1885.
FUNERAL OF SIR MOSES--A TOWN IN MOURNING--DEPUTATIONS
FROM ALL PARTS--THE FUNERAL SERVICE--CONCLUSION.
From the moment of his death to the hour fixed for the funeral, the
members of the College, conjointly with some friends, remained with the
body, reciting prayers and certain psalms, which he so often liked to
hear chanted in his Synagogue.
On Wednesday evening his body was taken from his room and placed in one
of the libraries below stairs, where, when Lady Montefiore was still
alive, he used to enjoy his frugal repasts in the company of friends.
Here, in my presence, the ministers of the Spanish and Portuguese
congregations, and the members of the Hebrew Association known by
the name of "Lavadores," reverently prepared the body for its last
resting-place, and whilst thus engaged, one of the gentlemen present
recited appropriate passages from the sacred text bearing on the
subject.
Prompted by the great love he ever felt for Jerusalem, he had desired
to have his head covered with a cap which had been specially worked for
him in the Holy City; he also wished, in commemoration of his happy
union with Lady Montefiore, to have the prayer-shawl which he used
during the solemnisation of their marriage in the Synagogue, placed on
his shoulders, in addition to the customary plain linen attire used in
the case of all the dead, poor and rich alike.
Mementoes from the Holy City, papers referring to certain recipients
of his benevolence, which he did not wish to destroy, but only to hide
from the sight of the world, were also in compliance with his request,
placed with him. He had likewise expressed a desire that the dust from
the Holy Land, which he himself had brought with him from the Valley
of Jehoshaphat, should be placed in his coffin, and that some of this
should be sprinkled on his face in token of his deep veneration for the
Land of Promise.
I need not say that all his wishes were scrupulously fulfilled.
When the solemn proceedings of the Lavadores were concluded, his near
relatives entered the room to take leave of their beloved kinsman.
Little change had taken place in his countenance, his benign features
leaving a lasting impression on the mind of all present.
The body was now placed in a coffin made of plain deal boards, and
covered with black cloth, on the lid of which two lighted wax candles
were placed, light being emblematic of the soul of man (Prov. xx. 27).
After the intelligence of Sir Moses' death reached London, great
numbers of people arrived in Ramsgate, most of them walking round East
Cliff Lodge, or up and down outside the gates. Then with the morning
trains of Friday (July 31st) all the Representatives of the Spanish and
Portuguese Jews' Synagogue, to which Sir Moses belonged; their elders,
wardens, ministers, and most of the members of their congregations;
special deputations from most of the charitable and educational
institutions in London; clergymen belonging to various Christian
churches, and others, all came to pay the last token of respect.
It was the desire of Sir Moses that his funeral should be plain and
private, and that no carriages should follow, yet the line of roadway
from East Cliff Lodge to the College was crowded with people, among
whom were thousands who sincerely mourned for the departed.
Precisely at two o'clock the coffin was placed on a bier, and borne out
of the house by ten of the Lavadores and friends. The senior minister
of the Portuguese Synagogue in London, accompanied by his colleagues
and the ministers of the Ramsgate Synagogue, preceded the bier,
chanting in mournful tones appropriate verses from the Sacred Text.
The chief mourners were Mr Joseph Sebag Montefiore, Mr Arthur Cohen,
Q.C., M.P., Lord Rothschild, Mr H. Guedalla, Mr A. Sebag Montefiore,
Lord Rosebery, Mr S. Montagu, M.P.; Mr Lionel L. Cohen, M.P.; Mr
Henry L. Cohen, Mr Jacob Montefiore and his son, Mr L. I. Montefiore,
Mr H. Montefiore, Mr C. Montefiore, Sir Julian Goldsmid, M.P.; Sir
Albert Sassoon, K.C.S.I.; Baron H. de Worms, Dr Woodman, Mr William
Johnson, the Rev. Dr H. Adler, Delegate Chief Rabbi; the ministers
and representatives of all the London Synagogues, and the ministers
and wardens of the congregations of Edinburgh, Dublin, Manchester,
Liverpool, Brighton, Bradford, Newcastle, and other provincial Hebrew
communities from all parts of the United Kingdom, as well as the Rev.
A. Vivanti, representing the Hebrew community of Ancona, and gentlemen
from Brussels and Jerusalem. Following them were the representatives
of the city of London in their official robes, the Mayor of Ramsgate,
wearing the chain presented to him by Sir Moses, accompanied by his
two chaplains, the Vicar of Ramsgate, and the Vicar of St Laurence.
After them came the representatives of the Town Council, the Mayors of
Margate, Sandwich, and Deal, and the Broadstairs Local Board. These
were followed by the Magistrates, the clergy, and hundreds of gentlemen
who came in their private capacity.
As the mournful procession entered the outer field it was met by
a guard of honour, composed of persons representing several local
institutions, and deputations from religious and other bodies.
The cortege passed through the grounds, and proceeded to the front
of Judith, Lady Montefiore's Theological College, where a halt was
made. The doors of the institution having been thrown open, the writer
for the moment left his place at the side of the bier, and placing
himself in his capacity of Principal and Director of the College in the
doorway, offered up a prayer, referring to the service the deceased
had rendered in the promotion of the study of sacred literature, and
beseeching Him who is the God of spirits of all flesh, that peace,
justice, and righteousness, which the departed so fervently fostered
during his life, might now, even as guardian angels, walk before him,
pleading in his favour before the Throne of Mercy.
The body was then taken to the Synagogue, and placed in front of the
Ark; Psalm xvi. was intoned by the chief minister, and the congregation
joined in it verse by verse. At the conclusion the bier was taken out
and borne along a path, lined right and left with masses of choice
wreaths, and numerous floral tributes from friends, to the entrance of
the mausoleum.
