Chapter XXXIX

TWO CENTURIES AND A QUARTER IN ENGLAND.
(1660‒1885.)

=1. First Fifty Years.=――Manasseh ben Israel’s petition for the return of the Jews to England met, as we have seen, with no formally favourable response; but nevertheless, from the date of his visit, (1656), Jews began to settle in England, and no serious attempts were ever made to dislodge them. In 1662 there was a well-attended little synagogue in King Street, City; and by 1664 the small community had grown sufficiently in numbers and in importance to draw up for itself a regular constitution, and to appoint wardens and a treasurer to administer the laws and the funds of the congregation. These laws, or _Ascamoth_,[71] were written in Spanish, and it was not till 1819 that they were rendered into English. The _Ascamoth_ settled the service of the synagogue in its spiritual and financial aspects, provided for the raising of the necessary funds, and, under penalty of _Cherem_, or excommunication, dictated most stringent rules of conduct. A standard of honour as well as of honesty was set up in the congregation, and it was distinctly and authoritatively announced that any member who dropped below this fixed high level, depending on his community to be raised again, would be disappointed. ‘No time and no money’ would be expended on the defence of such culprits; they must expect the law of the country to take its course, and to be ‘chastised according to their crimes.’ The _Mahamad_, or council of the congregation, was endowed with almost despotic powers over it. It could equally interdict a marriage, or interfere in a betting transaction, or prohibit the publishing of a book.[72] At first reading, some of the _Ascamoth_ may seem arbitrary, and at first sight some of the actions of the _Mahamad_ may appear tyrannical, but the circumstances must be remembered. These early settlers in England dwelt ‘in the midst of alarms,’ they were tolerated, not welcomed, and in their precarious position it would not have been wise for frequent appeal to have been made to the law of the country, in cases of dispute or of wrong-doing among themselves. The _Mahamad_ had practically no means of punishment for erring members but moral law and communal opinion. It certainly brought these down, on occasion, rather heavily, and dealt out excommunication and money fines in cases which would, in these days, be adequately met by argument, or even by a gentle policy of letting alone. Such stringent regulations, however, kept up a high, if somewhat narrow, tone in the community, and the general morality of these early Jewish residents left nothing to be desired. Moreover, this heedfulness concerning the things they were not to do, made them by no means neglectful of the things they were to do; and schools, and a society for visiting and relieving the poor and sick, were set on foot by Ben Israel’s countrymen before they had been ten years in England.

The Restoration made no change in the position of the new-comers. The Stuarts, in their light-hearted fashion, took the Jews lightly, and their courtiers seemed to find in the Jewish synagogue a novel and rather amusing sort of entertainment. In ‘Pepys’ Diary,’ under date October 14, 1663, there is a full account of a visit paid by Charles II. and some friends, during the Tabernacle holydays, to the little place of worship in King Street. The fashionable visitors, by degrees, became an interruption both to worship and to decorum, and a law, in 1665, had to be added to the _Ascamoth_, to the effect that, however flattered members of the congregation might feel at this interest shown in them, they were to give their feelings no outward expression during service by moving from their seats to greet their visitors. In 1673 there was an attempt made to take from the Jews the right of public worship. Strong in their confidence in King Charles’ good nature, and in his freedom from religious prejudices, the community petitioned him on the subject, and an order in council set things right at once. It is possible that Queen Catherine’s influence may have had something to do with this fortunate result. On impersonal matters, and on subjects which did not affect his own pleasures, it is not unlikely that the king was ready to gratify the wishes of his much-enduring consort; and it is certain that Catherine employed and much valued a Jewish physician, one Antonio de Mendes, who took an interest in the affairs of his co-religionists. James II. was also amiably disposed towards the Jews, and during his reign the alien duties, which required a certain sum to be paid by every ‘alien,’ both on merchandise and on personal property, were remitted. The concession, however, aroused great opposition among the English traders, and William III., though not personally ill-disposed to the Jews, and with all his Holland memories to guide him as to the wisdom of treating them generously, had to yield to the pressure put upon him, and to see this heavy tax re-imposed on Jewish enterprise.

=2. Influx of Germans and Poles: how received.=――The tolerably secure position to which the Spanish-descended Jews from Holland attained in England tempted, in a short time, less happily placed Jews to join them. The new immigrants, who were mostly persecuted Ashkenazim from Germany and Poland, received but the coldest of welcomes from the Sephardic community, and so little was their fellowship desired, that by the end of the seventeenth century especial restrictive legislation was added to the _Ascamoth_ of the congregation on the subject. It was enacted that no ‘Tedescos’ (Germans or Poles) should vote at meetings or receive religious honours; that they should not be allowed to intermarry with the Sephardim,[73] nor to hold any higher office in their synagogue than that of beadle. In fact, socially and religiously, the Spanish and Portuguese Jews ‘boycotted’ their German brethren. Undoubtedly the Ashkenazim were of an altogether lower class than these others――less refined, less cultivated, and less well off, and the Sephardim, in thus holding themselves aloof, probably considered that they were taking the safest course for their own reputation. By this time (1702) the Spanish and Portuguese congregation had erected and consecrated a beautiful synagogue in Bevis Marks, to which building Queen Anne had contributed a beam.[74] The community had imported from Italy an eminent scholar as chief Rabbi (חָכָם), and their schools and institutions were liberally supported and wisely administered. The Ashkenazim would willingly have joined in all these good works, but, baffled in their hopes of union, they more or less good-temperedly accepted the situation, and built synagogues, and founded schools and institutions of their own. They increased rapidly in numbers, and gradually spread over the United Kingdom, establishing small congregations in most of the principal towns. Time has now so readjusted things that, in these days, the German-descended Jews of England rival in wealth and in culture, and in numbers far exceed, those who claim ancestry from among the Sephardim. Intermarriage between Sephardim and Ashkenazim is a frequent and welcome occurrence, and all the old feelings of separateness have disappeared with the causes for it.

