Chapter VII: Documents (7)

9. And let the reader be pleased further to observe, that the _Iewes_ were accustomed, not onely to offer up sacrifices, and prayers to God, for the Emperours, their friends, confederates, and allyes, but also generally for the whole world. It is the custome (saith _Agrippa_ to _Caius_ according to _Philo_ p. 1035.) for the High-priest, at the day of attonement, to make a prayer unto God, for all mankind; beseeching him to adde unto them another year, with blessing and peace. The same _Philo Iudæus_ in his second book of _Monarchy_ saith, _The priests of other nations pray unto God onely for the welfare of their own particular nations, but our High-priest prayes for the happinesse and prosperity of the whole world_. And in his book of sacrifices, p. 836. he saith, _Some sacrifices are offered up for our nation, and some for all mankind. For the daily sacrifices, twice a day, viz. at morning, and evening, are for the obtaining of those good things, which God the chief good, grants unto them, at those two times of the day._

And in like manner, _Iosephus_ in his second book against _Apion_ saith, _We sacrifice, and pray unto the Lord, in the first place, for the whole world, for their prosperity, and peace, and afterwards more particularly for our selves, forasmuch (as we conceive) that prayer which is first extended universally, and is afterwards put up more particularly, is very much acceptable unto God_. Which words are also related by _Eusebius Cæsareensis_, in his _Præparatio Evangelica_, lib. 8. cap. 2.

10. ’Tis true, that no outward materiall glories are perpetuall; and so the _temple_ had its period, and with the _paschall lamb_, all other sacrifices ceased: But in their stead, we have at this day _prayer_, and as _Hoseah_ speaks Cap. 14.2. For bullocks, we render _the calves of our lips_. And three times every day, this is our humble supplication, and request to God, _Fill the whole world, O Lord, with thy blessings; for all creatures are the works of thy hands; as it is written, the Lord is good to all, and his tender mercies are over all his works_ Psal. 145.9.

11. Yea further, we pray for the conversion of the nations, and so we say in these most excellent prayers, upon _Ros a sana_ and the day of attonement, _Our God, and the God of our Fathers, reign thou over the whole world in thy glory; and be thou exalted over all the earth, in thine excellency; cause thy influence to descend upon all the inhabitants of the world, in the glorious majesty of thy strength; and let every creature know that thou hast created him; and let every thing that is formed, understand that thou hast formed it; and let all that have breath in their nostrills say, the Lord God of Israel reigneth, and his kingdome is over all dominions_. And again, _Let all the inhabitants of the earth know, and see, that unto thee every knee shall bow, and every tongue swear; before thee, O Lord our God, let them bow, and prostrate themselves; let them give honour to the honour of thy name, and let them all take upon them the yoak of thy kingdome_, &c. And again, _Put thy fear, O Lord, our God, upon all thy works, and thy dread upon all that thou hast created; let all thy works fear thee, and let all creatures bow down before thee and let them all make themselves one handfull_, (that is, with joynt consent) _to do thy will with a perfect heart_, &c. A most worthy imitation of the wise King _Solomon_, who after he had finished the building of the Temple, in that long prayer _King._ 1.8. was not unmindfull of the Gentiles, but v. 41. he saith, _Moreover, concerning a stranger, that is not of thy people of Israel, but cometh out of a farre country, for thy names sake, for they shall hear of thy great name, and of thy strong hand, and of thy stretched-out arm, when he shall come, and pray towards this house, hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for, that all people of the earth may know thy name, to fear thee, as do the people of Israel, and that they may know that thy name is called upon this house which I have builded_. Where it may be observed, that when the Israelite comes to pray, he saith, 29. _and give every man according to his wayes_; but upon the prayer of a stranger, he saith, _and do according to all that the stranger calleth to thee for_. And this distinction is made to this end, that by the evident, and apparent return, and answer of their prayers, all Gentiles might effectually be brought in to the truth, and knowledge, and fear of God, as well as the Israelites.

