchungen und AufklÄrungen. Erlangen, 1868.

Ireland, Ur of the Chaldees. By Anna Wilkes. London, 1873.

Ueber die Abstammung der Englischen Nation. Von D. Paulus Cassel. Berlin, 1880.

P. 6, l. 29. “CordillerÆ,” Spanish. A mountain chain, sometimes, as here, applied in a specific sense to the Andes.

P. 6, l. 32. “The Sabbaticall River,” or Sambation, a river mentioned in the Midrash as slowing during the first six days of every week and drying up on the Sabbath. (Neubauer, “GÉographie du Talmud,” pp. 33–34, 299; Hamburger, “Real-EncyclopÄdie des Judenthums,” vol. ii. p. 1071; see also “Hope of Israel,” infra, p. 35.)

P. 7, l. 15. “I intend a continuation of Josephus.” No trace of this work has been found. From a passage in the VindiciÆ there is reason to believe that it it was completed in MS. (see p. 115 and note thereon, infra, p. 167).

The Relation of Antony Montezinus

P. 11. An earlier translation of this affidavit was published by Thomas Thorowgood in “Jewes in America,” pp. 129, 130. (See Introduction to present work, p. xxv.)

P. 11, l. 13. “Port Honda,” now Bahia Honda, an inlet at the northeastern extremity of Colombia, in 12° 20' N. and 50° W. It was first visited by Ojeda in 1502, and named by him Puerto de Santa Cruz. There is a town named Honda in the interior, and a bay of the same name on the northern coast of Cuba, 60 miles west of Havana.

P. 11, l. 15. “Province of Quity,” modern Quito, originally a presidency of the Spanish viceroyalty of Peru, afterwards a division of the Republic of Colombia, and in 1831 organised with the districts of Asuay and Guayaquil into a new republic, under the name of Ecuador.

P. 11, l. 17. “Cazicus,” modern Cacique or Cazique, used in Spanish to designate an Indian chief. The word is of Haytian origin. An early Spanish writer derives it from the Hebrew. (Kayserling, “Christopher Columbus,” p. 154.)

P. 11, l. 29. “Jonkets,” junket, from Italian giuncata, a cream-cheese, so called because served on rushes (giuncoa—a rush):

P. 12, l. 3. “Carthagenia”: modern Cartagena, a fortified maritime city of the United States of Colombia, on the Caribbean Sea.

P. 12, l. 5. “Blessed be the name of the Lord that hath not made me an Idolator, a Barbarian, a Black-a-Moore, or an Indian.” This is an extension of a blessing said in the Hebrew morning service. The original blessing, however, only speaks of “idolator.” There is another blessing said on seeing “negroes and redskins,” and this, curiously enough, is discussed in the same section of the Talmud as that in which the recital of the blessing in regard to heathens is enjoined (see Schwab, “Le Talmud,” vol. i. p. 158).

P. 13, l. 17. “Duerus”: the river Douro or Duero in Spain. Mr. Wall does not seem to have taken the trouble to delatinise the name. In the Spanish edition it appears, of course, “Duero.”

P. 13, l. 18. “Making a sign with the fine linen of Xylus.” This is a misunderstanding of the original Latin, which says, “factoque ex duabus Xyli syndonibus.” The word “Xyli” here is intended for the genitive of Xylon = cotton. The passage should read, “and making out of two pieces of cotton cloth.” The original Spanish says, “y haziendo vandera de dos paÑos de algodon.” What Montezinos and his companion did was to construct a flag out of their two cotton waistbands.

P. 14, l. 1. Curious mistake overlooking the identity of Jacob and Israel.

P. 14, l. 22. “Mohanes”: American-Indian medicine men. (See infra, p. 56.)

The Hope of Israel

P. 17, l. 21. For Jewish aspects of the early voyages to America see Kayserling, “Christopher Columbus, and the participation of the Jews in the Spanish and Portuguese discoveries” (Lond., 1894); also the same author’s “The First Jew in America,” in the John Hopkins University Studies for 1892.

P. 18, l. 32. “Gomoras” = Francisco Lopez de Gomara.

P. 18, l. 18. “Tunes” = Tunis.

P. 18, l. 22. “Isaac Abarbanel,” Jewish statesman and theologian (1437–1509), served Alphonso V. of Portugal, Isabella of Spain, and Ferdinand of Naples; author of numerous Bible commentaries and philosophical essays. Headed the emigration of the Spanish Jews at the time of the expulsion (Graetz, Geschichte d. Juden, vol. viii. pp. 316 et seq.; Kayserling, Juden in Portugal, pp. 72, 100). The Abarbanels, whose descendants are numerous in Europe, claimed descent from King David. Menasseh ben Israel’s wife was an Abarbanel (see “Hope of Israel,” p. 39). Mr. Coningsby Disraeli is a descendant on his mother’s side.

P. 19, l. 30. “Rabbi Jonathan ben Uziel.” The author of a free Aramaic paraphrase (Targum) to the Hebrew Prophetical Books. His date is about the beginning of the Christian era. A Targum to the Pentateuch is wrongly ascribed to him; this is properly the Targum Yerushalmi or Jerusalem Targum (see Zunz, “Die Gottesdienstlichen VortrÄge der Juden,” pp. 66 seq.).

P. 19, l. 33. “Rabbinus Josephus Coen in his Chronology” (see Bialloblotzky, “The Chronicles of Rabbi Joseph ben Meir the Sphardi,” Lond., 1835). Joseph Cohen was born 1496 and died 1575.

P. 21, Sect. 4. The Hebrew in the first case is ?? ?? ?? ?????? ?? ?? ??, the ? in the second word being regarded as a mistake for ?. In the second case the Hebrew is ?????? ??? ?? ?????? (see “EsperanÇa de Israel,” pp. 26, 27).