=3. Converts.=――In all communities there are individuals who, besides an aptitude for coming to the front, have a very strong liking for that position. They like their voices to be loudly heard, their talents to be widely seen, their wealth to bring them its full social benefit and recognition. For Jews with such tendencies, the conditions of Jewish life for near upon fifteen hundred years had been hard, and the temptation to throw off the cruel, crippling restraints, and to let their light shine out before men, was strong. Some found the temptation impossible to resist, and through the gate of baptism such men and women passed, to gain the open vantage-ground for which they longed. There were many so-called converts to Christianity among the Jews of England in the eighteenth and nineteenth centuries. Perjurers for position would be perhaps a more accurate if a harsher phrase by which to describe them, for there was very little of religious motive, or even of pretence of it, about these ‘conversions.’ Those who deserted Judaism did so from their keen desire of a career of social and political equality with their Christian countrymen. To this end they took the easiest and quickest road. They would not patiently work, and wait to be emancipated; it was so much simpler to walk into church and be married, or ‘converted.’ And so they left their posts, these deserters, but Judaism survived their loss, and perhaps was all the stronger and purer for the definite defection of such weak and selfish adherents. It is curious to note how insincere were these ‘converts.’ Sampson Abudiente, who in 1754 changed his name and his religion, may serve as a typical instance. Sampson Abudiente was a very rich man, and his special temptation was to possess a landed estate, which, as a Jew, was in those days impossible. By a special Act of Parliament, obtained through the influence of Sir Robert Walpole, Sampson Gideon, late Abudiente, gained his desire, and to ensure this estate passing to his children, he brought them all up as Christians. His son, under the title of Lord Eardley, subsequently became a member of the Irish peerage. Sampson Gideon lived in great state at Belvedere House, Erith, entertained ‘nobility and gentry,’ cut all connection with his people, and died in 1763, to all outward seeming, a good Christian _parvenu_. Then came the reading of the will. In it 1,000l. was left to the Spanish and Portuguese synagogue, on the condition, and with the earnest request, that the testator might be buried in the בֵּית חַיִּים at Mile End, and that his name might be included in the loving mention of our dead which is made in Jewish synagogues on the Day of Atonement and other holy days. It was further found that ever since his conversion, Sampson Gideon had anonymously kept up all his payments as a member of the congregation, and thus there was no ground for refusing the dead man’s request.

Some twenty years after this incident the process of conversion was, in a remarkable instance, reversed, and Lord George Gordon, a member of a distinguished ducal house, became a Jew. In the earlier part of his career, Lord George had been an enthusiastic, almost fanatic upholder of the State religion, and had incited, if not actually led, the ‘No Popery’ riots of 1780. Quite as vehemently, a year or two later he took up the Jewish cause, and gave a proof of the strength of his new opinions by entering into the covenant of Abraham. He became one of the most observant of Jews; he studied the language, he kept the dietary laws, and followed even Rabbinical regulations. The conversion, however, was received with little welcome or favour by the Jewish community. The sincerity of the convert was not questioned, but his sanity, perhaps, was suspected. Throughout the subsequent short and stormy experiences of Lord George, the Jews, as a body, maintained an attitude which was entirely consistent with their own self-respect; they acted as if they considered a man’s religious opinions were a matter that concerned only himself, and were not a subject to make a fuss over; nor would they for a moment permit the rank of the convert to make any difference in their sensible view of his actions. Lord George Gordon died in 1793, and his wish to be buried among Jews was not acceded to by the authorities of the Synagogue.

=4. Progress of Anglo-Jewish Legislation.=――In 1723 an Act was passed through Parliament which permitted Jewish evidence to be received in all courts of justice, unprefaced by the words ‘On the true faith of a Christian.’ This was a small but important start on the path of tolerance, that path which was to ‘slowly broaden down from precedent to precedent,’ till English law and English custom gave full rights of all kinds to English Jews. Another step on the right road was made in 1740, when another Act of Parliament granted to foreign Jews, who had for two years served in a British man-of-war, the right of becoming naturalised British subjects.

The attempt of the Stuarts, in 1745, to regain the throne which they had dishonoured, gave the Jews of England an opportunity of showing their capacity for loyalty and patriotism. They helped as soldiers, and they helped as financiers in the defence of the country and the dynasty. Great numbers of Jews enrolled themselves in the hastily raised militia, whilst the older and richer merchants subscribed largely, and on far from profitable terms, towards a loan for the Government. Others, again, formed themselves into an association which agreed to take paper instead of specie in payment so long as money continued scarce in the country, and two Jews, in particular, placed vessels, which they had fitted out at their own cost, at the disposal of the Government. The good feeling which this ready patriotism on the part of the Jews evoked, showed itself in 1753 in a hearty attempt on the part of the ministry to pass through Parliament a bill permitting Jews, who had lived in England three years, to become naturalised Englishmen. The matter was very hotly discussed, and gave rise to a great expenditure both of literature and of eloquence. In Ireland, which at that date had a Parliament of its own, the Naturalisation Act, as it was called, had twice passed the Irish Commons, in March 1746, and in December 1747. But this partial victory proved almost worse than a defeat, for it attracted so much attention, and provoked so much opposition, and directly the Bill reached the Upper House, it was, on both occasions, violently thrown out. At Westminster, however, in 1753, after a struggle, the Naturalisation Bill passed the House of Lords and became law; but so strong was the feeling against it, that in the very next session (1754) it was repealed by 150 votes to 60. Even something in the way of a reaction of injustice would seem to have set in, for when, a year or two later, a certain Elias de Pass bequeathed 1,200l. for the purpose of erecting a Jewish college, we find the courts of the day deciding, and the Government upholding their decision, that such a bequest was illegal, as tending to perpetuate superstitious practices; finally the money was taken and passed on to the treasurer of the Foundling Hospital, to be applied to the support of a chaplain to preach Christianity to the inmates.

