translated out of the originall.
Books ready for the Presse.
_De cultu Imaginum contra Pontificios Latine._
_Sermois_, Sermons in the _Portugal_ tongue.
_Loci communes Omnium Midrasim_, which contains the divinity of the
ancient Rabbins, in _Hebrew_.
_Bibliotheca Rabbinica_, together with the arguments of their books, and
my judgement upon their severall editions.
_Phocylides_ in _Spanish_ verse _cum Notis_.
_Hippocratis Aphorismi_ in _Hebrew_.
_Flavius Iosephus adversus Apionem_, in _Hebrew_, _ejusdem Monarchia
rationis_ in _Hebrew_.
_Refutatio libri cui titulus Præadamitæ._
_Historia sive continuatio_ Flavii Josephi _ad hæc usque tempora_.
_De divinitate legis Mosaicæ._
_De scientia Talmudistarum, in singulis facultatibus._
_Philosophia Rabbinica._
_De disciplinis Rabbinorum._
_Nomenclator Hebraius & Arabicus._
I have also published, and printed, with my own presse, above 60 other
books, amongst which are many bibles in _Hebrew_, and _Spanish_, with
all our _Hebrew_ prayers corrected, and disposed in good order.
_FINIS_
NOTES
(P = page; l = line)
PORTRAITS OF MENASSEH BEN ISRAEL
(Frontispiece, and pp. 1 and 105)
Pocock, in his biographical introduction to the English translation of
Menasseh ben Israel’s “De Termino Vitæ” (Lond., 1700), gives the
following pen-picture of the author derived from the recollections of
English Jews who remembered the days of the Whitehall Conferences:—
“He was of middle stature and inclining to fatness. He always used his
own hair, which (many years before his death) was very grey; so that his
complexion being pretty fresh, his demeanour graceful and comely, his
habit plain and decent, he commanded an awful reverence which was partly
due to so venerable a deportment. In short, he was _un homme sans
passion, sans legiereté, mais hélas! sans opulence_” (p. viii).
This description agrees with the portraits of Menasseh. Three of these
portraits are extant. Two of them are by Rembrandt, and one is by a
Jewish line-engraver, Salom Italia. Curiously enough, although far
inferior in artistic merit to the Rembrandts as a portrait, Menasseh
prized the Italia engraving highest. He sent a copy to the Silesian
mystic Frankenberg in 1643, and he writes in the _Bonum Nuncium
Israeli_:—
“Abr. à Frankenberg ... effigiem meam, aeri incisam misissem, ubi ad
symbolum meum Perigrinando Quærimus, cui ab uno latere Hominis
Peregrinantis, ab altero candelæ emblema adscriptum cum hoc dicterio נר
לרגלי דברך sic praefatur” (p. 92).
The shield in the left-hand corner of this portrait was used by Menasseh
as a trade-mark in his printing-office. It has for this reason been
reproduced on the title-page of the present work. Salom Italia’s
portrait is often found bound up with the first Latin version of the
“Hope of Israel,” and was roughly copied in the Spanish edition
published at Madrid in 1881.
Rembrandt belonged to the distinguished circle of Menasseh’s personal
friends. He illustrated the _Piedra Gloriosa_ published by Menasseh in
1655, and he etched one portrait of the Rabbi, and painted another. The
etching, of which a mezzotinted reproduction is presented on the
frontispiece of the present work, was produced in 1636 when Menasseh was
thirty-two years old. The painted portrait which is in the Hermitage at
St. Petersburg is of doubtful authenticity as relating to Menasseh, but
I am inclined to regard it as genuine. It represents the Rabbi at a much
more advanced age than the etching. The grey hair agrees with Pocock’s
description of his appearance in 1656, while the sorrowful expression
and full beard may be accounted for by his troubled experiences in
London, and especially by the death of his son. When he returned to
Middleburg in 1657, he was mourning for his son, and hence his beard
would be unshaved. It is not at all improbable that Rembrandt, his old
friend of twenty years, saw him at this tragical moment, and that the
portrait is a reminiscence of the prematurely aged and broken-hearted
Rabbi, then tottering on the verge of the grave.
THE HOPE OF ISRAEL
(pp. 1–72)
BIBLIOGRAPHICAL NOTE
The title is taken from Jeremiah xiv. 8 (see p. 7).