P. 21, l. 32. “Collai” = Callao.

P. 22, l. 7. “Petrus Cieza” = Pedro CieÇa de Leon.

P. 22, l. 8. “Guamanga”: modern Ayacucho.

P. 23, l. 30. “Garracas” = Caracas.

P. 24, l. 9. “Alonsus de Erzilla” = Alonzo d’Ercilla y ZuÑiga (1530–1595). The quotation is from “La Araucana,” the most famous of Spanish Epics.

P. 24, l. 27. “Maragnon” = MaraÑon, another name for the Amazon.

P. 24, l. 35. “Farnambuc” = Pernambuco.

P. 26, l. 14. “The Isle of Solomon and Hierusalem.”—MendaÑa landed on Isabel Island in 1568, and named the group Solomon, and Bougainville rediscovered the islands in 1768. H. B. Guppy, “The Solomon Islands and their Natives” (Lond. 1887). C. M. Wood in “Proceedings R. Geog. Soc.,” 1888, pp. 351–76, and 1890, pp. 394–418, with map (p. 444), on which are given the original Spanish as well as the modern names of the islands.

P. 28, l. 7. “To this day they privately keep their Religion.” The Marranos. See supra, pp. xii-xiv.

P. 29, l. 9. “My Reconciler.” “Conciliador” Seg^da Parte. Amsterdam, 1641. This work was translated into Latin by Vossius (1687), and into English by Lindo (1842).

P. 29, Sect. 16. A bibliography of the Jews in China has been published in French by Henri Cordier. A useful summary of our knowledge of the Hebrew Settlements in China, brought down to the most recent date, has been written by Mr. Marcus Adler (Jew. Quart. Rev., vol. xiii. pp. 18–41).

P. 33, l. 20. “David the Reubenite.” David Reubeni, an Oriental Jew, who visited Europe in 1524, alleging himself to be an envoy from the Ten Tribes. He was received with distinction by the Pope and the King of Portugal, and made a great commotion among the Marranos and Jews (Graetz, “Geschichte,” vol. ix. pp. 244 et seq.).

P. 33, l. 23. “Selomoh Molcho.” A Marrano disciple of David Reubeni. His name was originally Diogo Pires. He migrated to the East and became a learned Cabbalist. He died a martyr’s death in 1532 (Graetz, “Geschichte,” vol. ix. pp. 251 et seq.).

P. 33, l. 30. “Abraham Frisol Orchotolam.” A mistranslation for Abraham Frisol in his book entitled, “Orhat Olam.” Abraham Farisol or Peretsol (1451–1525) was a Hebrew geographer, author of “Orchat Olam” (The Path of the Universe), which was edited with a Latin translation by Thomas Hyde (Oxford, 1691). For life of Farisol see Graetz, “Geschichte,” vol. ix. pp. 46 et seq.

P. 33, l. 38. “The Hebrew letter (h) and (t) are neere in fashion.” The letters referred to are ? and ?.

P. 33, l. 39. “Eldad Danita.” Eldad the Danite lived in the ninth century. His career was similar to that of David Reubeni (Epstein, “Eldad Ha-Dani,” Pressburg, 1891).

P. 34, l. 2. “Sephar Eldad Danita,” ???? ???? ????. An edition with a French translation was published by Carmoly (“Relation d’Eldad le Danite.” Paris, 1838). The best editions are those of Epstein and D. H. MÜller.

P. 34, l. 3. “Rabbi David Kimhi.” Famous Hebrew exegete, grammarian, and lexicographer (d. 1232). The work referred to as “etymol. suo” is “The Book of Roots” (??? ??????).

P. 34, l. 5. “Of the name of Rabbi Juda Aben Karis.” Should be, “in the name of Rabbi Judah ben Koraisch.” Rabbi Judah (fl. circa 870–900) was a Karaite philologist; lived in North-West Africa. He met Eldad in Morocco (Graetz, “Geschichte,” vol. v. p. 261).

P. 34, l. 9. “Part of the Ten Tribes also live in Ethiopia.” The Falashas of Abyssinia are here referred to (HalÉvy, “Travels in Abyssinia”; Mis. Heb. Lit., vol. ii. pp. 175 et seq. There are also reports on the Falashas in the Annual Reports of the Alliance Israelite and Anglo-Jewish Association).

P. 35, l. 22. “Rabbi Johanan, the Author of the Jerusalem Talmud.” Rabbi Jochanan, son of the Smith, was a disciple of Rabbi Judah the Prince, compiler of the Mishna. He was one of the most famous Hebrew teachers of the third century. The tradition that he was author of the Jerusalem Talmud rests only on the assertion of Maimonides. Modern critics reject it, and date the Jerusalem Talmud in the seventh century. (Hamburger, “Real-EncyclopÄdie,” sub voc. “Jochanan” and “Talmud.”)

P. 35, l. 34. “The learned man l’Empereur.” Constantine l’Empereur, an Hebraist of the seventeenth century (d. 1648), who translated into Latin some tractates of the Mishna and other Hebrew works, including the Itinerary of Benjamin of Tudela.

P. 35, l. 36. “Sedar Olam.” The name of two Hebrew Chronologies (see Hamburger, “Real-EncyclopÄdie,” sup. vol., pp. 132, 133).

P. 35, l. 37. “In Talmud tractat, Sanhedr.” “Sanhedrin” is the name of a treatise of the Talmud, the fourth in the fourth book of the Jerushalmi, and the fifth in the fourth book of the Babli. Excerpts have been translated into Latin with elaborate notes by Joh. Coccejus (Amsterdam 1629).

P. 36, l. 9. “Beresit Rabba.” The first part of the “Midrash Rabboth,” the chief collection of Hagadic or homiletic expositions of the Scriptures. As its name implies, it deals with Genesis (Zunz, “Gottesdienstlichen VortrÄge,” pp. 184 et seq., 1892.)

P. 36, l. 9. “In Perasach,” should be “in Parashah 11” (see original Spanish “EsperanÇa,” p. 66). The misprint occurs in the Latin. “Parasha” means section. There are 100 sections in the Bereshith Rabba.