For a while the efforts of the English Jews to obtain general rights of citizenship were abandoned, and their energy was steadily and steadfastly limited to the righting of one wrong in especial. The marriage law of England, which counted no marriage legal unless performed by a Christian priest, pressed very hardly on the Jews. It put difficulties not only in the way of happiness, but also of property, and made both insecure. Years, however, and patience and perseverance were needed to get this seemingly simple matter set right, and it was not till the reign of William IV. (1830) that an Act was passed which made properly solemnised Jewish marriages in all respects equal, in the eyes of the law, with properly solemnised Christian ones.

=5. Communal Progress.=――Meanwhile, by marriage or by conversion, or by simple aloofness and indifference, some of the more weak and the more selfish members of the community every now and then slipped from under the many burdens which their Judaism imposed upon them. The brave majority straightway took up the neglected duties of these occasional deserters, and did a double portion of communal work and communal charity. Their synagogues and their institutions supplied to them their only possibilities of distinction. Possibly an honourable ambition to be ‘known in the gates’ may have combined with religious zeal to make office in the synagogue eagerly sought after. There were, at any rate, good men in plenty who, unlike Sampson Gideon, were content to use their brains and their wealth, not as stepping-stones for themselves, but as scaffolding for the community――men who carried out in the practical, everyday actions of their life the words לֹא לָנוּ יְיָ לֹא לָנוּ כִּי לְשִׁמְךָ תֵּן כָּבוֹד. And as Sampson Gideon served as an instance of the one sort, so Benjamin Mendes da Costa, a man who lived as befitted his wealth, and yet spent 3,000l. a year on ‘the poor of all creeds,’ and who was generally known as ‘the truly good Jew,’ may be taken as an example of the other. Da Costa died in 1764. Meanwhile, the synagogues and schools and institutions, both of the Sephardim and Ashkenazim, continued to flourish, and every now and again new ones were founded. The present Portuguese Board of Deputies, instituted to look after Jewish interests generally, held its first meeting and presented its first address, which was one of congratulation to George III. on his accession, at the close of the year 1760. In this proceeding the German congregations united, and from that date forward the two sections of Jews in England, the Sephardim and the Ashkenazim, drew constantly closer to each other in every kindly feeling, and in all good works. The bond of brotherhood between European Jews was further cemented and extended by reason of the active correspondence which was maintained between the Jews of London and the older established committees on the Continent, and this intercourse was good not only for the religious, but for the commercial, interests of the various congregations.

As the eighteenth century drew to its close, echoes from the thunders of the French Revolution (1789) were borne to English shores, and the pitiful, passionate cry for liberty, equality, and fraternity, which, after all, was but a stammering version of ‘Love thy neighbour as thyself,’ seemed in the air; but yet, and for a long while, in the air only. The conscience of men was stirred, yet still, for many years to come, the Jews of England were regarded not as neighbours, but as ‘aliens.’ It is written that ‘it is good that a man should both hope and quietly wait for the salvation of the Lord.’ The long hoping without fuss, the long waiting without anger, of those days were good for the English Jews; and their quiet steadfastness, no less than their active work, had a share in bringing about the happy state of things that was, though so slowly, coming to them.

=6. The Nineteenth Century.=――The years went on, and the nineteenth century opened on a numerous community of Jews in England, who were loyally fulfilling all the duties of Englishmen, and who were still denied most of the privileges and many of the rights of English subjects. When Benjamin d’Israeli was born, in 1804, trade was fettered by restrictions, professions were handicapped, university education was barred, and any municipal or state service was impossible to Jews. Prejudice certainly was dying down, and this was due, in some respects, to Jewish conduct, and in some respects, it may be gratefully acknowledged, to Christian effort. Novelists and dramatists often can preach to wider audiences than priests, and a certain Richard Cumberland, in 1794, by a kindly conceived and well-written play called ‘The Jew,’ did what he could to make Jews better known and better appreciated. His play became fashionable, and thus Richard Cumberland, in his degree, helped, like Lessing, in good work. But the work was of terribly slow accomplishment, and clever Jews and ambitions Jews grew often impatient, and now and again steadfast and observant Jews grew unwise in their zeal. Those who were in authority saw so plainly the temptations to apostasy, that their very keenness of vision was a danger. They drove too straight, and held the reins too tight, for waverers on the road. ‘For us or for our enemies?’ the Synagogue seemed to ask. It listened to no compromise. ‘Belong to us altogether, or leave us altogether,’ was its way of meeting half-hearted adherents. It was an attitude which admits of defence, and even excites admiration, but it was one, nevertheless, which lost many a member to the fold, among the rest the family of D’Israeli. The future Lord Beaconsfield was a boy of nine years old when (in 1812) his father, Isaac d’Israeli, then leading the life of a scholarly recluse, was fined 40l. for refusing to accept the office of warden in the Spanish and Portuguese synagogue. Much correspondence ensued, Isaac d’Israeli eloquently pointing out that he was by habit and by inclination unfit to hold office, and the authorities stubbornly insisting that each son of Israel should take his share of communal burdens, or, failing this, should pay without protest the money penalty which such refinements of disability, by the laws of the Synagogue, entailed. It ended, in 1817, by Isaac d’Israeli formally withdrawing from the Synagogue. His four sons and his one daughter were subsequently baptized.