12. Moreover, since the holy prophets made prayers, and supplications for all men, as well for the _nations_, as the _Israelites_, how should not we do the same, for the nations, among whom we inhabit, as ingaged by a more especiall obligation, for that we live under their favour and protection? In _Deuteronomy_ 23.7. God commands _Thou shalt not abhorre an Egyptian_, notwithstanding the heavy burthens they afflicted us with, onely _because thou wast a stranger in his land_, because that at the first, they entertained, and received us into their country.

As on the other side, _Ezek._ 23.11. he saith, _As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live_. We ought therefore to imitate his actions, and not to hate any man, upon the mere account of religion, but onely to pray to the Lord for his conversion; and this also, without giving offence, or any kind of molestation. To detest, or abhorre those, to whom we owe that prosperity which we enjoy, or who endeavour their own salvation, is a thing very unworthy, and ill becoming; but to abhorre their vices, and sins, is not so. It was a very excellent observation, of a most wise, and vertuous Lady, _Beruria_, who (as it is recorded in the _Talmud_, _Berachot_ cap. 1.) when her husband _R. Meir_ was about to pray to God, to destroy some of his perverse, and froward neighbours, that had no lesse grievously, then maliciously vexed, and molested him, gave him this seasonable admonition, that such a thing _ought not to be done in Israel; but that he should rather make his prayer, that they might return, and break off their sinnes by repentance, alledging that text_, Psal. 104.35. _Let sin be consumed out of the earth_; it is not said _sinners_, but _sinnes_; and then _the wicked shall be no more_.

13. We have now in this Section shewn, that it is a mere calumnie to imagine, that we _Iewes_ should pray to God, so as to give an offence to the Christians, or cause scandall, by any thing in our prayers, unlesse it be that we are not Christians, we have declared to the contrary, how we daily pray for them. As also that during the temple, we offered up sacrifices, for nations confederate with us, and how all Emperours desired this. Yea, and we offered sacrifices, not onely for particular princes, but for all mankind in generall. How, since sacrifices ceased, with the temple, we at this day, do the same in our prayers, and how we beseech God for their salvation, without giving any scandall, or offence in respect of religion; and how we think our selves obliged to perform all this, by the sacred Scripture. By all which layed together, I hope I have sufficiently evidenced the truth, of that I have asserted.

THE FOURTH SECTION.

By consequence, the accusation of _Buxtorphius_, in his _Bibliotheca Rabbinorum_, can have no appearance of truth, concerning that which he puts upon us, _viz._ that we are _blasphemers_. I will set down the Prayer it self.

“We are bound to praise the Lord of all things; to magnifie him, who made the world, for that he hath not made us, as the Nations of the earth; nor hath he placed us as the families of the earth; nor hath he made our condition like unto theirs, nor our lot, according to all their multitude. For they humble themselves to things of no worth, and vanity, and make their prayers to gods that cannot save them; but we worship before the King of kings, that is holy, and blessed; that stretched forth the Heavens, and framed the Earth; the seat of his glory is in heaven above, and his divine strength in the highest of the Heavens; He is our God, and there is no other; He is truly, our King, and besides him, there is no other; as it is written in the Law. And know this day, and return into thine own heart, because the Lord is God, in Heaven above, and upon the Earth beneath, there is no other.”

Truly, in my opinion, it is a very short, and most excellent prayer, and worthy of commendation. The _Sultan Selim_, that famous conquerour, and Emperour of the _Mahumetans_, made so much account of it, that he commanded his Doctor _Moses Amon_, (who translated the _Pentateuch_ into the _Arabian_ and _Persian_ languages) that he should translate our prayers. And when he had delivered them to him in the _Turkish_ Tongue, he said to him, what need is there of so long prayers? truly this one might suffice, he did so highly esteem and value it. This is like an other prayer which was made at that time, _viz._

“Blessed be our God, who created us for his honour, and separated us from those that are in errours, and gave unto us a Law of truth, and planted amongst us eternall life. Let him open our hearts in his law, and put his love in our hearts, and his fear, to do his will, and to serve him with a perfect heart, that we may not labour in vain, nor beget children of perdition. Let it be thy will, O Lord our God, and God of our Fathers, that we may keep thy statutes, and thy laws in this world, and may deserve, and live, and inherit well, and that we may attain the blessing of the world to come, that so we may sing to thy honour, without ceasing. O Lord my God, I will praise thee for ever.”

