"In November, 1815, a daughter was born to him; another, four years of

age, suddenly died on the same day. His wife, likewise, fell into a

dangerous illness, which lasted twenty-four weeks, and from continued

watching by her bedside, he became exhausted and extremely dejected. He

described his experience of that time thus:--'Placed in a condition of

tedious misery and all kinds of sorrow, and not having a single

sympathetic soul to comfort me, I became utterly dejected. I could not

think of God with a feeling heart, and, therefore, suffered

indescribable pangs in body and soul. When once I lay down at midnight,

and placed my miserable condition vividly before me, a feeling of

despair seized me, and I cried out: "Lord, how long?" But immediately

God set me up by instilling a beam of hope within my soul, that He would

soon deliver me out of my trouble. This new hope revived me, and I felt

peace; my wife, also, became better that very night and felt a

refreshing influence. Then I went in a corner, wept and prayed for the

help of God in the sense of Ps. xxxii. and xxxviii., and vowed to the

Lord to read again His Word with reverence, and to place myself entirely

under His guidance, and to be no longer so distrustful. From this moment

another Spirit had the rule over me. Injurious books which had led me to

unbelief were laid aside, and the Bible had a new attraction for me. Now

also a longing after the promised Redeemer revived in me. In this

manner, He who searches the hearts, and is near to them who seek Him in

sincerity, prepared me gradually for the time when He, as the good

Shepherd, would completely open the door to His fold for me, and

translate me out of the darkness into His marvellous light.' So

Goldberg could speak after he had already come to the knowledge of

Jesus; but the way in which this was brought about was, in its

beginning, obscure. He, himself, tells of the first occasion thereto:

"'In August, 1817, a learned Jew, who had recently come from London,

where he was teacher for a long time, sent for me, and told me, in a

cautioning tone, that a certain gentleman had visited him on that day

and put the astonishing question to him whether there were not some Jews

there who would be inclined to read the New Testament in the Hebrew

language; in which case he could supply them with it gratis. Then, he

added, that there is in London a Society for Promoting Christianity

amongst the Jews, having agents abroad of whom this gentleman must be

one, and, therefore, I should beware of coming in contact with him. But

this communication effected a different impression upon me to that which

was intended. The gentleman against whom I was warned was neither a

preacher nor a missionary, but a universally respected merchant, by the

name of Keetman. I had a great desire of becoming acquainted with this

dangerous man, who took so much trouble to visit the Jews and to talk to

them on religious matters, and as I was not in the habit of visiting

people without any occasion, this desire increased the more. At last I

ventured, one Saturday, to go to Mr. Keetman, and say to him that I had

heard that he had Hebrew books, and if he wished me to copy them I

should be ready to do so.' In this manner Goldberg became acquainted

with an earnest and warm friend of Israel, and this acquaintanceship

formed a new chapter in his life, which I cannot better designate than

his awakening."

GOLDENBERG, D., was born in Piatka, Volhynia, in 1805. His father, Hayim

Baruch, was a learned rabbi, and consulted by others on difficult

rabbinic questions. His grandfather was a Zadik or wonder rabbi, and

used to talk to him about the speedy coming of the Messiah. At the age

of 10 his parents found him a bride, and at the age of 17 he was

married, and went to live with his father-in-law in Tschidoroff. Passing

through a severe illness, he began to think earnestly about the state of

his soul before God. He felt the burden of his sins and frequently

prayed for the advent of the Redeemer. His friends advised him to divert

his mind by more diligent study of the Talmud, but he remained restless.

At this time, in 1821, cholera visited the place, and he dreaded to die.

Passing by just then a Christian school, he heard the children pronounce

the ineffable name of Jehovah, which attracted his attention, so he

bought a catechism to see what the Christian doctrine was, but he laid

it aside. Then he received a packet of tracts and a New Testament from

Myerson, who got them from the L.J.S. missionary Moritz when he visited

Berditscheff. He was not long after convinced of the truth of the

Gospel, visited Moritz, and with his friend went to Berlin, where he was

instructed and baptized by Pastor Schultz ("Jewish Intelligence," 1824).

His father came to Berlin and tried to win him back to Judaism, but

when he found that he was thoroughly in earnest and happy in his faith,

he left him in peace in a friendly manner. Goldenberg went then to

London, and was thence sent to Poland, to witness for Christ among his

brethren.

GOLDINGER, Tobias W., was a L.J.S. missionary in Poland in the forties

of the nineteenth century, where he laboured successfully. He was, under

God, the means of the conversion of a number of Jews, one of whom may be

named here. Goldinger had once given the "Life of Friedrich Augusti" to

the son of Rabbi L. Altschiller, of Marronopol, and this led to his

eventual conversion. The case attracted at the time much public

attention, as the young man passed through a great struggle with his

family, but came out triumphant. Goldinger laboured latterly at Breslau,

where the writer had the privilege of making his acquaintance at the end

of 1872, and was very much impressed by his gentle Christian spirit. It

is a pity that Pastor de le Roi, who was at that time his colleague, did

not give us more information about him. It is probably because

Goldinger, like many other Jewish converts, out of modesty was reluctant

to publish to the world his personal history.

GOLDSMID, Frederick, is known to have laboured as a successful

missionary in India.

GOLDSTERN, Israel, a native of Lemberg, Galicia, educated in strict

orthodoxy. Already in his early manhood he became President of a Talmud

Union. Failing in health, he journeyed to the Bath Heines, and on his

way met a Christian merchant who, in a conversation, convinced him that

the Talmud has no Divine authority. This shook his faith in modern

Judaism. For two years he had no peace of mind. His widowed mother, in

order to divert his attention, got him married. But it did not last long

before he came into collision with his family on account of his

religious views, so he left for Constantinople, whither his wife

followed him. Eventually he was baptized by Pastor Bonnet, in Cologne,

in 1875, while his wife still hesitated to take the decisive step. His

father-in-law, when he found out the place of their residence, brought a

suit against him for embezzling his property, because before he left

Lemberg he had pawned his wife's ornaments, which he himself had given

her. However, his friends at Cologne, paid the whole sum. He afterwards

studied theology at Barmen, and became missionary of the Westphalian

Rhenish (now called West German) Society, under which he has been

labouring with much blessing upon his efforts ever since. He succeeded

the writer at Frankfort-on-the-Maine.

GOTTFRIED, Johann Adam (Nathan), born at Altona in 1726, died in 1773.

After losing his father in his youth, his mother sent him to an uncle,

who was a diamond cutter in London, to learn the trade. There he somehow

heard the name of Jesus and got to love it. He soon returned, and his

mother went with him to another relation, Rabbi Koppel Fränkel, at

Fürth, under whose auspices he made rapid progress in Jewish learning,

so that at the age of 17 he was asked to take charge of a school in the

country. Two years before, two rabbis predicted that he would yet become

a Meshummad. The Jews in former days used sometimes to call a sharp boy

Meshummad or ganov (thief). At the age of 21 he passed by an evangelical

church at Sulzberg, and listened to the worship there, and was solemnly

moved. Henceforth he studied the Scriptures, especially Isaiah liii., as

he had heard that Christians refer to it. The result was that he made a

public confession of his faith, and was baptized by Pastor Pfeiffer, at

Erlangen, in 1750. He studied theology, but was too humble and timid to

ascend the pulpit. So he maintained himself by teaching Hebrew, Latin,

Greek, and French, and by writing. One of his works is entitled: "Der

troslose Jude in der letzten Todesstunde." Another is, "Der bussfertige

Sünder Schriftgemässe Vorstellung und freundliche ermahnung an

sämmtliche proselyten der jetzigen Zeit. Vernünftiger Unterricht über

die natürliche Religion und desen Vornehmste Streitigkeiten und über die

Christliche Religion."

GOTTFRIED, Philip Selig, born in 1722 in a little town near Halle. When

ten years old his mother died, and the Jewish authorities would not

allow her to be buried there, because they had heard a rumour that "she

had in her dying hour committed her soul into the hands of Jesus Christ

the Saviour of the world." His father had to take her at night to Halle

for burial. Philip was then sent to a school at Fürth, where he studied

the Talmud diligently. He narrates in his autobiography, 3 volumes,

Leipzig, 1755: "I can, without boasting, say that when I was 13 years

old I could repeat by heart 500 pages of the Talmud without mistake, and

deliver a Derashah (sermon) on a solemn occasion." His father then got a

theological student to instruct him in Latin and German, but made it a

condition that he should not mention the subject of religion to the boy.

However, the teacher and his clever, inquisitive, pupil soon had

disputations together. It happened one day that a Jewish girl passed by

their house, dressed in black and accompanied by a number of Christians

leading her to church to be baptized. A neighbour asked Gottfried

whether he liked the procession, and his reply was that "it looks like

leading a criminal to the place of execution." "Quite right," said the

other, "the girl is led as a sinner to Jesus to have her sins washed

away by the blood which He shed on the cross." Gottfried continued his

disputes about Christianity with his teacher, who sometimes was

perplexed in not knowing how to answer his objections. He brought a

Hebrew scholar to him and they read Isaiah liii. together, Gottfried

quoting the rabbinical interpretations of it, and the other refuting

them. After the debate was over, Gottfried earnestly reflected upon the

subject, and was convinced that the Christians are right. He then bought

a New Testament for 12 groschen, and studied it critically. After a long

inward struggle and earnest prayer, he by the aid of the Holy Spirit

triumphed over his intense prejudices, and applied to a pastor for

Christian instruction. Before his baptism, in 1738, he had to answer 400

questions in his examination. Two sisters followed his example. The

father disinherited them all. The convert Friedrich Augusti was then

very kind to him. In 1788 he published a Kabbalistic work entitled

"Sepher Shimush Tehillim." His chief work was his weekly paper, "Der

Jude," in 9 volumes, Leipzig, 1767-1771.

GOTTHEIL, Rev. Paul Eduard, brother of Rabbi Gustav Gottheil, of the

Temple Emmanuel, New York, born at Franstadt (Germany), April 5, 1818,

died at Stuttgart in 1893. He was one of the most distinguished converts

and missionaries in the nineteenth century. He studied theology at Basel

and then entered the service of the British Society in 1848, in which he

continued all his life. He was for many years minister of the English

Church at Canstadt, and then minister of the Diakonessenhaus at

Stuttgart. In both offices he was very successful. Some of those he

baptized at Nuremberg, Canstadt and Stuttgart, have become ministers of

the Gospel or missionaries to the Jews, like Bahri and Löwen, who both

laboured at Vienna. He published "Blätter für die Evangelische Mission

unter Israel," 1850-1858; "Der Messias Israel's Hoffnung und aller

Völker Verlangen," 1863 (translated into English); "Mishan Lehem,

Lebensbrot für Gottes Volk aus Gotteswort" (Hebrew and German), 1871,

Yiddish and German 1873; "Die Arbeit an den Einzelnen," in "Nathaniel,"

1891, No. 6; an extensive Memoir of Professor Franz Delitzsch in "The

Everlasting Nation," 1890.

GOTTLIEB, K. J., was a native of Sadagora (Bukovina, Austria), a town

which has been the residence of several generations of wonder-working

rabbis for about a hundred years, and has become the Mecca of the

Chassidim. Naturally he was brought up in strict orthodoxy. An elder

brother of his, however, managed to learn German and to study medicine,

and settle as a practitioner in Pesth. At the age of 16 Gottlieb visited

his brother, in whose house he found a Hebrew Bible with a German

translation, which he diligently read, and his brother explained to him

difficult passages, directing his special attention to Messianic

prophecies without at once disclosing his own views. This excited his

interest, and he began to enquire into the subject. He then happened to

meet with a Jewish tract, entitled "Source of Salvation," in which the

year 1864 was assigned for the advent of the Messiah, but in which the

Messiahship of Jesus was distinctly repudiated. This caused him to ask

his brother if he could throw light on the subject, and to his surprise

he found that his brother had long been a baptized Christian, and he

resolved to become one likewise if he should by instruction be

convinced. A place was then found for him as Hebrew teacher in the

Scotch Mission school, and he received Christian instruction from Pastor

König and Pastor Wagner. However, it was found advisable to send him to

Prague, where, after receiving further instruction from Mr. Schönberger,

he was baptized by him in 1876. Gottlieb studied afterwards at Basel,

and for a time was a missionary of the Free Church of Scotland, but most

of his missionary career was in the service of the Berlin Society, in

Berlin, Jassy, Chernowitz, near his home, and lastly in Stanislau. In

all these places he was much beloved for his excellent qualities and

true Christian piety. He died comparatively young, and "the remembrance

of his name is for a blessing."

GREEN, Rev. Samuel J., was baptized in 1859 by the Rev. John Wilkinson,

the founder of the Mildmay Mission to the Jews. He went to Australia and

preached the Gospel to the Jews at Bathurst, where he also built a

church in 1879.