More and more the disastrous effects of being thus shut out, by reason of their religious opinions, from use and name and fame impressed itself on the Jews. The time seemed ripe for active and sustained effort, and thoughtful and enlightened men in the community, Isaac Lyon Goldsmid foremost among them, began to work in earnest for the boundaries to be enlarged. Their energies were directed to the entire removal by Parliament of all remaining civil and religious disabilities, to the end that Jews might take their rightful place among their fellow-citizens in every department of the State. From the year 1833 onwards, a bill for the removal of Jewish disabilities was passed by the House of Commons, and each time by an increasing majority. Ten times was it sent up to the Lords, and ten times was it rejected by the Upper House. Year by year, however, the opposition declined, and Macaulay, in a very famous speech, demolished all the arguments that could be brought against it. In 1847, Baron Lionel de Rothschild was elected a member of Parliament for the City of London. For two years he did not attempt to take the oath nor his seat, but in 1850 he was admitted to be sworn on the Old Testament, and took the oath of allegiance, omitting the words ‘on the true faith of a Christian.’ The House counted this a disqualification, and ruled that the Baron could not sit nor vote. Sir David Salomons, when elected for Greenwich in 1851, disregarded this ruling of the House. He took the oath in the same form as Baron Rothschild had done, but sat and voted, incurring the legal penalty of a 500l. fine each time he did so. This of course brought things to a crisis, and a long struggle ensued. In 1858 the Commons (by 297 votes to 144) passed Lord John Russell’s Bill, which permitted Jews to omit the words which were to them unmeaning, unnecessary, and untrue. In the Lords the second reading of the Bill was rejected by 119 to 80. The dead-lock was averted by a suggestion that the House should be competent on occasion, by special resolution, to modify the form of oath. This was agreed to, and on July 26, 1858, Baron Lionel de Rothschild, by special resolution of the House, took the oath of allegiance, with the distinctively Christian words omitted. In 1860 this concession was made a standing order of the House, and finally, in 1866, the Parliamentary Oaths Amendment Act was passed, an Act which removed the obnoxious words altogether. Since that date there has been but one form of oath for the two Houses, and Sir Nathaniel de Rothschild, on becoming our first English Jewish peer in 1885, had no trouble nor hesitation about taking his seat and vowing his allegiance in the Lords.

=7. A Slander revived and slain.=――In 1840 an anonymous writer in the ‘Times’ created a most painful sensation by gravely asserting that an accusation just then raised against some Jews of Damascus, of having killed Christian children and used their blood for Passover biscuits, was very likely to be true, since such rites were formulated in the Rabbinical writings of the Jews, and frequently practised in Jewish communities. An assertion so positively and authoritatively made, in a paper like the ‘Times,’ was a most serious matter for the Jews. Denial, of course, was easy, but something more than the scores of indignant letters which were despatched to the ‘Times’ was needed to disperse the readily aroused prejudice of ignorant folks, and to dispose once and for ever of this lying accusation. The necessary champion of the truth was found in Professor Theodores of Manchester. In a most remarkably able and scholarly letter,[75] which occupied two and a half columns of the ‘Times,’ the matter was exhaustively treated, and so entirely and successfully was the blood accusation disproved, that no echo of that wicked calumny has been heard in England from that day to this.

=8. The Man of the Nineteenth Century.=――In English courts of law, the issue of a case depends less on its advocates than on its merits, and, in the long run, the like is true of the cases that come before the wider courts of public opinion. The emancipation of the Jews in England was greatly helped by the character of the Jews in England, and, despite the many restrictions which were still in force, the nineteenth century produced some noteworthy figures among them. Of the men who, by conduct and by effort, by using their riches or their talents as a trust rather than as a possession, helped to make the Jews respected and worthy of respect, the names of the Goldsmids, father and son, of many of the Rothschild family, of Sir David Salomons, and of Dr. Joshua van Oven, will be gratefully recalled. Among women writers of a wholesome and unsensational sort, Grace Aguilar (1800‒1844) takes her graceful and honoured place; and Arthur Lumley Davids (1811‒1832) and Emanuel Deutsch (died 1867) have each a niche among the scholars of the time. There are other names, both of workers and of scholars, some too valuable, some too recently lost, to be less than familiar. Numa Hartog, and Leonard Montefiore, and Edward Emanuel call on our hearts as well as our intellects for remembrance; but these, and such as these, may well be left.

In the goodly procession of nineteenth-century English Jews, the foremost figure is undoubtedly that of Sir Moses Montefiore (1784‒1884). Both in his private character and in his public life, Sir Moses was a realisation of the Laureate’s ideal knight,――

‘Whose glory was redressing human wrong;
Who spoke no slander, no, nor listened to it;
Who loved one only, and who clave to her.’

Born in 1784, and living to receive congratulations on his hundredth birthday, Moses Montefiore’s long life covers a century of wonderful progress in the position of his race, a progress to which his conduct, and his presence, and his efforts very largely contributed. His circumstances permitted him to be widely and wisely generous, and whenever and wherever help was wanted for a good cause, or a blow was needed to be dealt at a bad one, Sir Moses was to the fore. His courtesy acted as a charm alike on princes and on beggars. To his far-reaching philanthropy Damascus did not seem distant, nor Russia nor Roumania remote; and Syrian Christians, when oppressed, gained his sympathy as readily and as heartily as Jews and Christians nearer home. But because his people, and especially those of them under foreign rule, needed more of his advocacy and of his help, it was to them he gave most. Seven times he journeyed to the Holy Land, trying what heart and purse could do against the rooted forces of poverty and neglect. His first pilgrimage to the city ‘sitting desolate’ was made with his wife, when he was forty-three, and his latest, as a faithful widower, when he was ninety-one. The biography of Sir Moses Montefiore[76] makes good reading for the boys and girls of his race, who may gather from it that Jewish heroes of the old single-minded and enthusiastic type are by no means an extinct product of this prosaic age.

=9. Conclusion.=――And here, with this brief record of Sir Moses Montefiore, these ‘Outlines of Jewish History’ may well end. But the ‘Heroic History,’ as Manasseh ben Israel called it, the miserable glorious record of the ages, is itself, in truth, never-ending. Line upon line is still being added, and _finis_ will never be written on the page of Jewish history till the Light which shineth more and more unto the Perfect Day shall fall upon it, and illumine the whole beautiful world. Each Jew and each Jewess is making his or her mark, or his or her stain, upon the wonderful unfinished history of the Jews, the history which Herder called the greatest poem of all time. ‘_For ye are My witnesses, saith the Lord._’ Loyal and steadfast witnesses, is it, or self-seeking and suborned ones? A witness of some sort every Jew born is bound to be. He must fulfil his mission, and through good report and through evil report, and though it be only writ in water, he must add his item of evidence to the record, that all who run may read.

And on the Jews, and even more perhaps on the Jewesses, of the present it depends whether the men and women of our race in the future shall be worthy of these of the past, of these kindred of ours who loved their faith in the days when ‘love was grief, and love besides.’

INDEX.