But neither the one, nor the other is a _blasphemy_, or malediction against any other Gods, for these reasons following.

1. It is not the manner of the _Iewes_ by their law to curse other gods by name, though they be of the _Gentiles_. So in _Exod._ cap. 22.27. _Thou shalt not revile the Gods._ Heb. אלהום, that is _Gods_, or God, as _Philo Iudæus in libro de Monarchiâ_, doth interpret, and not Judges, as _Onkelus_ and _Ionathan_ translate in their _Chald._ Paraphr. Where _Philo_ addes this reason, which is, lest they hearing their own Gods blasphemed, should in a revengefull way of retaliation, blaspheme the true God of Israel. And we have examples enough, how the idolatrous heathen used to revile, and defame each others Gods, both in _Cicero_, and _Iuvenal_.

And in that sense _Flavius Josephus_ in his book written against _Apion_, saith these words: “As it is our practise to observe our own, and not to accuse, or revile others; so neither may we deride, or blaspheme those, which others account to be Gods. Our Law-giver plainly forbad us that, by reason of that compellation, Gods.” According to this, by our own religion, we dare not do that which _Buxtorsius_ chargeth us with. And upon this account the Talmudists tell us, that we ought to honour, and reverence, not onely the Kings of Israel, but all kings, princes, and governours, in generall, forasmuch as the holy Scripture gives them the stile of gods, in respect of the dignity of their office.

2. The time wherein these, as also the other prayers were composed, and ordered, was in the dayes of _Ezras_, who, with 120 men, amongst whom were three Prophets, _Haggai_, _Zechary_, _Malachy_, composed them, as we have it in the _Talmud_. Wherefore he cannot say, that there is any thing intended against honour, or reverence of Christ, who was not born till many yeares after.

Moreover, the _Iewes_, since that calumny was first raised, (though that was spoken of the Gentiles, and their vain gods, _humbling themselves to things of no worth, and vanity_) because they desire to decline, and avoid the least occasion of scandall, and offence, have left off to print that line, and do not in some books print any part thereof. As _John Hoornbeek_ also witnesses, in his fore-mentioned _Prolegomena_, and _William Dorstius_, in his observations upon _R. David Gawz_, p. 269. and _Buxtorf_ in his book of _Abbreviatures_. And perhaps it will be worthy our observation, that all these three witnesses say, that it was first made known to them, by one _Antonius Margarita_, who was a _Iew_, converted to the Christian faith. That this part of the prayer was intended _Contra idola Papatus_, against the _Popish idols_, which they therefore, as by a necessary consequence, interpret, as against _Christ_; but how justly, let the unprejudiced and unbiased reader judge.

3. If this be so, how can it be thought, that in their _Synagogues_, they name him with scornfull spitting, (farre be it from us.) The Nation of the _Iewes_ is _wise, and ingenius_. So said the Lord, _Deut._ cap. 4.6. _The Nations shall say, surely this is a wise, and an understanding people._ Therefore, how can it be supposed, that they should be so bruitish in a strange land, when their Religion dependeth not upon it? Certainly, it is much contrary to the precept we spake of, to shew any resemblance of scorn. There was never any such thing done, (as it is well known) in _Italy_, and _Holland_, where ordinarily the _Synagogues_ are full of _Christians_; which with great attention, stand considering, and weighing all their actions, and motions. And truly they should have found great occasion to find fault withall, if that were so. But never was any man heard thus to calumniate us, where ever we dwell and inhabite, which is a reason sufficiently valid, to clear us. Wherefore, I suppose, that I have sufficiently informed you, concerning our prayers, in which we purpose nothing, but to praise God, and to ask spirituall, and temporall blessings, and by our service, and worship, implore the divine benevolence, protection, and defence.

THE FIFTH SECTION.