GURLAND, Rev. Rudolf Hermann, born in Wilna, 1836, of a family which

were Spanish Gentile Christians, who became Jews and had fled from the

Inquisition at the beginning of the eighteenth century into Russia. The

father was a strictly orthodox and bigoted Jew, and sent his son to

various yeshivas (rabbinical colleges), so that in 1857 he received the

title of Doctor, and was called to be the President of the Seminary at

Berditscheff, where he remained till 1860. He tried at first to

introduce reform in the Synagogue, and wrote a work under the title "Das

Judenthum und die Reformversuche des 17 und 18 Jahrhundert" (only in

M.S.), but won no sympathy for his attempt. Meeting a traveller in 1862,

he received from him a Hebrew New Testament, and at the same time

learned from him about Pastor Faltin's missionary activity at

Kischineff. He went there and became rabbi of a congregation. One day he

came to Faltin and asked him if he could get him pupils for caligraphy

and drawing, and showed him some specimens of his work. Faltin tried to

do so but failed, and then proposed that they should read the Hebrew

Bible together. Gurland agreed, but made it a condition that the main

issue between Judaism and Christianity should not be introduced. Some

time passed in reading book after book of the Old Testament, and Gurland

gave no sign of any change in him. They were reading Isaiah liii. for

the second time. When Faltin finished, Gurland said, "Read it over

again," but he could not wait till he had done so, because he was

inwardly moved, and went home in silence. Faltin then fell on his knees

and earnestly prayed that God might open the eyes of the rabbi to see

Christ in all His glory. The next time Gurland came, he asked Faltin to

read again the same chapter; and then he could no longer resist the

striving of the spirit within his heart, and exclaimed, "I do not know

what it is, I now find much in the Bible which I have not found before,

although I know it by heart. The chapter must refer to your Jesus, and I

must soon acknowledge that He is the promised Messiah." The result of

this meeting was, that the rabbi became the pupil of the pastor,

receiving frequent instruction from him in the doctrines of the Gospel.

But this frequent intercourse between them could not fail to be observed

by the Jews, yet they at first had not the slightest suspicion of the

rabbi's intention, but on the contrary thought that Faltin was inclined

to embrace Judaism. In fact, one of them told this to one of his

congregation. This man came to the pastor and questioned him about it,

and was assured by him that he would never deny his Saviour, but it was

possible that Gurland might embrace Christianity. Several rabbis came

now to Gurland and, like the Protestant, asked him whether Faltin wished

to become a Ger (proselyte) to Judaism. This brought the matter to a

climax, and he confessed before them all that Jesus was the Messiah and

proved his convictions from the Bible. They cried, "You have a false

Bible," but he answered, "Compare it with your own and see whether it is

false." What he had to suffer afterwards, need not here be described. He

and his wife were baptized on Easter Sunday, 1864, before a large

congregation of Christians and Jews. He then studied theology in Berlin,

returned to Kischineff and became assistant pastor to Faltin, when many

Jewish converts were the result of their labours. Gurland was later

chief pastor at Mitau, working at the same time among the Jews. His

latter years were devoted to spreading the New Testament in Wilna,

Odessa and the Baltic provinces, under the auspices of the Mildmay

Mission to the Jews. Professor Delitzsch called him "A noble soul."

GUTENHAUER, Gutschalk Eduard, after having been won for Christ and

baptized by the Rev. W. Ayerst in Berlin in 1836, studied philosophy and

became Professor at the University of Breslau in 1841. There he

published a work about Leibnitz, and another about Lessing, 1842, 1852.

HALBMILLION, Jacob, a convert of the L.J.S. at Jerusalem, was afterwards

house-father of the Wanderers' Home in London, under Dr. Stern, and then

one of the first missionaries of the Mildmay Mission, zealously

labouring in London and then in North Africa. He died in Morocco in

1888.

HAMBURGER, a convert in Holland, died in 1872. Da Costa delivered an

oration at his funeral.

HÄNDLER, Rev. H. G., born in Warsaw in the thirties of the nineteenth

century. In his youth he became distinguished for his Talmudical

learning, so that the epithet Harif or Nilley (expert) was applied to

him at that time. Gifted with a good memory, he easily acquired a

knowledge of German, Polish, Latin, and Greek, and he compiled a

collection of noble sayings in the Greek Classics. When quite a young

man he came to London, and was converted to Christianity under the

ministry of Dr. McCaul, Reichardt, and others, in Palestine Place. After

four years at the Operative Jewish Converts' Institution he studied in

the L.J.S. Hebrew College, and then laboured as a missionary in Breslau,

and in Tunis. In 1873 he opened a school for Jewish children (mostly

girls) at Cracow, and carried it on successfully for about ten years. In

1883, he was transferred to Vienna, where he had many tokens of Divine

blessing upon his efforts. One of his converts has for many years been a

Chaplain in India, and is still there. Händler assisted Professor

Delitzsch in his translation of the New Testament into Hebrew, and

furnished the abbreviations to Professor Dalman's Chaldaic Dictionary,

revised Biesenthal's rabbinic "Commentar der Romans," wrote several

tracts, and revised the Judæo-German translation of the Bible for the

Trinitarian Bible Society.

HARZUGE, Johannes, brought out a German translation of the New Testament

in Hebrew characters in 1550. Some Hebrew words were retained in this

translation for the purpose of making it more intelligible to the Jewish

readers at that time. A specimen of this translation will be found in

Wolff, (Bibliotheca Hebraica iv. 205).

HAUSMEISTER, Rev. Jacob August, was born in Stuttgart, 1806. His father

was a quiet man, and his mother was rather inclined towards

Christianity, and often ejaculated, "O that my son Jacob might become a

Christian. We Jews cannot keep the commandments and are therefore

without consolation, whilst Christians are saved by grace." Hausmeister

was left an orphan when still young. Left without a guardian, he was

inclined to live a worldly life. Meeting a Christian companion, he

followed him to Church, and listened to the fervent preacher Hofacker.

His uncle, a watchmaker, to whom he was apprenticed, heard of it and was

very angry with him, but he persevered in going to Church. Hausmeister

was baptized by Dekan Heswig in Esslingen in 1825. He then studied at

Basel, and afterwards in the Hebrew College, Palestine Place. In 1832 he

was appointed missionary by the L.J.S., at Strasburg, where he laboured

zealously till the end. Three scores of converts were the fruit of his

labours. Hausmeister did also much literary work. He wrote the tract (1)

"Wörte der Liebe an meine Brüder nach dem Fleisch"; (2) "Gespräch zweier

jüdischen Freunde über das Wort Gottes"; (3) "Winke und Mittheilungen

über die Mission unter Israel"; (4) "Ueber den Unterricht der

Proselyten, Evangelische Mission unter Israel"; also biographies of

Börling and of Goldberg, his near relatives.

HEFTER, Rev. Albert David, born in Dombrowa, Galicia, in 1819. His

father was a well-to-do jeweller. His mother had made a vow that he

should become a rabbi. When he was only four years of age he was

instructed by a Zadik, or wonder working rabbi. Among the books of his

father he found a New Testament, and questioned him as to its contents,

but it was snatched away. Whilst he was in the Yeshiva, his parents

died, and he went to Tarnopol, to live with a married sister, where he

pursued his studies, but took offence at the philosophical opinions

which some of his fellow students entertained. One of them offered to

teach him Science, and he consented with a view of bringing his friend

back to Talmudism. After a time he came to Cracow, where he got

acquainted with the L.J.S. missionary Hoff, who gave him to read "The

Confession of a Proselyte," by Fränkel, and also the New Testament. This

brought him to a knowledge of the Saviour. But it was not thought safe

to baptize him in Galicia, so he was sent to Bellson, in Berlin, who

baptized him in 1846. Hefter was one of a band of noble and most learned

missionaries of the L.J.S. in the nineteenth century. He was stationed

eight years in Jerusalem, then a short time in Pesth, and then in Memel

and Posen, and, lastly, for many years in Frankfort. One of his converts

there is the very able and successful missionary, Rev. M. Kameras, of

the British Society, at Vienna. A blind Jew who was baptized by Hefter,

died on Christmas Day, 1881, and his last words were, "I shall see Him."

HEILBRONNER, Johannes Christlieb (Moses Prager), was baptized in

Heilbronn in 1709, his wife in Pirma in 1716. He taught Hebrew and

Talmud in various universities. He published a tract on Isaiah liii.,

Tübingen, 1710; "Klare Beweisthümer über Jesum Christum, dass Er der

wahre Messias und Sohn Gottes ist, aus dem Alten Testamente, der

Rabbinen und Kabbalisten Schriften, nachgewiesen mit einem Anhang, was

für einen Messias die Juden erwarten," Dresden, 1715; "Eine Widerlegung

der Einwürfe der Juden gegen die Geschlechtsregister Christi, besonders

wider die Schrift Chizzuk Emunah gerichtet," Hamburg, 1718.

HEINERSDORF, Julius Christian, born in Breslau in 1805. When a little

boy at school he had to suffer much persecution from the Christian boys,

and he became a bitter enemy of Christianity, but in riper age he got to

know and esteem true Christians, who read the Old and New Testaments

with him, and through their influence he was baptized in 1826. He then

studied theology, and became a pastor, and later superintendent (equal

to a Bishop or Moderator) near Königsberg. He was a gifted and pious

man, and his ministry was blessed.

HELIC, Lucas, was a member of the Moravian brethren in 1570, when, owing

to his excellent Hebrew scholarship, he was elected as co-translator of

the Kalitzir Bible. He received Moravian ordination, and preached the

Gospel till 1858; also printed his sermons for circulation.

HELLMUTH, Isaac. The fact that the subject of this sketch was one of the

three Hebrew Christian Bishops of the last century--Bishops Alexander

and Schereschewsky being the other two--invests his life and memory with

a special interest for all workers for Israel.

Whilst Alexander spent his life in actively seeking "the lost sheep of

the house of Israel" in various lands of their dispersion, and

Schereschewsky the "other sheep" of the Redeemer's fold in the heathen

Empire of China, Bishop Hellmuth's career was mainly associated with the

promotion of the spiritual and intellectual interests of the sons and

daughters of the Greater Britain beyond the seas.

Isaac Hellmuth was born at Warsaw, Poland, on December 14th, 1820, and

was from early childhood instructed and trained "according to the

perfect manner of the law of his fathers," in Rabbinical schools of high

repute, where he acquired great proficiency in Biblical and Talmudical

learning. His parents gave him a thorough religious and secular

education. He was sent at the age of sixteen to the University of

Breslau, where he continued with success his studies in classical and

Oriental literature. At that time Dr. S. Neumann, a Hebrew Christian,

and a missionary of the London Society for Promoting Christianity

amongst the Jews, was stationed at Breslau. Being also a professor at

that University, he was more especially brought into contact with

learned Jews and students, over whom he exercised great influence. It

was through him that young Hellmuth had his attention drawn to

Christianity. In 1841 he came to England, and was baptized in All

Saints' Church, Liverpool, by the Rev. H. S. Joseph, a missionary of

the same Society. Isaac had two brothers. When he was baptized his

father cut him out of his will altogether. But, on his father's death,

his two brothers, although they themselves remained Jews, generously

restored to their Christian brother his share of their father's

property.

After remaining some three years in England, studying English theology

under Hugh McNeile, Haldane Stewart and others, Hellmuth left for Canada

in 1844, taking with him commendatory letters from many eminent

clergymen, including one from Dr. Sumner, afterwards Archbishop of

Canterbury. Hellmuth's ministerial life was principally spent in Canada,

where he had a distinguished career, for many particulars of which we

are indebted to "Bishops of the Day," which particulars were most likely

furnished by himself. Hellmuth was ordained both deacon and priest in

1846 by Dr. Mountain, Bishop of Quebec. He received the Lambeth degree

of D.D. in 1853, and the honorary degrees of D.C.L. from Trinity

College, Toronto, and D.D. from the University of Lennoxville in 1854.

He spent eight years as rector of Sherbrooke, Quebec, and as professor

of Hebrew and Rabbinical Literature at Bishop's College, Lennoxville, of

which institution he was also vice-principal. His views were strongly

Evangelical. He resigned his posts in Quebec on being made general

superintendent of the Colonial and Continental Church Society in British

North America. The Bishop of Huron, Dr. Cronyn, had been much troubled

about Provost Whitaker, of Trinity College, Toronto, whose teaching he

considered unsound, although the other Bishops of the province, on being

referred to, upheld it. The Bishop, not satisfied, decided to establish

at London, Ontario, a college more under his own control. This resulted

in the formation and partial endowment of Huron College, which was

opened in 1863 under the presidency of Dr. Hellmuth, who was also made

archdeacon of Huron. His educational enthusiasm led him to start a

college for boys, called Hellmuth Boys' College. Recalling his efforts

in its behalf, he said: "Twice I visited England to plead its cause, and

through the liberal gifts of friends in the mother land, the grounds and

buildings for the Divinity College were secured. Amongst the benefactors

of this College, one valued friend, the Rev. Alfred Peache, endowed the

Divinity chair with the munificent sum of £5,000 sterling.