Abarbanel,
Don Isaac, 149, 241
Ephraim, 253
Abd-el-mumen, 138
Abd-er-rahman III., 134
Abed-nego, 60
Abraham ibn Ezra, 184, 194, 195, 202
Abudiente, 321
Abyssinia, 112, 313
Actium, 41
Ælia Capitolina, 85
Africa, 73, 221, 308
Agobard, 129
Agrippa, Herod, 54, 55, 56
Agrippa II., 57, 58
Aguilar, Grace, 330
Akiba, 81, 84
Alcharisi, Judah, 132
Alexander,
the Great, 11, 12
Balas, 23
Jannæus, 32
son of Aristobulus, 37
III., Pope, 160
Alexandra, Salome, 33
Alexandria, Jews in, 12, 52
Alfadhel, 207
Alfonso
VI., 137, 195, 198
VIII., 139
X., the Wise, 140
Alfred, 166
Algeria, 308
Alkabez, Sol., 273
Alkimos, 21
Alliance, Israelite, 314
Almamun, 128
Almohades, 138, 139, 205
Alsace, Jews in, 279, 304
Amoraim, 8
Amsterdam, 233
Anan, 121, 188
Ananias, 66
Anglo-Jewish Association, 314
Anne, Queen, 319
Antigonus, son of Aristobulus, 37, 39
Antioch, Jews in, 52
Antiochus
III., 14
IV., 16, 21
Sidetes, 24
Antipas, Herod, 55
Antipater,
the Idumean, 33, 38
son of Herod, 43
Antonio de Mendes, 318
Antony, Mark, 37
Apocrypha, 12, 13
Apollonius, 19
‘Apology for the honourable nation,’ &c., 249
Arabia, Jews in, 113
Aramaic, 12
Archelaus, 47, 48
Archipelago, 100
Aristobulus
II., 33, 37
brother of Mariamne, 40, 41
Arragon, 137
Artaxerxes, 7
Ascamoth, 315
Ascarelli, Deborah, 276
Ashi, Rabbi, 93
Ashkenazim, 116, 234
Asmoneans, 8
Asturias, 137
Auerbach, B., 264
Augustus, 43
Austria, 310
Auto-da-fé, 147
Avicebron, 191
Azariah de Rossi, 273

Babylon,
Jews in, 1, 6, 78, 97, 109
schools, 79, 109
Badge, worn by Jews, 173, 176
Bagdad, Kaliphs of, 124, 128
Bamberger, 288
Barcelona, massacre in, 144
Barcochba, 81
Barlæus, Caspar, 243
Beaconsfield, 328
Belgium, 311
Benedict
XIII., 145
of York, 169
Benjamin of Tudela, 161, 196
Berenice, 58, 72
Berlin, treaty of, 312
Bernal, Jac. Israel, 318
Bernard, St., 160
Bernhardt, Isaac, 290
Bertrand du Guesclin, 142
Bevis Marks Synagogue, 319
Bill for the removal of Jewish disabilities, 328 _sq._
Bishop of
Spires, 160
Cologne, 160
Bither, 81
Black pestilence, 163, 221
Board of Deputies, 325
Boerne, 299
Bohemia, 281
Bomberg, Daniel, 269
Bonaparte, Jerome, 302
Bordeaux, Marannos in, 279
Bristol, 172
Bulan, 113, 201
Burying-place in London, 166, 321
Byzantine emperors, 99, 110

Cadiz, 148
Cæsar, Julius, 37, 38
Cæsarea, 48
Cairo,
Kaliphate of, 128
school at, 134
Calendar, fixed, 96
Caligula, 55, 56, 57
Caorsini, 174
Carlovingian dynasty, 128
Caro, Joseph, 272
Carlyle, 251
Casimir, the Great, 277
Cassius, 37
Castile, Jews in, 137
Catherine, Queen, 317
Ceba, 275
Censorship, 270
Central Europe, 152
Cestius Gallus, 58
Charlemagne, 124
Charles,
the Bald, 151, 161, 193
VI., 164
I., of England, 245, 249
II., 317
Chasidim, 18, 19
Chaucer, 168
Chazan, 185
Cherem, 315
Child-killing charge, 167, 330
Chilperic, 100
Choice of Pearls, 192
Chosroes
I., 110
II., 112, 119
Christianity, 53
state-religion, 94
Christians, 53
Jewish, 75
New, 147
Christina of Sweden, 243
Chronicles, Saxon, 127, 165
Church,
on Temple-mount, 96, 110
councils, 107, 108
Claudius, 57
Cleopatra, 41
Clotaire, 119
Code Napoléon, 302
Cohen,
Lipman, 275
Isaac, 275
Coin-clipping charge, 178
Colerus, 265
Colleges, _see_ Schools
Cologne, 158
Commentary on the Mishnah by Maimonides, 206
Conciliator, 241
Constantine, 95, 96
Constantinople, 99
Constantius, 96
Conversions to Christianity, 299, 320
Copernicus, 274
Copia Sullam, Sarah, 275
Cordova,
Kaliphate of, 128
Jews in, 205
schools in, 132
Cossacks, massacre of Jews by, 278
Costa, Benj. Mendes da, 325
Crimea, 123
Cromwell, Oliver, 245
Crusades, 157
Cumberland, Richard, 327
Cuthea, 5
Cyrus, 2

Dagobert, 119
Daniel, 1
Danubian Provinces, 312
Darius, 6
David ben Maimon, 205
David ben Saccai, 189
Davids, Arthur Lumley, 330
Davis, Isr., 332
Deborah Ascarelli, 276
Demetrius, 23
Denmark, 311
Dessau, 284
Deutsch, Emanuel, 330
Dohm, 305
Dominicans, 267
Drusus, 55

