OTHER ESSAYS (continued 6)

Such were Heine's views at that time, and with them he went to Göttingen. There, though Jewish society was entirely lacking, and correspondence with his Berlin friends desultory, his Jewish interests grew stronger than ever. There, inspired by the genius of Jewish history, he composed his Rabbi von Bacharach, the work which, by his own confession, he nursed with unspeakable love, and which, he fondly hoped, would "become an immortal book, a perpetual lamp in the dome of God." Again Jewish conversions, a burning question of the day, were made prominent. Heine's solution is beyond a cavil enlightened. The words are truly remarkable with which Sarah, the beautiful Jewess, declines the services of the gallant knight:[99] "Noble sir! Would you be my knight, then you must meet nations in a combat in which small praise and less honor are to be won. And would you be rash enough to wear my colors, then you must sew yellow wheels upon your mantle, or bind a blue-striped scarf about your breast. For these are my colors, the colors of my house, named Israel, the unhappy house mocked at on the highways and the byways by the children of fortune."

Another illustration of Heine's views at that time of his life, and with those views he one day went to the neighboring town of Heiligenstadt—to be baptized.

Who can sound the depths of a poet's soul? Who can divine what Heine's thoughts, what his hopes were, when he took this step? His letters and confessions of that period must be read to gain an idea of his inner world. On one occasion he wrote to Moser, to whom he laid bare his most intimate thoughts:[100] "Mentioning Japan reminds me to recommend to you Golovnin's 'Journey to Japan.' Perhaps I may send you a poem to-day from the Rabbi, in the writing of which I unfortunately have been interrupted again. I beg that you speak to nobody about this poem, or about what I tell you of my private affairs. A young Spaniard, at heart a Jew, is beguiled to baptism by the arrogance bred of luxury. He sends the translation of an Arabic poem to young Yehuda Abarbanel, with whom he is corresponding. Perhaps he shrinks from directly confessing to his friend an action hardly to be called admirable.... Pray do not think about this."

And the poem? It is this:

A few weeks later he writes to Moser in a still more bitter strain: "I know not what to say. Cohen assures me that Gans is preaching Christianity, and trying to convert the children of Israel. If this is conviction, he is a fool; if hypocrisy, a knave. I shall not give up loving him, but I confess that I should have been better pleased to hear that Gans had been stealing silver spoons. That you, dear Moser, share Gans's opinions, I cannot believe, though Cohen assures me of it, and says that you told him so yourself. I should be sorry, if my own baptism were to strike you more favorably. I give you my word of honor—if our laws allowed stealing silver spoons, I should not have been baptized." Again he writes mournfully: "As, according to Solon, no man may be called happy, so none should be called honest, before his death. I am glad that David Friedländer and Bendavid are old, and will soon die. Then we shall be certain of them, and the reproach of having had not a single immaculate representative cannot be attached to our time. Pardon my ill humor. It is directed mainly against myself."

"Upon how true a basis the myth of the wandering Jew rests!" he says in another letter. "In the lonely wooded valley, the mother tells her children the grewsome tale. Terror-stricken the little ones cower close to the hearth. It is night ... the postilion blows his horn ... Jew traders are journeying to the fair at Leipsic. We, the heroes of the legend, are not aware of our part in it. The white beard, whose tips time has rejuvenated, no barber can remove." In those days he wrote the following poem, published posthumously:[101]

The usual explanation of Heine's formal adoption of Christianity is that he wished to obtain a government position in Prussia, and make himself independent of his rich uncle. As no other offers itself, we are forced to accept it as correct. He was fated to recognize speedily that he had gained nothing by baptism. A few weeks after settling in Hamburg he wrote: "I repent me of having been baptized. I cannot see that I have bettered my position. On the contrary, I have had nothing but disappointment and bad luck." Despite his baptism, his enemies called him "the Jew," and at heart he never did become a Christian.

At Hamburg, in those days, Heine was repeatedly drawn into the conflict between reform and orthodoxy, between the Temple and the synagogue. His uncle Solomon Heine was a warm supporter of the Temple, but Heine, with characteristic inconsistency, admired the old rigorous rabbinical system more than the modern reform movement, which often called forth his ridicule. Yet, at bottom, his interest in the latter was strong, as it continued to be also in the Berlin educational society, and its "Journal for the Science of Judaism," of which, however, only three numbers were issued. He once wrote from Hamburg to his friend Moser: "Last Saturday I was at the Temple, and had the pleasure with my own ears to hear Dr. Salomon rail against baptized Jews, and insinuate that they are tempted to become faithless to the religion of their fathers only by the hope of preferment. I assure you, the sermon was good, and some day I intend to call upon the man. Cohen is doing the generous thing by me. I take my Shabbes dinner with him; he heaps fiery Kugel upon my head, and contritely I eat the sacred national dish, which has done more for the preservation of Judaism than all three numbers of the Journal. To be sure, it has had a better sale. If I had time, I would write a pretty little Jewish letter to Mrs. Zunz. I am getting to be a thoroughbred Christian; I am sponging on the rich Jews."

They who find nothing but jest in this letter, do not understand Heine. A bitter strain of disgust, of unsparing self-denunciation, runs through it—the feelings that dictate the jests and accusations of his Reisebilder. This was the period of Heine's best creations: for as such his "Book of Songs," Buch der Lieder, and his Reisebilder must be considered. With a sudden bound he leapt into greatness and popularity.

The reader may ask me to point out in these works the features to be taken as the expression of the genius of the Jewish race. To understand our poet, we must keep in mind that Heinrich Heine was a Jew born in the days of romanticism in a town on the Rhine. His intellect and his sensuousness, of Jewish origin, were wedded with Rhenish fancy and blitheness, and over these qualities the pale moonshine of romanticism shed its glamour.

The most noteworthy characteristic of his writings, prose and verse, is his extraordinary subjectivity, pushing the poet's ego into the foreground. With light, graceful touch, he demonstrates the possibility of unrestrained self-expression in an artistic guise. The boldness and energy with which "he gave voice to his hidden self" were so novel, so surprising, that his melodies at once awoke an echo. This subjectivity is his Jewish birthright. It is Israel's ingrained combativeness, for more than a thousand years the genius of its literature, which throughout reveals a predilection for abrupt contrasts, and is studded with unmistakable expressions of strong individuality. By virtue of his subjectivity, which never permits him to surrender himself unconditionally, the Jew establishes a connection between his ego and whatever subject he treats of. "He does not sink his own identity, and lose himself in the depths of the cosmos, nor roam hither and thither in the limitless space of the world of thought. He dives down to search for pearls at the bottom of the sea, or rises aloft to gain a bird's-eye view of the whole. The world encloses him as the works of a clock are held in a case. His ego is the hammer, and there is no sound unless, swinging rhythmically, itself touches the sides, now softly, now boldly." Not content to yield to an authority which would suppress his freedom of action, he traverses the world, and compels it to promote the development of his energetic nature. To these peculiarities of his race Heine fell heir—to the generous traits growing out of marked individuality, its grooves deepened by a thousand years of martyrdom, as well as to the petty faults following in the wake of excessive self-consciousness; which have furnished adversaries of the Jews with texts and weapons.

This subjectivity, traceable in his language and in his ancient literature, it is that unfits the Jew for objective, philosophic investigation. It is, moreover, responsible for that energetic self-assertiveness for which the Aramæan language has coined the word chutspa, only partially rendered by arrogance. Possibly it is the root of another quality which Heine owes to his Jewish extraction—his wit Heine's scintillations are composed of a number of elements—of English humor, French sparkle, German irony, and Jewish wit, all of which, saving the last, have been analyzed by the critics. Proneness to censure, to criticism, and discussion, is the concomitant of keen intellect given to scrutiny and analysis. From the buoyancy of the Jewish disposition, and out of the force of Jewish subjectivity, arose Jewish wit, whose first manifestations can be traced in the Talmud and the Midrash. Its appeals are directed to both fancy and heart. It delights in antithesis, and, as was said above, is intimately connected with Jewish subjectivity. Its distinguishing characteristic is the desire to have its superiority acknowledged without wounding the feelings of the sensitive, and an explanation of its peculiarity can be found in the sad fate of the Jews. The heroes of Shakespere's tragedies are full of irony. Frenzy at its maddest pitch breaks out into merry witticisms and scornful laughter. So it was with the Jews. The waves of oppression, forever dashing over them, strung their nerves to the point of reaction. The world was closed to them in hostility. There was nothing for them to do but laugh—laugh with forced merriment from behind prison bars, and out of the depths of their heartrending resignation. Complaints it was possible to suppress, but no one could forbid their laughter, ghastly though it was. M. G. Saphir, one of the best exponents of Jewish wit, justly said: "The Jews seized the weapon of wit, since they were interdicted the use of every other sort of weapon." Whatever humdrum life during the middle ages offered them, had to submit to the scalpel of their wit.

As a rule, Jewish wit springs from a lively appreciation of what is ingenious. A serious beginning suddenly and unexpectedly takes a merry, jocose turn, producing in Heine's elegiac passages the discordant endings so shocking to sensitive natures. But it is an injustice to the poet to attribute these rapid transitions to an artist's vain fancy. His satire is directed against the ideals of his generation, not against the ideal. Harsh, discordant notes do not express the poet's real disposition. They are exaggerated, romantic feeling, for which he himself, led by an instinctively pure conception of the good and the beautiful, which is opposed alike to sickly sentimentality and jarring dissonance, sought the outlet of irony.

Heine's humor, as I intimated above, springs from his recognition of the tragedy of life. It is an expression of the irreconcilable difference between the real and the ideal, of the perception that the world, despite its grandeur and its beauty, is a world of folly and contradictions; that whatever exists and is formed, bears within itself the germ of death and corruption; that the Lord of all creation himself is but the shuttlecock of irresistible, absolute force, compelling the unconditional surrender of subject and object.

Humor, then, grows out of the contemplation of the tragedy of life. But it does not stop there. If the world is so pitiful, so fragile, it is not worth a tear, not worth hatred, or contempt. The only sensible course is to accept it as it is, as a nothing, an absolute contradiction, calling forth ridicule. At this point, a sense of tragedy is transformed into demoniac glee. No more is this a permanent state. The humorist is too impulsive to accept it as final. Moreover, he feels that with the world he has annihilated himself. In the phantom realm into which he has turned the world, his laughter reverberates with ghostlike hollowness. Recognizing that the world meant more to him than he was willing to admit, and that apart from it he has no being, he again yields to it, and embraces it with increased passion and ardor. But scarcely has the return been effected, scarcely has he begun to realize the beauties and perfections of the world, when sadness, suffering, pain, and torture, obtrude themselves, and the old overwhelming sense of life's tragedy takes possession of him. This train of thought, plainly discernible in Heine's poems, he also owes to his descent. A mind given to such speculations naturally seeks poetic solace in Weltschmerz, which, as everybody knows, is still another heirloom of his race.

These are the most important characteristics, some admirable, some reprehensible, which Heine has derived from his race, and they are the very ones that raised opponents against him, one of the most interesting and prominent among them being the German philosopher Arthur Schopenhauer. His two opinions on Heine, expressed at almost the same time, are typical of the antagonism aroused by the poet. In his book, "The World as Will and Idea,"[102] he writes: "Heine is a true humorist in his Romanzero. Back of all his quips and gibes lies deep seriousness, ashamed to speak out frankly." At the same time he says in his journal, published posthumously: "Although a buffoon, Heine has genius, and the distinguishing mark of genius, ingenuousness. On close examination, however, his ingenuousness turns out to have its root in Jewish shamelessness; for he, too, belongs to the nation of which Riemer says that it knows neither shame nor grief."

The contradiction between the two judgments is too obvious to need explanation; it is an interesting illustration of the common experience that critics go astray when dealing with Heine.

II

When, as Heine puts it, "a great hand solicitously beckoned," he left his German fatherland in his prime, and went to Paris. In its sociable atmosphere, he felt more comfortable, more free, than in his own home, where the Jew, the author, the liberal, had encountered only prejudices. The removal to Paris was an inauspicious change for the poet, and that he remained there until his end was still less calculated to redound to his good fortune. He gave much to France, and Paris did little during his life to pay off the debt. The charm exercised upon every stranger by Babylon on the Seine, wrought havoc in his character and his work, and gives us the sole criterion for the rest of his days. Yet, despite his devotion to Paris, home-sickness, yearning for Germany, was henceforth the dominant note of his works. At that time Heine considered Judaism "a long lost cause." Of the God of Judaism, the philosophical demonstrations of Hegel and his disciples had robbed him; his knowledge of doctrinal Judaism was a minimum; and his keen race-feeling, his historical instinct, was forced into the background by other sympathies and antipathies. He was at that time harping upon the long cherished idea that men can be divided into Hellenists and Nazarenes. Himself, for instance, he looked upon as a well-fed Hellenist, while Börne was a Nazarene, an ascetic. It is interesting, and bears upon our subject, that most of the verdicts, views, and witticisms which Heine fathers upon Börne in the famous imaginary conversation in the Frankfort Judengasse, might have been uttered by Heine himself. In fact, many of them are repeated, partly in the same or in similar words, in the jottings found after his death.