But forasmuch as it is reported, that we draw, and seduce others to our religion, _&c._

1. Never unto this day, in any part hath this been suspected, where the _Iewes_ are dispersed; nor can it find place here. Truly, I have held friendship with many great men, and the wisest, and most eminent of all _Europe_; and also they came to see me, from many places, at my house, and I had many friendly discourses with them, yet did not this give occasion to make us suspected of any such things. Yea, _Gaspar Barleus_, the _Virgill_ of our time, and many others, have written many verses in my commendations, which I mention not, for vain glory (farre be it) but for vindication of my innocent repute.

2. By our rituall books we are clear of this seducing. For if any man offer to become a _Iew_, of what Nation soever he be, before we receive him, and admit him as a member of our Synagogue, we are bound to consider, whether he be moved by necessity to do it, or if it be not for that he is in love with some of our nation, or for any other worldly respect. And when we find no reason to suspect him, we have yet another obligation upon us, which is, to let him know the penalties he subjects himself unto, if he breaketh the Sabbath, or eateth bloud, or fat, which is forbidden _Levit._ 3.17. or disannulleth any precept of the Law, as may be seen in the _Targum_ upon _Ruth_. And if he shew himself constant, and zealous, then is he admitted and protected. Wherefore we do not seduce any one, but contrarily, avoid disputing with men, concerning religion, not for want of charity, but that we may as farre as it is possible, avoid scandall, and hate; and for this cause we refuse to circumcise them that come to us, because we will give no offence. Yea, I have known some, that for this cause have circumcised themselves. And if _Ferdinand_ and _Isabella_, King and Queen of _Castile_ did make an order to expell the _Iewes_, because they seduced many Christians, and some of the Nobility to become _Iewes_, this was but a pretence, and colour for their tyranny, and onely, as it is well known, having no other thing to object against us. Truly, I do much commend that opinion, not onely of _Osorius, de rebus Immanuelis_, but of our _Flavius Iosephus_, the most famous of all Historians, which he relates in his history of his own Life.

“At that time (saith he) there came unto me, two Noble men, of the _Trachomites_, subjects of the king; bringing with them horsemen, with arms, and money. These, when the _Iewes_ would compell to be circumcised, if they would live amongst them; I would not suffer them to trouble them; maintaining that every man ought to serve God, of his own free will, and not be forced thereto by others. For, should we do this thing (saith he) it might make them repent, that ever they fled unto us. And so perswading the multitude, I did abundantly afford unto these men, their food, according to their diet.”

Truly, this was an action worthy of a noble, and wise man, and worthy of imitation, for defending common liberty, leaving the judgement, and determination to God alone. The _Spanish Inquisitions_, with all their torments, and cruelties, cannot make any _Iew_, that falls into their power, become a _Christian_. For unreasonable beasts are taught by blowes, but men are taught by reason. Nor are men perswaded to other opinions, by torments, but rather, on the contrary, they become more firm, and constant in their Tenet.

THE SIXTH SECTION.

Having thus discussed the main exceptions, I will now proceed to smaller matters, though lesse pertaining to my faculty, that is to businesse of _Merchandise_. Some say, that if the _Iewes_ come to dwell here, they will draw unto themselves the whole Negotiation, to the great damage of the naturall Inhabitants. I answer, that it hath been my opinion alwayes, (with submission to better judgements) that it can be no prejudice at all to the English Nation: because, principally in transporting their goods, they would gain much, by reason of the publick payments of customes, excise, _&c._

Moreover, they would alwayes bring profit to the people of the land, as well in buying of commodities, which they would transport to other places, as in those they would trade in here. And if by accident, any particular person should lose by it, by bringing down the price of such a commodity, being dispersed into many hands; yet by that means the Commonwealth would gain in buying cheaper, and procuring it at a lesser rate.

Yea, great emolument would grow to the naturall Inhabitants, as well in the sale of all provision, as in all things else that concern the ornaments of the body. Yea, and the native Mechanicks also would gain by it, (there being rarely found among us, any man that useth any such art.)

2. Adde to this, that as our nation hath sailed into almost all parts of the world, so they are alwayes herein profitable to a nation, in a readinesse to give their opinions, in favour of the people amongst whom they live. Beside that, all strangers do bring in new merchandises, together with the knowledge of those forreign Countries wherein they were born.