There the air was perfumed by the fragrance of tuberoses, gardenias,
and azaleas, in addition to the scent wafted thither from wreaths of
coloured lilies suspended from the railings and gates without. The
walls were decked with tablets bearing Hebrew and English prayers and
psalms; a lamp was suspended from the cupola above, with a Hebrew
inscription, "The soul of man is the light of God." At the sight of
the open grave, with the Jerusalem stone therein ready to give rest to
the mortal remains of him who had worked all his life for the good of
others, the eyes of the bystanders were dimmed with tears.
It was with considerable difficulty that the coffin could be removed
from the bier and carried into the mausoleum, hundreds of persons being
anxious to be present at the interment, whilst there was scarcely room
in the mausoleum for twenty persons. Ultimately the multitude yielded
to the entreaties of friends, and the coffin, having been brought near
the grave, was placed in straps for the purpose of being lowered, but
owing to some misunderstanding of the instructions respecting the
excavations on the part of the sexton, it met with obstacles in its
descent. For a moment it seemed as if even the grave were unwilling
to sever the last link which bound the departed to the world of the
living, and it was not until the grave had been considerably enlarged
that the coffin reached its last resting place. The officiating
minister thereupon pronounced a last farewell, "He enters his place in
peace," a sentiment which was feelingly repeated by all the bystanders.
The orphans from the Spanish and Portuguese Hebrew schools in London,
headed by one of the ministers of the Synagogue, now intoned one of the
psalms, the nearest mourners, emblematically teaching the living the
lesson, "Dust thou art, and unto dust thou shalt return," sprinkled
"Terra Santa" on his coffin, and friends and strangers followed their
example. Presently nearly all left the mausoleum. I myself, however,
could not help thinking of the last wish of my revered friend, "Pray
do not leave me," and I remained near his grave till it was completely
filled up and a slab had been placed over it. I then lighted two
candles and placed them at the head of the grave. It was the eve of
Sabbath, and for many years he and his wife had been in the habit
of lighting candles on the Sabbath eve while on earth, even while
travelling on their philanthropic missions in distant climes.
[Illustration: Synagogue and Mausoleum at Ramsgate.]
During the first seven days after his death prayers were offered up
at East Cliff Lodge every evening in the room in which he died, and
in the Synagogue, Divine service was held every morning, with the
addition of a prayer for the repose of the soul of the departed head
of the community. On the expiration of the thirty days of mourning, I
considered it a solemn duty to hold a special service, and to deliver
an address in Judith, Lady Montefiore's Theological College. There was
a numerous congregation.
Abstracts of his will were published in the daily papers, some of
which gave a complete copy of the whole document. It will only be
necessary here to give the introductory portion, which is a reflex of
the sentiments he entertained throughout his life, and the paragraph
referring to the appointment of the executors of the will, and the
institutions which the testator so richly endowed.
"This is the last will of me, Sir Moses Montefiore, of Grosvenor
Gate, Park Lane, in the county of Middlesex, and of East Cliff Lodge,
Ramsgate, in the Isle of Thanet, in the county of Kent, Baronet,
F.R.S., son of Joseph and Rachel Montefiore, of happy memory, and for
more than fifty years the happy husband of my deeply lamented Judith,
daughter of the revered Levy Barent Cohen and Lydia, his wife,
deceased. I desire, in the first place, gratefully to acknowledge the
goodness of Almighty God, the Lord of all beings, for the abundance
with which he has blessed me, and for having allowed me the enjoyment
of it for so many years. When it may please Him to call me away from
this world to eternal life, may our Heavenly Father pardon all my
sins, and have mercy on my soul, and may those persons whom I may in
any way have offended forgive me. I desire that my remains may rest
by the side of those of my beloved wife in the mausoleum near our
Synagogue at Hereson, and that my funeral may be as private as may
be, and without carriages to follow.
"I appoint my esteemed friend Sir Nathaniel Mayer de Rothschild,
Baronet, M.P., and my nephews, Arthur Benjamin Cohen, of the Inner
Temple, Esquire, Queen's Counsel, M.P., and Joseph Sebag, of
Westbourne Terrace, in the county of Middlesex, Esquire, and my
friend Dr Louis Loewe, of Oscar Villas, Broadstairs, Executors and
Trustees of this my will, and I give to each of them the sum of £1000
free of legacy duty.
"The testator bequeaths £3000 Bank stock, 300 Alliance Assurance
shares, £10,000 Imperial Continental Gas Company stock, to the
Trustees of the Synagogue and College at Ramsgate, founded by him in
memory of his late wife, Judith, Lady Montefiore; he also bequeaths
to the said Synagogue and College four pictures from his house in
Park Lane, all his Hebrew books and MSS., a piece of plate presented
to him by the late Viceroy of Egypt, and all his English, French, and
German testimonials; £1000 Bank stock, 550 Alliance Assurance shares,
and £5000 Imperial Continental Gas Company stock, to the Trustees
of the Spanish and Portuguese Synagogue, Bevis Marks, upon trust,
to apply two-fifths of the income to or for the benefit of learned
and necessitous Jews of every congregation residing in the Holy City
of Jerusalem, and one-fifth of the income to or for the benefit of
learned and necessitous Jews of every congregation in each of the
Cities of Safed, Hebron, and Tiberias. He also bequeaths £100 to be
distributed within three months of his decease among the learned
and necessitous of each of the said four cities: £1000 Bank stock
and £5000 of the said Gas Company's stock to the Trustees of the
Spanish and Portuguese Synagogue in Bevis Marks, upon trust, to apply
the income in the purchase of blankets and coals to be distributed
annually among the deserving poor of the Spanish, Portuguese, and
German communities; £1000 to the Trustees of the United Synagogue for
the poor; £500 each to the Synagogue in Bevis Marks and the Synagogue
at Leghorn, in augmentation of their respective repairing funds; £500
each to the Jewish Convalescent Home and the Beth Holim Hospital;
£300 to the Jews Hospital at Norwood; £250 each to the Ladies' Lying
in Charity for the relief of Jewish women, the Bread, Meat, and Coal
Charity, of which his father-in-law was one of the founders, and the
Jews College; £200 each to the Samaritan Fund of St Bartholomew's
Hospital, the London Hospital, and Mrs Palmer's Cancer Hospital;
£100 each to Mrs Tail's Orphanage, St Peter's, Thanet, the Royal Sea
Bathing Infirmary, Margate, the Seaman's Hospital, Ramsgate, the
Fishing Boys' Home, Ramsgate, the Sailors' Home, Ramsgate, and the
Ramsgate and St Lawrence Dispensary; and £100 each to the principal
officiating Ministers of the Parishes of St Lawrence and St Peter,
in the Isle of Thanet, of St Luke, St George, the Vale Church, the
Roman Catholic Church of St Augustine, and the Parish Church of
Broadstairs, to be applied for the benefit of the poor of their
respective parishes and congregations."