This conversation is represented as having taken place during the Feast of Chanukka. Heine who, as said above, took pleasure at that time in impersonating a Hellenist, gets Börne to explain to him that this feast was instituted to commemorate the victory of the valiant Maccabees over the king of Syria. After expatiating on the heroism of the Maccabees, and the cowardice of modern Jews, Börne says:[103]

"Baptism is the order of the day among the wealthy Jews. The evangel vainly announced to the poor of Judæa now flourishes among the rich. Its acceptance is self-deception, if not a lie, and as hypocritical Christianity contrasts sharply with the old Adam, who will crop out, these people lay themselves open to unsparing ridicule.—In the streets of Berlin I saw former daughters of Israel wear crosses about their necks longer than their noses, reaching to their very waists. They carried evangelical prayer books, and were discussing the magnificent sermon just heard at Trinity church. One asked the other where she had gone to communion, and all the while their breath smelt. Still more disgusting was the sight of dirty, bearded, malodorous Polish Jews, hailing from Polish sewers, saved for heaven by the Berlin Society for the Conversion of Jews, and in turn preaching Christianity in their slovenly jargon. Such Polish vermin should certainly be baptized with cologne instead of ordinary water."

This is to be taken as an expression of Heine's own feelings, which come out plainly, when, "persistently loyal to Jewish customs," he eats, "with good appetite, yes, with enthusiasm, with devotion, with conviction," Shalet, the famous Jewish dish, about which he says: "This dish is delicious, and it is a subject for painful regret that the Church, indebted to Judaism for so much that is good, has failed to introduce Shalet. This should be her object in the future. If ever she falls on evil times, if ever her most sacred symbols lose their virtue, then the Church will resort to Shalet, and the faithless peoples will crowd into her arms with renewed appetite. At all events the Jews will then join the Church from conviction, for it is clear that it is only Shalet that keeps them in the old covenant. Börne assures me that renegades who have accepted the new dispensation feel a sort of home-sickness for the synagogue when they but smell Shalet, so that Shalet may be called the Jewish ranz des vaches."

Heine forgot that in another place he had uttered this witticism in his own name. He long continued to take peculiar pleasure in his dogmatic division of humanity into two classes, the lean and the fat, or rather, the class that continually gets thinner, and the class which, beginning with modest dimensions, gradually attains to corpulency. Only too soon the poet was made to understand the radical falseness of his definition. A cold February morning of 1848 brought him a realizing sense of his fatal mistake. Sick and weary, the poet was taking his last walk on the boulevards, while the mob of the revolution surged in the streets of Paris. Half blind, half paralyzed, leaning heavily on his cane, he sought to extricate himself from the clamorous crowd, and finally found refuge in the Louvre, almost empty during the days of excitement. With difficulty he dragged himself to the hall of the gods and goddesses of antiquity, and suddenly came face to face with the ideal of beauty, the smiling, witching Venus of Milo, whose charms have defied time and mutilation. Surprised, moved, almost terrified, he reeled to a chair, tears, hot and bitter, coursing down his cheeks. A smile was hovering on the beautiful lips of the goddess, parted as if by living breath, and at her feet a luckless victim was writhing. A single moment revealed a world of misery. Driven by a consciousness of his fate, Heine wrote in his "Confessions": "In May of last year I was forced to take to my bed, and since then I have not risen. I confess frankly that meanwhile a great change has taken place in me. I no longer am a fat Hellenist, the freest man since Goethe, a jolly, somewhat corpulent Hellenist, with a contemptuous smile for lean Jews—I am only a poor Jew, sick unto death, a picture of gaunt misery, an unhappy being."

This startling change was coincident with the first symptoms of his disease, and kept pace with it. The pent-up forces of faith pressed to his bedside; religious conversations, readings from the Bible, reminiscences of his youth, of his Jewish friends, filled his time almost entirely. Alfred Meissner has culled many interesting data from his conversations with the poet. For instance, on one occasion Heine breaks out with:[104]

"Queer people this! Downtrodden for thousands of years, weeping always, suffering always, abandoned always by its God, yet clinging to Him tenaciously, loyally, as no other under the sun. Oh, if martyrdom, patience, and faith in despite of trial, can confer a patent of nobility, then this people is noble beyond many another.—It would have been absurd and petty, if, as people accuse me, I had been ashamed of being a Jew. Yet it were equally ludicrous for me to call myself a Jew.—As I instinctively hold up to unending scorn whatever is evil, timeworn, absurd, false, and ludicrous, so my nature leads me to appreciate the sublime, to admire what is great, and to extol every living force." Heine had spoken so much with deep earnestness. Jestingly he added: "Dear friend, if little Weill should visit us, you shall have another evidence of my reverence for hoary Mosaism. Weill formerly was precentor at the synagogue. He has a ringing tenor, and chants Judah's desert songs according to the old traditions, ranging from the simple monotone to the exuberance of Old Testament cadences. My wife, who has not the slightest suspicion that I am a Jew, is not a little astonished by this peculiar musical wail, this trilling and cadencing. When Weill sang for the first time, Minka, the poodle, crawled into hiding under the sofa, and Cocotte, the polly, made an attempt to throttle himself between the bars of his cage. 'M. Weill, M. Weill!' Mathilde cried terror-stricken, 'pray do not carry the joke too far.' But Weill continued, and the dear girl turned to me, and asked imploringly: 'Henri, pray tell me what sort of songs these are.' 'They are our German folk songs,' said I, and I have obstinately stuck to that explanation."

Meissner reports an amusing conversation with Madame Mathilde about the friends of the family, whom the former by their peculiarities recognized as Jews. "What!" cried Mathilde, "Jews? They are Jews?" "Of course, Alexander Weill is a Jew, he told me so himself;—why he was going to be a rabbi." "But the rest, all the rest? For instance, there is Abeles, the name sounds so thoroughly German." "Rather say it sounds Greek," answered Meissner. "Yet I venture to insist that our friend Abeles has as little German as Greek blood in his veins." "Very well! But Jeiteles—Kalisch—Bamberg—Are they, too.... O no, you are mistaken, not one is a Jew," cried Mathilde. "You will never make me believe that. Presently you will make out Cohn to be a Jew. But Cohn is related to Heine, and Heine is a Protestant." So Meissner found out that Heine had never told his wife anything about his descent. He gravely answered: "You are right. With regard to Cohn I was of course mistaken. Cohn is certainly not a Jew."

These are mere jests. In point of fact, his friends' reports on the religious attitude of the Heine of that period are of the utmost interest. He once said to Ludwig Kalisch, who had told him that the world was all agog over his conversion:[105] "I do not make a secret of my Jewish allegiance, to which I have not returned, because I never abjured it. I was not baptized from aversion to Judaism, and my professions of atheism were never serious. My former friends, the Hegelians, have turned out scamps. Human misery is too great for men to do without faith."

The completest picture of the transformation, truer than any given in letters, reports, or reminiscences, is in his last two productions, the Romanzero and the "Confessions." There can be no more explicit description of the poet's conversion than is contained in these "confessions." During his sickness he sought a palliative for his pains—in the Bible. With a melancholy smile his mind reverted to the memories of his youth, to the heroism which is the underlying principle of Judaism. The Psalmist's consolations, the elevating principles laid down in the Pentateuch, exerted a powerful attraction upon him, and filled his soul with exalted thoughts, shaped into words in the "Confessions":[106] "Formerly I felt little affection for Moses, probably because the Hellenic spirit was dominant within me, and I could not pardon the Jewish lawgiver for his intolerance of images, and every sort of plastic representation. I failed to see that despite his hostile attitude to art, Moses was himself a great artist, gifted with the true artist's spirit. Only in him, as in his Egyptian neighbors, the artistic instinct was exercised solely upon the colossal and the indestructible. But unlike the Egyptians he did not shape his works of art out of brick or granite. His pyramids were built of men, his obelisks hewn out of human material. A feeble race of shepherds he transformed into a people bidding defiance to the centuries—a great, eternal, holy people, God's people, an exemplar to all other peoples, the prototype of mankind: he created Israel. With greater justice than the Roman poet could this artist, the son of Amram and Jochebed the midwife, boast of having erected a monument more enduring than brass.

As for the artist, so I lacked reverence for his work, the Jews, doubtless on account of my Greek predilections, antagonistic to Judaic asceticism. My love for Hellas has since declined. Now I understand that the Greeks were only beautiful youths, while the Jews have always been men, powerful, inflexible men, not only in early times, to-day, too, in spite of eighteen hundred years of persecution and misery. I have learnt to appreciate them, and were pride of birth not absurd in a champion of the revolution and its democratic principles, the writer of these leaflets would boast that his ancestors belonged to the noble house of Israel, that he is a descendant of those martyrs to whom the world owes God and morality, and who have fought and bled on every battlefield of thought."

In view of such avowals, Heine's return to Judaism is an indubitable fact, and when one of his friends anxiously inquired about his relation to God, he could well answer with a smile: Dieu me pardonnera; c'est son metier. In those days Heine made his will, his true, genuine will, to have been the first to publish which the present writer will always consider the distinction of his life. The introduction reads: "I die in the belief in one God, Creator of heaven and earth, whose mercy I supplicate in behalf of my immortal soul. I regret that in my writings I sometimes spoke of sacred things with levity, due not so much to my own inclination, as to the spirit of my age. If unwittingly I have offended against good usage and morality, which constitute the true essence of all monotheistic religions, may God and men forgive me."

With this confession on his lips Heine passed away, dying in the thick of the fight, his very bier haunted by the spirits of antagonism and contradiction....

In Heine's character, certainly, there were sharp contrasts. Now we behold him a Jew, now a Christian, now a Hellenist, now a romanticist; to-day laughing, to-morrow weeping, to-day the prophet of the modern era, to-morrow the champion of tradition. Who knows the man? Yet who that steps within the charmed circle of his life can resist the temptation to grapple with the enigma?

One of the best known of his poems is the plaint:

The poet's prophecy has not come true. As this tribute has in spirit been laid upon his grave, so always thousands will devote kindly thought to him, recalling in gentleness how he struggled and suffered, wrestled and aspired; how, at the dawn of the new day, enthusiastically proclaimed by him, his spirit fled aloft to regions where doubts are set at rest, hopes fulfilled, and visions made reality.

THE MUSIC OF THE SYNAGOGUE[107]

Ladies and Gentlemen:—Let the emotions aroused by the notes of the great masters, now dying away upon the air, continue to reverberate in your souls. More forcibly and more eloquently than my weak words, they express the thoughts and the feelings appropriate to this solemn occasion.

A festival like ours has rarely been celebrated in Israel. For nearly two thousand years the muse of Jewish melody was silent; during the whole of that period, a new chord was but seldom won from the unused lyre. The Talmud[108] has a quaint tale on the subject: Higros the Levite living at the time of the decadence of Israel's nationality, was the last skilled musician, and he refused to teach his art. When he sang his exquisite melodies, touching his mouth with his thumb, and striking the strings with his fingers, it is said that his priestly mates, transported by the magic power of his art, fell prostrate, and wept. Under the Oriental trappings of this tale is concealed regretful anguish over the decay of old Hebrew song. The altar at Jerusalem was demolished, and the songs of Zion, erst sung by the Levitical choirs under the leadership of the Korachides, were heard no longer. The silence was unbroken, until, in our day, a band of gifted men disengaged the old harps from the willows, and once more lured the ancient melodies from their quavering strings.

Towering head and shoulders above most of the group of restorers is he in whose honor we are assembled, to whom we bring greeting and congratulation. To you, then, Herr Lewandowski, I address myself to offer you the deep-felt gratitude and the cordial wishes of your friends, of the Berlin community, and, I may add, of the whole of Israel. You were appointed for large tasks—large tasks have you successfully performed. At a time when Judaism was at a low ebb, only scarcely discernible indications promising a brighter future, Providence sent you to occupy a guide's position in the most important, the largest, and the most intelligent Jewish community of Germany. For fifty years your zeal, your diligence, your faithfulness, your devotion, your affectionate reverence for our past, and your exalted gifts, have graced the office. Were testimony unto your gifts and character needed, it would be given by this day's celebration, proving, as it does, that your brethren have understood the underlying thought of your activities, have grasped their bearing upon Jewish development, and have appreciated their influence.