The first edition (pp. xiii, 126, 12mo) was in Spanish, and bore the
following title:—
מקוה ישראל / Esto es, / Esperança / de Israel. / Obra con suma
curiosidad conpuesta / por / Menasseh Ben Israel / Theologo, y
Philosopho Hebreo. / Trata del admirable esparzimiento de los diez /
Tribus, y su infalible reduccion con los de / mas, a la patria: con
muchos puntos, / y Historias curiosas, y declara- / cion de varias
Prophecias, / por el Author rectamen- / te interpretadas. / Dirigido a
los señores Parnassim del K.K. / de Talmvd Tora. / En Amsterdam. / En la
Imprension de / Semvel Ben Israel Soeiro. / Año. 5410.
It was dedicated to the Wardens of the Theological School (Talmud
Torah), Josseph Da Costa, Ishak Jessurun, Michael Espinosa, Abraham
Enriques Faro, Gabriel de Rivas Altas, Ishak Belmonte, and Abraham
Franco. The dedication is dated Shebat 13, 5410 [= Jan. 15, 1650], and
is headed with the significant quotation in Hebrew of part of verse 1 of
Isaiah lxi.: “To preach good tidings unto the meek; he hath sent me to
bind up the broken-hearted.” This dedicatory epistle is only to be found
in the Spanish edition. In the Latin and English translations it is
replaced by an address “To the Parliament, the Supream Court of
England.”
The Latin edition (pp. xii, 111, 12mo), which was printed very shortly
after the Spanish, bore the following title:—
מקוה ישראל / Hoc est, / Spes / Israelis / Authore / Menasseh Ben
Israel / Theologo & Philosopho Hebræo / Amstelodami / Anno 1650.
It is doubtful whether Kayserling (_Misc. Heb. Lit._, ii. p. 16 and note
76), following Castro, is correct in his conjecture that this
translation is the work of Menasseh himself. There are too many
misunderstandings of the Hebrew names and quotations to admit of this
view. The deviations from the original suggest that it was hurriedly
executed from a first draft of the Spanish version, which was afterwards
revised by the author, who omitted to perform the same service for the
Latin text.
The English version (pp. xiv, 90, 12mo) was based on the Latin, and
reproduced all its faults. It appeared in London towards the end of
1650. The title-page runs as follows:—
The / Hope of Israel: / Written / By Menasseh Ben Israel, / an Hebrew
Divine, and Philosopher. / Newly extant, and Printed in / Amsterdam, and
Dedicated by the / Author to the High Court, the / Parliament of
England, and to the / Councell of State. / Translated into English, and
/ published by Authority. / In this treatise is shewed the place where
the ten / Tribes at this present are, proved, partly by / the strange
relation of one Antony Monte- / zinus, a Jew, of what befell him as he
tra- / veiled over the Mountaines Cordillære, with / divers other
particulars about the restoration of / the Jewes, and the time when. /
Printed at London by R. I. for Hannah Allen, / at the Crown in Popeshead
/ Alley, 1650.
The only respect in which this version differs from the Latin is that it
contains on pp. xi-xiv an address from “The Translator to the Reader.”
The name of the translator is not given, but the work was subsequently
acknowledged by Moses Wall in a correspondence with E. S. (Sir Edward
Spencer); see pp. 66–72.
A second edition, “corrected and amended,” sm. 4to, was published in
1651 and reprinted in 1652. It is the latter which is reproduced in the
present volume on account of its convenient _format_, and of the
Appendices which throw light on the motives by which the publication in
England was actuated.
The following is a list of other editions and translations:—
1659. Spanish by Jedidjah Ibn Gabbai (Smyrna). 1666. Dutch by Jan
Bara (Amsterdam). 1691. Judeo-German by Mardochai ben Moses
Drucker (Amsterdam). 1697. Hebrew by Eljakim ben Jacob
(Amsterdam). 1703. _Ibid._ 1712. Judeo-German (Frankfort)
reprint of 1691 edition. 1723. Spanish (Amsterdam) reprint of
original edition. 1792. English by Robert Ingram (Colchester).
1836. Hebrew (Wilna) reprint of 1703 edition. 1850. English
(London) reprint of 1650 edition. 1881. Spanish, by Santiago
Perez Junquera (Madrid), reprint of original edition.
THE EPISTLE DEDICATORY
P. 4, l. 9. “_Not onely by your prayers._” This, no doubt, refers to
the protection extended by the Government to the Marranos in London.
(See Introduction, p. xxx.)