P. 36, l. 10. “Tornunsus” = Turnus Rufus.

P. 36, l. 12. “Rabbi Aquebah.” One of the greatest of the Tanaim or compilers of the Mishna. He became an adherent of the Pseudo-Messiah Bar Cochba, who rebelled against the Romans during the reign of Hadrian, and was put to death after the fall of Bethar. His career has passed into legend (Graetz, “Geschichte,” vol. iv. pp. 53 et seq.).

P. 36, l. 20. “Asirim Rabba” = Shir Ha-Shirim Rabba. Midrashic exposition of the Song of Songs (supra, “Beresit Rabba”).

P. 36, l. 27. “Jalcut.” A collection of Midrashim covering the whole of the Scriptures, and compiled in the eleventh century by R. Simeon b. Chelbo, whence it is called the Yalkut Shimeoni (Zunz, “Gottesdienst,” pp. 183 and 309).

P. 36, l. 31. “Bamibar Rabba”: misprint for Bamidbar Rabba, the Midrashic exposition of Numbers.

P. 37, l. 12. “R. Selomoh Jarchi.” Solomon b. Isaac of Troyes, called Rashi (1040–1105), the most eminent Hebrew Bible commentator of the Middle Ages. The name Jarchi was erroneously given to Rashi by Raymund Martini, Munster, and Buxtorf, who imagined that he was a native of Lunel (??? = luna). Menasseh ben Israel was the first Jewish scholar to adopt this blunder (Wolf, “Biblio. Heb.” vol. i. 1057, &c.; Graetz, “Geschichte,” vol. vi. pp. 77 et seq.; Wolf, “The Treves Family in England”).

P. 37, l. 15. “R. Mardochus Japhe.” Bohemian Rabbi (1530–1612) (Graetz, “Geschichte,” vol. ix. pp. 465–467).

P. 37, l. 26. “Another worthy of credit.” In the original Spanish, Menasseh gives his name as SeÑor H. Meyr RophÉ. This is omitted from both the Latin and English editions.

P. 37, l. 34. “R. Moses Gerundensis.” Moses ben Nachman (1200–1272), also called Nachmanides, and Ramban. Christian scholars sometimes speak of him as Gerundensis from his birthplace, Gerona. The greatest Talmudic authority of his day, author of a Bible commentary. His public disputation at Barcelona with Pablo Christiani in 1263 is famous (Graetz, “Geschichte,” vol. vii. pp. 131–136, Schechter “Studies in Judaism,” art. “Nachmanides”).

P. 38, l. 1. “Benjamin Tudelensis,” Benjamin b. Jonah of Tudela, famous Jewish traveller (see Itinerary by, translated by A. Asher. Lond., 1840).

P. 38, l. 4. “The City Lubin”: misprint for Lublin.

P. 45, l. 14. “Rabby Simeon ben Johay, the author of the Zoar.” Rabbi Simeon was a famous doctor of the Mishna and disciple of Akiba. He laid the foundation of the Sifre, the Halachic, or legal exposition of Numbers and Deuteronomy. He figures in Jewish legend as the greatest master of the Cabbala. He was not the author of the Zohar. Internal evidence stamps that work as a product of the thirteenth century, and its authorship is now ascribed to Moses ben Shemtob de Leon (Hamburger, “Real-EncyclopÄdie,” arts. Simon b. Jochai, Sifre, and Sohar).

P. 45, l. 22. “Rabbi Seadiah” = Saadja ben Joseph or Saadja Gaon (892–942). The most celebrated of the Geonim, who were the chiefs of the schools of Sura and Pumbaditha, and the ecclesiastical counterparts of the Exilarchs. Saadja was one of the most prolific and versatile writers Judaism has produced (Graetz, “Geschichte,” vol. v. pp. 302 et seq.).

P. 45, l. 23. “Moses Egyptius” = Moses Maimonides.

P. 45, l. 24. “Abraham bar Ribi Hijah” = Abraham ben Chijah ha-Nasi of Barcelona (1065–1136), Jewish astronomical and geometrical writer; was Minister of Police during the Moorish domination in Spain (Graetz, “History,” vol. iii. p. 320).

P. 45, l. 24. “Abraham Zacculo”: misprint for Zaccuto (d. c. 1515). He was a Jewish astronomer employed at the Court of Manuel of Portugal. His works influenced Columbus (Kayserling, “Christopher Columbus,” pp. 9, 13, 14, 46–51, 112, 113).

P. 45, l. 30. “The letter (m) in Isa. ix. 7.” The reference is to the sixth verse of Isaiah ix., in the first word of which, ?????, the second letter, which should be ?, is written in its final form ?.

P. 47, l. 13. “Diogo d’Assumean”: misprint for Diogo da AsunÇao (Graetz, “History,” vol. iv. p. 711; Kayserling, “Juden in Portugal,” pp. 282, 292).

P. 47, l. 20. “The Lord Lope de Veray Alacron” = Don Lope de Vera y Alarcon. His martyrdom is the subject of a poem by Antonio Enriquez Gomez, “Romance al diuin Martir Juda Creyente” (Kayserling, “Biblioteca EspaÑola,” p. 50; Graetz, “Geschichte,” vol. x. pp. 101, 197).

P. 47, l. 38. “Isaac Castrensis Tartas” = Isaac de Castro Tartas (Graetz, “History,” vol. v. p. 33).

P. 48, l. 9. “Eli Nazarenus.” His real name was Francisco Meldonado de Silva (“Publications of the American Jew. Hist. Soc.,” vol. iv. p. 113).

P. 48, l. 13. “Thomas Terbinon.” Doctor Thomas (Isaac) TrebiÑo de Sobremente (“Pub. Amer. Jew. Hist. Soc.,” vol. iv. pp. 124–161).