You have remodelled the divine service of the Jewish synagogue, superadding elements of devotion and sacredness. Under your touch old lays have clothed themselves with a modern garb—a new rhythm vibrates through our historic melodies, keener strength in the familiar words, heightened dignity in the cherished songs. Two generations and all parts of the world have hearkened to your harmonies, responding to them with tears of joy or sorrow, with feelings stirred from the recesses of the heart. To your music have listened entranced the boy and the girl on the day of declaring their allegiance to the covenant of the fathers; the youth and the maiden in life's most solemn hour; men and women in all the sacred moments of the year, on days of mourning and of festivity.

A quarter of a century ago, when you celebrated the end of twenty-five years of useful work, a better man stood here, and spoke to you. Leopold Zunz on that occasion said to you: "Old thoughts have been transformed by you into modern emotions, and long stored words seasoned with your melodies have made delicious food."

This is your share in the revival of Jewish poesy, and what you have resuscitated, and remodelled, and re-created, will endure, echoing and re-echoing through all the lands. In you Higros the Levite has been restored to us. But your melodies will never sink into oblivious silence. They have been carried by an honorable body of disciples to distant lands, beyond the ocean, to communities in the remote countries of civilization. Thus they have become the perpetual inheritance of the congregation of Jacob, the people that has ever loved and wooed music, only direst distress succeeding in flinging the pall of silence over song and melody.

Holy Writ places the origin of music in the primitive days of man, tersely pointing out, at the same time, music's conciliatory charms: it is the descendant of Cain, the fratricide, a son of Lemech, the slayer of a man to his own wounding, who is said to be the "father of all such as play on the harp and guitar" (Kinnor and Ugab). Another of Lemech's sons was the first artificer in every article of copper and iron, the inventor of weapons of war, as the former was the inventor of stringed instruments. Both used brass, the one to sing, the other to fight. So music sprang from sorrow and combat. Song and roundelay, timbrels and harp, accompanied our forefathers on their wanderings, and preceded the armed men into battle. So, too, the returning victor was greeted, and in the Temple on Moriah's crest, joyful songs of gratitude extolled the grace of the Lord. From the harp issued the psalm dedicated to the glory of God—love of art gave rise to the psalter, a song-book for the nations, and its author David may be called the founder of the national and Temple music of the ancient Hebrews. With his song, he banished the evil spirit from Saul's soul; with his skill on the psaltery, he defeated his enemies, and he led the jubilant chorus in the Holy City singing to the honor and glory of the Most High.

Compare the Hebrew and the Hellenic music of ancient times: Orpheus with his music charms wild beasts; David's subdues demons. By means of Amphion's lyre, living walls raise themselves; Israel's cornets make level the ramparts of Jericho. Arion's melodies lure dolphins from the sea; Hebrew music infuses into the prophet's disciples the spirit of the Lord. These are the wondrous effects of music in Israel and in Hellas, the foremost representatives of ancient civilization. Had the one united with the other, what celestial harmonies might have resulted! But later, in the time of Macedonian imperialism, when Alexandria and Jerusalem met, the one stood for enervated paganism, the other for a Judaism of compromise, and a union of such tones produces no harmonious chords.

But little is known of the ancient Hebrew music of the Temple, of the singers, the songs, the melodies, and the instruments. The Hebrews had songs and instrumental music on all festive, solemn occasions, particularly during the divine service. At their national celebrations, in their homes, at their diversions, even on their journeys and their pilgrimages to the sanctuary, their hymns were at once religious, patriotic, and social.[109] They had the viol and the cithara, flutes, cymbals, and castanets, and, if our authorities interpret correctly, an organ (magrepha), whose volume of sound surpassed description. When, on the Day of Atonement, its strains pealed through the chambers of the Temple, they were heard in the whole of Jerusalem, and all the people bowed in humble adoration before the Lord of hosts. The old music ceased with the overthrow of the Jewish state. The Levites hung their harps on the willows of Babylon's streams, and every entreaty for the "words of song" was met by the reproachful inquiry: "How should we sing the song of the Lord on the soil of the stranger?" Higros the Levite was the last of Israelitish tone-artists.

Israel set out on his fateful wanderings, his unparalleled pilgrimage, through the lands and the centuries, along an endless, thorny path, drenched with blood, watered with tears, across nations and thrones, lonely, terrible, sublime with the stern sublimity of tragic scenes. They are not the sights and experiences to inspire joyous songs—melody is muffled by terror. Only lamentation finds voice, an endless, oppressive, anxious wail, sounding adown, through two thousand years, like a long-drawn sigh, reverberating in far-reaching echoes: "How long, O Lord, how long!" and "When shall a redeemer arise for this people?" These elegiac refrains Israel never wearies of repeating on all his journeyings. Occasionally a fitful gleam of sunlight glides into the crowded Jewish quarters, and at once a more joyous note is heard, rising triumphant above the doleful plaint, a note which asserts itself exultingly on the celebration in memory of the Maccabean heroes, on the days of Purim, at wedding banquets, at the love-feasts of the pious brotherhood. This fusion of melancholy and of rejoicing is the keynote of mediæval Jewish music growing out of the grotesque contrasts of Jewish history. Yet, despite its romantic woe, it is informed with the spirit of a remote past, making it the legitimate offspring of ancient Hebrew music, whose characteristics, to be sure, we arrive at only by guesswork. Of that mediæval music of ours, the poet's words are true: "It rejoices so pathetically, it laments so joyfully."

Whoever has heard, will never forget Israel's melodies, breaking forth into rejoicing, then cast down with sadness: flinging out their notes to the skies, then sinking into an abyss of grief: now elated, now oppressed; now holding out hope, now moaning forth sorrow and pain. They convey the whole of Judah's history—his glorious past, his mournful present, his exalted future promised by God. As their tones flood our soul, a succession of visions passes before our mental view: the Temple in all its unexampled splendor, the exultant chorus of Levites, the priests discharging their holy office, the venerable forms of the patriarchs, the lawgiver-guide of the people, prophets with uplifted finger of warning, worthy rabbis, pale-faced martyrs of the middle ages; but the melodies conjuring before our minds all these shadowy figures have but one burden: "How should we sing the song of the Lord on the soil of the stranger?"

That is the ever-recurring motif of the Jewish music of the middle ages. But the blending of widely different emotions is not favorable in the creation of melody. Secular occurrences set their seal upon religious music, of which some have so high a conception as to call it one of the seven liberal arts, or even to extol it beyond poetry. Jacob Levi of Mayence (Maharil), living at the beginning of the fifteenth century, is considered the founder of German synagogue music, but his productions remained barren of poetic and devotional results. He drew his best subjects from alien sources. At the time of the Italian Renaissance, music had so firmly established itself in the appreciation of the people that a preacher, Judah Muscato, devoted the first of his celebrated sermons to music, assigning to it a high mission among the arts. He interpreted the legend of David's Æolian harp as a beautiful allegory. Basing his explanation on a verse in the Psalms, he showed that it symbolizes a spiritual experience of the royal bard. Another writer, Abraham ben David Portaleone, found the times still riper; he could venture to write a theory of music, as taught him by his teachers, Samuel Arkevolti and Menahem Lonsano, both of whom had strongly opposed the use of certain secular melodies then current in Italy, Germany, France, and Turkey for religious songs. Among Jewish musicians in the latter centuries of the middle ages, the most prominent was Solomon Rossi. He, too, failed to exercise influence on the shaping of Jewish music, which more and more delighted in grotesqueness and aberrations from good taste. The origin of synagogue melodies was attributed to remoter and remoter periods; the most soulful hymns were adapted to frivolous airs. Later still, at a time when German music had risen to its zenith, when Bach, Handel, Haydn, Mozart, and Beethoven flourished, the Jewish strolling musician Klesmer, a mendicant in the world of song as in the world of finance, was wandering through the provinces with his two mates.

Suddenly a new era dawned for Israel, too. The sun of humanity sent a few of its rays into the squalid Ghetto. Its walls fell before the trumpet blast of deliverance. On all sides sounded the cry for liberty. The brotherhood of man, embracing all, did not exclude storm-baptized Israel. The old synagogue had to keep pace with modern demands, and was arrayed in a new garb. Among those who designed and fashioned the new garment, he is prominent in whose honor we have met to-day.

From our short journey through the centuries of music, we have returned to him who has succeeded in the great work of restoring to its honorable place the music of the synagogue, sorely missed, ardently longed for, and bringing back to us old songs in a new guise. An old song and a new melody! The old song of abiding love, loyalty, and resignation to the will of God! His motto was the beautiful verse: "My strength and my song is the Lord"; and his unchanging refrain, the jubilant exclamation: "Blessed be thou, fair Musica!" A wise man once said: "Hold in high honor our Lady of Music!" The wise man was Martin Luther—another instance this of the conciliatory power of music, standing high above the barriers raised by religious differences. It is worthy of mention, on this occasion, that at the four hundredth anniversary celebration in honor of Martin Luther, in the Sebaldus church at Nuremberg, the most Protestant of the cities of Germany, called by Luther himself "the eye of God," a psalm of David was sung to music composed by our guest of the day.

"Hold in high honor our Lady of Music!" We will be admonished by the behest, and give honor to the artist by whose fostering care the music of the synagogue enjoys a new lease of life; who, with pious zeal, has collected our dear old melodies, and has sung them to us with all the ardor and power with which God in His kindness endowed him.

An orphan, song wandered hither and thither through the world, met, after many days, by the musician, who compassionately adopted it, and clothed it with his melodies. On the pinions of music, it now soars whithersoever it listeth, bringing joy and blessing wherever it alights. "The old song, the new melody!" Hark! through the silence of the night in this solemn moment, one of those old songs, clad by our maestro in a new melody, falls upon our ears: "I remember unto thee the kindness of thy youth, the love of thy espousals, thy going after me in the wilderness, through a land that is not sown!"

Hearken! Can we not distinguish in its notes, as they fill our ears, the presage of a music of the future, of love and good-will? We seem to hear the rustle of the young leaves of a new spring, the resurrection foretold thousands of years agone by our poets and prophets. We see slowly dawning that great day on which mankind, awakened from the fitful sleep of error and delusion, will unite in the profession of the creed of brotherly love, and Israel's song will be mankind's song, myriads of voices in unison sending aloft to the skies the psalm of praise: Hallelujah, Hallelujah!

INDEX

Aaron, medical writer, 79

Abbahu, Haggadist, 21

Abbayu, rabbi, quoted, 232-233

Abina, rabbi, 19

Abitur, poet, 24

Aboab, Isaac, writer, 45, 130

Aboab, Samuel, Bible scholar, 45

Abrabanel, Isaac, scholar and statesman, 42, 99

Abrabanel, Judah, 42, 95

Abraham in Africa, 255

Abraham Bedersi, poet, 171

Abraham ben Chiya, scientist, 83, 93

Abraham ben David Portaleone, musician, 376

Abraham de Balmes, physician, 95

Abraham deï Mansi, Talmudist, 116

Abraham ibn Daud, philosopher, 35

Abraham ibn Ezra, exegete, 36 mathematician, 83

Abraham ibn Sahl, poet, 34, 88

Abraham Judæus. See Abraham ibn Ezra

Abraham of Sarteano, poet, 224

Abraham Portaleone, archæolegist, 45, 97

Abraham Powdermaker, legend of, 285-286

Abt and Mendelssohn, 314

Abyssinia, the Ten Tribes in, 262-263

Ackermann, Rachel, novelist, 119

Acosta, Uriel, alluded to, 100

Acta Esther et Achashverosh, drama, 244

Actors, Jewish, 232, 246, 247-248

Adia, poet, 24

Adiabene, Jews settle in, 251

Æsop's fables translated into Hebrew, 34

"A few words to the Jews by one of themselves," by Charlotte Montefiore, 133

Afghanistan, the Ten Tribes in, 259

Africa, interest in, 249-250 in the Old Testament, 255 the Talmud on, 254 the Ten Tribes in, 262

Agau spoken by the Falashas, 265

Aguilar, Grace, author, 134-137 testimonial to, 136-137

"Ahasverus," farce, 244

Ahaz, king, alluded to, 250

Akiba ben Joseph, rabbi, 19, 58 quoted, 253, 256

Albert of Prussia, alluded to, 288

Albertus Magnus and Maimonides, 156, 164 philosopher, 82 proscribes the Talmud, 85

Albo, Joseph, philosopher, 42

Al-Chazari, by Yehuda Halevi, 31 commentary on, 298

Alemanno, Jochanan, Kabbalist, 95

Alessandro Farnese, alluded to, 98

Alexander III, pope, and Jewish diplomats, 99

Alexander the Great, 229, 254

Alexandria, centre of Jewish life, 17 philosophy in, 75

Alfonsine Tables compiled, 92

Alfonso V of Portugal and Isaac Abrabanel, 99

Alfonso X, of Castile, patron of Jewish scholars, 92, 93

Alfonso XI, of Castile, 170, 260

Alityros, actor, 232

Alkabez, Solomon, poet, 43

Alliance Israélite Universelle, and the Falashas, 264

"Almagest" by Ptolemy translated, 79 read by Maimonides, 159

Almansor by Heine, 347

Almohades and Maimonides, 148

Altweiberdeutsch. See Judendeutsch

Amatus Lusitanus, physician, 42, 97

Amharic spoken by the Falashas, 265

Amoraïm, Speakers, 58

Amos, prophet, alluded to, 251

Amsterdam, Marrano centre, 128-129

Anahuac and the Ten Tribes, 259

Anatoli. See Jacob ben Abba-Mari ben Anatoli

Anatomy in the Talmud, 77

Anna, Rashi's granddaughter, 118

Anti-Maimunists, 39-40

Antiochus Epiphanes, alluded to, 193

Antonio di Montoro, troubadour, 97, 180-181

Antonio dos Reys, on Isabella Correa, 129

Antonio Enriquez di Gomez. See Enriquez, Antonio.