TO THE COURTEOUS READER
P. 6, l. 21. “_Others to the Ten Tribes._” There is a very voluminous
literature of the Ten Tribes, a bibliography of which has long been
promised by Mr. Joseph Jacobs. Bancroft in his “Native Races of the
Pacific States of North America” discusses the theory of the Hebrew
origin of the Americans (vol. v. pp. 77–95). Santiago Perez Junquera
in his Spanish reprint of “Esperanza de Israel” gives a bibliography
of Spanish writers who have dealt with the problem of the Ten
Tribes. The Jewish legends on the subject, none of which admit the
American theory, have been summarised by Dr. A. Neubauer in the
_Jewish Quarterly Review_ (vol. i. pp. 14, 95, 185, 408). See also
M. Lewin, “Wo wären die Zehn Stämme Israels zu suchen” (1901).
The following selections from the vast literature of the Ten Tribes,
especially in its relation to Menasseh ben Israel, may be recommended to
investigators of this curious craze:—
Enquiries touching the Diversity of Languages and Religions through
the chief parts of the world, written by Edw. Brerewood. London,
1635.
Thos. Thorowgood—Jews in America, &c. 1650.
John Dury—Epistolary Discourse to Mr. Thomas Thorowgood. 1650.
Sir Hamon L’Estrange—Americans no Jews. 1652.
Thos. Thorowgood—Jews in America [with] an accurate discourse [by] Mr.
John Eliot. 1660.
Theophili Spizelii—Elevatio Relationis Montezinianæ de repertis in
America tribubus Israeliticis. Basle, 1661.
Account of the Ten Tribes of Israel being in America, originally
published by Menasseh Ben Israel, with observations thereon. By
Robert Ingram, M.A. Colchester, 1792.
The Ten Tribes of Israel historically identified with the aborigines
of the Western Hemisphere. By Mrs. Simon. London, 1826.
The Hope of Israel, presumptive evidence that the aborigines of the
Western Hemisphere are descended from the ten missing tribes of
Israel. By Barbara Anne Simon. London, 1829.
The Remnant Found, or the place of Israel’s hiding discovered, being a
summary of proofs showing that the Jews of Daghistan on the Caspian
Sea are the remnant of the Ten Tribes. By the Rev. Jacob Samuel.
London, 1841.
The Thorn Tree, being a history of thorn worship of the Twelve Tribes
of Israel, but more especially of the Lost Tribes and House of
David. By Theta. London, 1863.
Paläorama. Oceanisch-Amerikanische Untersuchungen und Aufklärungen.
Erlangen, 1868.
Ireland, Ur of the Chaldees. By Anna Wilkes. London, 1873.
Ueber die Abstammung der Englischen Nation. Von D. Paulus Cassel.
Berlin, 1880.
P. 6, l. 29. “_Cordilleræ_,” Spanish. A mountain chain, sometimes, as
here, applied in a specific sense to the Andes.
P. 6, l. 32. “_The Sabbaticall River_,” or Sambation, a river
mentioned in the Midrash as slowing during the first six days of
every week and drying up on the Sabbath. (Neubauer, “Géographie du
Talmud,” pp. 33–34, 299; Hamburger, “Real-Encyclopädie des
Judenthums,” vol. ii. p. 1071; see also “Hope of Israel,” _infra_,
p. 35.)
P. 7, l. 15. “_I intend a continuation of Josephus._” No trace of this
work has been found. From a passage in the _Vindiciæ_ there is
reason to believe that it it was completed in MS. (see p. 115 and
note thereon, _infra_, p. 167).
THE RELATION OF ANTONY MONTEZINUS
P. 11. An earlier translation of this affidavit was published by
Thomas Thorowgood in “Jewes in America,” pp. 129, 130. (See
Introduction to present work, p. xxv.)
P. 11, l. 13. “_Port Honda_,” now Bahia Honda, an inlet at the
northeastern extremity of Colombia, in 12° 20′ N. and 50° W. It was
first visited by Ojeda in 1502, and named by him Puerto de Santa
Cruz. There is a town named Honda in the interior, and a bay of the
same name on the northern coast of Cuba, 60 miles west of Havana.
P. 11, l. 15. “_Province of Quity_,” modern Quito, originally a
presidency of the Spanish viceroyalty of Peru, afterwards a division
of the Republic of Colombia, and in 1831 organised with the
districts of Asuay and Guayaquil into a new republic, under the name
of Ecuador.
P. 11, l. 17. “_Cazicus_,” modern _Cacique_ or _Cazique_, used in
Spanish to designate an Indian chief. The word is of Haytian origin.
An early Spanish writer derives it from the Hebrew. (Kayserling,
“Christopher Columbus,” p. 154.)