P. 48, l. 25. “My booke, De Termino VitÆ” (English edition by P. T. [Thomas Pocock]. Lond., 1700).

P. 49, l. 8. “His wife Benuenida” = Bienvenida Abravanela (Kayserling, “Die JÜdischen Frauen,” pp. 77 et seq., 111).

P. 49, l. 16. “Don Selomo Rophe.” Rabbi Solomon ben Nathan Aschkenazi, surnamed Rophe, or the Physician, was a diplomatist in the Turkish service who secured the election of Henry of Anjou to the throne of Poland. (Graetz, “Geschichte,” vol. ix. pp. 396, 399, 438, 580; Levy, “Don Joseph Nasi,” pp. 8 et seq.).

P. 49, l. 18. “D. Ben Jaese, Anancus, and Sonsinos, are of great authority with the Turk.” These are the names of Jewish families who played an important part in Turkey in the sixteenth century. This is a chapter of Jewish history on which the historians have as yet shed little light. The materials are chiefly in manuscript, and the present author proposes dealing with them in a communication to the Jewish Historical Society. On the Ben Jaese (Ibn Jachya) family, the reader may provisionally consult Carmoly, “Chronica FamiliÆ Jachya,” and on the Soncinos, Mortara, “Indice Alfabetico.”

P. 49, l. 20. “Abraham Alholn”: misprint for Alhulu, treasurer to the Pasha of Egypt. (See infra, p. 86.)

P. 49, l. 21. “Don Josephus Nassi.” A wealthy Jew, nephew and son-in-law of Donna Gracia Nasi (see note, infra, p. 163). He was in the service of the Sultan, and conquered Cyprus for the Turks. In addition to the sources indicated by Menasseh, see Levy, “Don Joseph Nasi, Herzog Von Naxos” (Breslau, 1859), and Graetz, “Geschichte,” vol. ix. passim.

P. 49, l. 25. “Jacob Aben Jaes.” He is sometimes referred to as Don Solomon. He was of the Ibn Jachya family, and was uncle to Joseph Nasi. For a time he was in the service of Queen Elizabeth, and corresponded with her physician Rodrigo Lopez, to whom he was related. The Sultan created him Duke of Mytilene. (MS. materials.)

P. 49, l. 29. “D. Samuel Palaxe.” (See Henriques de Castro, “Keur Van Grafsteenen,” pp. 91, 94.)

P. 50, l. 6. “D. Benjamin Mussaphia.” Dionysius Mussaphia (1605–1674), physician and philologist, court physician to Christian IV. of Denmark, afterwards Rabbi in Amsterdam (Graetz, “Geschichte,” vol. x. pp. 24, 26, 202, 227, 243, 244; Kayserling, “Juden in Portugal,” p. 298.)

P. 50, l. 9. “King Cochini.” A mistranslation; should be “King of Cochin.” The Jews of the Malabar coast settled there in the fifth century. Local tradition gives the colony a much greater antiquity. Menasseh gives further particulars of them in his “Humbler Addresses,” infra, p. 85 (Graetz, “Geschichte,” vol. iv. pp. 470–472; Satthianadhan in the Church Missionary Intelligencer, 1871, pp. 365 et seq.)

P. 50, l. 12. “Mardocheas Maisel.” Mordecai Meisel (1528–1601). The first Hebrew capitalist in Germany. Created an Imperial Councillor by the Emperor Rudolph. His charities were on a princely scale. He built two synagogues at Prague (Graetz, “Geschichte,” vol. ix. pp. 477, 478.)

P. 50, l. 14. “Jacob Bathsebah.” Jacob Basevi Schmieles (1580–1634), an influential Bohemian Jew, ennobled by the Emperor Ferdinand, receiving the title of Von Treuenburg and a grant of arms. (Graetz, “Geschichte,” vol. x. pp. 41–47; Wolf, “Jewish Coats of Arms.”)

P. 50, l. 22. “Moses Amon” (1490–1565). Physician to Solymon II. Translated the Bible and Hebrew Prayer-Book into Arabic, and was employed by the Sultan on diplomatic missions (Levy, “Don Joseph Nasi,” pp. 6–8).

P. 50, l. 23. “Elias Montalto.” Felipe Montalto, or Eliahu de Luna Montalto, brother of Amato Lusitano. Portuguese physician. Practised in Italy, and afterwards was appointed physician-in-ordinary to Maria de Medicis; died at Tours 1616, and buried in the Jewish Cemetery at Amsterdam (Kayserling, “Biblioteca EspaÑola,” pp. 72, 73). Montalto was also known as Don Philipe Rodrigues. Among his descendants is Prof. Raphael Meldola (MS. materials).

P. 50, l. 25. “Elias Cretensis.” Better known as Elia del Medigo (1463–1498). Lectured publicly on philosophy in Padua, and arbitrated in a dispute between the professors and students of the university at the request of the Venetian Senate. Pico di Mirandola was one of his pupils. He was a prolific writer (Graetz, “Geschichte,” vol. viii. pp. 240–247).

P. 50, l. 26. “R. Abraham de Balmas” (d. 1521). Physician, philosopher, and grammarian. Like Del Medigo, he lectured in Padua, and was one of the Hebraists whose teaching influenced the Reformation. Daniel Bomberg, the famous Venetian printer, was one of his pupils, and translated his poems into Latin (Graetz, “Geschichte,” vol. ix. p. 215).

P. 50, l. 27. “Elias Grammaticus.” Better known as Elia Levita (1498–1549). A German Rabbi who taught in Padua, Venice, and Rome, and who exercised a strong influence on the Hebrew studies which produced the Reformation. Scaliger describes him as “the greatest Hebrew scholar of his age.” Among his pupils were the Cardinal Egidio de Viterbe, the French bishop and ambassador George de Selve, and the theologians MÜnster and Fagius (GÜnsburg, “Masoreth Hamasoreth”; Karpeles, “Geschichte d. JÜd. Lit.,” pp. 855 et seq.).