Antonio Jose de Silva, dramatist, 100, 236-237

Aquinas, Thomas, philosopher, 82 and Maimonides, 156, 164 under Gabirol's influence, 94 works of, translated, 86

Arabia, Jews settle in, 250-251 the Ten Tribes in, 256-257

Arabs influence Jews, 80 relation of, to Jews, 22

Argens, d', and Mendelssohn, 303

Aristeas, Neoplatonist, 17

Aristobulus, Aristotelian, 17

Aristotle, alluded to, 250 and Maimonides, 156 interpreted by Jews, 85 quoted, 249

Arkevolti, Samuel, grammarian, 376

Armenia, the Ten Tribes in, 259

Arnstein, Benedict David, dramatist, 245

Art among Jews, 102

"Art of Carving and Serving at Princely Boards, The" translated, 91

Arthurian legends in Hebrew, 87

Ascarelli, Deborah, poetess, 44, 124

Asher ben Yehuda, hero of a romance, 34, 213

Ashi, compiler of the Babylonian Talmud, 19

Ashkenasi, Hannah, authoress, 120

Asireh ha-Tikwah, by Joseph Pensa, 237-238

Asiya, Kabbalistic term, 41

Astruc, Bible critic, 13

Auerbach, Berthold, novelist, 49, 50 quoted, 303

Auerbach, J. L., preacher, 322

Augsburger Allgemeine Zeitung and Heine, 340

Avenare. See Abraham ibn Ezra

Avencebrol. See Gabirol, Solomon

Avendeath, Johannes, translator of "The Fount of Life," 26

Averröes and Maimonides, 163-164

Avicebron. See Gabirol, Solomon

Avicenna and Maimonides, 156, 158

Azariah de Rossi, scholar, 45

Azila, Kabbalistic term, 41

Barrios, de, Daniel, critic, 47, 129

Barruchius, Valentin, romance writer, 171

Bartholdy, Salomon, quoted, 308

Bartolocci, Hebrew scholar, 48

Bassista, Sabbataï, bibliographer, 47

Bath Halevi, Talmudist, 117

Bechaï ibn Pakuda, philosopher, 35, 137

Beck. K., poet, 49

Beena, Kabbalistic term, 41

Beer, Jacob Herz, establishes a synagogue, 322

Beer, M., poet, 49

Behaim, Martin, scientist, 96

Belmonte, Bienvenida Cohen, poetess, 130

"Belshazzar" by Heine, 344

Bendavid. See Lazarus ben David

"Beni Israel" and the Ten Tribes, 259

Benjamin of Tudela, traveller, 37, 258 quoted, 263

Berachya ben Natronaï (Hanakdan), fabulist, 34, 88

Beria, a character in Immanuel Romi's poem, 221-222

Beria, Kabbalistic term, 41

Bernhard, employer of Mendelssohn, 298, 300, 304

Bernhardt, Sarah, actress, 246

Bernstein, Aaron, Ghetto novelist, 50 quoted, 272

Bernstorff, friend of Henriette Herz, 313

Berschadzky on Saul Wahl, 282

Beruriah, wife of Rabbi Meïr, 110-112

Bible. See Old Testament, The

Bible critics, 12, 13, 14

Bible dictionary, Jewish German, 100

"Birth and Death" from the Haggada, 66

Biurists, the Mendelssohn school, 309

Blackcoal, a character in "The Gift of Judah," 214

Blanche de Bourbon, wife of Pedro I, 169

Bleichroeder quoted, 296-297

Bloch, Pauline, writer, 140

Boccaccio, alluded to, 35

Böckh, alluded to, 333

Bonet di Lattes, astronomer, 95

Bonifacio, Balthasar, accuser of Sara Sullam, 127

"Book of Diversions, The" by Joseph ibn Sabara, 214

"Book of Samuel," by Litte of Ratisbon, 119, 120

"Book of Songs" by Heine, 353

Börne, Ludwig, quoted, 313-314, 359-361

Borromeo, cardinal, alluded to, 98

Brinkmann, friend of Henriette Herz, 313

Bruno di Lungoborgo, work of, translated, 86

Bruno, Giordano, philosopher, 82

Buch der Lieder by Heine, 353

Buffon quoted, 89

Büschenthal, L. M., dramatist, 245

Buxtorf, father and son, scholars, 48 translates "The Guide of the Perplexed," 155

Calderon, alluded to, 239

Calderon, the Jewish, 100

Calendar compiled by the rabbis, 77

Caliphs and Jewish diplomats, 98

Campe, Joachim, on Mendelssohn, 314-315

Cardinal, Peire, troubadour, 171-172

Casimir the Great, Jews under, 286

Cassel, D., scholar, 49 quoted, 19-20

Castro de, Orobio, author, 47

Çeba, Ansaldo, and Sara Sullam, 125-128

Celestina, by Rodrigo da Cota, 97, 235

Chananel, alluded to, 257

Chanukka, story of, 359-360

Charlemagne and Jewish diplomats, 98

Charles of Anjou, patron of Hebrew learning, 92

Chasan, Bella, historian, 120

Chasdaï ben Shaprut, statesman, 82

Chasdaï Crescas, philosopher, 42, 93-94

Chassidism, a form of Kabbalistic Judaism, 46

Chesed, Kabbalistic term, 41

Children in the Talmud, 63-64

Chiya, rabbi, 19

Chiya bar Abba, Halachist, 21

Chmielnicki, Bogdan, and the Jews, 288

Chochma, Kabbalistic term, 41

Chotham Tochnith by Abraham Bedersi, 171

"Chronicle of the Cid," the first, by a Jew, 90, 170

Cicero and the drama, 232

Clement VI, pope, and Levi ben Gerson, 91

Cochin, the Ten Tribes in, 259

Cohen, friend of Heine, 350

Cohen, Abraham, Talmudist, 118

Cohen, Joseph, historian, 44

Coins, Polish, 286

Columbus, alluded to, 181 and Jews, 96

Comedy, nature of, 195-196

Commendoni, legate, on the Polish Jews, 287

"Commentaries on Aristotle" by Averroës, 163

"Commentary on Ecclesiastes" by Obadiah Sforno, 95

Commerce developed by Jews, 101-102

Comte Lyonnais, Palanus, romance, 90, 171

"Confessions" by Heine, quoted, 365-366

Conforte, David, historian, 43

Consejos y Documentos al Rey Dom Pedro by Santob de Carrion, 173-174

Consolaçam as Tribulações de Ysrael by Samuel Usque, 44

Constantine, translator, 81

"Contemplation of the World" by Yedaya Penini, 40

"Contributions to History and Literature" by Zunz, 337

Copernicus and Jewish astronomers, 86

Correa, Isabella, poetess, 129

Cota, da, Rodrigo, dramatist, 97, 235

"Counsel and Instruction to King Dom Pedro" by Santob de Carrion, 173-174

"Court Secrets" by Rachel Ackermann, 119

Cousin, Victor, on Spinoza, 145

Creation, Maimonides' theory of, 160

Creed, the Jewish, by Maimonides, 151-152

Creizenach, Th., poet, 49

Cromwell, Oliver, and Manasseh ben Israel, 99

Dalalat al-Haïrin, "Guide of the Perplexed," 154

Damm, teacher of Mendelssohn, 299

"Dance of Death," attributed to Santob, 174

Daniel, Immanuel Romi's guide in Paradise, 223

Dansa General, attributed to Santob, 174

Dante and Immanuel Romi, 35, 89, 220, 223

Dante, the Hebrew, 124

"Dark Continent, The." See Africa

David, philosopher, 83

David ben Levi, Talmudist, 46

David ben Yehuda, poet, 223

David d'Ascoli, physician, 97

David della Rocca, alluded to, 124

David de Pomis, physician, 45, 97

Davison, Bogumil, actor, 246

Deborah, as poetess, 106-107

De Causis, by David, 83

Decimal fractions first mentioned, 91

"Deeds of King David and Goliath, The," drama, 244

Delitzsch, Franz, quoted, 24

Del Medigo, Elias. See Elias del Medigo and Joseph del Medigo

De Rossi, Hebrew scholar, 48

Deutsch, Caroline, poetess, 139, 142-143

Deutsch, Emanuel, on the Talmud, 68-70

Deutsche Briefe by Zunz, 337

Dialoghi di Amore by Judah Abrabanel, 42, 95

Dichter und Kaufmann by Berthold Auerbach, 49

Die Freimütigen, Zunz contributor to, 330

Die gottesdienstlichen Vorträge der Juden by Zunz, 48, 333-335

Diez, alluded to, 333

Dingelstedt, Franz, quoted, 319

Dioscorides, botanist, 82

Disciplina clericalis, a collection of tales, 89, 171

Divina Commedia, travestied, 35 imitated, 89, 124

Doctor angelicus, Thomas Aquinas, 94

Doctor Perplexorum, "Guide of the Perplexed," 154, 155

Document hypothesis of the Old Testament, 13

Dolce, scholar and martyr, 119

Donnolo, Sabattaï, physician, 82

Dorothea of Kurland and Mendelssohn, 315

Dotina, friend of Henriette Herz, 313

Drama, the, among the ancient Hebrews, 229 classical Hebrew, 244-245, 248 first Hebrew, published, 239 first Jewish, 234 Jewish German, 246-247

Drama, the German, Jews in, 245 the Portuguese, Jews in, 236-237, 238 the Spanish, Jews in, 235-236

Dramatists, Jewish, 230, 235, 236, 237, 238, 239, 244, 245, 248

Drinking songs, 200-201, 204, 205, 209, 212-213

Dubno, Solomon, commentator, 309

Dukes, L., scholar, 49

Dunash ben Labrat, alluded to, 257

"Duties of the Heart" by Bechaï, 137

Eben Bochan, by Kalonymos ben Kalonymos, 216-219

Egidio de Viterbo, cardinal, 44

Eibeschütz, Jonathan, Talmudist, 47

Eldad ha-Dani, traveller, 37, 80, 257-258

Elias del Medigo, scholar, 44, 94

Elias Kapsali, scholar, 98

Elias Levita, grammarian, 44, 95

Elias Mizrachi, scholar, 98

Elias of Genzano, poet, 224

Elias Wilna, Talmudist, 46

Eliezer, rabbi, quoted, 253

Eliezer ha-Levi, Talmudist, 36

Eliezer of Metz, Talmudist, 36

El Muallima, Karaite, 117

Em beyisrael, Deborah, 107

Emden, Jacob, Talmudist, 47

Emin Pasha, alluded to, 250

"Enforced Apostasy," by Maimonides, 152

Engel, friend of Henriette Herz, 313

Enriquez, Antonio, di Gomez, dramatist, 100, 236

Enriquez, Isabella, poetess, 130

En-Sof, Kabbalistic term, 40, 41

Ephraim, the Israelitish kingdom, 251

Ephraim, Veitel, financier, 304, 316

Erasmus, quoted, 44

Esheth Lapidoth, Deborah, 106

Eskeles, banker, alluded to, 305

Esterka, supposed mistress of Casimir the Great, 286

"Esther," by Solomon Usque, 235

Esthori Hafarchi, topographer, 93

Ethiopia. See Abyssinia

Euchel, Isaac, Hebrew writer, 48, 309

Eupolemos, historian, 17

Euripides, alluded to, 230

Ewald, Bible critic, 14

"Exodus from Egypt, The" by Ezekielos, 230

Ezekiel, prophet, quoted, 252, 294-295

Ezekielos, dramatist, 17, 230

Ezra, alluded to, 253

Fables translated by Jews, 79, 86-87, 88

Fagius, Paul, Hebrew scholar, 44, 95

Falashas, the, and the missionaries, 263, 267 and the Negus Theodore, 267 customs of, 266 described by Halévy, 264 history of, 263 intellectual eagerness of, 266, 268 Messianic expectations of, 267-268 religious customs of, 265-266