The dividend on Sir Moses' legacy sent this year (the second after his
death) to the learned and necessitous Jews in the Holy Land, amounted
to £1251, 2s. 5d., which, in compliance with his instructions, was
divided as follows:--
£500 8 11 to Jerusalem.
250 4 6 to Hebron.
250 4 6 to Tiberias.
250 4 6 to Safed.
On Sunday, March 14 = Adár 7, the 3158th anniversary of the death of
Moses, the son of Amrám, the ceremony of setting the tombstone took
place in the presence of Mr Joseph Sebag Montefiore, Mr Háim Guedalla,
and other relatives, the Wardens of the Spanish and Portuguese
Synagogue in London, many members of the community, and a large
assembly of strangers.
At the conclusion of the ceremony at the mausoleum, the company
proceeded to the Lecture Hall of the College, where I held a special
service and delivered an address.
The tombstone of Aberdeen marble is similar to that of Lady Montefiore,
and bears the following inscription:--
In memory of
Sir MOSES MONTEFIORE, Bart, F.R.S.,
of East Cliff Lodge, Ramsgate,
Born the 8th Heshván 5545 A.M.,
Died the 16th of Menákhem Ab. 5645 = 28th July 1885,
In the hundred and first year of his age.
"I have set the Lord always before me."
(This verse, which is the first part of verse 8, in Psalm xvi., is in
Hebrew.)
This inscription was composed by Mr Joseph Sebag Montefiore. It is in
all respects very appropriate, as in every occurrence of his life Sir
Moses set the "Lord before Him," and recognised the direct hand of
Providence.
The year of mourning rapidly passed, and the anniversary of his death
was solemnly observed in his own Synagogue, and in those of Hebrew
communities all over the world. In many churches and chapels likewise
his name was reverentially remembered by his friends and admirers.
Thus was Sir Moses Montefiore honoured in death as he had been in life.
The impartial reader of these Memoirs, in closing the book, and
recalling to his mind the varied scenes portraying the life and work of
Sir Moses and Lady Montefiore, and the moral to be derived therefrom,
will acknowledge that the practice of justice, truth, and virtue
towards his fellow-beings, and staunch loyalty to the Sovereign, will
ensure an ample reward. At the same time, he cannot fail to contemplate
with intense admiration the life's work of the hero of a hundred years,
who fought so sturdily in youth the battle of life, and who afterwards
devoted himself with such unwearying ardour to the task of combating
hatred, persecution, and fanaticism, of severing the bonds of physical
and moral slavery, and of aiding in the establishment of religious
toleration all over the world. His unparalleled devotion to the sacred
cause of humanity in general, and the unclouded halo of a spotless
integrity which encircles his name, will ever afford a splendid example
for emulation no less than the dauntless courage with which he set to
work for the rescue of the suffering and the oppressed, whilst the
bright guiding stars which lighted all his actions were the fear of God
on high, and deeds of charity and loving kindness on earth.
The retrospect of the lives of Sir Moses and his honoured, spouse
brings joy and gladness to the minds of all who care for the welfare
of the human race. It is calculated to inspire increased hopes for the
future, to implant and confirm in us the love of heaven, and to cause
us to rejoice in the victory of truth and justice over falsehood, and
to make us devoutly thankful for all the blessings vouchsafed to us by
Providence.
May we ever bear in mind that the life-work of Sir Moses and Lady
Montefiore was based upon the lesson taught by the Wise King--"Fear
God and keep His commandments, for this is the duty of all mankind"
(Eccles. xii. 13).
[Illustration: Hebrew Script]
The power adequately to fulfil this behest is in itself a noble reward,
and constitutes the happiness of every human being created in the image
of God.
APPENDIX.
GENEALOGY OF THE FARKHI FAMILY, TRANSLATED FROM THE ARABIC.
Raphael and Mordecai Farkhi being among those accused of the murders
of Padre Tomaso and his servant at Damascus in 1840, I here give the
genealogy of their family, which will show the great esteem in which
they had been held for generations, and the high Government offices
with which many members of the family had been entrusted.
In the year 5491 A.M. (1731 of the Christian era) the ancestors of
the Farkhis came originally from Tyria, in Asia Minor. About 120
years ago Haim Farkhi (grandfather of the late Haim Farkhi) came to
Damascus, together with his brother Joseph. Both were then employed
as bankers (sariffs) by the Governor of Damascus. They were likewise
entrusted with the offices of keeping the accounts of the Government
revenues, and of those connected with the pilgrimage to Mecca and its
expenses, also the expenditure required for keeping the army. The
revenues derived from farms and villages were also entrusted to them.
When the Governor of Damascus was called away from there to go to
another place, his successor, seeing that the management of the
brothers Farkhi had given general satisfaction, confirmed them in
their office, as did every succeeding governor coming to Damascus
during their lifetime.