P. 50, l. 33. “David de Pomis.” Physician, lexicographer, and theologian (1525–1588), translated Koheleth into Italian. Author of “De Medico HebrÆo” (Graetz, “Geschichte,” vol. ix. p. 483; Karpeles, “Gesch. JÜd. Lit.,” pp. 880–881). There is a curious tradition that De Pomis was residing in Hull in 1599 (Symons, “Hull in ye Olden Times,” Hull, 1886, pp. 82, 83).

Considerations upon the Point of the Conversion of the Jewes

Pp. 57–72. This Appendix is, as will be seen, by the English translator, Moses Wall. It does not appear in the first edition, and it is printed here as throwing light on the motives of the English supporters of Menasseh ben Israel.

P. 67, l. 21. “E. S.” Sir Edward Spenser, M.P. for Middlesex. See Introduction, p. xxvii.

P. 68, l. 36. “Did Mr. Broughton gaine upon a learned Rabbi.” See Broughton, “Ovr Lordes Famile” (Amst., 1608), and “A Reqvire of Agreement” (1611).

THE HUMBLE ADDRESSES

For the origin of this tract, and the probable date and circumstances of its preparation, see Introduction, pp. xxxviii-xxxix.

There are two editions, neither of which bears any imprint or date. Both are 4to, but one has 26 pp. and the other 23 pp. It is difficult to say whether, and which, one of these two versions is a revision of the other, as the only difference between them is that the following sentence is added at the end of the 23 pp. text: “Which is the close of Rabbi Menesse Ben-Israel, a Divine, and Doctor in Physick in the Strand over against the New-Exchange in London.” The British Museum copy of this edition is dated in MS. “Novemb. 5th (London), 1655.” This edition must have been printed after Menasseh’s arrival in London, and it is probable that the other is the Libellus Anglicus of which he speaks in his letter to Felgenhauer in February 1655, and which, consequently, we may assume was printed in Amsterdam.

The latter was reprinted in Melbourne in 1868, with an introduction by the late Rev. A. F. Ornstien:—

“To / His Highnesse / the / Lord Protector / of the / Commonwealth of / England, Scotland and Ireland / the Humble Addresses / of / Menasseh Ben Israel, a Divine, and / Doctor of Physic, in behalfe / of the Jewish Nation / 1655. / Reprinted by H. T. Dwight, / Bookseller and Publisher, Bourke Street East, Melbourne, / 1868.”

English reprints of the 23 pp. text have been published in the Jewish Chronicle, Nov.-Dec. 1859, and in Kayserling’s “Life of Menasseh ben Israel,” with annotations in 1877 (Miscellany of Hebrew Literature, Second Series, pp. 35–63). According to Barbosa Machado (“Biblioteca Lusitana,” vol. iii. p. 457) a Spanish translation was published in London simultaneously with the first English edition. Its title is given as follows:—

“Las Humildes suplicaciones En nombre de la Nacion de los Judios a su Alteza el SeÑor Protector Oliver Cromwell de la Republica de Inglaterra, Scocia, y Yrlandia. Traduzido del Original Ingles. En Londres, 1655.”

A copy of this translation in MS. existed in the library of Isaac da Costa of Amsterdam (Misc. Heb. Lit., ii. p. 84). Kayserling first translated the tract into German, and published it in his “Menasse ben Israel, sein Leben und Wirken” (Berlin, 1861).

A very large number of the historical references in this tract are taken without acknowledgment from Imanuel Aboab’s “Nomologia” (Amst., 1629) and Daniel Levy de Barrios’s “Historia Universal Judayca.” Kayserling has given many of the original passages in his notes to his “Life of Menasseh ben Israel” (Misc. Heb. Lit., Series II.).

To His Highnesse, &c.

P. 77, l. 9. “The Ambassadors of England.” The St. John Mission (see Introduction, pp. xxx-xxxi, and VindiciÆ, p. 111).

P. 81, l. 19. “Merchandizing is... the proper profession of the Nation of the Jews.” In so far as this implies that the Jews have an inborn genius for commerce this is a vulgar error (see Loeb, “Le Juif de l’Histoire et le Juif de la Legende,” pp. 7–14).

P. 85, l. 7. “These in India in Cochin.” See note, supra, pp. 159–160.

P. 85, l. 21. “In the Turkish Empire.” See Nicolas de Nicolay, “Navigations, Peregrinations et Voyages faicts en la Turquie,” Anvers, 1576, pp. 243 et seq.

P. 86, l. 20. “In this estate some of the Jews have grown to great fortunes.” The Jewish notabilities referred to in this paragraph are also mentioned in the “Hope of Israel.” See note, supra, p. 159.

P. 87, l. 6. “Isaac Iecells.” Jessel or Joesel is a diminutive of Joseph. The person referred to is probably Asher ben Joseph of Cracow (see Steinschneider, “Bibl. Bodl.,” p. 751).

P. 87, l. 9. “The Cosaques in the late warres.” The rising of Chmielnicki, 1648–1649. (Graetz, “Geschichte,” vol. x. pp. 52–82.)

P. 87, ll. 22 et seq. The references to Jewish families in this paragraph are taken from Aboab and De Barrios. See notes 201–204 to Kayserling’s “Menasseh ben Israel” (Misc. Heb. Lit., ii. p. 88).

P. 88, l. 17. “Seignor Moseh Palache.” See De Castro, “Keur Van Graafsteenen,” p. 93; “Cal. State Papers, Dom.,” 1654, p. 91. On the Jews of Morocco, see Jew. Quart. Rev., vol. iv. pp. 369 et seq.

P. 89, l. 5. “Sir Duarte Nunes a’ Acosta.” See Da Costa, “Adellijke Geslachten onder de Israelieten.”

P. 89, l. 8. “Emanuel Boccaro Rosales.” See p. lxxx (Menasseh’s letter to Felgenhauer); Kayserling, “Sephardim,” p. 209; “Biblioteca EspaÑola-Portugueza-Judaica,” pp. 95–96.