"Huron College faithfully fulfilled its trust and served its designed

end. Over one hundred devoted ministers of Christ's Gospel have been

trained within its walls, the majority of whom are labouring with

success in our own Diocese, while the remainder have been called to

occupy prominent positions in various other parts of our Dominion."

In 1867 Dr. Hellmuth was made rector of St. Paul's Cathedral and Dean of

Huron. He used his large private means unsparingly in advancing the

cause of higher education. In 1869 he launched the Hellmuth Ladies'

College.

The venerable Canon Christopher, rector of St. Aldate's Church, Oxford,

thus alludes to this institution:--"He found that Canadian Protestants

were sending their daughters to convent schools, because they did not

know of any good Protestant ladies' school. He established an excellent

school for young ladies near his own house. I addressed nearly a hundred

young ladies in this school in 1872. Some of these had to travel twelve

days and nights from their homes to their school, in the absence of a

railway from British Columbia."

Dr. Hellmuth was chosen on July 19, 1871, by a large majority of the

diocesan synod to be Bishop Coadjutor of Huron, with the title of Bishop

of Norfolk and the right of succession. Dr. Cronyn died in the following

September, and Dr. Hellmuth became Bishop of Huron. He had been

consecrated in St. Paul's Cathedral, London, Ontario, on August 24,

1871. In 1877 the Bishop formed a scheme for a Western University in

connexion with Huron College, subscribing no less than 10,000 dollars

towards it. In the following year he attended the Lambeth Conference,

and took confirmations for the Bishop of London in Norway, Sweden, and

Denmark. He came to England again, in 1880, to obtain funds for the

Western University, which was opened on October 5, 1881, with a medical

faculty in connexion with it. By 1881 the Bishop's exertions had proved

so successful that the S.P.G. aid was no longer required, and the

diocese could rely on its own resources.

During the Bishop's episcopate, which lasted from 1871 to 1883, great

progress was made in every department of diocesan work. The number of

livings increased from 34 to 65; the number of churches from 149 to 207;

and the clergy from 92 to 135. The Sunday schools rose from 110 to 166;

and the communicants from 4,390 to 8,910. Dr. Langtrey, in his "Colonial

Church Histories,"[14] says that the Bishop "devoted himself with great

earnestness to his work, and soon became very popular throughout the

country." The Rev. Dr. Hurst, a resident of twenty years in Huron, thus

referred to the Bishop's labours:--"I can speak from personal knowledge

of his liberality, zeal, and self-denying efforts to make his diocese an

active mission field, and a model for higher Christian education--much

at his own personal expense--in both of which God greatly blessed his

instrumentality. His indefatigable and successful labours have been

acknowledged by all parties in the Church."[15]

[14] Published by the S.P.C.K. in 1892. (See p. 111.)

[15] "The Greater Britain Messenger," C. and C.C. Society, May, 1896, p.

113.

The Bishop resigned the see of Huron in 1883 under somewhat peculiar

circumstances. The Bishop of Ripon (Dr. Bickersteth) desired to have Dr.

Hellmuth appointed his Suffragan under the Act of Henry VIII. Dr.

Hellmuth, being informed that his title was to be Bishop of Hull, and

that the letters patent could not be executed till he had resigned the

see of Huron, formally resigned that see on March 29, 1883.

In his last charge, delivered before the Synod of the Diocese, the

Bishop's broad and loving sympathies found vent in the following

expressions:--"I am fully persuaded, as I said on a former occasion,

that the glory of the Church is her assimilation to Christ. And never

will her usefulness and her splendour reach their meridian until the

love of a common Saviour shall bind together every heart and unite every

hand. Envy, jealousy, evil surmisings and uncharitableness can only tend

to weaken and scatter the resources of the Church and palsy her

exertions; but, when through the abundant outpouring of the Holy Spirit,

arm shall be linked to arm, and heart to heart, and prayer to

prayer,--when to love and serve Christ, and to anticipate heaven, and to

save immortal souls,--when these shall be the grand and all absorbing

terms of Christian communion,--oh, then, what a firm and powerful

phalanx shall go forth from the Church of the living God against the

powers of darkness and the enemies of men! For this ONENESS of aim I

would again repeat, Pray, strive and labour."

The news of the Bishop's resignation was received with great regret

throughout the Dominion, and a service of plate was presented to him

with an address from the standing committee of the diocese.

On March 21, 1883, the Bishop of Ripon issued a Pastoral to his diocese,

in which he formally announced the Royal assent to the appointment of

Dr. Hellmuth as Bishop Suffragan of Hull. In the following May, nearly

two months after Dr. Hellmuth's resignation of the see of Huron, the law

officers of the Crown discovered that the Act of Henry VIII. did not

apply to any one already in Episcopal orders, and that therefore Dr.

Hellmuth could not become Bishop Suffragan of Hull. Bishop Hellmuth, who

was thus placed in an extremely anomalous position, appealed to the then

Governor-General of Canada, Lord Lorne (the present Duke of Argyll), who

made representations to Mr. Gladstone, at that time the Prime Minister.

In reply, Mr. Gladstone pointed out that the Bishop of Ripon still

intended to avail himself of Dr. Hellmuth's services as his Assistant

Bishop or Bishop Coadjutor. Bishop Hellmuth then took up his work in the

diocese of Ripon as Assistant Bishop, although the position was

obviously very different from what he had been led to expect when he

resigned the see of Huron. With the consent of Bishop Bickersteth,

further representations were made to Mr. Gladstone, who replied

expressing regret for the error which had been committed. By the death

of Bishop Bickersteth, in 1884, Dr. Hellmuth's position became still

more trying, for his commission as Bishop Coadjutor ceased, and he made

another appeal to Mr. Gladstone for some suitable preferment, but

without success. He was rector and rural dean of Bridlington from 1885

to 1891, and perpetual curate of Bessingby from 1888 to 1891. In the

latter year the Colonial and Continental Church Society gave him the

chaplaincy of Holy Trinity, Pau, which he held for six years. He was

subsequently rector of Compton-Pauncefoot, Somerset, from 1897 to 1899,

when he retired owing to failing health. He passed away within two

years, on May 28, 1901, at the advanced age of eighty-one.

Bishop Hellmuth was the author of "The Biblical Thesaurus" (1884), a

literal translation and critical analysis of every word in the original

languages of the Old Testament, with explanatory notes and appendices;

and "The Divine Dispensation," a critical commentary on the Hebrew

Scriptures. Amongst his minor contributions to literature may be

mentioned two articles in "The Everlasting Nation"; one on "The

Authenticity and Genuineness of the Pentateuch," (1867) and the other on

"The Spirit of Prophecy," a luminous paper on the allusions in the Old

Testament to the Messiah of his race.

The Bishop married, first, Catherine, daughter of the late General

Thomas Evans, C.B., who died in 1884, and secondly, in 1886, Mary

Louisa, second daughter of Admiral the Hon. Arthur Duncombe, son of the

first Baron Feversham, and widow of the Hon. Ashley Carr Glyn, son of

the first Baron Wolverton.

The Bishop, as was natural, ever evinced hearty and unbounded interest

in the spiritual welfare of his brethren according to the flesh, and on

many occasions advocated, from pulpit and platform, their claims to the

Gospel. In the work of the London Jews' Society he was especially

interested. Towards the end of his life he frequently presided over the

meetings of its Committee, amongst whom he was ever a _persona grata_.

His solid learning, acquaintance with the languages and modes of thought

of his own people, sound common sense, wise and prudent counsels, as

well as his urbanity and courtesy, made him an ideal chairman. He had

unlimited sympathy with those engaged in what he regarded as a great

and important work, for he could enter fully into its arduous character

and numerous difficulties. Many a time did he pay a friendly visit to

the Society's House,--a delightful interlude in official routine--to

encourage and to sympathize; on one occasion narrating the thrilling

story of how, in early youth, he had found Him whom his soul loved. The

Bishop's sterling qualities of heart and mind, his confiding nature and

buoyant temperament, and his bright and happy face, always infused

sunshine wherever he went.

One who knew him writes:--"We cannot forego one personal word in

grateful appreciation and loving remembrance of the charming personality

of one, whom, during the latter period of his long and honoured life, we

were privileged to call our friend. To know him was indeed to love him

as well as to honour and esteem. His sweet and gentle nature, his

amiable disposition, his beautiful character, his fatherly attitude, and

his unfailing tenderness and sympathy, have indelibly associated him in

our mind with the beloved disciple St. John, whose last words would have

been natural indeed upon his lips, 'Little children, love one another.'"

HEYMAN, Heinrich Wilhelm David, son of a shochet (slaughterer) in poor

circumstances. When he was only ten years old, he was obliged to give

lessons to peasant boys in order to help his father. He was fond of

reading, and read Lessing's and Mendelssohn's works, and this caused him

to get new ideas of the world, and to keep aloof from the Talmud. Coming

in contact later on with Dr. Heinrich Ditmar, the author of a universal

history, he learned from him to know the Gospel, and he and his wife and

three children were baptized in 1833. Then his mother and wife refused

to have anything to do with him. Then a son and daughter got very ill,

and he was tempted with the thought that he was punished for his

apostasy, yet he persevered in prayer, and could triumphantly exclaim in

the midst of his troubles, "Lord Jesus, Thou art still my Lord and my

Saviour." At last, in 1844, he was called by the friends of Israel in

Basel, to be the principal of the house for proselytes in that city,

which office he held faithfully, with great ability and usefulness in

many directions, till his death in 1868. One of his sons became pastor

at Altbayern, and the other, Frederick, who was formerly pastor in the

Pfalz, succeeded him as principal and agent of the Basel Mission to the

Jews, and became a professor in the University there.

HERSCHELL, Moses (Christian Moritz), was born at Breslau, September 13,

1754. In 1804 he embraced Christianity, and at his baptism assumed the

name of Christian Moritz. Among his works, the following deserve

mentioning: "Kampf der Jüdischen Hierarchie," Breslau, 1784; "Jüdische

Intoleranz und Fanatismus in Breslau," _ib_. 1789; "Patriotische

Bemerkungen," _ib._ 1790; "Ueber die Allzufrühen Ehen der Jüdischen

Nation," 1790; "Apologie der Menschenrechte," Zurich, 1793; "Biographie

des Jüdischen Gelehrten und Dichters, Ephraim Moses Kuh," _ib._ 1791.

HERSCHELL, Rev. Ridley Hayim, born at Stozelno (Posen), April 7, 1807,

was strictly brought up, together with his four brothers, in Jewish

orthodoxy. When quite young he had a desire to become a rabbi, and left

home seeking to enter some rabbinical school. In his wanderings he was

overtaken by robbers, but escaped. At the age of fourteen, he came to

Rabbi Aron in the town where his grandfather Hillel resided; there he

remained two years among the Chassidim, seeking, after their manner, in

vain to become perfectly righteous before God. How he came to the

knowledge of Him who is the Lord our Righteousness, he has himself

recorded in the following pages:

"Having been favoured by God with pious parents, their great care was to

impress my mind from childhood with a profound reverence for God, and

for the Holy Scriptures. I was taught to repeat the morning and evening

prayers with great solemnity; and on the feast days my attention was

particularly drawn to the impressive confession in our Liturgy, 'It is

because of our sins we are driven away from our land,' &c. On the Day of

Atonement I used to see my devout parents weep when they repeated the

pathetic confession that follows the enumeration of the sacrifices which

were appointed by God to be offered up for the sins of omission; and

many a time I shed sympathetic tears as I joined them in saying, that we

have now no temple, no high priest, no altar, and no sacrifices. As I

advanced in years and understanding, my religious impressions became

stronger; fear and trembling often took hold upon me; and what was then

my refuge,--what the balm for my wounded spirit? Repeating more prayers,

and asking God to accept the calves of my lips. This satisfied my mind

at the time; but the satisfaction arose from ignorance of the character

of God as a holy and a just Being, and of my own state as a guilty

sinner, whose prayers proceeding from unclean lips, could not be

accepted as a sweet savour by the thrice holy Lord God of Sabaoth.