And this is so farre from damnifying the natives, that it conduces much to their advantage; because they bring from their countryes new commodities, with new knowledge. For the great Work-Master, and _Creatour_ of all things, to the end, to make commerce in the earth, gave not to every place all things, but hath parted his benefits amongst them; by which way, he hath made them all wanting the help of others. This may be seen in _England_, which being one of the most plentifull countries that are in the world, yet wanteth divers things for _shipping_; as also, wine, oyl, figs, almonds, raisins, and all the drougs of _India_, things so necessary for the _life of man_. And besides, they want many other commodities, which are abundant in other countries, with more knowledge of them; though it be true, that in my opinion, there is not in the world, a more understanding people, for most Navigations, and more capable of all Negotiation, then the _English_ Nation are.

3. Farther, there may be companies made of the natives, and strangers, (where they are more acquainted) or else Factors. All which, if I be not deceived, will amount to the profit of the natives. For which, many reasons may be brought, though I cannot comprehend them, having alwayes lived a sedentary life, applying my self to my studies, which are farre remote from things of that nature.

4. Nor can it be justly objected against our Nation, that they are deceivers; because the generality cannot in any rationall way, be condemned for some particulars. I cannot excuse them all, nor do I think, but there may be some deceivers amongst them, as well as amongst all other nations and people, because poverty bringeth basenesse along with it.

5. But if we look to that which we ought by our Religion, the morall precept of the Decalogue, _Thou shalt not steal_, it belongs in common to all _Iewes_, towards all _Gentiles_. As may be seen in Rab. _Moses_ of _Egypt_, Tract, _Geneba_, cap. 1. and _Gazela_, cap. 1. _It is a sinne_, (saith he) _to rob any man, though he be a Gentile_. Nor can that be alledged out of the sacred History, concerning the jewells and houshold stuff, of which the _Israelites_ spoiled the _Egyptians_, as I have heard it sometimes alledged by some, to some men; because that was a particular dispensation, and a divine precept for that time. So it is recorded in the _Talmud_, in the _Tract of the Sanhedrim_, cap. 11. that in the time of _Alexander_ the great, those of _Alexandria_ accused the _Iewes_ for being thieves, and they demanded restitution of their goods. But _Guebia Ben Pesria_ answered them, our Fathers went down into _Egypt_ but seventy souls, there they grew a numerous nation, above 60000. and served them in base offices, for the space of 210 yeares, according to this, pay us for our labour, and make the accounts even, and you shall see you are yet much in our debt. The reason satisfied _Alexander_, and he acquitted them.

6. By consequence, the _Iewes_ are bound not to defraud, nor abuse in their accounts, negotiation, or reckonings, any man whatsoever, as it may be seen expresly in R. _Moses_ of _Egypt_, and R. _Moseh de Kosi_ in _Samag._

7. Yea, they farther say, that by restitutions, there is a result to the praise of God, and the sacred Law, whence that holy, and wise man, R. _Simeon Ben Satah_, having bought an asse of a Gentile, the head stall whereof was a jewell of great value, which the owner knew not of, afterwards he found it, and freely, and for nothing, he restored it to the seller, that knew not of it, saying, I bought the asse, but not the jewell. Whence there did accrue honour to God, and his Law, and to the nation of the _Iewes_, as _Midras Raba_ reports in _Parasot Hekel_.

8. After the same manner they command, that the oath which they shall make to any other nation, must be with truth, and justice, and must be kept in every particular. And for proof thereof, they quote the history of _Zedekias_, whom God punished, and deprived of his kingdome, because he kept not his word, and _oath_, made to _Nebuchadnezzar, in the name of God_, though he were a _Gentile_, as it is said, 2 of _Chronicles_, cap. 36.13. _And he also rebelled against Nebuchadnezzar, who made him swear by God._

9. These are the laws and obligations which the _Iewes_ hold. So that the Law that forbids the _Iewes_ to _kill_ any _Gentiles_, forbids them also to _steal_ from them. Yet every one must look to it, for the world is full of fraud in all Nations. I remember a pretty story of what passed in _Morocco_, in the Court of the king of _Mauritania_. There was a _Iew_ that had a sort of false stones, _&c._—He making a truck with a _Portugal_ Christian, for some Verdigrease that he had, which was much sofisticated, (as they are wont to do there) being all falsified with Earth; one of the _Portugals_ friends laughed at him, saying, the _Iew_ fitted thee well; he answered, If the _Iew_ hath stoned me, I have buried him. And so they ordinarily mock one another.