P. 90, l. 16. “As the Chronicles do declare.” This paragraph is almost literally translated from Aboab’s “Nomologia,” p. 290. The story does not appear in the earlier Jewish chronicles, such as Schevet Jehuda, Emek Habacha, and Zemach David, although the events of the reign of Pedro the Cruel and Don Enrique so far as they affect the Jew are fully dealt with in them. The “Chronicle” referred to by Menasseh is probably that of Pedro Lopez d’Ayala, which is the original authority for the story.

P. 91, l. 27. “Don Isaac Abarbanel.” See note, supra, p. 154.

P. 92, l. 1. “They everywhere are used to pray.” See Singer, “The Earliest Jewish Prayers for the Sovereign” (Jewish Chronicle, Feb. 22, 1901).

P. 92, l. 18. “He that giveth salvation unto Kings.” This is the first English translation of the Prayer for the Sovereign. See Singer, preceding note.

P. 93, l. 3. “R. Simon Ben-Iochai in his excellent book called Zoar.” See note, supra, p. 158.

P. 93, l. 26. “One famous lawyer in Rome, and Osorius.” The whole of this, and the following paragraphs relating to the expulsion from Spain, is taken from Aboab’s “Nomologia.” Osorius (Hieronymo Osorio, 1506–1580) was author of a history of the reign of King Emanuel, which was translated into English by Gibbs (Lond., 1752). See notes to Kayserling’s “Menasseh” for parallel passages from Aboab.

P. 99, l. 22. “As Vasquo saith.” For Vasquo read Usque. Menasseh is quoting from the “Consolacam as Tribvlacoens de Ysrael,” by Samuel Usque (Ferrara, 1552), see pp. 198–200. Samuel Usque was one of three brothers, all distinguished Marranos. He fled from the Portuguese Inquisition and settled at Ferrara, whence he emigrated to the Holy Land. He was a protÉgÉ of Donna Gracia Nasi (see Note on “Don Josephus Nassi,” supra, p. 159; also Kayserling, “JÜdischen Frauen,” pp. 80–86).

P. 100, l. 5. The narrative as pirated from Aboab’s “Nomologia” ends here. For fuller details of the Portuguese persecutions, see Kayserling, “Juden in Portugal,” pp. 120 et seq.

P. 101, l. 17. “As for killing of the young children of Christians.” See infra, notes on “VindiciÆ JudÆorum,” pp. 165–167.

P. 102, l. 9. “In Araguza” = Ragusa. For a fuller version of this story see infra, “VindiciÆ JudÆorum,” pp. 116–117.

P. 102, l. 20. “As for the third point.” Menasseh himself was largely responsible for the charge of proselytising, inasmuch as in the “Hope of Israel” (supra, p. 47) he had boasted of the converts made by the Jews in Spain. There can be no doubt that these conversions were very numerous, but they were probably due in a larger measure to the oppressive policy of the Inquisition than to any active proselytising on the part of the Jews.

P. 103, l. 33. “In the Strand.” For a full discussion of the place of Menasseh’s abode while in London, see Trans. Jew. Hist. Soc., vol. iii. pp. 144 et seq.

VINDICÆ JUDÆORUM

Bibliographical Note

For the origin of this tract see Introduction, pp. lxii-lxiv.

It has often been reprinted and translated, especially on occasions of Jewish persecution. In 1708 it reappeared in the second volume of “The Phoenix; or a Revival of Scarce and Valuable Pieces.” In 1743 it was reprinted as an independent pamphlet (Lond., 8vo, pp. 67). Ninety-five years later it was again reprinted by M. Samuels in the prolegomena to his translation of Moses Mendelssohn’s “Jerusalem” (Lond., 1838, vol. i. pp. 1–73), together with a translation of Mendelssohn’s introduction to the German edition (pp. 77–116).

On the Continent it was first published in 1782 in connection with the Mendelssohnian movement for Jewish emancipation, which was participated in by Lessing and Dohm. The fact that it should have been considered by Moses Mendelssohn worthy to stand by the side of Lessing’s Nathan der Weise is a striking tribute to its merits. The Mendelssohnian issue is more famous than the original English edition, for in its German form the work became a classic of national Jewish controversy, whereas in English it was only associated with the local history of the British Jews. The following is the full title of the German edition (pp. lii, 64, sm. 8vo):—

Manasseh Ben Israel / Rettung der Juden / Aus dem Englischen Übersetzt / Nebst einer Vorrede / von / Moses Mendelssohn/ Als ein Anhang / zu des / Hrn. Kriegsraths Dohm / Abhandlung: / Ueber / die bÜrgerliche Verbesserung / der Juden/ Mit KÖnigl. Preussischer allergnÄdigster Freyheit/ Berlin und Stettin / bey Friedrich Nicolai / 1782.

This translation is said to have been made by Dr. Herz, the husband of the famous Henrietta Herz (Kayserling, “Moses Mendelssohn sein Leben und seine Werke,” p. 354), but it was probably done by his wife, who knew English so well that during her widowhood she was engaged to teach it to the daughter of the Duchess of Courland. (See “Life” by FÜrst, also Jennings’s “Rahel,” pp. 19 et seq.) The introduction supplied by Moses Mendelssohn fills fifty-two pages, and is as famous as the VindiciÆ itself.

Besides being reprinted in Mendelssohn’s collected works, the German edition of the VindiciÆ was republished in 1882, in connection with the Anti-Semitic agitation, under the title “Gegen die Verleumder,” and again in 1890.

The following editions have also appeared:—

1813.

Hebrew by Bloch (Vienna).

1818.

Hebrew with a preface by Moses Kunitz (Wilna).

1837.

Polish by J. Tugenhold (Warsaw).

1842.

French by Carmoly (Brussels, Revue Orientale, ii. pp. 491 et seq.).

1883.

Italian by Nahmias (Florence).