Haim had two sons, Solomon and Nathan. The latter being the more
clever of the two, succeeded his father in the several offices he had
held, and surpassed him in importance by the influence which he had
with the Governor and in good reputation among the people. Nathan
had five sons, Haim, Menahem, Joseph, Raphael, and Moses, and one
daughter, Reina. Solomon had two sons, Jacob and Meir, of whom the
first only held public appointments. Nathan, being once requested
by the Governor of Haina to send him a person of talent, in whom he
could place entire confidence, and whom he could employ as banker,
sent his eldest son Haim. The latter was at that time very young, but
gifted with such extraordinary capacity that, after a few years, he
was recalled from Haina to Damascus to superintend all the members of
his family in their different public offices. When Haim was twenty
years old he was sent to Constantinople to supervise the accounts
with the Ministry of Finance. The ability shown by Haim on this
occasion roused the jealousy and hatred of some very influential and
fanatical persons in Constantinople, who caused him to be thrown into
a dungeon, where he remained for many years, without even having been
examined; and he was subjected to the most cruel tortures, without
being allowed the opportunity of answering the charges brought
against him. His sister Reina, though at that time only fourteen
years of age, undertook to go to Constantinople, with the intention
of procuring justice for her brother.
When there, she awaited the Sultan in a street through which he
was about to pass. On his arrival she approached, took hold of the
horse's bridle, and presented her petition, in which she related how
unjustly her brother had been treated. The Sultan investigated the
matter, and, becoming convinced of Haim's innocence, ordered him to
be liberated, and reinstated in all his former offices.
Haim now returned to Damascus, sent for his brothers, and employed
them again in the functions of his public calling. Sometime after
his return Ahmed Pasha Djezar was made Governor of Damascus. He
was known for his cruelty and the merciless manner in which he
compelled his subjects to provide whatever money he chose to demand
from them. Haim Farkhi tried to intercede on behalf of some of the
unfortunate sufferers, and remonstrated with the Governor for his
merciless proceedings. By so doing he offended Ahmed Pasha to such a
degree that the latter commenced to harbour in his heart the desire
to kill Haim; but, finding that he could not do without him, he
was obliged to leave him in his various offices, and he took his
revenge by persecuting Haim's brothers to such an extent that they
were compelled to leave Damascus and go to Aleppo and Bagdad. Ahmed
Pasha was subsequently also made Governor of Sidon. He took Haim
Farkhi with him, the latter leaving some of his relatives in his
place at Damascus, so that both provinces were under Haim's control
and direction. Ahmed Pasha, fearing the punishment of the Porte for
his cruel treatment of those under his jurisdiction, fortified Acre,
and made it his residence. Thinking himself now secure, he gave way
still more to his barbarous instincts, and contrived fresh tortures,
killing women, and hanging them by their breasts, throwing children
into the wells, putting out persons' eyes, cutting off their ears
and noses, putting hot irons into their flesh, and crushing their
foreheads with small bones. All this he did to induce his unhappy
victims to give up their property to him!
The officers of the Pasha seeing, that all the public offices were
in the hands of the Farkhis, and that Haim Farkhi did his best to
alleviate the sufferings caused by the inhuman treatment of the
Pasha, became very jealous of his good name, and tried to incite
the Pasha to have him killed; but the latter, well knowing how
indispensable Farkhi was to him, told his officers he could not kill
him until they had procured another man of equal capacity to fill
his place. They thereupon brought to the Pasha a man from Haina, to
whom were entrusted all the offices held till then by Farkhi, who was
then put in prison. This new man, however, proved so incapable for
his responsible office, that he had to be forthwith discharged. Those
who had recommended him to the Pasha were disgraced, while Haim was
liberated from prison, and once more reinstated in all his former
offices and honours. This roused the jealousy of his enemies still
more; they continued to persecute him, and to urge Ahmed to kill
him, until the Pasha became afraid that Farkhi would take flight. To
prevent this he had him closely guarded in his house every night,
and brought to his office in the day time under an escort; he also
ordered one of his eyes to be put out, and part of his nose and ears
to be cut off. In a short time the Pasha repented of this order,
and sent in haste to countermand it; but Farkhi's enemies had had
everything prepared beforehand, and the cruel order was so quickly
carried out, that the counter order came too late.
The Pasha then called on Farkhi, and tried to comfort him by good
words, saying that what had happened was the work of evil-disposed
persons, and giving him new robes of honour. Poor Farkhi had to
submit, and to promise that he would serve the Pasha faithfully
again. Haim continued in the Pasha's service till the latter died.
Ahmed Pasha Djezar's death caused general joy throughout the country,
and the people praised the Almighty for having delivered them from
such a tyrannical ruler.
Ismael Pasha, one of his slaves, and the organiser of the brutalities
of his predecessor, then took the reins of government, and Farkhi was
compelled to remain in his service. A few months later, however, the
Sublime Porte appointed Suleiman Pasha as Governor of Acre and Zidon.
He informed Farkhi of his appointment, and the latter gave notice of
this to the officers, who immediately delivered the town over to the
new Governor, and he afterwards also took possession of Zidon.
Suleiman, who loved justice, entrusted Farkhi with all that concerned
the administration of the place, directing him to arrange all the
matters according to his ability.
Farkhi then, under the auspices of the Pasha, took the direction of
affairs, introducing everywhere principles of justice and equity,
showing honour and respect to every individual according to his
deserts. By his conduct he attracted the attention of the Sublime
Porte, and was also much esteemed by Mohhammad Ali Pasha in Egypt.
The secret correspondence between the Sublime Porte and Suleiman
Pasha was conducted by Farkhi, he being well versed in the Turkish
language.
It had been the custom formerly, that the chiefs of the districts
were allowed (if they thought fit to do so) to practise extortion and
order capital punishment at their own discretion, but now that Farkhi
was at the head of the administration, he caused such authority to
be withdrawn from them. Any officer who had allowed himself to take
any money in the way of extortion, was made to undergo due punishment
for the offence, and no one could be put to death unless the crime
of which he had been accused had been brought to the knowledge of a
Court of Justice, and there condemned by the Law. Every fine, payable
in money by the transgressor, was to be distributed amongst the poor
of the country, by order of the judge.
Farkhi was also charged to maintain the security of the high roads,
and in his time both women and children could travel without
incurring any danger.
He always kept the accounts of his administration in the hands of
his Christian employés, in order to make it evident to every native
or stranger in the country that there was nothing in all his acts
requiring concealment from the eye of the public.