Eardley, Lord, 321
Edward I., 176
Egidio di Viterbo, 268
Egypt,
Jews in, 12 _sq._
Judea, ruled by the kings of, 14
Eleazar, 17
Eleazar, the Galilean, 72
Eleazar, the Maccabean, 22
Emancipation of the Jews in
Austria, 310
Belgium, 311
Denmark, 311
England, 323, 329
France, 304, 306
Germany, 303
Greece, 311
Holland, 310
Lombardy, 309
Naples, 309
Rome, 309
Sicily, 309
Sweden, 311
Switzerland, 311
Tuscany, 309
United States, 313
Venice, 309
Emanuel, Ed., 331
Emmaus, 20
Ende, Van den, 258
Erasmus, 260
Essenes, 31, 103
Esther,
Book of, 7
a poem, 275
Ethnarch, 78
Eugene, Prince, 275
Eugenius III., 159
Ezekiel, 1, 3
Ezra, the Scribe, 7, 8, 9, 10

Fagius, 269
Falashas, 313
Fano, 270
Ferdinand of Naples, 221
Ferdinand II. of Arragon, 146‒148
Ferdinand III., the Saint, 140
‘Fountain of Life,’ 191
Frankel, Rabbi David, 285, 286
France, 100, 129, 161
Frankfort o. M., 219, 280
Franks, 100
Frederic Barbarossa, 164
Frederic III., 267
Frederic William IV., 303

Gabirol, 190, 193
Gallus, Cestius, 58
Gamala, 62
Gamaliel, last Patriarch, 96
Gans, David, 274
Gaonim, 116
Gaul, 100
Gemara, 93
George III., 326
George de Selve, 268
Gerizim, Temple on, 7, 25
Germany, 100, 164, 197, 216, 266, 308
Ghetto, 220, 282
Gideon, Sampson, 321
Gischala, 62
Goldsmid, Is. Lyon, 328
Gordon, Lord, 322
Goths, 99, 100
Governors of Judea, 57
Grace Aguilar, 330
Graetz, 198, 256
Granada, 132
riot in, 135
Great Synagogue, 15, 37
Greece, 73, 100
Greek
culture, 12
Jews, 53
Grégoire, Abbé, 305
Gregory
I., 100, 108
IX., 140
Grotius, 243
‘Guide to the Perplexed,’ 210
burnt, 213

Habhdalah, 87
Hadrian, 79, 80
Hagadah, 92
Hai, 126
Halacha, 92
Halévy, Joseph, 312
Hampden, John, 245
Hanoch ben Moses, 134
Hanucah, 20
Hartog, Numa, 331
Haroun-al-Raschid, 124, 125
Hasdai ben Isaac, 134
Ha-yad ha-chazakah, 210
Hebrew
square characters introduced, 8
printing, 241, 269
Heine, H., 299
Helena, Empress, 95
Heliopolis, Temple in, 13
Henry
I., 166
II., 168
III., 168, 172, 175
Henry of Transtamare, 141
Hep, 138
Heraclius, 110, 119
Herder, 332
Herod Agrippa
I., 54, 55, 56
II., 57, 58, 72
Herod Antipas, 47, 55
Herod,
governor of Galilee, 35
marries Mariamne, 35
king, 39
death of, 44
will of, 47
Herz, Dr. Marcus, 298
Herz, Henrietta, 298, 305
Hezekiah, last Gaon, 126
Hillel, 45, 92
II., 96
Himyerites, 112
Holland, 231
Holy Writings, 11
Honorius IV., 178
‘Hope of Israel,’ 244
Hoshea, 5
Hugh of Lincoln, 168, 175
Humanists, 268
Humboldt, 192
Hurwitz, Jesayah, 271
Hyrcan, John, 24, 30
Hyrcanus II., 33
mutilated, 39
death of, 41

Ibn Ezra,
Abraham, 184, 194, 195, 202
Moses, 195, 202
Ibn Hassan, Jekuthiel, 190
Idumeans, 76
Innocent IV., 160
Inquisition, 146, 148
Isaac, ambassador of Haroun al Raschid, 124
Isabella of Castile, 146, 148
Islam, 114
Israel, kingdom of, 2
d’Israeli, Benjamin, 328
d’Israeli, Isaac, 328
Itinerary of Benjamin of Tudela, 196

Jacob-hall, 166
Jaddua, 11, 15
James II., 318
Jamnia, 74, 78
Jason, 16
Jehudah,
the Prince, 92
the Blind, 117, 188
Halevi, 198
Jeremiah, 3
Jerome Bonaparte, 302
Jerome, St., 85
‘Jerusalem’ by Mendelssohn, 293
Jerusalem,
New, 233
taken by Nebuchadnezzar, 1
by Pompey, 34
by Antony, 39
by Mahomedans, 116, 157, 159
by crusaders, 159
named Ælia Capitolina, 85
Jesus of Nazareth, 49
Jewish
Christians, 75
homes, 104
Parliament, 175
schools, 90, 281
soldiers, 131
war with Rome, 81
Jewries, 143, 160
Jews, in
Africa, 73, 221, 308
Alexandria, 12, 52, 78
Antioch, 52, 73
Arabia, 113
Archipelago, 100
Babylon, 1, 3, 78, 97, 109
Belgium, 311
Bristol, 172
Central Europe, 152
Danubian Provinces, 312
Denmark, 311
the East, 97, 108, 266, 314
England, 127, 165 _sqq._, 246 _sqq._, 315 _sqq._
France, 100, 129, 161, 216, 278
Germany, 100, 164, 197, 216, 266
Greece, 73, 100
Holland, 231, 254
Italy, 73, 100, 126, 308
London, 165 _sq._
Norway, 311
Oxford, 165 _sq._
Palestine, 5 _sqq._, 53, 96, 314
Persia, 37
Poland, 276, 311
Portugal, 222, 309
Rome, 33
Roumania, 312
Russia, 311
Spain, 100, 118, 310
Turkey, 314
United States, 313
York, 166, 169
Jews expelled from
England, 179
France, 164
Moravia, and Bohemia, 281
Portugal, 222
Spain, 148
Jews,
origin of name, 1
people of the Land, Book, Ledger, 101
traders, 104
money-lenders, 153
slave-owners, 106 _sq._, 152
Crown property, 170
Joachin, Rabbi, 170
Jochanan ben Saccai, 74
John of Anjou, 171
John Hyrcan, 24, 30
John of Gischala, 65, 71
Jonathan the Maccabean, 22
Joppa, 24
Joseph Caro, 272
Joseph Halévy, 312
Joseph ben Israel, 240
Joseph ben Samuel, 135
Joseph of Portugal, 222
Josephus, 59, 61, 72, 73
Joshua (Jason), 16
Joshua van Oven, 330
Jotapata, 60
Judah, the Prince (or Jehudah), 92
Judaism and Christianity, 53
Judaism and Islam, 114
Judas the Galilean, 49
Judas Maccabeus, 19, 20
death of, 22
Judenhetze, 304
Jüdisch-deutsch, 282
Julian, the Apostate, 97, 98
Justinian, 100

