Information about the misery of the Falashas penetrated to Europe, and induced the _Alliance Israelite Universelle_ to despatch a Jewish messenger to Abyssinia. Choice fell upon Joseph Halevy, professor of Oriental languages at Paris, one of the most thorough of Jewish scholars, than whom none could be better qualified for the mission. It was a memorable moment when Halevy, returned from his great journey to Abyssinia, addressed the meeting of the _Alliance_ on July 30, 1868, as follows:[70] "The ancient land of Ethiopia has at last disclosed the secret concerning the people of whom we hitherto knew naught but the name. In the midst of the most varied fortunes they clung to the Law proclaimed on Sinai, and constant misery has not drained them of the vitality which enables nations to fulfil the best requirements of modern society."

Adverse circ.u.mstances robbed Halevy of a great part of the material gathered on his trip. What he rescued and published is enough to give us a more detailed and accurate account of the Falashas than we have hitherto possessed. He reports that they address their prayers to one G.o.d, the G.o.d of Abraham, Isaac, and Jacob; that they feel pride in belonging to the old, yet ever young tribe which has exercised dominant influence upon the fate of men; that love for the Holy Land fills their hearts; and that the memory of Israel's glorious past is their spiritual stay. One of the articles of their faith is the restoration of Jewish nationality.

The Falashas speak two languages, that of the land, the Amharic, a branch of the ancient Geez, and the Agau, a not yet cla.s.sified dialect.

Their names are chiefly biblical. While in dress they are like their neighbors, the widest difference prevails between their manners and customs and those of the other inhabitants of the land. In the midst of a slothful, debauched people, they are distinguished for simplicity, diligence, and ambition. Their houses for the most part are situated near running water; hence, their cleanly habits. At the head of each village is a synagogue called _Mesgid_, whose Holy of holies may be entered only by the priest on the Day of Atonement, while the people pray in the court without. Next to the synagogue live the monks (_Nesirim_). The priests offer up sacrifices, as in ancient times, daily except on the Day of Atonement, the most important being that for the repose of the dead. On the s.p.a.ce surrounding the synagogue stand the houses of the priests, who, in addition to their religious functions, fill the office of teachers of the young. The Falashas are well acquainted with the Bible, but wholly ignorant of the Hebrew language.

Their ritual has been published by Joseph Halevy, who has added a Hebrew translation, showing its almost perfect ident.i.ty with the traditional form of Jewish prayer. About their devotional exercises Halevy says: "From the holy precincts the prayers of the faithful rise aloft to heaven. From midnight on, we hear the clear, rhythmical, melancholy intonation of the precentor, the congregation responding in a monotonous recitative. Praise of the Eternal, salvation of Israel, love of Zion, hope of a happy future for all mankind--these form the burden of their prayers, calling forth sighs and tears, exclamations of hope and joy.

Break of day still finds the worshippers a.s.sembled, and every evening without fail, as the sun sinks to rest, their loud prayer (beginning with _Abba! Abba!_ Lord! Lord!) twice wakes the echoes."[71]

Their well kept houses are presided over by their women, diligent and modest. Polygamy is unknown. There are agriculturists and artisans, representatives of every handicraft: smiths, tailors, potters, weavers, and builders. Commerce is not esteemed, trading with slaves being held in special abhorrence. Their laws permit the keeping of a slave for only six years. If at the expiration of that period he embraces their religion, he is free. They are brave warriors, thousands of them having fought in the army of Negus Theodore.

It must be confessed that intellectually they are undeveloped. They have a sort of Midrash, which apparently has been handed down from generation to generation by word of mouth. The misfortunes they have endured have predisposed them to mysticism, and magicians and soothsayers are numerous and active among them. But they are eager for information.

King Theodore protected them, until missionaries poisoned his mind against the Falashas. In 1868 he summoned a deputation of their elders, and commanded them to accept Christianity. Upon their refusal the king ordered his soldiers to fire on the rebels. Hundreds of heads were raised, and the men, baring their b.r.e.a.s.t.s, cried out: "Strike, O our King, but ask us not to perjure ourselves." Moved to admiration by their intrepidity, the king loaded the deputies with presents, and dismissed them in peace.