"I continued in this state of mind until I was about sixteen years of

age. During this period of my life, I often spent three sleepless nights

in the week, studying the Talmud, and other Hebrew works. I also

committed to memory several chapters of the prophets every week, in

order that I might become sufficiently familiar with the Hebrew language

to correspond in it. At this period I became acquainted with a Polish

Jew, who had studied several years at the University of Berlin, and

consequently had become acquainted with Gentile literature. He strongly

advised me to give up the study of the Talmud, and devote myself to the

study of German and secular literature. After a hard struggle of mind, I

resolved to follow his advice, and accordingly went to ----. Here there

was not only a change in the character of my studies, but an entire

change in my habits and mode of life. Many things that I formerly

regarded as essential parts of my religion, were considered by my

fellow-students _alt modisch_ (old fashioned), quite unfit for the

_aufgeklärten_ (enlightened). At first my conscience was much disturbed,

and I was often very unhappy; but, after a time, these feelings wore

off; I conformed to the manners of my fellow-students, and I also

'lived like a Christian,' as the Jews in those parts are wont to say of

such of their brethren as have no fear of God before their eyes. I

formed acquaintance with many young Gentiles; and this I could now do

with impunity, as neither they nor I troubled ourselves about each

other's religion; neither of us, in reality, having any, although they

called themselves Christians, and I was a Jew. The only thing that

reminded me what people I belonged to, was the look of contempt I

received now and then from Christians; and the little children in the

streets calling after me, 'Jew, Jew.' Then, indeed, I realized that I

belonged to the people who have become a proverb and a by-word among the

Gentiles.

"I well remember the first time I ever heard of one of my brethren

becoming a convert to Christianity. It was a young Jew, who was

apprenticed to a tradesman in the town where I studied. My idea of

Jewish converts to Christianity was, that they renounced their national

privileges and obligations; that they separated themselves from the

covenant God made with Abraham, Isaac, and Jacob, and publicly joined

themselves to the ungodly Gentiles, who live without God, and without

hope in the world. Although at this time I had laid aside many of the

outward observances of the Jewish religion, I had still a strong

attachment to the fundamental doctrines of the Jewish faith, because I

believed them to be of Divine origin. The idea of any Jew becoming a

Christian, therefore, seemed to me a dreadful apostasy; and I regarded

the youth above-mentioned with mingled pity and contempt, as one who

had forsaken God, and given up all hope of eternal life.

"I pass over in silence several years of my life, which were devoted to

the world, and the things of the world; during which time I kept up such

a measure of conformity to the customs of my religion as I considered

respectable and consistent; but my early convictions and impressions

were faded and forgotten; and I belonged to that class whom the Psalmist

designates 'men of the world, which have their portion in this life.'

"In process of time the Lord laid His afflicting hand upon me. The death

of my beloved mother, whose tenderness to me I remember to this day with

the deepest gratitude and affection, was a heavy stroke to me, and

plunged me into the utmost grief. I was then visited with sickness, and

my conscience became much disturbed. What I then endured can only be

expressed in the language of the sixth Psalm. I solemnly vowed to become

very religious; I resolved to fast one day in every week, to repeat many

prayers, and show kindness and charity to the poor. But this could not

pacify my guilty conscience, as the study of German literature had

weakened my confidence in religious observances,--had driven me from my

own religion, and given me nothing in its place. One day I was in acute

distress of mind, feeling, as David expresses it, that I had sunk 'in

deep mire, where there is no standing'; that all my own efforts to free

myself were of no avail, my struggles only made me sink deeper and

deeper. For the first time in my life I prayed extempore. I cried out,

'O God! I have no one to help me, and I dare not approach Thee, for I am

guilty; help, O help me, for the sake of my father Abraham, who was

willing to offer up his son Isaac, have mercy upon me, and impute his

righteousness unto me.' But there was no answer from God,--no peace to

my wounded spirit. I felt as if God had forsaken me; as if the Lord had

cast me off for ever, and would be favourable no more. I fully

understood the words of the Psalmist, 'Mine iniquities have taken hold

upon me, so that I am not able to look up; they are more than the hairs

of my head; therefore my heart faileth me' (Psalm xl. 12); and I felt

that all my devotional exercises were what the prophet Isaiah was

instructed to declare the sacrifices and offerings of the Jews in his

days to be,--vain oblations, an abomination in the sight of God.

"I was far from my home and relatives; and my gay companions, seeing I

was depressed in spirits, though ignorant of the real cause of this

depression, earnestly urged me to frequent the theatres, and other

public amusements, to cheer my mind. At first this partially succeeded;

but the merciful kindness of God left me not thus to my own devices, but

graciously interposed, and again roused me to seek after more solid

happiness.

"God, in his tender mercy, had again disturbed and disquieted my

conscience so much, that I fully realised the words of the Psalmist, 'I

am troubled, I am bowed down greatly, I go mourning all the day long,

for my loins are filled with a loathsome disease, and there is no

soundness in my flesh. I am feeble and sore broken; I have roared by

reason of the disquietness of my heart' (Psalm xxxviii. 6-8). I had no

peace nor rest; but wherever I went, or however I was employed, I

carried about with me a sense of misery that was intolerable. I could

say with Job, 'The arrows of the Almighty are within me, the poison

whereof drinketh up my spirit' (Job vi. 4).

"One morning I went to purchase an article in a shop, little knowing

that God had there stored up for me the 'pearl of great price,' which He

was about to give me 'without money and without price.' The article I

purchased was wrapped up in a leaf of the Bible, which contained a

portion of the Sermon on the Mount. The shopkeeper was, probably, an

infidel, who thought the Bible merely waste paper; but God over-ruled

the evil for good. As I was walking home my eyes glanced on the words:

'Blessed are they that mourn, for they shall be comforted.' This

arrested my attention, and I read the whole passage with deep interest.

"'Blessed are the poor in spirit, for their's is the kingdom of heaven.

Blessed are they that mourn, for they shall be comforted. Blessed are

the meek, for they shall inherit the earth. Blessed are they which do

hunger and thirst after righteousness, for they shall be filled. Blessed

are the merciful, for they shall obtain mercy. Blessed are the pure in

heart, for they shall see God. Blessed are the peacemakers, for they

shall be called the children of God. Blessed are they which are

persecuted for righteousness' sake, for their's is the kingdom of

heaven.' (St. Matthew v. 3-10.)

"I was much struck with the sentiments contained in this passage, and

felt very desirous to see the book of which it was a portion; I had no

idea what book it was, never having seen a New Testament. A few days

after, God directed my footsteps to the house of an acquaintance, on

whose table lay a copy of the New Testament. Impelled by curiosity I

took it up, and in turning over the leaves beheld the very passage that

had interested me so much. I immediately borrowed it, and began to read

it with great avidity. At first I felt quite bewildered, and was so

shocked by the constant recurrence of the name of Jesus, that I

repeatedly cast the book away. At length I determined to read it

through. When I came to the twenty-third chapter of the Gospel of St.

Matthew, I was astonished at the full disclosure of the nature of

Pharisaism, contained in it; and Christ's lamentation over Jerusalem, in

the concluding part: 'O Jerusalem, Jerusalem, thou that killest the

prophets, and stonest them which are sent unto thee, how often would I

have gathered thy children together, even as a hen gathereth her

chickens under her wings, and ye would not!' affected me even to tears.

In reading the account of the crucifixion, the meekness and love of

Jesus of Nazareth astonished me; and the cruel hatred manifested against

Him by the priests and rulers in Israel, excited within me a feeling of

compassion for Him, and of indignation against His murderers. But I did

not as yet see any connexion between the sufferings of Jesus and my

sins."

In 1828 he entered the Operative Jewish Converts' Institution, which

was under the superintendence of Erasmus Simon, and was baptized April

14, 1830, when he took the name of his godfather, Rev. Henry Calbone

Ridley. Owing to some scruples, he preferred to enter the nonconformist

ministry, in which he also zealously laboured for the spiritual welfare

of his brethren. He was one of the founders of the British Society.

Among his converts was Dr. A. Fürst, a very able missionary of that

Society. Ridley Herschell edited a periodical under the title, "Voice of

Israel." He wrote also an account of his journey to his home, "A Visit

to my Fatherland"; "Reasons why I am not a Roman Catholic." With the

assistance of Sir Culling Eardley he built Trinity Chapel, Regent

Street, where he was, one might say, a father to the converts in London

in 1845-6, and they reciprocated his love by sixty of them presenting

him with a polyglot Bible, in eight languages, in 1845.

HERSCHELL, Rev. David Abraham, a brother of the above, a very saintly

man, baptized in Basel, 1845, was first his assistant at Trinity Chapel

and afterwards, nearly all his life, minister of the Congregational

Church, Loughborough Park, Brixton.

HERSCHELL, Rev. Louis, another brother, laboured for many years as

missionary and deputation of the British Society, and was a minister at

Ware, and later at Peckham Rye, London. He died in 1890.

HERSCHELL, Rev. Victor, another brother, emigrated to the United States,

was baptized in the Seventh Presbyterian Church in Philadelphia, and was

ordained to the ministry there.

The son of the fourth brother, who remained in Judaism till late in

life, embraced Christianity in Germany.

HERSCHEL, Sir William, English astronomer, born at Hanover, November 15,

1738, died at Slough, August 22, 1822. His father, Abraham, brought him

up as a musician, and in that capacity he went to England in 1755, in

the band of the Hanoverian guards, and for a considerable time earned

his living as a teacher of music, obtaining a position as organist in

Bath, in 1760. This seems to show, in all probability, that either he

was baptized during this interval of five years in England, or that he

was baptized in Germany. For as a professing Jew he would scarcely have

ventured at that time to apply for the position of an organist, neither

would his services have been accepted. He is known as the founder of

Sidereal Science. His views on the position of the Solar System, in

relation to the Milky Way, still form the central factor in the modern

theory as to the constitution of the universe. He is also known as the

discoverer of the infra-red solar rays.

HERSHON, Paul Isaac, was born in Buczacz (Galicia) in 1818, where he

received an excellent Hebrew and Talmudical education. Going to

Jerusalem he came under the influence of Nicolayson, and was baptized by

him. He then studied in the Jerusalem Missionary College from 1842 to

1846. Afterwards he was appointed principal of the House of Industry,

and then from 1848-55 he laboured as missionary in England. Then he was

appointed as head of the model farm at Jaffa, which office he resigned

on account of illness in 1869, and returned to England. Henceforth he

devoted himself to literary work, and wrote "Extracts from the Talmud,"

1860; "The Pentateuch according to the Talmud," Hebrew, 1874; "A

Talmudical Miscellany," 1880; "Treasures of the Talmud," 1882. He died

in London, 1888.

HERTZ, Henrik, Danish poet, born at Copenhagen, August 25, 1798; died

there February 25, 1870. He embraced Christianity in 1832. His dramatic

works alone comprise eighteen volumes and were published in 1854-73.

HEYNEMANN. From this family in Saxony, whose head was Court

Commissioner, no less than nine persons embraced the Protestant faith

about 1749.

HIERONOMY, David, baptized with his wife and six children in 1676, was

nominated by the King Friedrich of Prussia as Inspector of the

Synagogue. He had to suffer martyrdom.

HIRSCH, Rev. David Jacoby, was born in 1820 at Sandersleben, in the

Duchy of Anhalt. His parents were strict Jews. He received his early

education at a school in Dessau. When he was a young man he came over to

England, and in 1844 got to know the late Dr. Marsh, who first spoke to

him of Christ. This led him to study the Word of God, and to enquire how

he, a sinner, could be saved. Subsequently, Dr. Baylee, of Birkenhead,

took a great interest in him, as he taught his boys German, French,

Latin, and Hebrew. From him he received instruction in the Christian

faith, and at the end of 1845 was baptized by him, and married his

daughter. Later on he was ordained by Bishop Sumner for the German

pastorhood at Liverpool, a post he filled until 1852, when he added to

his pastoral duties missionary work among the Jews, receiving a grant

from the Society for twelve years. He then retired until his death, in

1898, greatly missed by all who knew him.

HIRSCH, Paul Wilhelm, was baptized in 1692, taught Hebrew, and issued a

pamphlet in Berlin, 1717, under the title "Entdeckung der Tekuphath," in

which he exposes the superstition held by rabbinic Jews, and then

published in the calendar, that at the entrance of each of the four

seasons of the year the fluid of the vessels containing water is turned

into blood. This superstition has probably done them much harm.

HIRSCH, Siegfried, born in 1816, studied history under the celebrated

historian Ranke. Through the influence of Neander he became a devoted

Christian. In 1844 he was appointed professor of history in the

University of Berlin, where he was esteemed and beloved by the students.

He was one of the founders of the conservative paper "Kreuz Zeitung." He

died in 1860.

HIRSCH, Theodor, born 1806 in Altschottland, near Danzig, embraced

Christianity through the influence of Schleiermacher. He too became

professor of history, first at Danzig, and later, in 1865, at

Greifswald. In spite of his great learning, it is recorded that he was a

very quiet and humble man. He died in 1881.