This I can affirm, that many of the _Iewes_, because they would not break with other mens goods, were very poor at _Amsterdam_, lived very poorly, and those that did break with other mens goods by necessity, became so much the more miserable, that they were forced to live on almes.

And whereas in the time of K. _Edward_ I. the _Iewes_ were accused of clipping the Kings coin; it appears that this accusation drew its originall mainly from the suspicion and hatred the Christians bare against the _Iewes_, as appeares in the story, as it is set forth by Mr. _Prynne, In his second part of a Short Demurrer to the Iewes_ &c. p. 82. where quoting _Claus._ 7. _E._ I. _n._ 7. _De fine recipiendo à Iudæis_, brings in the King, writing to his Judges in Latine, in these words. _Rex dilectis, & fidelibus suis_ Stephano de Pentecester, Waltero de Helyn. _&_ Th. de Cobham _Iusticiariis ad placita transgressionis monetæ audienda, salutem. Quia omnes_ Judæi _nuper rectati, & per certam suspicionem indictati de retonsura monetæ nostræ, & inde convicti cum ultimo supplicio puniuntur; & quidam eorum eadem occasione, omnia bona, & catalla sua satisfecerunt, & in prisona nostra liberabantur, in eadem ad voluntatem nostram detinendi. Et cum accepimus, quod plures Christiani ob ODIVM_ Judæorum, _propter discrepantiam fidei Christianæ, & ritus_ Judæorum, _& diversa gratia minus per ipsos_ Judæos _Christianis hactenus illata, postquam_ Judæos _nondum rectatos in indictatos de transgressione monetæ, per levas, & voluntarias accusationes accusare, & indictare de die in diem nituntur, & proponunt, imponendas eis ad terrorem ipsorum, quod de ejusmodi transgressione culpabiles existunt super ipsos_ Judæos _faciendæ, & sic per minas hujusmodi accusationis, ipsis_ Judæos _metu incutiant, & pecuniam extorqueant ab eisdem; Ita quod ipsi_ Judæi _super hoc, ad legem suam sæpe ponuntur in vitæ suæ periculum manifestum. Volumus quod omnes_ Judæi _qui ante primum diem_ Maii _proximo præterit, indictati, vel per certam suspicionem rectati non fuerunt de transgressione monetæ predictæ, & qui facere voluerint finem juxta discretionem Vestram, ad opus nostrum facere pro sic, quod non occasiorentur, &c. hujusmodi transgressionibus factis ante primum diem_ Maii _propter novas accusationes Christianorum post eundem diem inde factas non molestentur, sed pacem inde habeant in futurum. Proviso, quod_ Judæi _indictati, vel per certam suspicionem, rectati de hujusmodi transgressione ante prædictum diem_ Maii, _Indicium subeant coram vobis, juxta formam prius inde ordinatam & provisam. Et ideo vobis maneamus, quod fines hujusmodi capiatis, & præmissa fieri, & observari faciatis in forma prædicto. Teste Rege apud_ Cantuar. 8. _die_ Maii.

THE SEVENTH SECTION.