Haim Farkhi's good name and strict integrity caused the inhabitants
of Palestine to appoint him as treasurer of all contributions sent
to them from abroad for the support of the poor and the learned
students in the Holy Land. He attended to this office most zealously,
and often himself advanced large sums, without interest, when the
donations did not arrive in time. His benevolence was known far and
near, and applications for assistance came to him, not only from the
inhabitants of Turkey, but also from his co-religionists in Russia
and Austria. He founded, at his own expense, institutions for the
support and maintenance of learned teachers and pupils in schools;
also imported large numbers of Hebrew books for distribution among
poor Jewish children, and purchased every year quantities of new
clothing, which he divided among the poor of all denominations. He
was extremely well educated, and in addition to his knowledge on
various secular subjects, he was also learned in theology, astronomy,
and the Mohammedan laws. He was perfect in the Turkish and Arabic
languages, wrote Hebrew well, and also possessed some knowledge
of Persian. His courteous manner, his benevolence and learning,
commanded general admiration. People of all denominations blessed his
name. His brothers imitated his good example, and were also greatly
respected.
Haim Farkhi, as well as his brothers, showed the utmost hospitality
in their houses at Damascus to all strangers, and were always ready
to give them every assistance in the settlement of their affairs.
Suleiman Pasha, the Governor, had appointed Ali Pasha, one of the
Djezars of the Mamelukes, as his Lieutenant. This man was taken ill,
and on his deathbed sent for Haim, requesting him to act as guardian
to his son Abdallah, and recommending the young man to his particular
care and favour. Haim promised to do his best, and after Ali's death,
introduced the son to Suleiman Pasha, and obtained for him the
appointment to succeed his father. Haim remained for nineteen years
in Suleiman Pasha's service without incurring any blame, and gave the
utmost satisfaction by his management of State affairs.
After Suleiman's death Abdallah's mother came to Haim and entreated
him to grant his protection to her son, that he might be appointed
Governor of Acre. Abdallah was at that time very young, but Haim,
thinking that as he had brought him up and tried to instil into
his mind the principles of virtue, he would be able to lead him in
the right path, and also being mindful of his promise to the dying
father, recommended Abdallah to the Sultan, and procured him the
Governorship.
After Abdallah's promotion the Turkish Government required him, as
was the custom, to give up the property of his predecessor, Suleiman
having left no son. Haim again interceded for him, so that he was
only required to give up a portion of the property, being permitted
to keep the remainder for himself. During the time in which Haim
had directed the affairs of State, there had been no necessity for
maintaining a large army; all was conducted so fairly that the people
were perfectly satisfied, and called him Haim Pasha!
But Abdallah had surrounded himself by young and profligate
companions, who soon caused him to forget the teachings of Haim,
as well as to be jealous of his influence over the people. If Haim
ventured to remonstrate with Abdallah for leaving the paths of
virtue, that only succeeded in rousing the latter's wrath.
Haim soon found that all his influence over his pupil had vanished,
while Abdallah's low companions became paramount. He repented, but
too late, of having raised Abdallah to power. Abdallah's companions
told him that as long as Haim lived he (Abdallah) was not safe, as
Haim was likely to report his doings to the Sultan. Haim, they said,
ought therefore to be put out of the way. They brought false reports
to Abdallah about Haim, which enraged him to such an extent that he
would no more listen to anything Haim said.
Abdallah's mother tried to reason with him, and reproved him for his
ingratitude towards Haim, to whom he owed position, fortune, and
everything in life, but all in vain. Several persons told Haim that
the Pasha meant to kill him, but he would not believe that one to
whom he had been more than a father could act so basely. At last his
enemies triumphed, and procured from the Pasha the order for Haim's
execution. Before giving the order the Pasha had sent for the Mufti,
and tried to get from him a Fetwa against Haim, saying that this Jew
had succeeded by illegitimate means in obtaining great influence
over the Mussulmans, which is against the Laws of the Koran, and
punishable by death; but the Mufti refused to give a Fetwa, and on
the contrary praised Haim, saying he was a most useful servant of the
State, upright in all his dealings, and that to kill him would be
not only an injustice but a great injury to the State. Abdallah was
greatly incensed by this refusal, but decided in spite of it to have
Haim executed.
He sent to call him suddenly in the middle of the night. Haim arose
to obey the summons of the Pasha, and when he came to the door of his
house he was met by the Pasha's lieutenant and five hundred armed
men. The barbarous decree of the Pasha was shown to Haim, who, having
read it, said with sublime resignation, "Let the will of the Almighty
and the order of the Pasha be fulfilled, but I entreat you to allow
me time to say my prayers first." They granted his request, and as
soon as he had finished his prayers he was strangled at the door of
his own house, and his lifeless body was brought to the Pasha.
When this shocking event became known in the town it caused general
mourning and lamentation among all the inhabitants, Jews, Christians,
and Mohammedans, but his inveterate enemies were not yet satisfied.
They said to the Pasha, "Let Haim's body be thrown into the sea,
otherwise the people will make his tomb a place of veneration and
pilgrimage." Abdallah thought this very probable, and therefore
permitted the body of his benefactor to be thrown into the sea, at
the same time giving strict orders that the whole proceedings should
be concealed from his mother, who, he knew, would be outraged at his
depravity. Haim's house was shut up and his property confiscated by
the Pasha.
After Haim's corpse had been thrown into the sea it was seen swimming
on the surface, and Abdallah then ordered it to be thrown in again
with heavyweights attached, so that he might not be troubled again
by its reappearance. The next day, greatly repenting of what he had
done, he offered a large reward for the recovery of the body in order
to have it decently buried, but it could not be found.
When the Viceroy of Egypt, Mohhammad Ali Pasha, heard of the murder
he was very indignant. "What a madman," he exclaimed, "must Abdallah
be to deprive himself of such an assistant, a man endowed with such
qualities! Had he resigned him to me, I would gladly have given him
many thousand purses in return." Abdallah afterwards felt great
sorrow for his crime, and the remainder of his life was embittered
by undying remorse. He gave up to Haim's family the greater part of
the property which he had confiscated, and also permitted the widow
and brothers to leave Acre for ever. They went to Damascus, but the
widow, overcome by grief and sorrow, succumbed on the journey.