HOGA, Stanislaus, a native of Casimir, Russia, was, after embracing

Christianity, a missionary of L.J.S. in London. He was mostly engaged in

literary work, and translated "Songs of Zion," a selection of English

and German Hymns, into Hebrew (1834--with additions, 1842); a

translation of McCaul's "Old Paths" into Hebrew; "Nethivoth Olam," 1851;

a Hebrew grammar of the English language, 1840; "The Controversy of

Zion," a meditation on Judaism and Christianity, 1845; "Halichoth Orah,"

which is a translation of Bunyan's "Pilgrim's Progress"; "Eldad and

Medad," which is a dialogue contrasting the New Testament and the

Talmud; "Malakh Haberith," a translation of the tract "Angel of the

Covenant." He also, together with Reichardt, revised the old edition of

the Hebrew New Testament.

ILIEWITZ, Alexander, a medical missionary long connected with the

Society's work in Jerusalem. It would not be easy to mention a

missionary who, throughout a long career of labour, had shown more

loving sympathy for his brethren, or more patience and self-denial in

labouring for their good, than he did. He was not a theologian, or a

Talmudical scholar, and was not fitted for carrying on learned

disputations with highly educated Jews. But he had a simple, trustful

faith, which made him never tired of proclaiming the way of salvation. A

learned rabbi, widely celebrated for his profound knowledge of the

Cabbala, complained that he had dared to preach Christ to _him_. "I did

not send for him," said the rabbi indignantly, "to tell me that the

Messiah has come. I sent for him to prescribe for my bad feet." He was

in a special way the friend and helper of the poor and unlearned. He

used to tell a sad story about a young Jew of this kind who died of

cholera in 1865. When dying, this poor lad whispered to Mr. Iliewitz as

he stood by his bedside, "You have often told me to 'kiss the Son lest

He be angry.' He _is_ angry! He _is_ angry!" and so passed away.

His early life was one of continuous trial and struggle. His father died

before he was born. At an early age he left home and became apprentice

in a surgeon's shop at Berditcheff, where he remained three years. He

then removed to Odessa, and afterwards to Galicia, where he stayed eight

years with a surgeon. He entered the college at Lemberg, passed the

examinations, and received his medical diplomas.

The crisis of his life was now approaching. He was taken ill, and this

made him think about his soul. "I knew the Almighty God," he wrote at a

subsequent period, "only from nature. I saw how gracious and merciful He

was towards me, and therefore I lifted up my hands and eyes to Him, and

prayed in my ignorance: O Lord, Thou hast made me so that I could learn

many scientific and useful things, grant me now also opportunity to be

better informed of Thy Holy Name. In this also the Shepherd of Israel

heard me." After his recovery he removed to Pesth, where he met

missionaries; he was taught the way of salvation. In 1845 he was

baptized, and in 1856 he was sent to Bucharest. Two years later he was

transferred to Jerusalem as assistant medical missionary, in which

capacity he laboured until within a year or two of his death. He passed

away on June, 1895, aged 80. Many will rise hereafter and call him

blessed, having received the first seeds of eternal life through him.

IMMANUEL, Siegmund (Salomon Jacob), born in Hamburg, 1792, died at

Minden, 1847. Seeking for true religion, he found it in the Gospel, and

embraced Christianity in 1809. When still a student at the Gymnasium of

Altona he wrote a treatise entitled, "Animadversiones ad Coluthe carmen

de rapta Helena cum specimine Versionis Germanicæ." He then studied

theology at Helmstadt, Göttingen and Leipzig till 1813. After being a

private teacher at the house of the Russian General Berdiageff he, in

1814, became state teacher at Hirschberg, in Silesia, and in 1821 was

appointed Principal of the Gymnasium at Minden, which position he held

until his death. He was the first principal to introduce gymnastics into

the school curriculum (1831), and to divide the Gymnasium into

departments of arts and sciences (1840). Among Immanuel's works may be

mentioned: "Die Anfänge der Reformation und die Gründung des Gymnasium

in Minden" (Minden, 1822), "Declamation Unterricht auf Schulen" (_ib._

1824), "Historischer Unterricht auf Gymnasium" (_ib._ 1827), "Gutachten

über Herrn Lorinser's Schrift zum Schutze der Gesundheit auf Schulen"

(Bieldfeld, 1836).

ISAACS, Rev. Albert Augustus. The cause of missions to Jews possessed a

very intelligent and warm-hearted advocate in the Rev. Albert Augustus

Isaacs, who was himself, as his name indicates, of Jewish parentage, and

who throughout his long life, identified himself with every movement for

the welfare of his brethren according to the flesh.

Mr. Isaacs was born in the island of Jamaica, on January 24th, 1826, at

Berry Hill, a coffee plantation, of which his father was the owner.

Jamaica was at that time one of the most prosperous colonies of Great

Britain. His father, Isaac Isaacs, had become a convert to Christianity

some years previously. We have no authentic particulars of his father's

life, although we have an idea that in the story of "The Star of Peace,"

by "Ben Abram," which ran through the first two volumes of "The

Everlasting Nation," the adventures of Isaac Da Costa, in Jamaica and in

England, were those of his own father.

Albert was his second son, and was sent to England for his education,

which was received at Maze Hill, Greenwich, under Dr. Smithers. The

religious instruction in the school, and preparation for confirmation,

though slight in themselves, led him to serious reflection, and were the

means of deciding him to give his heart to Christ at the age of

fourteen, and they influenced his future career. When he left school

Albert returned to Jamaica for four years, at the expiration of which

time, on the recommendation of Canon Carus, he entered Corpus Christi

College, Cambridge, being a contemporary of one who afterwards became

master, Dr. Perowne, and of Bishop Moule, of Mid-China. Young Isaacs'

residence at Cambridge was marked by a strict adherence to his

collegiate studies, which he commenced daily at five o'clock in the

morning. His religious life was very fruitful, he being a teacher in the

Jesus Lane Sunday School, the founder of the Cambridge University Prayer

Union, and the organizer in his college of successful efforts on behalf

of the Bible Society and the Church Missionary Society. He himself

ardently desired to become a missionary, his sympathies being especially

drawn towards East Africa. The door, however, was not open in that

direction, and so after taking his degree in 1850, he was ordained in

the same year by Dr. Davys, Bishop of Peterborough, and licensed to the

curacy of the parish church in that city, of which the Bishop's son, a

well known evangelical of those days, was the vicar. If our supposition

about "Ben Abram's" story is true, the following information from the

last chapter but one of the "Star of Peace" is interesting. We read

there that Isaac Da Costa (his father) had so arranged his movements as

to be present on an occasion of great interest to himself and others,

and with no little pleasure was looking forward to the opportunity of

witnessing his son's ordination. He had been unable to say what might be

the day of his arrival, as the voyage from Jamaica to New York was made

at irregular intervals, and it would appear that he arrived too late to

witness that rite, for we read, "All was silent as the night in the

little cathedral town in which Da Costa's son had begun his ministerial

work. It was late when the last train arrived from the west, and a cab

containing the father drove to the lodgings of the son. The sound of a

bell vibrated upon the ears of those who were slumbering; but it was not

so loud as to arouse them to consciousness. But early in the morning a

messenger arrived from the chief hotel to announce the arrival of Mr. Da

Costa. Telegrams were not so far available in those days as to enable

him to communicate the fact of his arrival. It was Saturday night, and

Da Costa had calculated on the enjoyment of the services of the Lord's

Day amidst the scenes of his son's labours. As these consisted of four

separate services--in whole or in part--he had the evidence that his lot

was not cast in idle, although it was in pleasant, places."

Mr. Isaacs remained in the curacy at Peterborough for two years,

discharging his ministerial duties with zeal and ability. In 1852 he

became an association secretary of the L.J.S., having charge of the

counties of Norfolk, Suffolk and Lincoln. The following year he was

appointed assistant clerical and association secretary for the north

metropolitan district. Mr. Isaacs had married the eldest daughter of the

Rev. J. M. Johnson, rector of Scoulton, Norfolk, and a niece of Lord

Berners. She was a remarkably clever linguist and a student of Hebrew.

She died in 1856, after a very brief married life. After her death Mr.

Isaacs visited Palestine in the winter of 1856-7, and found the

particulars gleaned during that visit of much subsequent use in his

advocacy of the cause. He gathered the materials for subsequent books,

took numerous views of the country, and bought a property near Jaffa

called "The Model Farm," which, under an edict of the Sublime Porte,

was made over to him as a British subject. He visited Palestine again in

1869, and was a traveller also in various parts of the world.

Mr. Isaacs married, secondly, in 1861, the eldest daughter of the Rev.

S. H. Causton, Vicar of Highgate, and a niece of Lord Lilford, who died

in 1866, leaving two children, Miss Annie Isaacs and the Rev. Wilfrid

Henry Isaacs. Thirty years later, in 1896, Mr. Isaacs married Mrs.

Peppin, the widow of Surgeon-Major Peppin, and daughter of James

Herdman, Esq., of Zion House, co. Tyrone, Ireland, who survived him.

Mr. Isaacs was Jubilee Secretary for the L.J.S. during the year

commencing February 15, 1858, and ending on the same date in 1859, which

post entailed upon him much additional labour, to which he always looked

back with considerable pleasure. He resigned his secretaryship in July,

1859, having served the Society with great acceptance for nearly seven

years.

Mr. Isaacs now went to Jamaica on a short visit to his family, and

improved the occasion by giving lectures, which were attended by crowds,

in order to stir up an interest in the Holy Land. He had given a very

great deal of attention to photography, a difficult pursuit for the

amateur in those days, and was the first to introduce it into his native

country. On his return to England, he occupied successively posts at

Laura Chapel, Bath; in London; at Hanford, in Staffordshire; and at the

Priory Church, Malvern.

In 1866, he was appointed by Lord Berners, vicar of Christ Church,

Leicester, in his old diocese of Peterborough, where for more than 25

years he laboured in season and out of season, carrying on his ministry

on staunch Protestant and evangelical lines, and being surrounded by a

large band of fellow-workers, who heartily appreciated his teaching and

work. The parish was thoroughly re-organized; numerous useful agencies

started; the church restored and its accommodation increased; schools

and other buildings erected. Mr. Isaacs was known as "the Jew of

Leicester," and continued his great interest in all efforts for the

conversion of his brethren to Christianity. He also rendered much and

conspicuous voluntary aid to other Societies, notably the Church

Missionary Society, the Church Pastoral Aid Society, and the Church

Association, as well as to all local institutions and enterprises.

Mr. Isaacs took great interest in elementary education, and was returned

at the head of the poll, by a majority of nearly 4,000 votes over the

second candidate, at the first School Board election in Leicester. He

also greatly interested himself in, and was successful in raising the

tone of the Police Force, the members of which most thoroughly enjoyed

the winter and summer treats which he arranged for them. Mr. Isaacs was

also chaplain of the Leicester gaol, a work in which he took the keenest

interest, and where he was the means of leading many a sin-stricken soul

to the Saviour of sinners; and reforming the lives of those who had been

led astray principally through strong drink. The work at Leicester was

thus of a very arduous character. Notwithstanding the poverty of his

parish, Mr. Isaacs raised as much as £25,000 for various objects during

his incumbency. His whole ministry eloquently testified to the power of

a simple and faithfully proclaimed Gospel.

In 1891 Mr. Isaacs was appointed to the incumbency of St. Augustine's,

Bath, or, as it had long been known, Portland Chapel, which position he

held till 1899. It was a post after his own heart, with its associations

and traditions handed down from a long succession of faithful Protestant

ministers. For a short time he was in charge of Eaton Chapel, in London.

Mr. Isaacs frequently took chaplaincies on the continent, especially in

Holland and Germany, and in 1902 he became resident English chaplain to

Christ Church, Düsseldorf, and ministered to the congregation there up

to the day of his death, on Sunday, November 15, 1903.

His home-call was very sudden, and found him in full work, just as he

would have desired. He had no previous illness.

The funeral took place on Thursday morning, November 19, at the

beautiful Friedhof cemetery at Düsseldorf, where he rests. Amongst the

company present were Mr. Mulvany, the British Consul, with Mrs. and Miss

Mulvany, and about 120 other friends, mostly attendants at the Consulate

Chapel. The memorial sermons were preached on the following Sunday in

the Consulate Chapel by the Rev. T. H. Sparshott. When Mr. Isaacs went

there the congregation numbered only about thirteen persons. He soon

gathered round him, however, an attached people, upon whose affections

he obtained a strong hold, and his ministry was very gratefully

welcomed. Not only did he increase the attendance at the Sunday services

till an excellent congregation was built up, but on Thursday afternoons,

at his own residence, he held Bible readings and social gatherings,

which were warmly appreciated by a large number of young men and women.