Faust of Saragossa, Gabirol, 199

Faust translated into Hebrew, 248

Felix, Rachel, actress, 246

Ferdinand and Isabella of Spain and Isaac Abrabanel, 99

Ferrara, duke of, candidate in Poland, 278

Figo, Azariah, rabbi, 45

Fischels, Rosa, translator of the Psalms, 120

"Flaming Sword, The," by Abraham Bedersi, 171

"Flea Song" by Yehuda Charisi, 212

Fleck, actor, 311

Foa, Rebekah Eugenie, writer, 139

Folquet de Lunel, troubadour, 171-172

Fonseca Pina y Pimentel, de, Sara, poetess, 130

"Foundation of the Universe, The," by Isaac Israeli, 93

"Foundation of the World, The," by Moses Zacuto, 238-239

"Fount of Life, The," by Gabirol, 26

Fox fables translated, 79

Frank, Rabbi Dr., alluded to, 345

Fränkel, David, teacher of Mendelssohn, 293

Frankel, Z, scholar, 49

Frankl, L. A., poet, 49

Frank-Wolff, Ulla, writer, 139

Franzos, K. E., Ghetto novelist, 50

Frederick II, emperor, patron of Hebrew learning, 40, 85, 89, 92

Frederick the Great and Mendelssohn, 301-303 and the Jews, 316-317

Freidank, German author, 185

Friedländer, David, disciple of Mendelssohn, 48, 317, 350

Fröhlich, Regina, writer, 131

Fürst, J., scholar, 49

Gabirol, Solomon, philosopher, 26-27, 82-83, 94 poet, 24, 25-26, 27, 199

Gad, Esther, alluded to, 132

Galen and Gamaliel, 81 works of, edited by Maimonides, 153

Gama, da, Vasco, and Jews, 96-97

Gamaliel, rabbi, 18, 77, 81

Gans, David, historian, 47

Gans, Edward, friend of Heine, 324, 346, 350

Gaspar, Jewish pilot, 96

Gayo, Isaac, physician, 86

Geiger, Abraham, scholar, 49

Geldern, van, Betty, mother of Heine, 341, 344

Geldern, van, Gottschalk, Heine's uncle, 341

Geldern, van, Isaac, Heine's grandfather, 341

Geldern, van, Lazarus, Heine's uncle, 341

Geldern, van, Simon, author, 341

Gentz, von, Friedrich, friend of Henriette Herz, 313

Geometry in the Talmud, 77

German literature cultivated by Jews, 87

Gerson ben Solomon, scientist, 90

Gesellschafter, Zunz contributor to the, 330

Ghedulla, Kabbalistic term, 41

Ghemara, commentary on the Mishna, 60

Ghetto tales, 50

Ghevoora, Kabbalistic term, 41

Gideon, Jewish king in Abyssinia, 263

"Gift from a Misogynist, A," satire, by Yehuda ibn Sabbataï, 34, 214-216

Glaser, Dr. Edward, on the Falashas, 263

Goethe, alluded to, 314 and Jewish literature, 103-104 on Yedaya Penini, 40

Goldschmidt, Henriette, writer, 139

Goldschmidt, Johanna, writer, 139

Goldschmied, M., Ghetto novelist, 50

Goldsmid, Anna Maria, writer, 137

Goldsmid, Isaac Lyon, alluded to, 137

Gottloeber, A., dramatist, 248

Götz, Ella, translator, 120

Graetz, Heinrich, historian, 49 quoted, 185

Graziano, Lazaro, dramatist, 235

Greece and Judæa contrasted, 194

Grimani, Dominico, cardinal, alluded to, 95

Grimm, alluded to, 333

Guarini, dramatist, 239

Gugenheim, Fromet, wife of Mendelssohn, 303 quoted, 307

"Guide of the Perplexed, The," contents of, 157-163 controversy over, 164-166 English translation of, 155 (note) purpose of, 155

Gumpertz, Aaron, and Mendelssohn, 297, 299 quoted, 298

Gundisalvi, Dominicus, translator of "The Fount of Life," 26

Günsburg, C., preacher, 322

Günsburg, Simon, confidant of Stephen Báthori, 287

"Gustavus Vasa" by Grace Aguilar, 134

Gutzkow, quoted, 306

Haggada and Halacha contrasted, 21, 60, 194-195

Haggada, the, characterized, 18, 54-55, 60-61, 64-70 cosmopolitan, 33 described by Heine, 20 ethical sayings from, 61-63 poetic quotations from, 65-68

Haggada, the, at the Passover service, 344-345

Haï, Gaon, 22

Halacha and Haggada contrasted, 21, 60, 194-195

Halacha, the, characterized, 18, 54-55 subjective, 33

Halévy, Joseph, and the Falashas, 264 quoted, 265-266

Halley's comet and Rabbi Joshua, 77

"Haman's Will and Death," drama, 244

Hamel, Glikel, historian, 120

Händele, daughter of Saul Wahl, 276

Hariri, Arabic poet, 32, 34 (note)

Haroun al Rashid, embassy to, 99

Hartmann, M., poet, 49

Hartog, Marian, writer, 137

Hartung, actor, 248

Ha-Sallach, Moses ibn Ezra, 205

Hebrew drama, first, published, 237

Hebrew language, plasticity of, 32-33

Hebrew studies among Christians, 44, 47-48, 95, 98

Heckscher, Fromet, ancestress of Heine, 341

Hegel and Heine, 346

Heine, Heinrich, poet, 49 and Venus of Milo, 362 appreciation of, 340 characterized by Schopenhauer, 357-358 character of, 367 conversion of, 348-351 family of, 341-342, 344 Ghetto novelist, 50 in Berlin, 346-347 in Göttingen, 347-348 in Paris, 358-359 Jewish traits of, 345-348, 353-357 on Gabirol, 25-26 on the Jews, 362-363, 365-366 on Yehuda Halevi, 27 on Zunz, 327-328, 333 quoted, 9, 20, 28, 206 religious education of, 343 return of, to Judaism, 366 wife of, 363-364 will of, 366-367

Heine, Mathilde, wife of Heinrich Heine, 363-364

Heine, Maximilian, quoted, 344

"Heine of the middle ages," Immanuel Romi, 219

Heine, Samson, father of Heinrich Heine, 341, 342

Heine, Solomon, uncle of Heinrich Heine, 345, 352

Hellenism and Judaism, 75-76

Hellenists, Heine on, 359, 362

Hennings, alluded to, 314

Henry of Anjou, election of, in Poland, 286-287

Herder, poet, and Mendelssohn, 314 quoted, 296

Hermeneutics by Maimonides, 162-163

Herod and the stage, 230-231

Herrera, Abraham, Kabbalist, 99

Hertzveld, Estelle and Maria, writers, 140

Herz, Henriette, alluded to, 131, 133-346 and Dorothea Mendelssohn, 306 character of, 312-313 salon of, 311-314

Herz, Marcus, physicist, 310, 311

Herzberg-Fränkel, L., Ghetto novelist, 50

Herzfeld, L., scholar, 49

Hess, M., quoted, 109

"Highest Faith, The" by Abraham ibn Daud, 36

Higros the Levite, musician, 369, 374

Hildebold von Schwanegau, minnesinger, 182

Hillel, rabbi, 18 quoted, 255

Hillel ben Samuel, translator 86

Himyarites and Jews, 256

Hirsch, scholar, 49

Hirsch, Jenny, writer, 139

"History and Literature of the Israelites" by Constance and Anna Rothschild, 142

"History of Synagogue Poetry" by Zunz, 336

"History of the Jews in England" by Grace Aguilar, 135

"History of the National Poetry of the Hebrews" by Ernest Meier, 14

Hitzig, architect, alluded to, 298

Hitzig, Bible critic, 13, 14

Hod, Kabbalistic term, 41

Holbein, Hans, illustrates a Jewish book, 102

Holdheim, S., scholar, 49

Holland, exiles in, 128-129

Homberg, Herz disciple of Mendelssohn, 48, 309

"Home Influence" by Grace Aguilar, 134

Hosea, king, alluded to, 250

Hosea, prophet, alluded to, 251 "Hours of Devotion" by Fanny Neuda, 140

Humanism and the Jews, 94-95

Humboldts, the, and Hennriette Herz, 311, 312, 313

Humor in antiquity, 191-192 in Jewish German literature, 225-226 nature of, 195-195, 356-357

Hurwitz, Bella, historian, 120

Hurwitz, Isaiah, Kabbalist, 43

Ibn Alfange, writer, 170

Ibn Chasdaï, Makamat writer, 35

Ibn Sina and Maimonides, 156

Iggereth ha-Sh'mad by Maimonides, 152

Ikkarim by Joseph Albo, 42

Ima Shalom, Talmudist, 113

Immanuel ben Solomon, poet, 35, 89, 90, 219-221, 222-223 and Dante, 35, 89, 220, 223 quoted, 220, 221, 222

Immanuel Romi. See Immanuel ben Solomon

India, the Ten Tribes in, 259

Indians and the Ten Tribes, 259

Innocent III, pope, alluded to, 184

Intelligences, Maimonides' doctrine of the, 159

"Interest and Usury" from the Haggada, 67-68

Iris, Zunz contributor to the, 330

Isaac Alfassi, alluded to, 257

Isaac ben Abraham, Talmudist, 36

Isaac ben Moses, Talmudist, 36

Isaac ben Sheshet, philosopher, 42

Isaac ben Yehuda ibn Ghayyat, poet, 201, 202

Isaac ibn Sid, astronomer, 92

Isaac Israeli, mathematician, 93

Isaac Israeli, physician, 81, 82, 257

Isaiah, prophet, quoted, 251, 252

Ishmael, poet, alluded to, 118

Israel, kingdom of, 250-251

"Israel Defended" translated by Grace Aguilar, 134

"Israelites on Mount Horeb, The," by Simon van Geldern, 341

Isserles, Moses, Talmudist, 46, 100, 286

Italy, Jews of 45-46, 116

Itzig, Daniel, naturalization of, 317

Jabneh, academy at, 57, 227-228

Jacob ben Abba-Mari ben Anatoli, scholar, 39-40, 85

Jacob ben Elias, poet, 224

Jacob ben Machir, astronomer, 86

Jacob ben Meïr, Talmudist, 36

Jacob ben Nissim, alluded to, 257

Jacob ibn Chabib, Talmudist 43

Jason, writer, 17

Jayme, J, of Aragon, patron of Hebrew learning, 92

Jellinek, Adolf, preacher, 49 quoted, 33, 245-246

Jeremiah, prophet, quoted, 251

Jerusalem, friend of Moses Mendelssohn, 314

Jerusalem, Kabbalists in, 43

Jesus, mediator between Judaism and Hellenism, 76 quotes the Old Testament, 13

"Jewish Calderon, The," Antonio Enriquez di Gomez, 236

Jewish drama, the first, 234

"Jewish Faith, The," by Grace Aguilar, 135

Jewish German drama, the, 246-247

Jewish historical writings, lack of, 23-24

Jewish history, spirit of, 269-271

"Jewish Homiletics" by Zunz, 333-335

Jewish literature and Goethe, 103-104 characterized, 11-12 comprehensiveness of, 37 definition of, 328 extent of, 9-10, 22 Hellenic period of, 16-17 in Persia, 90 love in, 122-123 name of, 10 rabbinical period of, 38

Jewish philosophers, 17, 22, 23, 35, 40, 42

Jewish poetry, and Syrian, 80 future of, 50 subjects of, 24-25

Jewish poets, 49

Jewish race, the, liberality of, 33-34 morality of, 36 preservation of, 108-109 subjectivity of, 33, 353-354 versatility of, 79

Jewish scholars, 49

Jewish Sybil, the, 17-18

"Jewish Voltaire, The," Immanuel Romi, 219

Jewish wit, 354-356

Jews, academies of, 75, 79 and Columbus, 96 and commerce, 101-102 and Frederick the Great, 316-317 and the invention of printing, 38 and the national poetry of Germany, 87 and the Renaissance, 43-44, 74-75, 94-95, 223, 224 and troubadour poetry, 171-173 and Vasco da Gama, 96-97 as diplomats, 98-99 as economists, 103 as interpreters of Aristotle, 85 as linguists, 75 as literary mediators, 97-98 as physicians, 19, 37, 44, 45, 81-82, 86, 95, 97 as scientific mediators, 78 as teachers of Christians, 95, 98 as traders, 74-75 as translators, 44, 79, 86-87, 88, 89, 90, 91-92 as travellers, 37-38 as wood engravers, 102 characterized by Heine, 362-363, 365-366 defended by Reuchlin, 95 in Arabia, 256-257 in Holland, 46 in Italy, 45-46, 116 in Poland, 46, 286-288 in the modern drama, 235-237, 245 in the sciences, 102 of Germany, in the middle ages, 186 of Germany, poverty of, 319 of the eighteenth century, 294 relation of, to Arabs, 22 under Arabic influences, 78, 80 under Hellenic influences, 76 under Roman influences, 76, 77