P. 11, l. 29. “_Jonkets_,” junket, from Italian _giuncata_, a
cream-cheese, so called because served on rushes (_giuncoa_—a rush):
“And beare with you both wine and _juncates_ fit
And bid him eat.”
—SPENSER, _F. Q._, V. iv. 49.
“With stories told of many a feat,
How faery Mab the _junkets_ eat.”
—MILTON, _L’Allegro_, 172.
P. 12, l. 3. “_Carthagenia_”: modern Cartagena, a fortified maritime
city of the United States of Colombia, on the Caribbean Sea.
P. 12, l. 5. “_Blessed be the name of the Lord that hath not made me
an Idolator, a Barbarian, a Black-a-Moore, or an Indian._” This is
an extension of a blessing said in the Hebrew morning service. The
original blessing, however, only speaks of “idolator.” There is
another blessing said on seeing “negroes and redskins,” and this,
curiously enough, is discussed in the same section of the Talmud as
that in which the recital of the blessing in regard to heathens is
enjoined (see Schwab, “Le Talmud,” vol. i. p. 158).
P. 13, l. 17. “_Duerus_”: the river Douro or Duero in Spain. Mr. Wall
does not seem to have taken the trouble to delatinise the name. In
the Spanish edition it appears, of course, “Duero.”
P. 13, l. 18. “_Making a sign with the fine linen of Xylus._” This is
a misunderstanding of the original Latin, which says, “factoque ex
duabus Xyli syndonibus.” The word “Xyli” here is intended for the
genitive of Xylon = cotton. The passage should read, “and making out
of two pieces of cotton cloth.” The original Spanish says, “y
haziendo vandera de dos paños de algodon.” What Montezinos and his
companion did was to construct a flag out of their two cotton
waistbands.
P. 14, l. 1. Curious mistake overlooking the identity of Jacob and
Israel.
P. 14, l. 22. “_Mohanes_”: American-Indian medicine men. (See _infra_,
p. 56.)
THE HOPE OF ISRAEL
P. 17, l. 21. For Jewish aspects of the early voyages to America see
Kayserling, “Christopher Columbus, and the participation of the Jews
in the Spanish and Portuguese discoveries” (Lond., 1894); also the
same author’s “The First Jew in America,” in the John Hopkins
University Studies for 1892.
P. 18, l. 32. “_Gomoras_” = Francisco Lopez de Gomara.
P. 18, l. 18. “_Tunes_” = Tunis.
P. 18, l. 22. “_Isaac Abarbanel_,” Jewish statesman and theologian
(1437–1509), served Alphonso V. of Portugal, Isabella of Spain, and
Ferdinand of Naples; author of numerous Bible commentaries and
philosophical essays. Headed the emigration of the Spanish Jews at
the time of the expulsion (Graetz, _Geschichte d. Juden_, vol. viii.
pp. 316 _et seq._; Kayserling, _Juden in Portugal_, pp. 72, 100).
The Abarbanels, whose descendants are numerous in Europe, claimed
descent from King David. Menasseh ben Israel’s wife was an Abarbanel
(see “Hope of Israel,” p. 39). Mr. Coningsby Disraeli is a
descendant on his mother’s side.
P. 19, l. 30. “_Rabbi Jonathan ben Uziel._” The author of a free
Aramaic paraphrase (Targum) to the Hebrew Prophetical Books. His
date is about the beginning of the Christian era. A Targum to the
Pentateuch is wrongly ascribed to him; this is properly the Targum
Yerushalmi or Jerusalem Targum (see Zunz, “Die Gottesdienstlichen
Vorträge der Juden,” pp. 66 _seq._).
P. 19, l. 33. “_Rabbinus Josephus Coen in his Chronology_” (see
Bialloblotzky, “The Chronicles of Rabbi Joseph ben Meir the
Sphardi,” Lond., 1835). Joseph Cohen was born 1496 and died 1575.
P. 21, Sect. 4. The Hebrew in the first case is מה טם אל שעלבין מת דע
אל, the ט in the second word being regarded as a mistake for ת.
In the second case the Hebrew is מהטבאל שעל בן מתדעאל (see
“Esperança de Israel,” pp. 26, 27).
P. 21, l. 32. “_Collai_” = Callao.
P. 22, l. 7. “_Petrus Cieza_” = Pedro Cieça de Leon.
P. 22, l. 8. “_Guamanga_”: modern Ayacucho.
P. 23, l. 30. “_Garracas_” = Caracas.
P. 24, l. 9. “_Alonsus de Erzilla_” = Alonzo d’Ercilla y Zuñiga
(1530–1595). The quotation is from “La Araucana,” the most famous of
Spanish Epics.