And now by this time, I presume (most noble Sir) I may have given abundant satisfaction, (so farre as the nature of an epistle will permit) to all your objections, without giving just ground of offence, or scandall to any. And forasmuch as you are further desirous to know somewhat, concerning the state of this my expedition, and negotiation at present, I shall now onely say, and that briefly, that the communication and correspondence I have held, for some yeares since, with some eminent persons of _England_, was the first originall of my undertaking this design. For I alwayes found by them, a great probability of obtaining what I now request; whilst they affirmed, that at this time the minds of men stood very well affected towards us; and that our entrance into this Island, would be very acceptable, and well-pleasing unto them. And from this beginning sprang up in me a semblable affection, and desire of obtaining this purpose. For, for seven yeares on this behalf, I have endeavoured, and sollicited it, by letters, and other means, without any intervall. For I conceived, that our universall dispersion was a necessary circumstance, to be fulfilled, before all that shall be accomplished which the Lord hath promised to the people of the _Iewes_, concerning their restauration, and their returning again into their own land, according to those words _Dan._ 12.7. _When he shall have accomplished to scatter the power of the holy people, all these things shall be finished._ As also, that this our scattering, by little, and little, should be amongst all people, from the _one end of the earth even unto the other_; as it is written _Deut._ 28.64. I conceived that by the _end of the earth_ might be understood this _Island_. And I knew not, but that the Lord who often works by naturall meanes, might have design’d, and made choice of me, for the bringing about this work. With these proposalls therefore, I applyed my self, in all zealous affection to the _English Nation_, congratulating their glorious liberty which at this day they enjoy, together with their prosperous peace. And I entituled my book named _The hope of Israel_, to the first Parliament, and the Council of State. And withall declared my intentions. In order to which they sent me a very favourable passe-port. Afterwards I directed my self to the second, and they also sent me another. But at that juncture of time my coming was not presently performed, for that my kindred and friends, considering the checquered, and interwoven vicissitudes, and turns of things here below, embracing me, with pressing importunity, earnestly requested me not to part from them, and would not give over, till their love constrained me to promise, that I would yet a while stay with them. But notwithstanding all this, I could not be at quiet in my mind, (I know not but that it might be through some particular divine providence) till I had anew made my humble addresses to his Highnesse the Lord Protector (whom God preserve.) And finding that my coming over would not be altogether unwelcome to him, with those great hopes which I conceived, I joyfully took my leave of my house, my friends, my kindred, all my advantages there, and the country wherein I have lived all my life time, under the benign protection, and favour of the Lords, the States Generall, and Magistrates of _Amsterdam_; _in fine_ (I say) I parted with them all, and took my voyage for _England_. Where, after my arrivall, being very courteously received, and treated with much respect, I presented to his most Serene Highnesse, a petition, and some desires, which for the most part, were written to me by my brethren the _Iewes_, from severall parts of _Europe_, as your worship may better understand by former relations. Whereupon it pleased his Highnesse to convene an Assembly at _Whitehall_, of Divines, Lawyers, and Merchants, of different perswasions, and opinions. Whereby mens judgements, and sentences were different. Insomuch, that as yet, we have had no finall determination from his most Serene Highnesse. Wherefore those few _Iewes_ that were here, despairing of our expected successe, departed hence. And others who desired to come hither, have quitted their hopes, and betaken themselves some to _Italy_, some to _Geneva_, where that Commonwealth hath at this time, most freely granted them many, and great priviledges.

Now, O most high God, to thee I make my prayer, even to thee, the God of our Fathers. Thou who hast been pleased to stile thy self _the keeper of Israel_; Thou who hast graciously promised, by thy holy Prophet _Ieremiah_, (cap. 31.) _that thou wilt not cast off all the seed of Israel, for all the evill that they have done_; thou who by so many stupendious miracles, didst bring thy people out of _Egypt_, the land of bondage, and didst lead them into the _holy land_; graciously cause thy holy influence to descend down into the mind of the Prince, (who for no private interest, or respect at all, but onely out of commiseration to our affliction, hath inclined himself to protect, and shelter us, for which extraordinary humanity, neither I my self, nor my nation, can ever expect to be able to render him answerable, and sufficient thanks,) and also into the minds of his most illustrious and prudent Council, that they may determine that, which according to thine infinite wisdome, may be best, and most expedient for us. For men (O Lord) see that which is present, but thou in thy omnisciencie seest that which is afarre off.