Kabbala, 256
Kairuan, 134
Kaliphs, 115
Kaliphs of Bagdad, 124
Kallah, 87, 90, 117
Kant, 292
Karaism, 120
Karaites, 120, 123
Khozars, 113, 201
Kiddush, 87
Kingly crown, 191
Koran, 111, 112

Lavater, 293
Law, Oral, 91
Leibzoll, 302, 310
Leon, 137
Leonidas, 7
Leopold I., 281
Lessing, 291, 295, 297
Levitas, Elias, 268
Library, Hebrew, 275
Lincoln, 166
Loans,
Jacob, 267
Joseph, 267
Lombards, 100
Lombardy, 309
Louis
I., le Débonnaire, 128, 151
IX., 162, 163
XIII., 279
XIV., 263, 279
XVI., 278
Luria, Isaac, 271
Luther, Martin, 260

Macaulay, 329
Maccabeus,
Judas, 19, 20
Eleazar, 22
Jonathan, 22
Simon, 23
Machzor, 184
Mahamad, 111, 112, 316
Mahomed IV., 228
Mahomedanism, 115
Mahomedans, 116
Maimon, 204
Maimonides, 204, 214, 215
Mainz, 158, 159, 194
Malachi, 8
Malaga, 190
Manasseh ben Israel, 239 _sqq._, 257
in England, 246 _sq._
Mantua, 270
Manuel of Portugal, 222
Marannos, 144, 145
Marathon, 6
Maria Theresa, 281
Mariamne, 35, 43
Marseilles, 130
Martinez, Ferdinand, 144
Mary, Queen, 232
Masada, 71
Massora, 123
Mattathias, 18
Maximilian I., 219, 267
Meeting-houses for prayer, 86
Meisel, Mordecai, 281
Menahem ben Saruk, 125
Mendel of Dessau, 284
Mendelssohn,
Moses, 284 _sqq._
Felix Bartholdy, 295
Menelaus, 16
Meshach, 60
Messiah, 49, 227
Metz, 158
Middleburg, 283
Midrash, 12, 93
Mikra, 93
Minhag, 184
Minyan, 87
Mirabeau, 305
Miscellany of Hebrew Literature, 208
Mishnah, 93
Commentary on, 206
Modin, 18
Monks, 102, 103
Montefiore,
Sir Moses, 22, 331
Leonard, 331
Montpelier, 130
Moors, 116
Mordecai, 7
Morteira, Rabbi Saul, 258
Moses-hall, 166
Moses
ben Hanoch, 133, 134
ibn Ezra, 195, 202
Isserles, 273
Maimonides, 204, 214, 215
Mendelssohn, 284 _sqq._
Netto, 316
Munk, 191
Mutavakel, 125, 188

Naaman, 60
Nabi, 8
Nagid, 133, 135
Naples, Jews in, 220
Napoléon Bonaparte, 222, 302
Code Napoléon, 302
Narbonne, 134
Naseby, 251
Nasi, 45, 78, 87
‘Nathan der Weise,’ 292
Nathan, prophet of Sabb. Zevi, 227
Naturalisation Act, 323
Navarre, 137
Nebuchadnezzar, 1, 2
Nehardea, 88
Nehemiah, 7, 8, 9, 10
Nero, 58
New Christians, 147
New Jerusalem, 233
New Testament, 51
Nicholas, Czar, 22
Nicholas, Edward, 249
Norway, 311
Norwich, 166
Sir William of, 167

Obscurants, 268
Octavius, 41
Omar, 117, 125
Ommeyades, 130, 138, 198, 205
Onias
I., 15
II., 15
III., 16
Oppenheimer,
D., 274
S., 275
H. I., _ib._
Oral Law, 91
Oven, Joshua van, 330

Palestine,
emigration to, 218
return to, 2, 4
settlements in, 314
Paris, 130
Parliamentary Oath Amendment Bill, 330
Parshandatha, 194
Parthians, 38, 78
Pass, Elias de, 324
Patriarch, 87
Paul of Tarsus, 54, 94
Pentateuch, 11
Pepys’ Diary, 317
Pereira brothers, 242
Persia, 2
war with Byzantine emperors, 110
Pesaro, 270
Peter
of Arragon, 137, 198
the Cruel, 141
Petition of Manasseh ben Israel, 247
Pfefferkorn, Joseph, 219, 267
‘Phædon,’ 293
Pharisees, 25, 26
Phasael, son of Antipater, 35, 38, 39
Philip
II., Augustus, 162
IV., the Fair, 162, 216
Philip
II., of Spain, 232
III., 240
son of Herod, 47, 55
Philippi, 38
Philo, 53, 57
Piyutim, 183
Poisoning wells, 163
Poland, Jews in, 276, 311
Pombal, 222
Pompey, 34, 37
Pontius Pilate, 52
Popes, 100, 108, 119, 140, 145, 146, 159, 160, 178
Portugal,
Jews in, 137
expelled, 222
readmitted, 309
Prague, 281
Printing of Hebrew, 241, 269
Prophets, 11
Ptolemy
I., 14
II., 14
IV., 14
Pumbaditha, 117, 124
Purim, 7