P. 24, l. 27. “_Maragnon_” = Marañon, another name for the Amazon.
P. 24, l. 35. “_Farnambuc_” = Pernambuco.
P. 26, l. 14. “_The Isle of Solomon and Hierusalem._”—Mendaña landed
on Isabel Island in 1568, and named the group Solomon, and
Bougainville rediscovered the islands in 1768. H. B. Guppy, “The
Solomon Islands and their Natives” (Lond. 1887). C. M. Wood in
“Proceedings R. Geog. Soc.,” 1888, pp. 351–76, and 1890, pp.
394–418, with map (p. 444), on which are given the original Spanish
as well as the modern names of the islands.
P. 28, l. 7. “_To this day they privately keep their Religion._” The
Marranos. See _supra_, pp. xii-xiv.
P. 29, l. 9. “_My Reconciler._” “Conciliador” Seg^{da} Parte.
Amsterdam, 1641. This work was translated into Latin by Vossius
(1687), and into English by Lindo (1842).
P. 29, Sect. 16. A bibliography of the Jews in China has been
published in French by Henri Cordier. A useful summary of our
knowledge of the Hebrew Settlements in China, brought down to the
most recent date, has been written by Mr. Marcus Adler (_Jew. Quart.
Rev._, vol. xiii. pp. 18–41).
P. 33, l. 20. “_David the Reubenite._” David Reubeni, an Oriental Jew,
who visited Europe in 1524, alleging himself to be an envoy from the
Ten Tribes. He was received with distinction by the Pope and the
King of Portugal, and made a great commotion among the Marranos and
Jews (Graetz, “Geschichte,” vol. ix. pp. 244 _et seq._).
P. 33, l. 23. “_Selomoh Molcho._” A Marrano disciple of David Reubeni.
His name was originally Diogo Pires. He migrated to the East and
became a learned Cabbalist. He died a martyr’s death in 1532
(Graetz, “Geschichte,” vol. ix. pp. 251 _et seq._).
P. 33, l. 30. “_Abraham Frisol Orchotolam._” A mistranslation for
Abraham Frisol in his book entitled, “_Orhat Olam_.” Abraham Farisol
or Peretsol (1451–1525) was a Hebrew geographer, author of “Orchat
Olam” (The Path of the Universe), which was edited with a Latin
translation by Thomas Hyde (Oxford, 1691). For life of Farisol see
Graetz, “Geschichte,” vol. ix. pp. 46 _et seq._
P. 33, l. 38. “_The Hebrew letter (h) and (t) are neere in fashion._”
The letters referred to are ח and ת.
P. 33, l. 39. “_Eldad Danita._” Eldad the Danite lived in the ninth
century. His career was similar to that of David Reubeni (Epstein,
“Eldad Ha-Dani,” Pressburg, 1891).
P. 34, l. 2. “_Sephar Eldad Danita_,” ספור אלדד הדני. An edition
with a French translation was published by Carmoly (“Relation
d’Eldad le Danite.” Paris, 1838). The best editions are those of
Epstein and D. H. Müller.
P. 34, l. 3. “_Rabbi David Kimhi._” Famous Hebrew exegete, grammarian,
and lexicographer (d. 1232). The work referred to as “_etymol. suo_”
is “The Book of Roots” (ספר השרשים).
P. 34, l. 5. “_Of the name of Rabbi Juda Aben Karis._” Should be, “in
the name of Rabbi Judah ben Koraisch.” Rabbi Judah (fl. _circa_
870–900) was a Karaite philologist; lived in North-West Africa. He
met Eldad in Morocco (Graetz, “Geschichte,” vol. v. p. 261).
P. 34, l. 9. “_Part of the Ten Tribes also live in Ethiopia._” The
Falashas of Abyssinia are here referred to (Halévy, “Travels in
Abyssinia”; _Mis. Heb. Lit._, vol. ii. pp. 175 _et seq._ There are
also reports on the Falashas in the Annual Reports of the Alliance
Israelite and Anglo-Jewish Association).
P. 35, l. 22. “_Rabbi Johanan, the Author of the Jerusalem Talmud._”
Rabbi Jochanan, son of the Smith, was a disciple of Rabbi Judah the
Prince, compiler of the Mishna. He was one of the most famous Hebrew
teachers of the third century. The tradition that he was author of
the Jerusalem Talmud rests only on the assertion of Maimonides.