Those who understand the intense loneliness of British residents in a

continental city, especially one somewhat off the beaten route of

tourists, will readily comprehend how much such kind hospitality and

friendly intercourse must have meant to strangers in a strange land.

Mr. Isaacs' travels familiarized him with Palestine, and he wrote "The

Dead Sea" (1857); and "A Pictorial Tour in the Holy Land" (1858). He was

also the author of the well-known "Biography of the Rev. Henry Aaron

Stern, D.D." (1886); and the editor of four volumes of "The Everlasting

Nation" (1889-92). Amongst his other publications may be mentioned "Emma

Herdman, Missionary Labours in the Empire of Morocco" (1900); "The

Fountain of Siena, an Episode in the Life of John Ruskin" (1900); "In

the Lord," a series of articles, published in the "English Churchman"

(1901); a series of articles entitled "The Tabernacle and the Temple,"

published in the "Protestant Alliance" magazine (1902); followed by a

second series in the same magazine, (1903), entitled "The Protestants of

the Bible"; and "The New Vicar" (1903), published posthumously.

Besides his literary gifts, Mr. Isaacs possessed considerable gifts and

talents in art and in music, being a keen judge of both. He had some

knowledge of colloquial French, Italian, and German, and not long before

his death gave a short address in German at a mission hall on "I am the

way, the truth and the life," which was listened to with marked

attention. He had promised to give a second address on the Wednesday

which followed his death.

Mr. Isaacs was a man of keen intellect, marked ability, deeply taught by

the Spirit of God, and a faithful servant of Christ during his long

ministerial career of fifty-three years. His Jewish descent, his

acquaintance with the language and customs of the Jews, his sympathy

with them and zeal for their conversion made him a strong and an

acceptable advocate in the cause of Jewish missions. He was a Life

Member of the L.J.S., and frequently attended the meetings of the

Committee, where his long and varied experience, and prudent counsels

were fully appreciated.

It will be easily gathered from the above that Mr. Isaacs' life was

extremely rich in incident and experience. He was blessed with wonderful

strength and health, which he attributed greatly to total abstinence

from alcohol and smoking, and enjoyed the friendship of many prominent

people, amongst whom may be mentioned Prince Münster.

Mr. Isaacs in his own person was a proof of the success of Jewish

evangelization, and of its far-reaching consequences, and we would close

this brief biography of our departed friend with the last words from his

"Star of Peace":--

"When Isaac Da Costa arranged for the baptism of his children he was, in

the providence of God, opening the floodgates of blessing for himself

and family. The consequences were to be widespread as well as important.

Up to that time, not one of his family in any of its branches had ever

been brought out of Judaism into the full revelation in Christ of the

Law and the Prophets. But when he closed his eyes, he left behind him

the record of every member of his family but one, both on his own and on

his wife's side, having embraced the Christian faith, and thus set their

seal to the truth and inspiration of God's Holy Word."

JACOB, John, a Jew from Poland, was baptized in England, in the

seventeenth century. In 1679 he wrote a tract under the title, "The Jew

turned Christian, or The Corner Stone," which was translated into Dutch

and published in Amsterdam, under the title, "Jesus de waare

Hoeckstein." In this he magnifies the grace of God as manifested in and

through Christ Jesus, by which alone fallen man can find acceptance in

God's sight and realize perfect peace and salvation.

JACOBI, B. T., was born in Königsberg, 1807. His father went to England,

and became a Christian there. During his absence his wife, not knowing

at all about her husband's religious change, embraced Christianity, and

was baptized with her four children. Jacobi studied theology, and was

appointed Chaplain, at the George Hospital, Königsberg, having also the

pastoral charge of the Workhouse, and giving religious instruction in a

High School. From 1858 he was also acting as missionary of the British

Society, and quite a number of Jews of the higher class were won by him

for the Saviour. He was permitted to celebrate his ministerial Jubilee

in 1877.

JACOBI, Karl Gustav Jakob, born at Potsdam, 1804, died at Berlin, 1851.

He was a distinguished Professor of Mathematics at the University of

Königsberg and Berlin from 1825, and, together with Abel, made his

epoch-making discoveries in the field of elliptic functions. Most of

Jacobi's papers were published in Crelle's Journal, "Für die Reine und

Angewardte Mathematik," and in the "Monatsberichte" of the Berlin

Academy of Sciences, of which he became a member in 1836. Of his

independent works may be mentioned: "Fundamenta Novæ Theoriæ Functiones

Ellipticorum," Königsberg, 1829; and "Canon Arithmeticus," Berlin, 1839.

Jacobi's lectures on dynamics were published in Berlin in 1866 and 1884.

The Berlin Academy of Sciences published his "Gesammelte Werke," 8

vols., 1881-91.

JACOBI, Heinrich Otto, born at Tutz, West Prussia, and educated in a

Jewish school in Berlin. He was baptized by Pastor Hossbach. After

teaching in several schools, he became Professor of Greek Philology at

the Fried. Wilh. Gymnasium of Berlin in 1860. He wrote several treatises

in the Greek language, and received the degree of D.Ph. from the

University of Königsberg, even without passing an examination. He died

in 1864.

JACOBSOHN, S. S., born in German Ostrowo, 1810. He went to Berlin and

studied painting in the Academy of Arts. After being an earnest enquirer

for a year, he was baptized by Pastor Kunze in 1831. Two years later he

entered the service of the Berlin Jewish Society, and laboured among the

Jews until 1871, with great patience and love toward them, so that many

acknowledged that he was a true Christian. He published a tract

entitled, "Immanuel, die Erscheinung des Messias in Knechtsgestalt,

seine Erlösungsthätigkeit und die Ausbreitung seines Reiches nach

Jesaia" (Berlin).

JACOBSON, Heinrich Friedrich, born in Morenwerder, 1804, died in 1868,

as a true pious Christian, lamented by all who knew him. He became

Ordinary Professor of Jurisprudence at the University of Königsberg in

1836. He was author, among other works, of "Geschichte der Quellen des

Katholischen Kirchenrechts der Provinzen Preusen und Posen," (1839);

likewise "Geschichte der Quellen des evangelischen Kirchenrechts," of

the same provinces, (1844). His chief work was, "Das Evangelische

Kirchenrecht des Preusischen Staates und seiner Provinzen," (Halle,

1862-66).

JACOBSON, Jacob, was born at Goldingen, in the province of Courland,

Russia. He tells his own story thus:--

"My parents early taught me to value the precepts, rites, and ordinances

of Judaism, which they most rigidly observed. They therefore early

placed me under the care of a Talmudical tutor, to be instructed in the

Jewish faith, which consisted in the religious observances established

by the authority of the Rabbis, and the promised reward to those who

adhere to them.

"As I grew older, and began to reflect upon the nature and principles of

Judaism as practised in the synagogue, my understanding showed me that

such formal worship could not be in accordance with the will of God,

that something or other was deficient in the system, there being nothing

solid to influence the heart and give vitality to the worshipper. I

could not help experiencing at times something like a vagueness in my

mind with regard to my religious perceptions.

"By the providence of God I was led to leave home; and, although it was

contrary to the wishes of my parents, I set out on my journey, and in

due course arrived in England, in the City of London. After my sojourn

there for some time, I was incidentally brought into contact, for the

first time in my life, with one of those messengers who are sent out by

the British Society for the Propagation of the Gospel among the Jews,

whose work is to disseminate the Word of Life. It was by him that the

Gospel was, in the first instance, proclaimed in my ears. Though some

impression was made on my mind in consequence of his preaching, I

nevertheless resisted it, on account of the deep-rooted prejudice I had

imbibed against the Christian religion, and I refused his kind

invitation to go to his house.

"God, who guides the destiny of men in a most marvellous way did, by His

gracious design, cause me again to meet the same missionary, who once

more entreated me to accept Jesus as the Messiah, and to search into the

truth of the Christian religion. As on the former occasion, I again

resisted with increased strength, and again declined his kind

invitation. Still, the impression which was left on my mind on this

second occasion, led me to reflect upon the question at issue between

Jews and Christians, and whether this Jesus, whom our forefathers had

rejected, was the same who should redeem Israel. Thus I was for some

time perplexed and undecided, and in my perplexity I at length resolved

that I would go to the missionary's house, not with any desire to be

converted, but simply for further information.

"I thus became directed to read the Word of God, in order to verify the

predictions which refer to the Messiah, and their fulfilment in the

Person of Jesus Christ. I then began to read the New Testament, and to

compare this with the Old, and, in course of time, the doing so

terminated in my conviction that Jesus is indeed the Messiah, who gave

Himself a sacrifice for sin, and was cut off but not for Himself. After

some inward struggle of mind, my agitated feelings may be better

conceived than described, and in spite of all hindrances that presented

themselves, I was enabled, by the grace of God and the enlightening

influence of the Holy Spirit to decide for Christ, and He became my Lord

and Saviour. I avowed myself by public baptism a believer in the Triune

God.

"After some years of Christian life, I was called to the service of God,

in making known the same Saviour and the same Gospel I had received to

our benighted Jewish brethren, and, by the grace of God, I have been

engaged in so doing for fifteen years, in Newcastle and the district.

The Lord has graciously blessed my humble efforts, and unto Him I

ascribe the glory."

JACOBY, Dr. Ludwig, was the founder of German Methodism at St. Louis,

Mi., U.S.A., and helped to spread it in Germany, in the latter half of

the 19th century. His biography is found in the Rev. Fr. Kopp's

characteristic pictures from the history of Methodism.

JACOBY, Rev., was one of Dr. McCaul's converts in Warsaw, and missionary

of the Protestant Episcopal Church to the Jews in New York. He became

later on an earnest Army Chaplain in a small-pox hospital during the

Civil War, in Washington, 1864.

JAFFE, Philipp, M.D. and historian, born at Schwersenz, Posen, 1819,

studied under Ranke in Berlin, where he won the history prize. He

published "Monumenta Germaniæ Historica," 1854-63; "Bibliotheca rerum

Germanicarum," 1864; "Regesta pontificum Rom. a Condita Ecclesia ad

Annum post Chr. 1198"; in which work no less than 11,000 papal documents

and letters were investigated, and in consequence received the attention

of Pius IX. These ecclesiastical studies led him finally to embrace

Christianity in 1868.

JAFFE, Philipp, son of Rabbi Baer of Gnesen, Posen, was born in 1824.

Naturally he was brought up in strict orthodoxy and early imbibed

prejudices against Christianity, so that when reading a book in the

school he refused to utter the name of Jesus. His father sent him later

to Wales to learn commerce at the house of a relative. Then a Christian

lady gave him a New Testament which he secretly read, and that became

the means of his conversion. He studied in London, and at the age of

twenty-six he was ordained in the presence of the then Secretary of the

British Society, whose service he afterwards entered and laboured as a

missionary in Bristol and in Birmingham; and then from 1853 till 1857 at

Frankfort-on-the-Oder, Nüremberg and Hamburg. He was instrumental in the

conversion of a number of Jews, among whom was a Jewess 83 years of age,

and also in the conversion of a Roman Catholic priest.

JAIR and JAN, Dr. Aga, two Persian Jews, the latter of whom especially

was under the influence of the C.M.S. missionary, the Rev. Dr. Bruce.

They were baptized by the Armenian Protestant pastor in Hamadan in 1878.

JANASZ, Adolf, proprietor of an estate at Ploch, near Warsaw, having

together with his father embraced Christianity, and then afterwards

married the daughter of the L.J.S. missionary Rosenthal, henceforth

devoted himself to good works and especially to promote Christianity

among the Jews by word and deed. In 1863, after the Polish revolution,

he founded an orphanage on his estate, which he maintained at his own

expense. He also appointed a Bible-woman in Warsaw to visit the Jews,

and always showed sympathy and rendered practical help to the

missionaries, and sent from time to time considerable contributions to

the L.J.S. He published a little excellent work in German, entitled "Die

Zukunft des Volkes Israel," Berlin, 1882.

JANY, a Jewish officer who served in the Prussian army from 1806 to

1815, afterwards embraced Christianity, and then devoted himself

especially, till the age of 90, to the care of the deaf and dumb, and

was one of the presidents of the Deaf and Dumb Institution at

Königsberg.

JASU, was one of the three Falasha converts who carried on the work of

the mission during the imprisonment of the missionaries in Abyssinia.

JEDIDA, Hirsch Leib, Smlinsky, born in Gragewo, Russia, 1847. After

being strictly brought up and becoming Bar Mitzvah (confirmed) at the

age of 13, he studied at several rabbinic schools for five years, and at

last at Plotzk, where he formed a firm friendship with another Bachur

(student), by the name of Samuel Nasielsky, a native of Warsaw. They

both thirsted for knowledge and studied diligently. The other had one

day to return home, on account of the illness of his mother, and Hirsch

soon followed him. In Warsaw they came in contact with the missionary

Ifland, who showed them another source of knowledge besides the Talmud,

and which alone could satisfy not only their minds but also their souls.