Rab, Rabbenu, Rabbi, 45
Raba, 194
Rachel, of Toledo, 139
Rambam, 194
Rashi, 193 _sq._
Ratisbon, 219
Reaction
in Germany, 303
in Rome, 309
Recared, 100
Resh-gelutha, 79, 87, 117, 118
Reuchlin, Joh., 220, 267
Richard
I., 168, 170, 207
of Cornwall, 175
Ritual, 12
Robespierre, 306
Roman
alliance, 23
arbitration, 34
code, 101
games, 44
governors, 48, 57
policy, 17
Rome,
Jews in, 33, 309
embassy to, 21
Rossi, Azariah de, 273
Rothschild, Baron Lionel de, 329
Roumania, 312
Rudolph
of Hapsburg, 217
II., 281
Russell, Lord John, 329

Saadia, 126, 188, 189
Sabbath, enforced by Nehemiah, 10
Sabbatai Zevi, 226 _sqq._
Sadducees, 25
Sadok, 27
Saints, 102
Saladin, 207
Salerno, 130
Salome,
sister of Herod, 42
Alexandra, 33
Salomons, Sir D., 329, 330
Samaritans, 5, 9, 25, 76
Samuel,
Levi, 141
ibn Nagrela, 135
ibn Tibbon, 208
son of Manasseh ben Israel, 246
of Nehardea, 88, 109
Sanballat, 9
Sanhedrin, 36, 37, 49, 78
in Paris, 307
Saracens, 99, 116
Sarah Copia Sullam, 275
Saxon Chronicles, 127, 165
Schools,
Jewish, 281
in Palestine, 93
in Babylon, 79, 109, 126, 152
Scriptures, Holy, 11
Seleucus, 15
Selichoth, 184
Sephardim, 116, 234
Sepphoris, 78
Septuagint, 13
Sermons in churches for Jews, 178
Severus, Julius, 80
Seville,
riot in, 143
Inquisition, 148
Shadrach, 60
Shalmaneser, 2, 5
Shammai, 46
Shapor, king of Persia, 88
Sheba, queen of, 112
Sheloh, 271
Shemaiah, 38
Sherira, 126
Sicarii, 64
Simon,
the Just, 15
the Maccabean, 23, 24
ben Jochai, 271
Nasi, 87
Stylites, 102
Sisebut, 119
Sixtus IV., 146
Slave-trade, 106, 107, 152
Smyrna, 226
Solomon
Alkabez, 273
ibn Gabirol, 190, 193
Isaaci, 193
Solomon, King, 112
Soncino, Gerson, 270
Sopherim, 8
Sora or Sura, 87, 117, 124, 133
Spain,
Jews in, 100, 118
expelled from, 148
returned to, 310
schools, 132
Spartans, 7
Spinoza, 254 _sqq._
Spires, 158, 159
Stephen, 166
Stepney, burial place in, 253
Strasburg, 158, 159
Stuarts, 317
Sunnah, 121
Sura, _see_ Sora
Sweden, 311
Synagogue,
Great, 15, 37
synagogue in London, 315, 319
Syria, 14

Talmud, 93, 162, 219
Talmudists, 123, 267
Tanaim, 8, 89
Tarichea, 62
Tedescos, 318
Temple
destroyed by Nebuchadnezzar, 2
Titus, 68
plundered, 17, 38
rebuilt, 5
permission to rebuild, 98
heathen temple in its place, 80
church, 96, 110
mosque, 116
Theodores, Prof., 330
Theodosius, 99
Thermopylæ, 7
Tiberias, 78, 87, 215
Tiberius, 55
Titus, 58, 59, 66 _sqq._, 71
Toledo, 132, 137, 141
riot in, 138
Torquemada, Th., 148
Tortosa, disputation, 145
Toulouse, 130
Tractatus, Theol. Polit., 263
Trajan, 79
Trèves, massacre of Jews, 158
Trinity, 54, 94, 110
Triumvirate, 38
Tryphon, 23

United States, Jews in, 313
Uriel da Costa, 236
Usury, charge of, 154
Uziel, Rabbi Isaac, 240

Van den Ende, 258
Vandals, 99, 100
Venice, 220
Vespasian, 58, 59, 63
Vienna, 281
Vindiciæ Judæorum, 246, 253
translated into German, 293
Visigoths, 136
Vossius, Isaac, 243
Vries, De, 261

Walpole, Sir Robert, 321
William
I., 127, 165, 166
II., 166
III., 318
IV., 324
William, St., of Norwich, 167
William the Silent, 232
Worms, 158, 194, 219
Xerxes, 7

York, 166, 169

Zadok, Rabbi, 89
Zaddikim, 18, 19, 27
Zealots, 64, 66
Zedekiah, physician to Louis I., 129, 151, 161
Zerubbabel, 4
Zohar, 271
Zunz, L., 299 _sq._

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JULY 1886.

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Pasolini’s (Count) Memoir, by his Son. 8vo. 16s.
Pasteur (Louis) His Life and Labours. Crown 8vo. 7s. 6d.
Shakespeare’s Life (Outlines of), by Halliwell-Phillipps. 2 vols.
royal 8vo. 10s. 6d.
Southey’s Correspondence with Caroline Bowles. 8vo. 14s.
Stephen’s Essays in Ecclesiastical Biography. Crown 8vo. 7s. 6d.
Taylor’s (Sir Henry) Autobiography. 2 vols. 8vo. 32s.
Telfer’s The Strange Career of the Chevalier D’Eon de Beaumont.
8vo. 12s.
Wellington’s Life, by Gleig. Crown 8vo. 6s.

MENTAL AND POLITICAL PHILOSOPHY, FINANCE, &c.

Amos’s
View of the Science of Jurisprudence. 8vo. 18s.
Primer of the English Constitution. Crown 8vo. 6s.
Bacon’s
Essays, with Annotations by Whately. 8vo. 10s. 6d.
Works, edited by Spedding. 7 vols. 8vo. 73s. 6d.
Bagehot’s
Economic Studies, edited by Hutton. 8vo. 10s. 6d.
The Postulates of English Political Economy. Crown 8vo. 2s. 6d.
Bain’s
Logic, Deductive and Inductive. Crown 8vo. 10s. 6d.
PART I. Deduction, 4s.