João II, of Portugal, employs Jewish scholars, 96

Jochanan, compiler of the Jerusalem Talmud, 19, 114

Jochanan ben Zakkaï, rabbi, 18, 56-57, 228

John of Seville, mathematician, 91

Josefowicz brothers in Lithuania, 287-288

Joseph ben Jochanan, wife of, 119

Joseph del Medigo, scholar, 45

Joseph Ezobi, poet, 89

Joseph ibn Aknin, disciple of Maimonides, 155

Joseph ibn Nagdela, wife of, 117

Joseph ibn Sabara, satirist, 34, 214

Joseph ibn Verga, historian, 42

Joseph ibn Zaddik, philosopher, 35

Josephus, Flavius, historian, 13, 18, 44 at Rome, 232 quoted, 230

Joshua, astronomer, 77

Joshua, Samaritan book of, on the Ten Tribes, 252

Joshua ben Chananya, rabbi, 18

Joshua, Jacob, Talmudist, 47

Jost, Isaac Marcus, historian, 49, 321 on Zunz, 320

"Journal for the Science of Judaism," 324-325, 329, 352

Juan Alfonso de Bæna, poet, 90, 179

Judæa and Greece contrasted, 194

Judæo-Alexandrian period, 16-17

Judah Alfachar and Maimonides, 165

Judah Hakohen, astronomer, 93

Judah ibn Sabbataï, satirist, 34, 214

Judah ibn Tibbon, translator, 39, 84

Judah Tommo, poet, 224

Judaism and Hellenism, 75-76 served by women, 115-116

Judendeutsch, patois, 47, 294 literature in, 47, 100-101 philological value of, 100 used by women, 119

Judges, quoted, 107

Judith, queen of the Jewish kingdom in Abyssinia, 262, 263

Kabbala, the, attacked and defended, 45, 46 influence of, 93, 99 studied by Christians, 44 supposed author of, 19 system of, outlined, 40-41

Kabbalists, 43, 95, 99

Kalâm, Islam theology, 81

Kalila we-Dimna, fox fables, translated, 79

Kalir, Eliezer, poet, 25

"Kaliric," classical in Jewish literature, 25

Kalisch, Ludwig, quoted, 364-365

Kalonymos ben Kalonymos as a satirist, 35, 216-219 as a scholar, 89

Kant and Maimonides, 146, 164 's philosophy among Jews, 310

Kara, Abigedor, Talmudist, 47

Karaite doctrines in Castile, 117

Karo, Joseph, compiler of the Shulchan Aruch, 43

Kasmune (Xemona), poetess, 24, 118

Kaspi, Joseph, philosopher, 42

Kayserling, M., quoted, 300

Kepler and Jewish astronomers, 91, 92

Kether, Kabbalistic term, 41

Kimchi, David, grammarian, 39, 84

"King Solomon's Seal" by Büschenthal, 245

Kisch, teacher of Moses Mendelssohn, 297

Klesmer, musician, 377

Kley, Edward, preacher, 49, 322

Kohen, Sabbataï, Talmudist, 46

Kompert, Leopold, Ghetto novelist, 50

Korbi, character in "The Gift of Judah," 214

Krochmal, scholar, 49

Kuh, M. E., poet, 49

Kulke, Ghetto novelist, 50

Kunth, tutor of the Humboldts, 311

La Doctrina Christiana, attributed to Santob, 174

La Fontaine, and Hebrew fable translations, 34, 88

Landau, Ezekiel, Talmudist, 47

Laura (Petrarch's) in "Praise of Women," 223

Layesharim Tehillah by Luzzatto, 240-241

"Lay of Zion" by Yehuda Halevi, 28-31, 210

Lazarus ben David, philosopher, 310, 350

Lazarus, Emma, poetess, 140

Lazarus, M., scholar, 49

Lecho Dodi, Sabbath song, 43

Legend-making, 288-289

Legends, value of, 289-292

Lehmann, M., Ghetto novelist, 50

Leibnitz and Maimonides, 146

Leibzoll, tax, 294

Lemech, sons of, inventions of, 372

Leo de Modena, rabbi, 45, 128

Leo Hebræus. See Judah Abrabanel

Leon di Bannolas. See Levi ben Gerson

Lessing, alluded to, 246 and Mendelssohn, 299, 300, 314 as fabulist, 88 on Yedaya Penini, 40

Letteris, M. E., dramatist, 248

"Letters to a Christian Friend on the Fundamental Truths of Judaism," by Clementine Rothschild, 141

Levi ben Abraham, philosopher, 40

Levi ben Gerson, philosopher, 42, 90-91

Levi (Henle), Elise, writer, 139

Levi of Mayence, founder of German synagogue music, 376

Levin (Varnhagen), Rahel, alluded to, 131, 346 and Judaism, 132 and the emancipation movement, 132-133

Levita, Elias. See Elias Levita

Lewandowski, musician, work of, 370-371, 377-378

"Light of God" by Chasdaï Crescas, 42

Lindo, Abigail, writer, 137

Lithuania, Jews in, 282, 285

Litte of Ratisbon, historian, 119

Litteraturbriefe by Mendelssohn, 301

Litteraturgeschichte der synagogalen Poesie by Zunz, 336

Lokman's fables translated into Hebrew, 34

Lonsano, Menahem, writer on music, 376

Lope de Vega, alluded to, 239

Love in Hebrew poetry, 122-123, 225

Love in Jewish and German poetry, 186

Lucian, alluded to, 18

"Lucinde" by Friedrich von Schlegel, 306

Luis de Torres accompanies Columbus, 96

Luria, Solomon, Talmudist, 46, 286

Luther, Martin, and Rashi, 84 quoted, 377 under Jewish influences, 98

Luzzatto, Moses Chayyim, dramatist, 45, 239-241

Luzzatto, S. D., scholar, 49, 137

Maffei, dramatist, 240

Maggidim, itinerant preachers, 227

"Magic Flute, The," first performance of, 247-248

"Magic Wreath, The," by Grace Aguilar, 134

Maharil, founder of German synagogue music, 376

Maimon, Solomon, and Mendelssohn, 310

Maimonides, Moses, philosopher, 34, 35, 84 and Aristotle, 156 and Averroës, 163-164 and Ibn Sina, 156 and modern philosophy, 164 and scholasticism, 85, 156, 164 as astronomer, 93 career of, 147-150 in France, 145-146 medical works of, 153-154 on man's attributes, 160-161 on prophecy, 161-162 on resurrection, 164-165 on revelation, 162 on the attributes of God, 157-158 on the Mosaic legislation, 163 philosophic work of, 154 ff. quoted, 152, 167 religious works of, 150-153

Maimunists, 39-40

Makamat, a form of Arabic poetry, 34 (note)

Malabar, the Ten Tribes in, 259

Malchuth, Kabbalistic term, 41

Manasseh ben Israel, author, 47, 99-100 and Rembrandt, 102 on the Ten Tribes, 259

Manesse, Rüdiger, compiler, 183-184

Mannheimer, N., preacher, 49

Manoello. See Immanuel ben Solomon

Mantino, Jacob, physician, 95

Manuel, of Portugal, alluded to, 97

Margoles, Jacob, Kabbalist, 95

Maria de Padilla, mistress of Pedro I, 169

Marie de France, fabulist, 88

Mar Sutra on the Ten Tribes, 253

Mashal, parable, 227

Massichtoth, Talmudic treatises, 59

Mauscheln, Jewish slang, 310-311

Maximilian, of Austria, candidate for the Polish crown, 278

Mechabberoth by Immanuel Romi, 219-220

Medicine, origin of, 81

Meier, Ernest, Bible critic, 12 quoted, 14

Meïr, rabbi, fabulist, 19, 111-112

Meïr ben Baruch, Talmudist, 36

Meïr ben Todros ha-Levi, quoted, 164-165

Meissner, Alfred, recollections of, of Heine, 362-364

Mekirath Yoseph by Beermann, 241-244

Melo, David Abenator, translator, 47

Mendel Gibbor, quoted, 272

Mendels, Edel, historian, 120

Mendelssohn, Abraham, son of Moses Mendelssohn, 307, 308

Mendelssohn, Dorothea, daughter of Moses Mendelssohn, 131, 305-306

Mendelssohn, Henriette, daughter of Moses Mendelssohn, 306-308

Mendelssohn, Joseph, son of Moses Mendelssohn, 305, 307

Mendelssohn, Moses, philosopher, 48 and Lessing, 299, 300, 314 and Maimonides, 164 as critic, 301-302 as reformer, 316 as translator, 40 children of, 304 disciples of, 309 friends of, 299, 314-315 in Berlin, 293, 296 ff marriage of, 303-304 quoted, 300, 301

Mendelssohn, Nathan, son of Moses Mendelssohn, 307

Mendelssohn, Recha, daughter of Moses Mendelssohn, 307

Mendelssohn-Bartholdy, Felix, 307, 308

Mendez, David Franco, dramatist, 244

Meneketh Ribka, by Rebekah Tiktiner, 119

Menelek, son of the Queen of Sheba, 262

Merope by Maffei, 240

Mesgid, Falasha synagogue, 265

Mesopotamia, the Ten Tribes in, 259

Messer Leon, poet, 223

Meyer, Marianne, alluded to, 132

Meyer, Rachel, writer, 139

Meyer, Sarah, alluded to, 132

Meyerbeer, alluded to, 245

Midrash, commentary, 20, 53-54

Midrash Rabba, a Talmudic work, 21

Migdal Oz by Luzzatto, 239

Minchath Yehuda Soneh ha-Nashim, by Judah ibn Sabbataï, 214-216

Minnedienst absent from Jewish poetry, 122

Minnesingers, 182

Miriam, as poetess, 106

Miriam, Rashi's granddaughter, 118

Mishlé Sandabar, romance, 88

Mishna, the, commentary on, 60 compilation of, 58 in poetry, 201

Mishneh Torah by Maimonides, 152-153

Missionaries in Abyssinia, 263-267

Mohammedanism, rise of, 77-78

Montefiore, Charlotte, writer, 133

Montefiore, Judith, philanthropist, 133

Montpellier, "Guide of the Perplexed" burnt at, 155 Jews at academy of, 86, 92

Moreh Nebuchim by Maimonides, 146, 154, 161-162

Morgenstern, Lina, writer, 139

Morgenstunden by Mendelssohn, 305

Moritz, friend of Henriette Herz, 313, 314

Morpurgo, Rachel, poetess, 137-138

Mosaic legislation, the, Maimonides on, 163

"Mosaic" style in Hebrew poetry, 201-202

Mosenthal, S. H., Ghetto novelist, 49, 50 Dingelstedt on, 319

Moser, Moses, friend of Heine, 324, 346 letters to, 350, 352

Moses, prophet, characterized by Heine, 365-366 in Africa, 255

Moses de Coucy, Talmudist, 36

Moses ibn Ezra, poet, 24, 32, 202-206, 207

Moses, Israel, teacher of Mendelssohn, 297-298

Moses of Narbonne, philosopher, 42

Moses Rieti, the Hebrew Dante, 35, 124

Moses Sephardi. See Petrus Alphonsus

Mosessohn, Miriam, writer, 138

Munk, Solomon, scholar, 49 and Gabirol, 26, 83 translates Moreh Nebuchim, 146, 155