Having read the New Testament, they were convinced that Jesus was their

Saviour. They resolved now to go to Germany together. Before doing so

they met with a monk, who tried to win them for the Church of Rome and

as they were not able to answer all his objections to Protestantism, the

result was, that they read the New Testament more diligently and

earnestly. Hirsch was further instructed by Ifland, and was baptized in

the Reformed Church at Warsaw, by Superintendent Splasczynsky in 1864,

when he received the name of Jedida (beloved of the Lord). His fervent

prayer before his baptism is recorded, but it is too long to reproduce

here. His friend, who had hitherto been hindered by his family, now

joined him, and they travelled together to Bromberg, where they were

welcomed by the missionary Koppel into his home at Salem. His parents

came to fetch him home, but he returned. Here Samuel was also further

instructed, but as Jedida got ill, he was sent to the Hospital Bethany

at Berlin, and he followed him there, where he was baptized in 1866, and

received the name of Luria, and very often visited his sick friend, to

whom he was attached, like David to Jonathan. But Jedida's earthly

pilgrimage now drew to a close, yet, before his departure, he composed a

Hebrew prayer as follows:--"O Lord! watch over my bed when my end draws

near and my soul departeth. Stretch Thou forth Thy hands to receive and

to bring it into Thy habitations. Place me among the heirs of Thy

kingdom. Satisfy me with Thy comfort and salvation. Make me to rejoice

in the light of Thy countenance, that I may ever live with Thee. Amen."

The Lord answered his prayer and gave him grace and strength to endure

excruciating bodily pains calmly and resignedly, and took him to

Himself in September, 1867. His friend followed him three years later

and was buried at his side.

JERTES, Dr., known to the Rev. F. W. Becker, laboured with great

blessing as a missionary at Frankfort-on-Main in 1838.

JESAIA, Paul, an educated Jew of Prague, after showing an inclination

towards Christianity at home, went to London on business about the

middle of the seventeenth century, where he came in contact with true

Christians. The Jews being then few in number in the city, intercourse

between them and Christians frequently took place on very friendly

terms. In Bohemia there arose a false Messiah who deceived the people.

On his way to London, a Jesuit at Antwerp tried to convert him to Roman

Catholicism. All this contributed to his searching for the truth, and

when he found it in the English Church, he at once joined it by baptism.

Then he wrote a treatise under the title, "A Vindication of the

Christian's Messiah," London, 1654. (Wolff, Bib. Heb. 4. N. 1811. d.)

JOACHIM, Joseph, born in Kittsee, Hungary, 1831, is known to have

embraced Christianity. He became a famous musician on the violin, and

founded a high school for music at Berlin in 1867.

JOACHIMSTHAL, born in Goldberg, 1818, was baptized by Pastor Schultz in

Berlin, 1842. He became eventually Professor of Mathematics in Berlin

and in Halle. He died in 1861.

JOHN, Evangelist, was one of those Jews baptized at Constantinople about

1827-8, in the time of Wolff, when they were put in prison and

bastinadoed.

JOLBERG, Madam Regine Julie (_née_ Zimmerman), was born at

Frankfort-on-Main in 1801. Her father was a wealthy man, and sent her at

the age of thirteen to a Christian school at Heidelberg, where she

received good impressions. In 1821 she married a Jewish lawyer, named

Dr. Neustetel, and they settled at Hanau. There the seed sown in her

heart at school began to spring forth, her husband too was influenced by

her and by an evangelical pastor who visited him in his sickness, and he

wished to be baptized, but died before he could realise his wish. She

gave him a Christian burial. Subsequently, in 1826, she was baptized

with her children, and married her former teacher, S. Jolberg. Her

second husband died three years later, and soon after the children she

had by him. Then she went to the village of Berg, near Stuttgart, in

1831, with the two children of her first husband, and there her

Christian faith was strengthened and deepened by the circle of Christian

friends around her. In 1841 she took a house at Leutsheim, where she

instructed children in knitting. This school became later an asylum for

poor children. This was four years after enlarged to admit a branch for

the education of teachers. Six years later, in 1851, she hired a small

castle in Nonnenwier, with garden and woods, from Baron Bücklin, because

she had already eighty nurses under her instruction and supervision.

This institution prospered and became well known, so that her example

was followed in different parts of Germany and other countries. After 25

years labour there were 300 Nonnenwier sisters in Germany and abroad,

and 260 nurses for children. She became known in Germany as Mutter

Jolberg, and rightly so, for indeed she was a mother in Israel.

JOSEF, an artist, was baptized in Stockholm, 1832, through the preaching

of the L.J.S. missionary Moritz.

JOSEPH, H. S., was precentor in the synagogue at Bedford, where he heard

the Gospel. In 1829 he resigned his office and went to Norwich, where he

was baptized by the Rev. Samuel Titlow. He wrote afterwards: "Reasons

for Renouncing Judaism and Embracing Christianity," Norwich, 1830. He

studied theology and was ordained in 1836 as minister or curate of St.

Simon's Chapel, Liverpool. With the permission of the Bishop of Chester

he established a Hebrew service. It may be mentioned, too, that on the

day of his ordination in Liverpool, six Jewish souls were baptized by

the Rev. H. Stewart, viz., Theodor Bernstein, and Joshua George Lazarus

with his wife and three children, and twelve others that year. In 1837

Joseph became connected with L.J.S., from whom he received a grant. He

was the first, as far as we know, to open a home for enquirers, of which

he had the charge for many years.

JOSEPHSON, Cornelius, was Flad's companion in the Gospel in Abyssinia.

JOSEPHSON, Karl and Ludwig, two brothers, who were converted in

Westphalia in the first half of the nineteenth century, and have given

to the Church in Germany quite a number of theologians and pastors.

JOSEPHSON, Van Reis, born at Stockholm in 1818, became a Christian

whilst at school. He then studied at the University of Upsala, and

graduated in 1842. Then he applied himself entirely to music, and became

Director of Music at the University. His compositions were popular in

the north, such as: "Vart land," "Rings Drapa," "Islossning." His church

compositions have made him famous, e.g., his "Kyrie," and his "Quando

Corpus."

JOSHUA, was colporteur in Syria and in Asia Minor about 1860.

JULIUS, Henrietta, sister of the physician Nicol Heinrich Julius,

attended the Church of Dr. Routenberg in Hamburg, which caused her to

embrace Christianity, and was baptized in 1820. Her brother became a

Romanist, but lived with her in harmony. She wrote a German biography of

Elizabeth Fry.

KAHN, David Isaac, a physician at Uhlefeld, called afterwards

"Christfreund," received Christian literature from the Mission at Halle,

and this alone was the cause of his and his whole family embracing

Christianity at Cadolzburg in 1739. The eldest son who still hesitated,

was baptized afterwards.

KAHN, Rev. J., L.J.S. convert, graduated at Cambridge. After being

curate in various parishes and then Vicar of Bishopstone, Sussex, he

became Vicar of St. Stephen's, Holloway, in 1884.

KALKAR, Christian Andreas Herman, born November 27th, 1802, at

Stockholm, died at Gladsaxe, February 3rd, 1886. He received his early

education from his father, who was a rabbi and a member of the

consistorium, and at the schools of Copenhagen, where, in 1818, he

became a student of law. In 1823 he embraced the evangelical faith and

studied theology, passing his examination in 1826. After being teacher

at Oldensee, from 1827 to 1841, he travelled in Spain, and was appointed

minister at Gladsaxe and Herloi in 1844. Among Kalkar's many works may

be mentioned--"Evangelische Missionsgeschichte," 1857; "Geschichte der

Römisch-Katholischen Mission," 1862 (German translation, Erlangen,

1869); "Geschichte der Christlichen Mission unter den Heiden," 1877

(German translation, Gütersloh, 1879); "Die Mission unter den Juden,"

1868 (German translation, Hamburg, 1869); "Israel og Kerken,"

Copenhagen, 1881. From 1871 to 1880 Kalkar was editor of the "Theologisk

Tidskrift."

KALORIA, Rev. John B., a native of Jerusalem when he for the first time

heard the Gospel from the L.J.S. missionaries. After his conversion he

studied at Basel, and was then sent out to Uruguay as pastor and teacher

in a German Colony there. About 1887, he assisted Mr. Eppstein in

London, and then went to the United States, where he became engaged in

Ministerial work, contributing valuable articles to the Jewish

Missionary periodical at New York, "The People, the Land and the Book."

KAMERAS, Rev. Nathanael, missionary in Vienna, of the British Society

for the Propagation of the Gospel among the Jews. The following is an

abridged extract from his autobiography:--

"On the road leading from Russian Lithuania to Russian Poland there

stands a large and lonely inn. It was there that I first saw the light

of day in the year 1862. A clay-floored entrance divides the rooms of

this extensive house into two rows; on one side are the rooms for the

strangers, who lodge here over night, the large tap-room, and the small

rooms belonging to my parents; on the other, a one-windowed chamber,

where our teacher slept, and the hall, a pretty large room, set apart

for prayer and study. It contained long narrow tables and forms, an

ornamented cupboard on the eastern side, in which the Thora-rollen (law

scrolls) were kept, a prayer-desk with a seven-branched brass candelabra

and a hanging lamp. The male members of our family, and Jews from the

neighbouring villages, assembled there for Divine Service, to which the

women listened in an adjoining room. There, too, our teacher instructed

my four brothers and myself in the Hebrew language, and in the Talmud.

As soon as I was five years of age, my parents, wrapping me up in a

Tallith (prayer-mantle), solemnly brought me in there, in order that I

might receive the necessary instruction; so that from that moment I

devoted myself exclusively to study. Every other occupation, every other

employment, every recreation, game, or fun of childhood, all that makes

the heart light and the body strong, was banished from my life. I felt

like a bird imprisoned in a cage, and debarred the free movement of its

limbs; outside, was the world in all its beauty, where numbers of joyous

creatures were flying about in the full enjoyment of their individual

freedom, whilst I, powerless, clung to the bars. Before my eyes lay a

landscape, rich in rural splendour; as far as I could see, village after

village, surrounded by fruit-laden trees, presented a most cheerful

aspect, and from the window I could watch the Christian children at

their play, enjoying the fresh air of freedom in the flowering fields

and sprouting meadows. Amidst the songs of birds, the rustling of leaves

and the roar of the forest, I caught the sound of happy human voices,

whilst I, chained to my books all day and until late at night, was

forced to pore over marriage contracts and divorces and other similar

things, which would have been better kept from my childish reason. 'Oh,

if I were only that poor farm-servant coming home from the fields with

the tired horses, or that ragged boy driving his cows home!' Thus I

sighed. But all my longings and wishings were useless; I had to go over

the same tiresome road that all the Jewish children of orthodox parents

must labour through. The master behind me, drove me on with a volume in

one hand and the rod in the other; my father drove me, my relations

drove me, and thus, without rest or quiet, I was hurried through all

those voluminous works that are of no value for practical existence

whatever, so that the years of my childhood passed by, joyless and

unenjoyed.

"This Jewish elementary school, called Cheder, seemed to me just like a

prison, and the teacher, who bore the title of Melamed, I looked upon as

a jailer, so that when the news reached me of my parents' resolve to

send me to a Yeschiva, I welcomed it with the same joy with which a

convict welcomes his acquittal after long and hard imprisonment.

"It was not difficult to find a suitable Talmud school for me. The

son-in-law of our district Rabbi was Rosh-Yeshiva (professor at a Talmud

college) in a town where an uncle of mine lived. Thither my parents sent

me shortly after I had been confirmed (Bar mitzvah), that is to say,

when I had completed my thirteenth year. There, in his private lodgings,

I visited Rabbi Schimele Wolf, for so the Talmud lecturer was called,

and begged him to accept me as a pupil. At first he received me very

coldly, and with dignity that involuntarily pointed to the importance of

his position, but after I had delivered the recommendations I brought

from his father-in-law, and had told him that his family doctor was my

uncle, the stern look in his coal-black, thoughtful eyes, that shone

like two glowing specks out of his pale face, fringed by a black beard,

relaxed, and with extreme friendliness, he dispensed with the usual

examination on entrance, and ordered his servant to lead me to the

Yeshiva, and assign me a place there. We were still at a considerable

distance from our destination when a great noise of human voices broke

on my ear, and when at last I entered the hall, in which the Yeshiva was

held, I was quite stunned by the terrific noise that was being made

there. More than a hundred boys, youths of about thirteen to twenty

years of age, were assembled, each one screaming and moving about in

unrestrained restlessness. Some of them were sitting round long, narrow

tables, continually swaying the upper part of their bodies backwards

and forwards or from side to side. Others were standing in front of

small portable desks, leaning over them or swaying to and fro with them,

or going round and round them. Each boy had a ponderous volume open

before him, from which he chose a passage, that he quoted at the top of

his voice. One roared like a lion, 'Omar Rabbi Akiwa (Rabbi Akiwa said)

sa......id, sa......id ..Ra......bbi...A......ki......wa..., oi Mamuni

(Oh Mammy) Rabbi, oi Tatutim, (Oh Daddy) Akiwa, oi Ribene schel olam (Oh

Lord of the World) said; said Rabbi Akiwa; what did Rabbi Akiwa say? A

...ki....wa...sa......id...,' and so on for hours. Another sang very

daintily, imitating the voice of the chanter in sad and joyful melodies,

such as had remained in his memory from the various festivals, or he

composed something at will, with the following words; 'According to the

doctrine of Samai it is permitted to eat an egg that has been laid on a

holiday on that same day, whereas according to the doctrine of Hillel,

it is forbidden.' My arrival attracted their attention and had a

subduing effect; there was a lull. Suddenly a voice cried: 'The

Massgiach (overseer) is coming.' This was uttered in the same sing-song

manner, as though the boy were studying some sentence out of the Talmud.