And to the highly honoured nation of _England_, I make my most humble request, that they would read over my arguments impartially, without prejudice, and devoid of all passion, effectually recommending me to their grace and favour, and earnestly beseeching God that he would be pleased to hasten the time promised by _Zephaniah_, wherein we shall all serve him _with one consent_, after the same manner, and shall be all of the same judgement, that as his name is one, so his fear may be also one, and that we may all see the goodnesse of the Lord, blessed for ever, and the consolations of Zion. Amen, and Amen.

From my study, in _London, April_ the 10, in the year from the
creation 5416, and in the year, according to the vulgar account,
1656.

As to give satisfaction to your worship, being desirous to know what books have been written, and printed by me, or else are almost ready for the presse, may you please to take the names of them in this Catalogue.

_A Catalogue of such books as have been published by_ Menasseh Ben
Israel, _in_ Hebrew.

_Nismachaim_, four Books, concerning the Immortality of the soul, wherein many notable, and pleasant Questions are discussed, and handled, as may be seen by the Arguments of the particular Chapters, prefixed to the book, in _Latine_, dedicated to the then Emperour _Ferdinand_ the third.

_Pene Rabba_, upon _Rabot_, of the Ancient Rabbins, in _Latine_ and _Spanish_.

_Conciliatoris pars prima in Pentateuchum._

_De Resurrectione mortuorum libri tres._

_Problemata de creatione._

_De termino vitæ._

_De fragilitate humana, ex lapsu_ Adami, _deque divino in bono opere auxilio._

_Spes Israelis._ This is also in English.

_Orationes panegyricæ, quarum una ad Illustrissimum principem_, Aurantium, _altera ad serenissimam reginam_ Sueciorum, in _Spanish_ onely.

_Conciliator_│the second part, upon the first Prophets.
│the third part, upon the later Prophets.
│the fourth part upon the Hagiographa.

_Humas_, or the _Pentateuch_, with the severall precepts in the margin.

_Thesoro de los dirim_ five books of the rites and ceremonies of the _Iewes_, in two Volumes.

_Humas_ the _Pentateuch_, with a commentarie.

_Piedra pretiosa_, of _Nebuchadnezzar’s_ image, or the fifth Monarchy.

_Laus orationes del anno_, the _Iewes_ prayers for the whole year, translated out of the originall.

Books ready for the Presse.

_De cultu Imaginum contra Pontificios Latine._

_Sermois_, Sermons in the _Portugal_ tongue.

_Loci communes Omnium Midrasim_, which contains the divinity of the ancient Rabbins, in _Hebrew_.

_Bibliotheca Rabbinica_, together with the arguments of their books, and my judgement upon their severall editions.

_Phocylides_ in _Spanish_ verse _cum Notis_.

_Hippocratis Aphorismi_ in _Hebrew_.

_Flavius Iosephus adversus Apionem_, in _Hebrew_, _ejusdem Monarchia rationis_ in _Hebrew_.

_Refutatio libri cui titulus Præadamitæ._

_Historia sive continuatio_ Flavii Josephi _ad hæc usque tempora_.

_De divinitate legis Mosaicæ._

_De scientia Talmudistarum, in singulis facultatibus._

_Philosophia Rabbinica._

_De disciplinis Rabbinorum._

_Nomenclator Hebraius & Arabicus._

I have also published, and printed, with my own presse, above 60 other books, amongst which are many bibles in _Hebrew_, and _Spanish_, with all our _Hebrew_ prayers corrected, and disposed in good order.

_FINIS_

NOTES

(P = page; l = line)

PORTRAITS OF MENASSEH BEN ISRAEL

(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 נר לרגלי דברך 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

(pp. 1–72)

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:—

מקוה ישראל / 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:—

מקוה ישראל / 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.

THE EPISTLE DEDICATORY

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):

“And beare with you both wine and _juncates_ fit
And bid him eat.”

—SPENSER, _F. Q._, V. iv. 49.

“With stories told of many a feat,
How faery Mab the _junkets_ eat.”

—MILTON, _L’Allegro_, 172.

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 מה טם אל שעלבין מת דע
אל, the ט in the second word being regarded as a mistake for ת.
In the second case the Hebrew is מהטבאל שעל בן מתדעאל (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).