Münster, Sebastian, Hebrew scholar, 44, 95

Muscato, Judah, preacher, 376

Music among Jews, 372-376

Mussafia, Benjamin, author, 47

Nachmanides, exegete, 39

Nagara, Israel, poet, 43

"Names of the Jews, The," by Zunz, 335

Nasi, Joseph, statesman, 99 and the Polish election, 287

"Nathan the Wise" and tolerance, 185, 310-311

Nazarenes, defined by Heine, 359

Nefesh, Kabbalistic term, 41

Neïlah prayer, A, 104

Neo-Hebraic literature. See Jewish literature

Nero, alluded to, 232

Neshama, Kabbalistic term, 41

Nesirim, Falasha monks, 265

Nestorians and the Ten Tribes, 259

Neto, David, philosopher, 47

Neuda, Fanny, writer, 140

Neunzig, Joseph, on Heine, 343

"New Song," anonymous poem, 224

Nezach, Kabbalistic term, 41

Nicolai, friend of Mendelssohn, 299, 300, 313, 314

Nicolas de Lyra, exegete, 84

Noah, Mordecai, and the Ten Tribes, 259

Nöldeke, Theodor, Bible critic, 12

Nomologia, by Isaac Aboab, 45

Numbers, book of, quoted, 71

Nunes, Manuela, de Almeida, poetess, 130

Obadiah Bertinoro, Talmudist, 43

Obadiah Sforno, teacher of Reuchlin, 95

Offenbach, J., alluded to, 245

Old Testament, the, Africa in, 255 document hypothesis of, 13 humor in, 191, 193 in poetry, 201 interpretation of, 54 literary value of, 14-16, 73-74 quoted by Jesus, 13 study of, 12-13, 18 time of compilation of, 16 time of composition of, 13-14 translations of, 16, 47, 48, 80

Oliver y Fullano, de, Nicolas, author, 129

"On Rabbinical Literature" by Zunz, 328

Ophir, Hebrew name for Africa, 255

Ophra in Yehuda Halevi's poems, 207

Oppenheim, David, rabbi at Prague, 244

Ormus, island, explored by Jews, 96

Ottenheimer, Henriette, poetess, 49, 138-139

Otto von Botenlaube, minnesinger, 182

Owl, character in "The Gift of Judah," 214

Padua, University of, and Elias del Medigo, 94

Palestine described, 93

Palquera, Shemtob, philosopher, 40

Pan, Taube, poetess, 120

"Paradise, The" by Moses Rieti, 35

Parallax computed by Isaac Israeli, 93

Parzival, by Wolfram von Eschenbach, 185 Jewish contributions to, 35, 87

Pastor Fido by Guarini, 129, 240

Paul III, pope, alluded to, 95

Paula deï Mansi, Talmudist, 116-117

Pedro I, of Castile, and Santob de Carrion, 87, 169, 170

Pedro di Carvallho, navigator, 96

Pekah, king, alluded to, 250

Pensa, Joseph, de la Vega, dramatist, 237-238

Pentateuch, the Jewish German translation of, 100 Mendelssohn's commentary on, 309

Peregrinatio Hierosolymitana by Radziwill, 280

Persia, Jewish literature in, 90

Pesikta, a Talmudic work, 21

Petachya of Ratisbon, traveller, 37, 117

Petrarch, translated into Spanish, 98

Petrus Alphonsus, writer, 89, 171

Peurbach, humanist, 100

Philipson, L., journalist, 49

Philo, philosopher, 17

Philo the Elder, writer, 17

Phokylides (pseudo-), Neoplatonist, 17

Physicians, Jewish, 81, 95, 97, 179

Pickelhering, a character in Mekirath Yoseph, 241

Pico della Mirandola alluded to, 94 and Levi ben Gerson, 91 and the Kabbala, 44

Pilpul, Talmudic method, 46

Pinchas, rabbi, chronicler of the Saul Wahl story, 273, 277, 280

Piut, a form of liturgic Hebrew poetry, 24, 198

"Plant Lore" by Dioscorides, 82

Pliny, alluded to, 250

Pnie, Samson, contributes to Parzival, 35, 87

Poésies diverses by Frederick the Great, 301

Poland, election of king in, 278-279 Jews in, 286-288

Pollak, Jacob, Talmudist, 46

Popert, Meyer Samson, ancestor of Heine, 341

Popiel, of Poland, alluded to, 285

Poppæa, empress, alluded to, 232

"Praise of Women," anonymous work, 34

"Praise of Women," by David ben Yehuda, 223

"Praise unto the Righteous," by Luzzatto, 240-241

"Prince and the Dervish, The," by Ibn Chasdaï, 35

Printing, influence of, on Jewish literature, 94

"Prisoners of Hope, The," by Joseph Pensa, 237-238

Prophecy defined by Maimonides, 161-162

Proudhon anticipated by Judah ibn Tibbon, 39

Psalm cxxxiii., 71-72

Psalms, the, translated into Jewish German, 120 into Persian, 90

Ptolemy Philadelphus and the Septuagint, 16

Ptolemy's "Almagest" translated, 79

Rab, rabbi, 19

Rabbinical literature. See Jewish literature

Rabbinowicz, Bertha, 138

Rabbi von Bacharach by Heine, 50, 348, 349

Rachel (Bellejeune), Talmudist, 118

Radziwill, Nicholas Christopher, and Saul Wahl, 274-276, 279-280

"Radziwill Bible, The," 280

Rambam, Jewish name for Maimonides, 146

Ramler and Jews, 311, 313

Rappaport, Moritz, poet, 49

Rappaport, S., scholar, 49

Rashi. See Solomon ben Isaac

Rausnitz, Rachel, historian, 121

Ravenna and Jewish financiers, 101-102

"Recapitulation of the Law" by Maimonides, 152-153

Recke, von der, Elise, and Mendelssohn, 215

Red Sea, coasts of, explored by Jews, 96

Reichardt, musician, 313

Reinmar von Brennenberg, minnesinger, 182

Reisebilder by Heine, 353

Rembrandt illustrates a Jewish book, 102

Renaissance, the, and the Jews, 43-44, 74-75, 94-95, 223, 224

Renaissance, the Jewish, 101, 227, 293-295

Renan, Ernest, alluded to, 163, 191

Respublika Babinska, a Polish society, 281-282

Respuestas by Antonio di Montoro, 180

Resurrection, Maimonides on, 164-165

Reuchlin, John, and Jewish scholars, 91, 94-95 and the Talmud, 44 quoted, 89

Revelation defined by Maimonides, 162

Richard I, of England, and Maimonides, 149

Riemer quoted, 358

Riesser, Gabriel, journalist, 49, 291

"Righteous Brethren, The" an Arabic order, 79

Rintelsohn, teacher of Heine, 344

Ritter, Heinrich, on Maimonides, 146

"Ritual of the Synagogue, The," by Zunz, 336

Ritus des synagogalen Gottesdienstes by Zunz, 336

Robert of Anjou, patron of Hebrew learning, 92

Robert of Naples, patron of Hebrew learning, 89

Rodenberg, Julius, quoted, 144

Romanelli, Samuel L., dramatist, 244, 248

Romanzero by Heine, 9, 27, 365

Rossi, Solomon, musician, 376

Rothschild, Anna, historian, 142 Charlotte, philanthropist, 141 Clementine, writer, 141-142 Constance, historian, 142

Rothschild family, women of the, 140-142

Ruach, Kabbalistic term, 41

Rückert, poet, alluded to, 139

"Rules for the Shoeing and Care of Horses in Royal Stables," translated, 91

Rüppell, explorer, quoted, 263

Sa'adia, philosopher, 22, 80-81

Sachs, M., scholar, 49

Saisset, E., on Maimonides, 146

"Sale of Joseph, The" by Beermann, 241-244

Salerno, Jews at academy of, 86, 92

Salomon, Annette, writer, 137

Salomon, G., preacher, 49

Salomon, Leah, wife of Abraham Mendelssohn, 308

Salon, the German, established by Jews, 312

Salonica, Spanish exiles in, 43

Sambation, fabled stream, 249, 258

Samson, history of, dramatized, 236 humor in the, 191, 192

"Samson and the Philistines" by Luzzatto, 239

"Samsonschool" at Wolfenbüttel, 321

Samuel, astronomer, 76

Samuel, physician, 19

Samuel ben Ali, Talmudist, 117

Samuel ben Meïr, exegete, 36, 172

Samuel ibn Nagdela, grand vizir, 98

Samuel Judah, father of Saul Wahl, 273, 274

Samuel the Pious, hymnologist, 36

Santillana, de, on Santob de Carrion, 173

Santo. See Santob de Carrion

Santob de Carrion, troubadour, 34, 87, 169-170, 174-175, 188 characterized, 173 character of, 178 quoted, 169, 175-176, 177-178 relation of, to Judaism, 176-177

Saphir, M. G., quoted, 355

Sarah, a character in Rabbi von Bacharach, 348

Sarastro, played by a Jew, 247

Satirists, 213-223

Saul Juditsch. See Saul Wahl

Saul Wahl, in the Russian archives, 282-284 relics of, 278 story of, 273-277 why so named, 276

Savasorda. See Abraham ben Chiya

Schadow, sculptor, 313

Schallmeier, teacher of Heine, 342

Schlegel, von, Friedrich, husband of Dorothea Mendelssohn, 306

Schleiden, M. J., quoted, 28, 74-75

Schleiermacher and the Jews, 313, 314, 323

Schopenhauer, Arthur, anticipated by Gabirol, 27 on Heine, 357-358

Schutzjude, a privileged Jew, 302-403

Scotists and Gabirol, 26

Scotus, Duns, philosopher, 82

Scotus, Michael, scholar, 40, 85

Scribes, the compilers of the Old Testament, 16

"Seal of Perfection, The," by Abraham Bedersi, 171

Sechel Hapoel, Active Intellect, 159

Seder described by Heine, 345

Sefer Asaf, medical fragment, 81

Sefer ha-Hechal by Moses Rieti, 124

Sefer Sha'ashuim by Joseph ibn Sabara, 214

Sefiroth, Kabbalistic term, 41

Selicha, a character in "The Sale of Joseph," 241

Selicha, a form of Hebrew liturgical poetry, 24, 25, 198

Septuagint, contents of the, 16

Serach, hero of "The Gift of Judah," 214-216

"Seven Wise Masters, The," romance, 88

Seynensis, Henricus, quoted, 52

Shachna, Solomon, Talmudist, alluded to, 286

Shalet, a Jewish dish, 360-361

Shalmaneser, conquers Israel, 250 obelisk of, 261

Shammaï, rabbi, 18

Shapiro, Miriam, Talmudist, 117

Shebach Nashim by David ben Yehuda, 223

Shem-Tob. See Santob de Carrion

Sherira, Talmudist, 22

"Shields of Heroes," by Jacob ben Elias, 224

"Shulammith," Jewish German drama, 247

Shulchan Aruch, code, 43

Sigismund I, Jews under, 285, 286

Sigismund III, and Saul Wahl, 283-284

Simon ben Yochaï, supposed author of the Kabbala, 19

Sirkes, Joel, Talmudist, 46

"Society for Jewish Culture and Science," in Berlin, 324, 346

Soferim, Scribes, 56

Solomon, king, alluded to, 250 and Africa, 255

Solomon Ashkenazi, diplomat, 96, 286-287

Solomon ben Aderet, Talmudist, 40

Solomon ben Isaac (Rashi), exegete, 36, 84, 137 essay on, by Zunz, 329 family of, 118

Solomon ben Sakbel, satirist, 34, 213

Solomon Yitschaki. See Solomon ben Isaac

"Song of Joy" by Yehuda Halevi, 207

"Song of Songs," a dramatic idyl, 229 alluded to, 207 characterized, 192-193 epitomized, 223 explained, 172 in later poetry, 202 quoted, 186

Sonnenthal, Adolf, actor, 246

Soudan, the, Moses in, 255

"Source of Life, The" by Gabirol, 82-83

"South, the," Talmud name for Africa, 255

Spalding, friend of Henriette Herz, 313

"Spener's Journal," Zunz editor of, 330

Spinoza, Benedict (Baruch), philosopher, 47, 100 and Maimonides, 145, 146, 164 influenced by Chasdaï Crescas, 94 under Kabbalistic influence, 99

"Spirit of Judaism, The," by Grace Aguilar, 134

Stein, L., poet, 49

Steinheim, scholar, 49

Steinschneider, M., scholar, 37, 49

Steinthal, H., scholar, 49

Stephen Báthori, of Poland, 278, 282, 287

Studie zur Bibelkritik by Zunz, 337

Sullam, Sara Copia, poetess, 44, 124-128

Surrenhuys, scholar, 48

Süsskind von Trimberg, minnesinger, 35, 87, 182, 184 and Judaism, 187 character of, 188 poetry of, 185-186 quoted, 182-183, 187-188, 188-189

Synagogale Poesie des Mittelalters, by Zunz, 335

"Synagogue Poetry of the Middle Ages" by Zunz, 336

Syria, the Ten Tribes in, 259

Syrian and Jewish poetry, 80

Syrian Christians as scientific mediators, 78

Tachkemoni by Yehuda Charisi, 211

Talmud, the, burnt, 40, 44 character of, 52-53 compilers of, 56, 57-58 composition of, 16 contents of, 59-60, 68-70, 76-77 in poetry, 201 on Africa, 254 on the Ten Tribes, 253 origin of, 53-54 study of, 17-18 translations of, 60 woman in, 110-114 women and children in, 63-64

