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which was annexed to the synagogue of that town.

At the head of it was the renowned Rabbi Messulam; five of his disciples and some other rabbis, versed in theological studies and in medicine, seconded his efforts. This university enjoyed a merited reputation among the Jews; it is asserted that Solomon Jarchi (whom some authors assert to have been a native of Lunel) taught there in the eleventh century. But what ought to secure it a place in history, is the part which it undertook in the discussions which arose during the second half of the twelfth century, respecting the works of Maimonides. The university maintained and defended the Talmudical traditions, which the celebrated philosopher of Cordova seemed inclined to sacrifice to the Aristotelian philosophy. The Spanish rabbis, and those of Narbonne at the head of the latter town, sided with Maimonides; those of Lunel, Vauvert, Saint-Gilles and Provence declared, on the contrary, against the innovator (novateur). The quarrel burst forth just about the time that Benjamin was visiting these localities, and the names of those whom he mentions-among others, of Messulam of Lunel, and Abraham, the son of David, of Vauvert,—were precisely of those who engaged in and continued the contest. A great number of students flocked to Lunel, and there received, not only learned instruction, but also food and clothing.

About two leagues (lieus) from Lunel was a large village called Posquières (now Vaubert), where the traveller found forty Jewish families, distinguished among whom, by his riches and his virtues, was a celebrated rabbin, whose name was venerated among his people. This was Abraham, son of David. This learned and generous man, dispensed at the same time to his disciples nourishment for the body and for the soul. Surrounding him were several intelligent Jews (whose names Benjamin has pre

served to us). It was in this little centre of intellectual activity, that Maimonides encountered the most lively opposition, which was perseveringly maintained. Still some leagues further, on the borders of the Rhone, at SaintGilles, another synagogue had a congregation of about a hundred families. A school, under the management of teachers of renown, was established at its side; and the teaching there, as at Lunel and Vauvert, had a decidedly conservative character, strictly guarded against any infusion of the philosophy of Aristotle, which was so well received by the Spanish rabbins. There was also at Arles, a Jewish congregation of about two hundred, among whom were many distinguished in theology and in medicine. Such are the facts which Benjamin of Tudela transmits to us respecting the Jewish schools of our country: they prove to us, that, in the midst of that nation repulsed by Christians, there was at this period a great intellectual movement, and that the Jews who inhabited our localities, enjoyed there a considerable importance. It is scarcely possible to determine what influence these schools may have had over the population of our country, when we consider the profound separation which religious opinion traced between Jews and Christians. But on the other hand, we know that during the twelfth century, and almost during the whole of the so-called Middle Ages, talented Jews were what we might designate the literary agents, or brokers (courtiers) of the learned world, transmitting to Christian doctors, who were in general ignorant of the Greek language, the works of ancient philosophers and physicians, translated and commented on by the Arabs. In any case, it must be admitted that the school of Montpellier profited, not only by the intelligence of rabbins well skilled in the knowledge of medicine, but also by their talents, which enabled them to render into Latin the original works of the

Arabs, as well as those which the latter had themselves made from the ancient writings of the Greeks.-NICHOLAS. Histoire Littéraire de Nîmes et des Localités Voisines.

OBLIGATIONS OF CHRISTIANS.

If Abraham, Isaac, and Jacob, from whom the Jewish Nation had their originals, were holy, the Branches also that spring from this root are holy.

If, then, some of the natural branches were broken off, and if some of the natural Jews of the stock of David were broken off and rejected, and thou! an Heathen of the wild Gentile race, wert taken in and engrafted into the Church of God in their room; and thou partakest of the blessings promised to Abraham and his seed; be not so conceited of thyself as to shew any Disrespect of the Jews.

If any such Vanity possess thee, remember that the privilege which thou hast in being a Christian, is derived to thee from the promise which was made to Abraham and his seed; but nothing accrues to Abraham and his seed from thee.-LOCKE.

LETTERS TO VOLTAIRE.

Voltaire having, with his usual sneering cynicism, reviled the Jews and their Scriptures, a series of letters was published in refutation of his calumnies, bearing the title of "Lettres de quelques Juifs Portuguais, Allemands, et Polonais; à M. de Voltaire." This was in fact written by Abbé Guimenée, in 1769, and it has since gone through ten editions. It is a most excellent production, combining an assemblage of great erudition and vigorous reasoning, with a remarkable purity and precision of style. The work, although written by a Catholic, is well worthy the attention of Israelites. It has been translated into English.

MILTIADES.

St. Clement says, "Miltiades, general of the Athenians, and conqueror of the Persians at Marathon, who had studied the tactics of Moses, imitated him in the following manner-he made his troops march at night by impracticable ways" (sic). Should we not rather say, "the tactics

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.P. A- ויחלק עליהם לילה ? " of Abraham

YOUNG MEYERBEER.

"Venice, February, 1817. A new Italian opera, 'Romuldi and Constance,' the music of which has been composed by a young German Israelite, M. Mayer Beer, son of the banker, Herz Beer, has met with great success in the theatre of this city and of Padua."

OBJECT OF GOVERNMENTS.

Though all governments have the same general end, which is that of preservation, yet each has another particular object. Increase of dominion was the object of Rome; war, that of Sparta; religion, that of the Jewish laws; commerce, that of Marseilles; navigation, that of the laws of Rhodes; natural liberty, that of the policy of savages.-MONTESQUIEU. Esprit des Loix.

PRYNNE'S "SHORT DEMURRER."

During the period of the revival of letters, there were no Jews in England, and Jewish books therefore escaped the effect of the hostile spirit which existed in other countries against them. We fear that we owe our exemption from being chargeable with this species of persecution, to the early date at which we expelled the Jews-in 1279. The theologians of the court of Edward I. and his predecessors, we should imagine, knew very little of their existence,

except as books of Black art, of cultivating which the Jews were very generally accused in the Dark Ages. The belief has lingered in the superstitions of this country, and the witch reads her magic lines backward, for no other reason than because such is the method of reading Hebrew.*

The people who, at the accession of Richard I. burnt the Jewish papers, took care to burn those of most importance against themselves, content with flinging into the fire contracts and stars,† they let the Talmuds and Medrashim escape.

When Cromwell, on the soundest maxims of policy, permitted their return, at the solicitation of Menasseh Ben Israel, the outcry that was raised against the measure proved that the unfriendly feeling had not abated in the course of four centuries. Cromwell was accused of being looked on as the Messiah by the Jews; and a visit paid by a wandering rabbi to Cambridge, in quest, as he said, of Hebrew MSS., was construed into a design of seeking in Huntingdonshire the genealogy of Oliver, for the purpose of tracing his pedigree to David.

Prynne took a most active part in this clamour, and brought his ever ready pen to abuse the unfortunate Hebrews. His "Short Demurrer" is worthy of being read, because it contains a history of the cruel treatment which the Jews suffered in this country, drawn from authentic records. It is written with all his usual asperity of temper, silliness of argument, and accuracy of research. His hatred

* An ignorant bookseller, making out his catalogue, and not knowing how to insert the title of a certain Hebrew book in his collection, printed it as, “ A book, the beginning of which is at the end.”

†The deeds, obligations and releases of the Jews were usually called "Stars" in our early records; as for instance in King John's time— "Istud Star fecit Hagius, filius Magri de London, Domine Ade de Strattona," etc. They were written in Hebrew, not Latin. It is

.שטר derived from the Hebrew

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