The brother Moses obtained employment with his cousin Solomon, and
his brother Raphael at the Treasury office in Damascus. Abdallah
then sent a confidential messenger to Constantinople to report his
own version of Haim's death to the Sultan, to whom he also sent many
valuable presents, but the Sultan indignantly rejected the presents
and the report, and threatened the Pasha with his vengeance. Upon
this Abdallah suspected Haim's brothers of having sent a true report
of his death to the Sultan, and greatly regretted having allowed
them to go to Damascus. To avenge himself, however, he sent decrees
to all his officers, telling them to hunt down the Jews in all
their districts. He himself set the example by inflicting horrible
tortures upon the Jews of Acre, sending many of them to hard labour,
condemning others to death, and confiscating the fortunes of all on
whom he could lay hands. The Jews in Palestine had likewise to suffer
from his tyranny. His misconduct was so unbearable that in 1825
Dervish Pasha, the Governor of Damascus, was sent with three other
Pashas and 40,000 soldiers to decapitate him. Dervish Pasha took his
Saraf, Solomon Farkhi, a relative of Haim, with him. When Abdallah
heard this he sent secret emissaries to poison Solomon, saying that
Solomon prevented any reconciliation. So Solomon was poisoned, and
his brother Raphael had to take his place. When Abdallah's mother
found that no benefit resulted to her son from Solomon's death,
she went to Mohhammad Ali, Viceroy of Egypt, and entreated him to
intercede at Constantinople for her son, who promised in future
to rule with justice. In this she was successful, the troops were
withdrawn from Acre, and Dervish Pasha returned to Damascus, taking
with him Raphael Farkhi.
Abdallah no sooner felt himself free, than he sent his own troops to
Damascus to attack the Governor, in revenge for his having carried
out the Sultan's order, and behaved again so shamefully with the
people under his jurisdiction that he received the name of "Mad
Abdallah."
After Solomon Farkhi's death, Abdallah spread the report in
Constantinople that the family of the Farkhis was still very opulent,
and their riches were not honestly earned. In spite of all that was
known to the contrary, some officers of the Porte could not withstand
this bait, and Saleh Pasha was sent to confiscate all the property.
Raphael was put in prison and utterly ruined; Saleh Pasha likewise
ordered the imprisonment of all the Jewish notables in Damascus. They
were not liberated until very heavy ransoms had been paid for them.
Raphael then went to Bagdad with the intention of remaining there,
but after some time Saleh Pasha sent for him to return, as he had
been reinstated in his offices of trust and honour.
Raphael held this appointment for many years until the Egyptian
invasion. In 1833 the great contest took place between Abdallah and
Mohhammad Ali, Viceroy of Egypt, in which Ibrahim Pasha defeated
Abdallah, and took possession of the whole of Syria. Ibrahim
confirmed Raphael in his office, giving him many distinctions and
proofs of confidence; but after many years evil-disposed persons,
jealous of Raphael's influence, intrigued against him, and obliged
the Pasha to give the office to another, but as a proof that Raphael
had not lost his personal regard, he made him a member of the
municipal council of Damascus.
As soon as the Egyptian Government was expelled from Syria through
the intervention of the English, Raphael was restored to his place.
After his death the office was given to a Christian, but the whole
responsibility was placed under the direction of the Defterdar
Effendi, who is always sent direct from Constantinople, thus
depriving the office of its dignity and trust. Since that time no
member of the Farkhi family could get employment from the Government,
although they were all honourable and many capable men among them,
the services of their ancestors being entirely disregarded.
Names of the surviving members of the Farkhi family:--
Meir Farkhi, at present member of the Municipal Council (not paid).
Solomon, Moses, Jacob, sons of Meir Farkhi.
Joseph and Nissim, sons of Menahem Farkhi, and Solomon, son of this
Joseph.
Ezekiel and Nathaniel, sons of Joseph Farkhi.
Aaron Farkhi, their nephew.
Mordecai and Menahem, sons of Moses Farkhi.
Judah, Meir, David, sons of Raphael Farkhi.
Israel H. Farkhi, son of Solomon, who was poisoned at Acre.
Of these sixteen persons, only seven are tolerably well off, the
others can with difficulty earn a scanty living.
EXTRACT FROM THE LETTER OF THE REV. C. A. SCHLIENTZ.
On the 11th August 1840 Mrs Schlientz and I had the pleasure of
dining together with the Rev. Mr Marshall and Lieut. Shadwell
of H.M.S. _Castor_ (who had been our fellow travellers from the
mountains of Lebanon to Damascus) at the English Consul-General, Mr
Werry's, whom we requested to ask the Governor for permission that
we might visit the Jews imprisoned on the charge of having murdered
Padre Tomaso and his servant. Our request was granted, and our whole
party went the following day to see the persecuted sufferers. Their
prison was amidst the barracks of the soldiers, and had just been
made a little more tolerable than it was before. They showed as the
marks of their stripes and tortures, and told us with much emotion
that their fearful sufferings were made more cruel for them by having
been deprived during the whole time of their confinement of the
comfort of seeing any of their relatives. The last of the prisoners
we saw was a venerable Rabbi, who, as one means of torture, had not
been allowed any sleep nearly the whole time. Amongst the prisoners
was a young man, who, unable to endure the tortures, had turned
Mohammedan, and upon the strength of whose testimony the others were
prosecuted and judged. It is indeed surprising that the Government,
knowing this fact, could act upon the declaration of such a man!