The First Section

P. 108, l. 11. “The Jews are wont to celebrate the feast of unleavened bread, fermenting it with the blood of some Christians.” This accusation, now known as the Blood Accusation, has been for many centuries the favourite superstition of the Jew-haters. It was revived by Prynne and Ross during Menasseh’s sojourn in London. During the residence of the Jews in England previously to 1290, it played a conspicuous part in their persecution. (See Joseph Jacobs’ “Little St. Hugh of Lincoln,” Jew. Hist. Soc. Trans., vol. i., especially pp. 92–99. “The Blood Accusation, its origin and occurrence in the Middle Ages,” reprinted from the Jewish Chronicle, 1883.) There is a very voluminous literature of the Blood Accusation (see especially Zunz’s “Damaskus, ein Wort zur Abwehr,” Berlin, 1859), but it has not hitherto been noticed that during the period the Jews were banished from England (1290–1655) the superstition continued to haunt the public mind. We have a curious instance of it in 1577. When John Foxe, the martyrologist, baptized a Moorish Jew named Nathaniel Menda, on April 1 of that year, at All Hallows, Lombard Street, he adopted the Blood Accusation in the address he delivered to celebrate the occasion. “Moreover, if he (Abraham) had seene your unappeaceable disorder without all remorse of mercy in persecuting his (Jesus’s) disciples; your intolerable scorpionlike savageness, so furiously boyling against the innocent infants of the Christian Gentiles:... would he ever accompted you for his sonnes.” To which the printer’s gloss runs thus: “Christen men’s children here in Englande crucified by the Jewes, Anno 1189 and Anno 1141 at Norwiche, &c.” (John Foxe, “A Sermon at the Christening of a certaine Iew at London,” London, 1578; p. E. iii.) This sermon, originally delivered in Latin, was translated into English and published in extenso, together with the confession of Nathaniel Menda, in 1578. It was dedicated to Sir Francis Walsingham, Principal Secretary of State to Queen Elizabeth.

Thomas Calvert, “Minister of the Word at York,” was the next to lend his name to the superstition, and to give vigorous expression to it in his “Diatraba of the Jews’ Estate.” This was a preface to “The Blessed Jew of Marocco; or A Blackmoor made White, by Rabbi Samuel, a Jew turned Christian; written first in the Arabick, after translated into Latin, and now Englished” (York, 1648. The British Museum copy is dated in MS. “July 25, 1649.”) His exact words are as follows:—

“So much are they (the Jews) bent to shed the blood of Christians, that they say a Jew needs no repentance for murdering a Christian; and they add to that sinne to make it sweet and delectable that hee who doth it, it is as if he had offered a Corban to the Lord, hereby making the abominable sin an acceptable sacrifice. But beyond all these they have a bloody thirst after the blood of Christians. In France and many kingdoms they have used yearly to steale a Christian boy and to crucifie him, fastning him to a crosse, giving him gall and vinegar, and running him in the end thorow with a spear, to rub their memories afresh into sweet thoughts of their crucifying Christ, the more to harden themselves against Christ and to shew their curst hatred to all Christians” (pp. 18–19).

John Sadler stands out conspicuously for dissociating himself from this baseless prejudice. When he wrote his “Rights of the Kingdom,” in 1649, he summed up the matter in a happy and pithy manner: “Wee say, they (the Jews) crucified a child, or more. They doe deny it: and we prove it not” (p. 74). Undaunted by Sadler’s championship of the Jews, James Howell followed Calvert, and in the Epistle Dedicatory to his pirated edition of Morvyn’s translation of Joseph ben Gorion, “The wonderful and deplorable history of the latter times of the Jews” (London [June 2], 1652), he thus insinuated the truth of the charge:—

“The first Christian Prince that expelled the Jews out of his territories, was that heroik King, our Edward the First, who was such a sore scourge also to the Scots; and it is thought divers families of those banished Jews fled then to Scotland, where they have propagated since in great numbers, witness the aversion that nation hath above others to hog’s flesh. Nor was this extermination for their Religion, but for their notorious crimes, as poysoning of wells, counterfeiting of coines, falsifying of seales, and crucifying of Christian children, with other villanies.”

Sadler was not the only English contemporary of Menasseh ben Israel who threw doubt on the Blood Accusation. Prynne himself relates in the preface to his “Demurrer” that he met Mr. Nye by the garden wall at Whitehall, when he was on his way to the Conference on the Jewish Question. “I told him,” writes Prynne, “the Jews had been formerly clippers and forgers of money, and had crucified three or four children in England at least, which were principal causes of their banishment, to which he replied, that the crucifying of children was not fully charged on them by our historians, and would easily be wiped off.” (Preface, p. 4.)

It is curious that, as Menasseh himself points out, the Jews were not alone at this period as sufferers from the Blood Accusation. (“Humble Addresses,” p. 21.) Apart from the instance quoted by Menasseh, a similar charge was levelled at the Quakers, who were accused of the ritual murder of women. An illustrated tract on the subject will be found in Historia Fanaticorum. (See “Historia von den Wider-Tauffern,” CÖthen, 1701.)

The Blood Accusation did not again make a conspicuous appearance in Anglo-Jewish history, but it is not improbable that the Damascus trials in 1840 produced a serious effect in retarding the progress of the struggle for emancipation. On the Continent, and in the Levant, it has frequently reappeared during the last thirty years.

P. 109, l. 8. “In Iad a Razaka.” Misprint for Yad Hachazaka (“The Strong Hand”), also called Mishneh Torah, an exposition of Jewish law by Moses Maimonides, written (in Hebrew) 1170–1180.

P. 111, l. 7. “A particular blessing of the Prince or Magistrate.” See note, supra, p. 163.

P. 112, l. 16. “And every day the Jewes mainly strike.” The belief that Jews habitually desecrated the sacramental wafer runs parallel with the Blood Accusation. A curious echo of it was heard in 1822, and the published account of the case was illustrated by George Cruikshank (“The Miraculous Host tortured by the Jews,” Lond., 1822).

P. 114, l. 4. “Wherefore I swear.” This oath is famous in Jewish history, and has been over and over again quoted and reiterated on occasions of the revival of the Blood Accusation (see e.g. Trans. Jew. Hist. Soc., vol. i. p. 38).