It was repeated by a second, then a third and a fourth in the same

manner, and was the signal for them all of one accord to begin their

lamentations and singing afresh, with increased vigour, endeavouring to

drown each other's voices. It is in this way that these pale boys and

youths prepare for the 'Schir' (lecture), which lasts from two to four

o'clock in the afternoon, taking place daily, and being carried out in

the following manner:--The scholars stood round in a semi-circle at the

feet of the Rabbi, who sat on an elevated chair at a desk. Charging one

pupil to read a certain passage out of the Talmud, he desired another to

read the commentaries to it, and again a third to read and explain the

marginal notes to those commentaries.

"In the quiet cloisters of a large town I met a lonely man, living one

day like another, a quiet and edifying life, to whom I felt particularly

attracted. His head was a real study; a long white beard covered his

breast, and he had a high, broad forehead, a finely arched nose, and

large blue eyes, in which a whole world of goodness lay; over his

features there was an expression of touching humility, as though he

would excuse himself to everyone for daring to breathe the air and to

fill a space in the universe. Hoping that with him I should not fare

badly, I settled down there, and indeed, I did not regret it. From the

beginning he showed me his goodwill in unlimited measure, taking care

that I should receive free board from the prayer-men, who assembled

there three times a day, and in such wise that I boarded with a

different one each day in the week; besides which he contrived to give

me ample pocket-money. I was often allowed to substitute him in reading

'Mischnais for anniversaries' (extracts from the Talmud to be read for

the departed souls on the respective days of their death, which the

relations generally remunerate well). He took me with him wherever he

was called to sing psalms or say prayers, either at the cradle of a

new-born child that had scarcely opened its eyes to the light, or at the

bedside of the dying, closing them to the light, to a wedding-feast or

to a death-watch, and everywhere money poured in. Thus we lived together

day and night in a neighbourly, friendly manner in the cloisters, and

nothing lay further in the recluse's thoughts than that he should rob me

of my peace of mind, which, however, he did without wishing to do so.

His fervent prayers for the redemption of the people of Israel it was

that had such a striking effect on my mind. Years will not efface from

my memory the sight of that old man at midnight, when all around was

quiet, and he thought himself unobserved, taking off his shoes and

seating himself on the floor, imploring the Lord in heartfelt sincerity,

in His mercy to return to Jerusalem and reign there as He had

prophesied. I still hear those heart-rending tones, in which he prayed;

'Stretch out Thy right hand, Oh God! and in mercy redeem the people of

Israel. Oh, that it might soon be announced to the unhappy nation: "Your

Redeemer has come to Zion!"' Every sentence was accompanied by a sigh or

broken by a sob. He imagined me to be asleep, but I heard every word,

and was often moved to tears, involuntarily beginning myself to pray

eagerly and perseveringly that the Messiah might soon come and release

His people from captivity. From henceforth I devoted much thought to the

subject, and, in my childish fancy, pictured to myself how glorious it

would be when the Messiah would come, and, as a child rejoices to greet

its father from afar, I looked forward, daily and hourly, to the advent

of the Redeemer of Israel. On the other hand, the question often worried

me; Why does not God answer such real and fervent prayers? Why does not

the Messiah come to release His people? I did not dare to speak to Rabbi

Todresch, such was the name of the recluse, on the subject, but once

when a Talmudist from some well-known Talmud school came back to his

home in the cloisters, I told him what it was that troubled me so much,

and my astonishment was indeed great when I heard his answer: 'Prayers

such as those will and can never be answered; for the Messiah has come.'

In vain did I beg him to explain it to me, but he purposely avoided all

my questions, telling me only so much that he possessed a book which

explained the question thoroughly, but which he could not entrust to me

for fear of the consequences such a step might have for himself;

besides, it would be of no use to me, as I should have to give up my

present career entirely. 'If you want to know the full truth,' he said

to me, 'you must go abroad, for only there can you search after the

truth freely and independently; whereas here, you must sell your freedom

for your bread.' Tortured by restlessness, despair and longing, and

fearful lest my parents should get ear of the change in my heart, when

they would certainly oppose my plans, I decided to follow his advice at

once and to leave Russia.

"After taking a hearty leave of the recluse, and my new friend, the

Talmud student, I seized my staff and went out into the wide world, a

toy for wind and weather. Like a nomad, I wandered uncertain, for a long

period, from town to town and from village to village. It was quite late

often when I reached a strange place; all the doors and gates were

closed, and I turned my steps to the ever open house of God, entered

upon a 'Kasche' (a Talmudic question of dispute) with any one of those

present, and I immediately felt at home, had my board and lodging, and

the pious prayer-men, who came there daily, openly and secretly pressed

their charitable gifts into my hand. Thus I was enabled to wander

through the whole of Russia to the frontier, which, having no passport,

I could not legally cross, and was therefore forced to smuggle myself

through by giving a man a rouble to conduct me through a wood which led

into Germany. Now that I was in another country, my position became a

different one. On reaching the first German town, I asked as usual for

the 'Beth-Hamedrash' (Jewish prayer and school-house), but to my

greatest dismay no one could give me any information. Only one thing I

was aware of, and that was that I could not make myself understood at

all. It was evening; the first stars, those companions of my wanderings,

began to twinkle in the sky, but into my sad heart no light would enter;

there all was dark and dull. Here I was, standing at the corner of a

street leaning against a post, a little bundle in my hand, without

means, work, knowledge or language; alone, forsaken, not knowing where

to turn. A lady passing by stopped and looked at me inquisitively. The

sight of a slender little lad, clothed in the long wide Kaftan, with a

pale face and sad eyes filled with tears, must have aroused her

sympathy. She addressed me, but finding I did not understand a word she

said, she gave me a few pence and showed me an inn where I could pass

the night. It was certainly a very cheap night's-lodging that I had, but

I was obliged to sleep amongst tipsy room-companions, to whom I was much

too interesting a personage for them to leave in peace. Some would

insist on making a common covering of my long coat; others played

incessantly with my long fore-locks, whilst others again were interested

in my Arba-Kanfoth (a garment with fringe at the ends) and were

continually pulling at them. It was a long, weary night that I passed

there, and as soon as the rising sun shone faintly through the dirty

window-panes I hastened out, and, being once more alone, allowed my

tears to flow. For the first time since my departure home-sickness with

all its overwhelming power quite overcame me, and I felt the seriousness

of life in its full meaning. However, I soon took courage again, laid my

Tephillin (prayer-strap) on and implored the Lord to lend me His

assistance and protection, taking a solemn oath that from henceforth I

would blindly let myself be guided by Him in all things. With this

sacred oath and with the firm conviction that the Lord would carry out

all to His glory, I went on my way. With great difficulty and many

privations I reached Breslau, where I met a man from Russia, who

assisted me in obtaining a place as instructor of the Hebrew language in

a Polish Jew's family. After staying there a few months I seemed,

curiously enough, to be drawn as by an invisible hand towards Vienna.

The money I had earned as a teacher amply sufficed to take me there, and

after a lengthy search, I found inexpensive lodgings in a Jewish family.

(The head of the family is dead, but the wife still lives here, and her

son is now, thanks be to God, a dear believing Protestant Christian.)

Here I became acquainted with a Jewish shoemaker, who was the first to

give me a New Testament in the Hebrew language to read. The very first

sentence in that book was sufficient to draw me to it like a magnet, for

there it was written what that Talmud-scholar had briefly told me,

written clearly and in full, namely, that the Messiah, who until now had

been the object of my prayers, my desires and hopes, had actually been

born. On asking him to tell me something more about the book, the

shoemaker conducted me to the missionary, Herr E. Weiss, who advised me

to go to Pastor Schönberger, preacher at Prague, where I found a very

friendly welcome. I passed the winter there, but, as Pastor Schönberger

was obliged to be away for a year, he took me to his friend, the Rev. D.

A. Hefter, L.J.S. missionary at Frankfort-on-the-Main, who kindly took

me under his paternal care.

"The year 1881 was a decisive one for me. The Word of Life rooted itself

deeper and deeper in my heart; prejudices vanished one by one, and the

love of Jesus took their place. I perceived how deeply my heart had been

wounded by sin; but at the same time I acknowledged the most lovable of

all the children of the earth, the Son of God, who has redeemed me too

through the shedding of His innocent blood, and has healed all my

wounds. On the 14th of August, 1881, I was baptized by the missionary,

Herr Hefter, in the 'Dreikönigskirche' at Frankfort-on-the-Main,

receiving the names Nathanael Karl Albert. At first I learnt the art of

bookbinding in Frankfort, but as the Rev. D. A. Hefter desired me to

become a pupil at the missionary-house in Barmen, I complied with his

desire most willingly, regarding this step as one indicated by the Lord.

One year I passed in the preparatory-school of the missionary-house, and

four years in the seminary itself. During these years I received

abundant blessings from the Lord. I was led deeper and deeper into the

Spirit of the Word of God, and guided to more independent search by

teachers endowed with truly divine minds, and treated with the greatest

affection by a friendly circle of brethren, among whom I was permitted,

thanks be to God, to grow stronger in faith, more fervent in love, and

riper in understanding. To serve the Lord in His empire, and to win

souls for Him out of His ancient people of the covenant, was my most

coveted desire, and this too the Lord has granted me in His endless

goodness and mercy. At the end of the year 1887 I passed my final

examinations, and at the beginning of 1888, in answer to the proposal of

the British Society for the Propagation of the Gospel among the Jews, I

was permitted to begin my active duty among Israel in Vienna. Three

years later, in 1891, I received my ordination from the celebrated

theologian of Würtemberg, Dr. Burk, in Stuttgart.

"One incontestible certainty has been proved to me both in the wonderful

guidance of my life as also in my profession, which I now hold for more

than sixteen years, that of myself I can do nothing, not even the

slightest thing, and imbued with the conviction of my powerlessness and

utter helplessness, of my own poverty and wretchedness, I have learnt to

make use of the sweetest privilege of our life, namely, the subjection

of my own will to the will of my Saviour, Jesus Christ."

KAUFMANN, Rev. Moritz, T.C.D., a native of Germany, convert and student

of the L.J.S. about 1860, was ordained Deacon in London, 1865; priest in

the diocese of Meath, 1869. He held two livings in Ireland, was

Lecturer, Tutor, and Assistant Chaplain of St. Aidan's College,

Birkenhead, from 1877 to 1883. In 1884 he was appointed Vicar of

Erpingham, and afterward Rector of Ingworth, Norfolk. Dr. Kaufmann

obtained the prize for Hebrew, Chaldaic and Syriac, and is the author of

the following works: "Socialism, its Nature, its Dangers, and its

Remedies Considered," 1874; "Utopias, or Schemes for Social Improvement

from Sir Thomas More to Karl Marx," 1879; "Christian Socialism," 1888;

"Charles Kingsley, Christian Socialist and Reformer," 1892; "Socialism

and Modern Thought," 1895.

KAUTZ, Christian Friedrich, baptized in Berlin, 1702, published in 1703

"Des 12 jährigen Jesu vom Nazareth Verstand im Fragen und antworten,

darüber sich die juden verwundern," also "Erkannte Göttliche Wahrheit

aus der Schrift Alten und Neuen Testamentes," Waldenburg, 1716, and a

"Catechismus für Juden," 1720.

KEYPER, a native of Prague, was Rabbi in Schleusinger, where he was

converted and baptized by Superintendent Friedrich Ernest Weis in 1715.

He afterwards was lecturer on Jewish antiquities in Altorf and in

Regensburg. Later he gave lessons in Talmud and Rabbinics at Bremen.

Wolff in Bib. Heb. 3, 4, N. 1356 b. speaks of him as a learned, upright

and sincere man.