After leaving the prisoners we were conducted to their houses,
which were of elegant construction, and showed that the prisoners
were very wealthy persons. The poor females appeared to be in great
distress. In these dwellings we were shown the place to which the
Magicians had been brought, to find out by astrological calculations
the persons guilty of that supposed murder. We saw, too, the place
where the Padre was said to have been cut to pieces, and where there
is a mark of something on the wall, which, judging from the colour,
may be anything but blood. We also saw a young girl of remarkable
beauty, whom one of the French officials had succeeded in wresting
from her mother by the promise that he would interest himself in the
deliverance of her father. The poor mother related to us with deep
emotion the great grief of her heart in this affair. What a pattern
of Christian justice must this appear to others!
We saw the spot where the bones of the Padre were said to have
been found, as well as the place where they are said to have been
deposited in the chapel of a convent. Upon this they have put the
inscription: "The bones of Padre Tomaso, murdered by the Jews!" They
did this without any satisfactory inquiry whether the Padre had
indeed been killed; and if so, by whom? whether these were really
his bones? &c. As long as no legal investigation by competent judges
has taken place, I will never take these for the bones of Padre
Tomaso, and I trust that the inscription on that tombstone will be
altered, and deprived of an assertion which has never been proved in
any satisfactory way. I visited some of the convents at Damascus,
and at one of them I had a long interview on this subject with the
Superior. He was a Frenchman, and the light-minded and frivolous way
in which he spoke of this serious subject, affecting, as it does, not
only many individuals, but a whole nation, and the principles of its
religion, showed me that he could not be trusted in that matter. To
him it did not admit of the slightest doubt, even without evidence,
that the Jews must have been the perpetrators of this crime; no one
but they in their wickedness was capable of such a deed. I do not
know in what relation these missionaries stood to the accused Jews,
but I perceived distinctly that they laboured under very unhappy
prejudices, and that their assertion would bring no conviction to
my mind. The proofs of wealth which we saw in the dwellings of the
persecuted sufferers rather suggest that motives of envy and hatred
have given rise to a story which almost exceeds that of John Galas
of Toulouse, during the last century, or the accusations brought
against the Christians in the first centuries of their ecclesiastical
history, and against the Jews in after times, all of which were
proved to be diabolical calumnies. I have not entered into the
question whether the Jews sacrifice Christians in order to obtain
their blood, as this has been answered satisfactorily already by
Jewish and Christian writers, especially so during this year, on
account of the Damascus affair. Even if such a horrid custom had
existed, I deem it most unlikely that persons of wealth and liberal
sentiments, such as these Jews of Damascus are, would lend themselves
to the perpetration of such a deed.--With my heartfelt desire for the
real welfare of Israel, I remain, dear sir, yours most truly,
C. A. SCHLIENTZ.
_August 6th_, 1847. To Mons. VATTIER BOURVILLE, Consul at Damascus.
SIR.--Sir Moses Montefiore has forwarded to me some documents, from
which I learn that in the month of April last a Christian child
having disappeared in one of the quarters of Damascus, a rumour arose
that it had been stolen and put to death by the Jews in order to
obtain its blood for their religious ceremonies. This, in the eyes
of prejudiced and credulous people, formed a pendant, due to Hebrew
fanaticism, to the sad history of Father Thomas.
From the said documents I find that upon this idle rumour alone, and
without any reliable information whatever, the agent of the French
Consulate, Mr Baudin, hastened to accuse the Jews formally before the
Pasha of having caused the disappearance of the child. In his letter
to this high functionary of the Porte, Mons. Baudin writes something
to this effect:
"We ask your highness to institute an inquiry regarding this strange
affair; to order the sheiks of the different quarters to search for
the lost child, and to remind them particularly that, according to
a tradition worthy of belief, the wicked Jews are in the habit of
killing children who are in their power during the time of their
religious solemnities, for which reason the master of the child who
has disappeared strongly suspects that it is in the Jewish quarter."
The child has been found, and its reappearance seems to have put an
end to the disturbance, and also to the conjectures of which it was
the object.
Monsieur Baudin not having written to me on this subject, I beg
you, sir, to forward me most explicit details, in order that I may
be able to ascertain the true facts of the case. If his conduct and
language have been such as they have been represented, they cannot be
sufficiently condemned, and you should express to him my strongest
disapprobation.
The Government of the king has constantly refused to give credence
to the atrocities imputed to the Jews, and could not blindly accept
accusations against them which in the East are but too well explained
by the hatred and rivalry of religion.
Without wishing absolutely to impose its own views on its agents,
it is at least entitled to demand that they should abstain from
manifesting openly inimical sentiments, and above all should not
deliver up foe persecution to the Moslem authorities a whole
population and a whole people on nothing more than vague suspicions
without any substantial evidence. It is a duty, a principle of
equity, and a natural reserve to which I should much regret to learn
Mr Baudin had not strictly conformed.
* * * * *
PARIS, _Le 23 Aôut 1847_.
MONSIEUR,--Le Roi Má reuvoyé une lettre que vous lui avez adressée le
9 de ce mois au sujet du préjugé malheureusement répandu en Orient
contre les Israëlites et qui les accuse de verser le sang humain
dans leur sacrifices. Vous exprimez le désir qu'il soit prescrit aux
agents de sa Majesté dans le Levant non seulement de s'abstenir de
tout ce qui pourrait contribuer à accréditer un tel préjujé, mais
encore d'employer tous leur soins à le combattre et a le détruire.
Le Gouvernement du Roi regarde l'imputation dont il s'agit comme
fausse et calomnieuse, et ses agents en général sont trop éclairés
pour songer à s'en faire les organes. Il le regretterait vivement
et n'hésiterait pas à les en blâmer de la manière la plus expresse.
C'est ce qu'il s'est empressé de faire relativement au cas
particulier que vous m'avez signalé touchant un enfant chrétien
de Damas qui avait disparu dans le courant d'avril dernier, et
à l'accusation que le gérant du consulat de France n'aurait pas
craint de porter à ce sujet auprès du Pacha, contre les Juifs. Aucun
avis ne m'étant parvenu directement à cet égard, j'ai demandé des
éclaircissements au consul du Roi à Damas, eu lui ordonnant, si le
fait qui vous a été rapporté était exact, d'exprimer de ma part le
blâme le plus sévère, à l'agent qui sur un simple bruit, aurait
hazardé une pareille imputation contre tout un people.