Modern critics reject it, and date the Jerusalem Talmud in the
seventh century. (Hamburger, “Real-Encyclopädie,” _sub voc._
“Jochanan” and “Talmud.”)
P. 35, l. 34. “_The learned man l’Empereur._” Constantine l’Empereur,
an Hebraist of the seventeenth century (d. 1648), who translated
into Latin some tractates of the Mishna and other Hebrew works,
including the Itinerary of Benjamin of Tudela.
P. 35, l. 36. “_Sedar Olam._” The name of two Hebrew Chronologies (see
Hamburger, “Real-Encyclopädie,” sup. vol., pp. 132, 133).
P. 35, l. 37. “_In Talmud tractat, Sanhedr._” “Sanhedrin” is the name
of a treatise of the Talmud, the fourth in the fourth book of the
Jerushalmi, and the fifth in the fourth book of the Babli. Excerpts
have been translated into Latin with elaborate notes by Joh.
Coccejus (Amsterdam 1629).
P. 36, l. 9. “_Beresit Rabba._” The first part of the “Midrash
Rabboth,” the chief collection of Hagadic or homiletic expositions
of the Scriptures. As its name implies, it deals with Genesis (Zunz,
“Gottesdienstlichen Vorträge,” pp. 184 _et seq._, 1892.)
P. 36, l. 9. “_In Perasach_,” should be “in Parashah 11” (see original
Spanish “Esperança,” p. 66). The misprint occurs in the Latin.
“Parasha” means section. There are 100 sections in the _Bereshith
Rabba_.
P. 36, l. 10. “_Tornunsus_” = Turnus Rufus.
P. 36, l. 12. “_Rabbi Aquebah._” One of the greatest of the Tanaim or
compilers of the Mishna. He became an adherent of the Pseudo-Messiah
Bar Cochba, who rebelled against the Romans during the reign of
Hadrian, and was put to death after the fall of Bethar. His career
has passed into legend (Graetz, “Geschichte,” vol. iv. pp. 53 _et
seq._).
P. 36, l. 20. “_Asirim Rabba_” = Shir Ha-Shirim Rabba. Midrashic
exposition of the Song of Songs (_supra_, “Beresit Rabba”).
P. 36, l. 27. “_Jalcut._” A collection of Midrashim covering the whole
of the Scriptures, and compiled in the eleventh century by R. Simeon
b. Chelbo, whence it is called the Yalkut Shimeoni (Zunz,
“Gottesdienst,” pp. 183 and 309).
P. 36, l. 31. “_Bamibar Rabba_”: misprint for Bamidbar Rabba, the
Midrashic exposition of Numbers.
P. 37, l. 12. “_R. Selomoh Jarchi._” Solomon b. Isaac of Troyes,
called Rashi (1040–1105), the most eminent Hebrew Bible commentator
of the Middle Ages. The name Jarchi was erroneously given to Rashi
by Raymund Martini, Munster, and Buxtorf, who imagined that he was a
native of Lunel (ירח = _luna_). Menasseh ben Israel was the first
Jewish scholar to adopt this blunder (Wolf, “Biblio. Heb.” vol. i.
1057, &c.; Graetz, “Geschichte,” vol. vi. pp. 77 _et seq._; Wolf,
“The Treves Family in England”).
P. 37, l. 15. “_R. Mardochus Japhe._” Bohemian Rabbi (1530–1612)
(Graetz, “Geschichte,” vol. ix. pp. 465–467).
P. 37, l. 26. “_Another worthy of credit._” In the original Spanish,
Menasseh gives his name as Señor H. Meyr Rophé. This is omitted from
both the Latin and English editions.
P. 37, l. 34. “_R. Moses Gerundensis._” Moses ben Nachman (1200–1272),
also called Nachmanides, and Ramban. Christian scholars sometimes
speak of him as Gerundensis from his birthplace, Gerona. The
greatest Talmudic authority of his day, author of a Bible
commentary. His public disputation at Barcelona with Pablo
Christiani in 1263 is famous (Graetz, “Geschichte,” vol. vii. pp.
131–136, Schechter “Studies in Judaism,” art. “Nachmanides”).
P. 38, l. 1. “_Benjamin Tudelensis_,” Benjamin b. Jonah of Tudela,
famous Jewish traveller (see Itinerary by, translated by A. Asher.
Lond., 1840).
P. 38, l. 4. “_The City Lubin_”: misprint for Lublin.