Talmud, the Babylonian, 54 compiler of, 17

Talmud, the Jerusalem, compiler of, 17

Talmudists, 22, 36, 40, 43, 46, 47, 117, 286

Talmudists (women), 116, 117, 118

Tamar, a character in Immanuel Romi's poem, 221-222

Tanaïm, Learners, 56, 57

Tanchuma, a Talmudic work, 19

Targum, the, in poetry, 201

Telescope, the, used by Gamaliel, 77

Teller, friend of Henriette Herz, 313

Ten Tribes, the, English views of, 260-262 Irish legend of, 261 the prophets on, 251-252 the Samaritan Hexateuch on, 252 the supposed homes of, 256-262 the Talmud on, 253

Tertullian quoted, 233

Theatre, the, and the rabbis, 230-234

Theodore, Negus of Abyssinia, 263, 267

Theorica by Peurbach, 100

Thomists and Gabirol, 24

"Thoughts suggested by Bible Texts" by Louise Rothschild, 141

Tifereth, Kabbalistic term, 41

Tiglath-Pileser conquers Israel, 250

Tiktiner, Rebekah, scholar, 119

"Till Eulenspiegel," the Jewish German, 101

Tolerance in Germany, 185, 189

"Touchstone" by Kalonymos ben Kalonymos, 33, 216-219

"Tower of Victory" by Luzzatto, 239

Tragedy, nature of, 195

Travellers, Jewish, 80

"Tristan and Isolde" compared with the Mechabberoth, 220

Troubadour poetry and the Jews, 171-173

Troubadours, 223

"Truth's Campaign," anonymous work, 32

Turkey, Jews in, 98

"Two Tables of the Testimony, The," by Isaiah Hurwitz, 43

Tycho de Brahe and Jewish astronomers, 92

Uhden, von, and Mendelssohn, 302

Uhland, poet, alluded to, 139

Ulla, itinerant preacher, 114

"Upon the Philosophy of Maimonides," prize essay, 145

Usque, Samuel, poet, 44

Usque, Solomon, poet, 98, 235

"Vale of Weeping, The," by Joseph Cohen, 44

Varnhagen, Rahel. See Levin, Rahel

Varnhagen von Ense, German littérateur, 312

Vecinho, Joseph, astronomer, 96

Veit, Philip, painter, 308

Veit, Simon, husband of Dorothea Mendelssohn, 306

Venino, alluded to, 302

Venus of Milo and Heine, 362

Vespasian and Jochanan ben Zakkaï, 57

Walther von der Vogelweide, minnesinger, 182, 189

Wandering Jew, the, myth of, 350

"War of Wealth and Wisdom, The," satire, 34

"Water Song" by Gabirol, 200-201

Weil, Jacob, Talmudist, 102

Weill, Alexander, and Heine, 363-364

Weltschmerz in Gabirol's poetry, 199 in Heine's poetry, 357

Wesseli, musician, 313

Wessely, Naphtali Hartwig, commentator, 48, 309

Wieland, poet, alluded to, 314

Wihl, poet, 49

Wine, creation of, 197-198

Withold, grandduke, and the Lithuanian Jews, 282, 284

Wohllerner, Yenta, poetess, 138

Wohlwill, Immanuel, friend of Zunz, letter to, 325

Wolfenbüttel, Jews' free school at, 320-321

Wolff, Hebrew scholar, 48

Wolfram von Eschenbach, minnesinger, 182, 185, 189

Woman, creation of, 197 in Jewish annals, 110 in literature, 106-107 in the Talmud, 64, 110-114 mental characteristics of, 121-122 satirized and defended, 223-224 services of, to Judaism, 115-116

"Woman's Friend" by Yedaya Penini, 216

Women, Jewish, in the emancipation movement, 133, 139

"Women of Israel, The" by Grace Aguilar, 134

"Women's Shield," by Judah Tommo, 224

"World as Will and Idea, The," by Schopenhauer, 357

Xemona. See Kasmune

Yaltha, wife of Rabbi Nachman, 113-114

Yechiel ben Abraham, financier, 99

Yechiel deï Mansi, alluded to, 116

Yedaya Penini, poet, 40, 216

Yehuda ben Astruc, scientist, 92

Yehuda ben Zakkaï quoted, 68

Yehuda Charisi, poet, 32, 34 (note), 210-213 on Gabirol, 27 quoted, 214 traveller, 37

Yehuda Chayyug, alluded to, 257

Yehuda Hakohen, Talmudist, 36

Yehuda Halevi, as philosopher, 31, 34 as poet, 24, 27-28, 206-210 daughter of, 117

Yehuda Romano, translator, 90

Yehuda Sabbataï, satirist, 34, 214

Yehuda the Prince, Mishna compiler, 19, 58 lament over, 65-66

Yemen, Judaism in, 256

Yesod, Kabbalistic term, 41

Yesod Olam by Moses Zacuto, 238-239

Yezira, Kabbalistic term, 41

"Yosippon," an historical compilation, 120, 249, 250, 321

Yucatan and the Ten Tribes, 259

Zacuto, Abraham, astronomer, 42, 96-97

Zacuto, Moses, dramatist, 238-239

Zarzal, Moses, physician, 179

Zeitschrift der deutschen morgenländischen Gesellschaft, Zunz contributor to, 337

Zeltner, J. G., on Rebekah Tiktiner, 119

Zerubbabel, alluded to, 253

Zohar, the, astronomy in, 91 authorship of, 39

Zöllner, friend of Henriette Herz, 313

Zunz, Adelheid, wife of Leopold Zunz, 337, 352

Zunz, Leopold, scholar, 25, 48 and religious reform, 335 as journalist, 330 as pedagogue, 324 as politician, 330-332 as preacher, 322-323 characterized by Heine, 327-328 described by Jost, 320 education of, 320-322 friend of Heine, 346 importance of, for Judaism, 338 in Berlin, 318-319 quoted, 11-12, 119, 323, 325-327, 330, 331, 332, 334, 336, 371 style of, 338

"Zur Geschichte und Litteratur" by Zunz, 337

PUBLICATIONS of the Jewish Publication Society OF AMERICA

outlines of jewish history. From the Return from Babylon to the Present Time. By Lady Magnus. (Revised by M. Friedländer.)

think and thank. By Samuel W. Cooper.

rabbi and priest. By Milton Goldsmith.

the persecution of the jews in russia.

voegele's marriage and other tales. By Louis Schnabel.

children of the ghetto: being pictures of a peculiar people. by i. zangwill.

some jewish women. By Henry Zirndorf.

history of the jews. By Prof. H. Graetz.

Vol. I.From the Earliest Period to the Death of Simon the Maccabee (135 B.C.E.).

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OUTLINES OF JEWISH HISTORY.

From the Return from Babylon to the Present Time, 1890.

With Three Maps, a Frontispiece and Chronological Tables,

By LADY MAGNUS.

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We doubt whether there is in the English language a better sketch of Jewish history. The Jewish Publication Society is to be congratulated on the successful opening of its career. Such a movement, so auspiciously begun, deserves the hearty support of the public.—Nation (New York).

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Compresses much in simple language.—Baltimore Sun.

Though full of sympathy for her own people, it is not without a singular value for readers whose religious belief differs from that of the author.—New York Times.

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The Jewish Publication Society of America has not only conferred a favor upon all young Hebrews, but also upon all Gentiles who desire to see the Jew as he appears to himself.—Boston Herald.

We know of no single-volume history which gives a better idea of the remarkable part played by the Jews in ancient and modern history.—San Francisco Chronicle.

A succinct, well-written history of a wonderful race.—Buffalo Courier.

The best hand-book of Jewish history that readers of any class can find.—New York Herald.

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The work is an admirable one, and as a manual of Jewish history, it may be commended to persons of every race and creed.—Philadelphia Times.

Altogether it would be difficult to find another book on this subject containing so much information.—American (Philadelphia).

Lady Magnus' book is a valuable addition to the store-house of literature that we already have about the Jews.—Charleston (S. C.) News.

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Bound in Cloth. Price, postpaid, $1.00, Library Edition. 75 cents. School Edition.

"THINK AND THANK."

A Tale for the Young, Narrating in Romantic Form the Boyhood of Sir Moses Montefiore.

with six illustrations.

By SAMUEL W. COOPER.

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A graphic and interesting story, full of incident and adventure, with an admirable spirit attending it consonant with the kindly and sweet, though courageous and energetic temper of the distinguished philanthropist.—American (Philadelphia).

think and thank is a most useful corrective to race prejudice. It is also deeply interesting as a biographical sketch of a distinguished Englishman.—Philadelphia Ledger.

A fine book for boys of any class to read.—Public Opinion (Washington).

It will have especial interest for the boys of his race, but all school-boys can well afford to read it and profit by it.—Albany Evening Journal.

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The old as well as the young may learn a lesson from it.—Jewish Exponent.

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The book is written in a plain, simple style, and is well adapted for Sunday School libraries.—Jewish Spectator.

It is one of the very few books in the English language which can be placed in the hands of a Jewish boy with the assurance of arousing and maintaining his interest.—Hebrew Journal.

Intended for the young, but may well be read by their elders.—Detroit Free Press.

Bright and attractive reading.—Philadelphia Press.

think and thank will please boys, and it will be found popular in Sunday School libraries.—New York Herald.

The story is a beautiful one, and gives a clear insight into the circumstances, the training and the motives that gave impulse and energy to the life-work of the great philanthropist.—Kansas City Times.

We should be glad to know that this little book has a large circulation among Gentiles as well as among the "chosen people." It has no trace of religious bigotry about it, and its perusal cannot but serve to make Christian and Jew better known to each other.—Philadelphia Telegraph.

Bound in Cloth. Price, postpaid, 50c.

RABBI AND PRIEST.

A STORY.

By Milton Goldsmith.

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The author has attempted to depict faithfully the customs and practices of the Russian people and government in connection with the Jewish population of that country. The book is a strong and well-written story. We read and suffer with the sufferers.—Public Opinion (Washington).

Although addressed to Jews, with an appeal to them to seek freedom and peace in America, it ought to be read by humane people of all races and religions. Mr. Goldsmith is a master of English, and his pure style is one of the real pleasures of the story.—Philadelphia Bulletin.

The book has the merit of being well written, is highly entertaining, and it cannot fail to prove of interest to all who may want to acquaint themselves in the matter of the condition of affairs that has recently been attracting universal attention.—San Francisco Call.

Rabbi and Priest has genuine worth, and is entitled to a rank among the foremost of its class.—Minneapolis Tribune.

The writer tells his story from the Jewish standpoint, and tells it well.—St. Louis Republic.

The descriptions of life in Russia are vivid and add greatly to the charm of the book.—Buffalo Courier.

A very thrilling story.—Charleston (S.C.) News.

Very like the horrid tales that come from unhappy Russia.—New Orleans Picayune.

The situations are dramatic; the dialogue is spirited.—Jewish Messenger.

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Rabbi and Priest will appeal to the sympathy of every reader in its touching simplicity and truthfulness.—Jewish Spectator.

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The Persecution of the Jews in Russia.

with a map, showing the pale of jewish settlement.

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OPINIONS OF THE PRESS.

The pamphlet is full of facts, and will inform people very fully in regard to the basis of the complaints made by Jews against Russia. We hope it will be very widely circulated.—Public Opinion (Washington).

The laws and regulations governing Jews in Russia, subjecting them to severe oppression, grievous restrictions and systematic persecution, are stated in condensed form with precise references, bespeaking exactness in compilation and in presenting the case of these unfortunate people.—Galveston News.

This pamphlet supplies information that is much in demand, and which ought to be generally known in enlightened countries.—Cincinnati Commercial Gazette.

Considering the present agitation upon the subject it is a very timely publication.—New Orleans Picayune.

It is undoubtedly the most compact and thorough presentation of the Russo-Jewish question.—American Israelite.

Better adapted to the purpose of affording an adequate knowledge of the issues involved in, and the consequences of, the present great crisis in the affairs of the Jews of Russia than reams of rhetoric.—Hebrew Journal.

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Voegele's Marriage and Other Tales.

By LOUIS SCHNABEL.

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A series of nine well-written short stories based upon love and religion, which make quite interesting reading.—Burlington Hawkeye.

A pamphlet containing several sketches full of high moral principle, and of quite interesting developments of simple human emergencies.—Public Opinion (Washington, D. C.)

Interesting alike to Hebrew and Gentile.—Minneapolis Tribune.

In addition to being interesting, is written with a purpose, and carries with it a wholesome lesson.—San Francisco Call.

This is a collection of brief stories of Jewish life, some of which are of great interest, while all are well written.—Charleston (S. C.) News and Courier.