Recevez, Monsieur, l'assurance de ma consideration trés distinguée,
GUIZOT.
Sir MOSES MONTEFIORE.
* * * * *
LONDON COMMITTEE OF DEPUTIES OF THE BRITISH JEWS.
Copy of Letter addressed by Sir MOSES MONTEFIORE, Bart., to J.M.
MONTEFIORE, Esq, President _pro tem._ of this Board.
GROSVENOR GATE, PARK LANE, _30th June 5627 (1867)_.
MY DEAR SIR,--It is with deep regret that I have to place in your
hands further despatches received from Jassy, from which it would
appear that the position of our unfortunate co-religionists in
Moldavia still continues most distressing. You will be pleased to
submit these communications to the Board of Deputies without delay.
The several memorials which I have received from Moldavia, solicit
so frequently and so urgently my personal presence there, that if,
in the opinion of your Board and that of our Community, it should be
considered that my presence in Moldavia might prove of utility to
those who in their misery apply to us for sympathy and aid, I should
feel it an imperative duty, at whatever personal risk and sacrifice,
to respond to the appeal thus piteously made.
There can be no doubt that, as the delegate of our community, any
representations that I might be intrusted to make as its organ would
acquire great force and significance, while I should be encouraged
by the consciousness that I should be acting, not only in accordance
with my own sense of duty, but also as the exponent of the earnest
wishes of your Board and of the Jews at large, that so unhappy a
state of things as is now existing in Moldavia, as affecting the
Jews of that Principality, may, under the blessing of the Almighty,
speedily cease.--I have the honour to be, my dear Sir, yours
faithfully,
(Signed) MOSES MONTEFIORE.
Copy translation of the despatches above referred to.
JASSEY, _6th June 5627 (1867)_.
_To the Defender and Champion of Israel, who is zealous in their
cause, the Crown of Israel!_
Sir MOSES MONTEFIORE, Bart., &c., &c., &c.
GREETING,--At these tidings your ears must tingle, the hair of your
head stand on end, and your heart melt with anguish.
Within the last few days, the head of the enemies of Israel has
prevailed. The object is to drive the Jews out of the provinces of
Moldavia and Wallachia,--to take for spoil all their wealth and
possessions without let or hindrance. We get no protection from the
Minister; on the contrary, he aids our enemies against us by all
manner of evil decrees, and imposes upon us all kinds of oppressions
without measure.
On the 4th May last, a decree was issued by the Minister Bratiano to
expel all the Jews from the villages of Moldavia as coming under the
category of vagabonds. Scarcely was the edict made known when the
Minister arrived here; in another moment the enemies of Israel filled
the streets and public places, seized every man of Israel without
distinction that came in their way, crying out, "He is a vagabond;"
bound him hand and foot with chains, beat him unmercifully, drove out
alike old and young, chased them out of the city, and delivered them
over to the mercy of the soldiery, to drive them to the boundaries of
the land.
A cry of anguish from the women, and like lamentations from the men,
went up to heaven. Old men and children, women with suckling ones
cry aloud, but there are none to pity, none to look with compassion.
They have been driven from all the villages, made to leave their
possessions, their goods and chattels, in the hands of their enemies,
and have escaped only with their lives.
The heads of the congregation here have entreated the Minister
to withdraw the decree, but in vain have they supplicated.
Non-Israelites have also sought justice for the Jews, but they have
pleaded to a deaf ear. He seeks only their expulsion.
In three days the prisons were overcrowded with our brethren; the
persecutions for awhile abated, still we were in fear and trembling,
lest every moment they should be renewed with fresh rigour, for the
decree has not yet been recalled.
A great evil threatens us, the hatred increases every day and every
hour,--there is none to stay the hand. I therefore make known to you,
these our troubles and distresses, beseeching you with scalding tears
to aid us all in your power, and to defend the cause of oppressed
Israel, who are driven from the land of Moldavia.
May the Creator of heaven and earth, the God of Israel help us!
Trouble upon trouble! During the last three days soldiers have been
going about the streets molesting the Jews, and with their swords
they injured a woman with child. Her cries brought persons to her
rescue, and those who endeavoured to take the weapons from the
soldiers were seized, thrown into prison and charged with attempting
to murder the military authorities. We have no one to look to for
help except our Father in Heaven and His servant Moses. The chief
matters we dare not venture to write, out of dread and apprehension,
for we are as sheep in the hands of the slaughterer.
May the Holy One have you in his keeping, bestow upon you strength,
energy, and will to save the residue of His flock, and reward you a
thousand fold, the prayer of your servants,
&c., &c., &c.
By the help of God.
JASSY, _Monday, 15th Sivan, 5627_.
_To the benevolent of heart, the desire of the eye of Jacob, Head
of the children of Israel, Prince of our brethren,_ Sir MOSES
MONTEFIORE, Bart., &c., &c., &c.
The eyes of all Israel in the province of Moldavia are directed to
you for salvation and consolation, to deliver them out of the power
of their enemies, for no violence is to be found in their hands.
Surely the man Moses will rouse himself as a lion for the rescue of
his people, as he has done in days of old, and in former years, to
deliver his brethren, the house of Israel, from their sorrow and
distress.
May Heaven's blessing rest on his head, inspire his heart, and
prosper all the works of his hands.
(Signed) JESIAS BHOR, Chief Rabbi of Jassy, On behalf of the whole
congregation.
END OF VOL. II
* * * * *
Transcriber's Notes.
1. Every effort has been made to replicate this text as faithfully as
possible.
2. Page iv: The Reference to 'Page 6' in the caption, "ANCIENT COAT OF
ARMS OF THE MONTEFIORE FAMILY, _explained on page 6._", refers to
Page 6, Volume I.
3. Some words have been harmonised to the predominate spelling.
4. Non-English quotations have not been changed.
5. The caret character (^) before another character/s in the word
indicate that the following character/s in that word are in
superscript.