P. 114, l. 20. “John Hoornbeek in that book which he lately writ.” The work referred to is De Convertendis JudÆis, 1655.

P. 115, l. 28. “In my continuation of Flavius Josephus.” In the “Hope of Israel” (supra, p. 7), Menasseh announced his intention of writing this work. From this passage it seems that he had now completed it, and that he had the MS. with him in London. It was never printed, as none of it has survived. It is curious that Menasseh does not mention it among his “Books ready for the Presse,” of which he gave a list at the end of the VindiciÆ (see p. 147).

P. 116, l. 13. “One Isaac Jeshurun.” An account of his persecution was written in Hebrew by Aaron de David Cohen of Ragusa, and translated into Spanish under the title, Memorable relacion de Yshac Jesurun. The work is in MS.; a copy was in the Almanzi Library.

P. 118, l. 30. “That our nation had purchased S. Paul’s Church.” See Introduction, p. xli.

P. 118, l. 34. “A fabulous narrative.” Brett, “A Narrative of the Proceedings of a Great Councel of Jews assembled on the plain of Ageda” (Lond., 1655; reprinted in “The Phoenix,” 1707, the “Harleian Miscellany,” vol i., 1813, and in pamphlet form by Longmans & Co., 1876).

P. 121, l. 27. “The book called Scebet Iehuda,” ??? ??? ?????, by Solomon Aben Verga, a Jewish chronicle of the sixteenth century. See German translation by Wiener (Hanover, 1856). The story related by Menasseh ben Israel will be found on pp. 77–78. It is not told of a “King of Portugal,” but of a King of Spain.

P. 121, l. 32. “Before one of the Popes, at a full Councell.” For Papal Bulls on the Blood Accusation see “Die Blutbeschuldigung gegen die Juden von Christlicher Seite beurtheilt,” Zweite Auflage (Vienna, 1883). Strack’s “Blutaberglaube” (several editions) is the classical work on the subject.

The Second Section

P. 124, l. 16. “The Israelites hold.” This paragraph is a summary of the Thirteen Articles of Faith first drawn up by Moses Maimonides in 1168, and now incorporated in the Synagogue liturgy. Menasseh’s summary, though admirably succinct, is not altogether perfect, and was apparently drafted with a view to the susceptibilities of the English Conversionists. A full translation of the thirteen creeds had, however, already appeared in England (see Chilmead’s translation of Leo Modena’s “The History of the Rites, Customes, and Manner of Life of the Present Jews,” Lond., 1650, pp. 246–249).

P. 124, l. 28. “A French book which he calleth the Rappel of the Jewes,” Iaac la PeyrÈre “Rappel des Juifs.”

The Third Section

The subject matter of this section, the alleged cursing of Gentiles, is, like the Blood Accusation, an obstinate delusion of the anti-Semites. It is the burden of a very voluminous literature. See, among recent publications, Jellinek, “Der Talmudjude” (Vienna, 1882); Daab, “Der Thalmud” (Leipzig, 1883); Hirsch, “Über die Beziehung des Talmuds zum Judenthum” (Frankfort, 1884); and Hoffmann, “Der Schulchan Aruch und die Rabbinen Über das VerhÄltniss der Juden zu AndersglÄubigen” (Berlin, 1885).

P. 127, l. 31. “Prayers for Kings and Princes.” See note, supra, p. 163.

P. 128, l. 6. “The form of prayer in the book entitled The Humble Addresses,” supra, p. 92.

P. 133, l. 25. “Wise and vertuous Lady Beruria.” The most famous of the women mentioned in the Talmud. She was the daughter of Rabbi Chanina ben Tradjon, and wife of Rabbi Meir (Kayserling, “JÜdischen Frauen,” pp. 120–124).

P. 133, l. 26. “R. Meir.” A distinguished pupil of the great Rabbi Akiba, and one of the most famous of the authors of the Talmud. He lived in the second century (Levy, “Un Tanah,” Paris, 1883; Blumenthal, “Rabbi Meir,” Frankfurt, 1888).

The Fourth Section

P. 134, l. 14. “Buxtorphius.” Johann Buxtorf the Elder (1564–1629), the greatest Christian Hebraist of his day. Professor of Hebrew at Basle.

P. 136, l. 22. “R. David Gawz.” David Gans (1541–1631), a Jewish chronicler, mathematician, and astronomer, author of Zemach David. He lived in Prague, and was a friend of Tycho Brahe and Keppler (Klemperer, “David Gans’s Chronikartige Weltgeschichte,” Prague, 1890).

P. 136, l. 25. “Antonius Margarita.” His name was Aaron Margalita. He was an ignorant Polish Jew, who became converted to Christianity and placed his services at the disposal of the Jew-haters (Graetz, “Geschichte,” vol. x. pp. 313–314).

The Fifth Section

P. 137, l. 18. “I have held friendship with many great men.” Menasseh’s circle of Christian friends was large and distinguished. His intimacy with Rembrandt has already been referred to (supra, pp. 149–150). Among his other friends were Hugo Grotius, the learned family of Vossius, Episcopius, Vorstius, Meursius, CunÆus, Blondel, Chr. Arnold, Bochart, Huet, Sobierre, Felgenhauer, Frankenberg, Mochinger, and Caspar BarlÆus.

P. 137, l. 23. “Many verses in my commendations.” The poem by BarlÆus here referred to was prefixed to Menasseh’s treatise “De Creatione” (Amsterdam, 1636), together with congratulatory sonnets by Himanuel Nehamias, Mosseh Pinto, Jona Abravanel, and Daniel Abravanel. It ran as follows:—

The Seventh Section

P. 144, l. 37. “Wherefore those few Jewes that were here, despairing of our expected successe departed hence.” This can only refer to Menasseh’s companions on his mission. With two exceptions all the Marranos in London at the time of Menasseh’s arrival remained in the country.

P. 145, l. 34. “From my study in London.” See Trans. Jew. Hist. Soc., vol. iii. pp. 144–150.