The missionaries--Europe does not yet know how often the path of these pious men is marked by tears and blood--must be held guilty of many of the bitter trials of the Falashas. In the sixties they succeeded in exciting Messianic expectations. Suddenly, from district to district, leapt the news that the Messiah was approaching to lead Israel back to Palestine. A touching letter addressed by the elders of the Falashas to the representatives of the Jewish community at Jerusalem, whom it never reached, was found by a traveller, and deserves to be quoted:

"Has the time not yet come when we must return to the Holy Land and Holy City? For, we are poor and miserable. We have neither judges nor prophets. If the time has arrived, we pray you send us the glad tidings.

Great fear has fallen upon us that we may miss the opportunity to return. Many say that the time is here for us to be reunited with you in the Holy City, to bring sacrifices in the Temple of our Holy Land. For the sake of the love we bear you, send us a message. Peace with you and all dwelling in the land given by the Lord to Moses on Sinai!"

Filled with the hope of redemption, large numbers of the Falashas, at their head venerable old men holding aloft banners and singing pious songs, at that time left their homes. Ignorant of the road to be taken, they set their faces eastward, hoping to reach the sh.o.r.es of the Red Sea. The distance was greater than they could travel. At Axum they came to a stop disabled, and after three years the last man had succ.u.mbed to misery and privation.

The distress of the Falashas is extreme, but they count it sweet alleviation if their sight is not troubled by missionaries. At a time when the attention of the civilized world is directed to Africa, European Jews should not be found wanting in care for their unfortunate brethren in faith in the "Dark Continent." Abundant reasons recommend them to our loving-kindness. They are Jews--they would suffer a thousand deaths rather than renounce the covenant sealed on Sinai. They are unfortunate; since the civil war, they have suffered severely under all manner of persecution. Mysticism and ignorance prevail among them--the whole community possesses a single copy of the Pentateuch. Finally, they show eager desire for spiritual regeneration. When Halevy took leave of them, a handsome youth threw himself at his feet, and said: "My lord, take me with you to the land of the Franks. Gladly will I undergo the hardships of the journey. I want neither silver nor gold--all I crave is knowledge!" Halevy brought the young Falasha to Paris, and he proved an indefatigable student, who acquired a wealth of knowledge before his early death.

Despite the incubus of African barbarism, this little Jewish tribe on the banks of the legend-famed Sabbath stream has survived with Jewish vitality unbroken and purity uncontaminated. With longing the Falashas are awaiting a future when they will be permitted to join the councils of their Israelitish brethren in all quarters of the globe, and confess, in unison with them and all redeemed, enlightened men, that "the Lord is one, and His name one."

The steadfastness of their faith imposes upon us the obligation to bring them redemption. We must unbar for them not only Jerusalem, but the whole world, that they may recognize, as we do, the eternal truth preached by prophet and extolled by psalmist, that on the glad day when the unity of G.o.d is acknowledged, all the nations of the earth will form a single confederacy, banded together for love and peace.

The open-eyed student of Jewish history, in which the Falashas form a very small chapter, cannot fail to note with reverence the power and sacredness of its genius. The race, the faith, the confession, all is unparalleled. Everything about it is wonderful--from Abraham at Ur of the Chaldees shattering his father's idols and proclaiming the unity of G.o.d, down to Moses teaching awed mankind the highest ethical lessons from the midst of the thunders and flames of Sinai; to the heroes and seers, whose radiant visions are mankind's solace; to the sweet singers of Israel extolling the virtues of men in hymns and songs; to the Maccabean heroes struggling to throw off the Syrian yoke; to venerable rabbis proof against the siren notes of h.e.l.lenism; to the gracious bards and profound thinkers of Andalusia. The genius of Jewish history is never at rest. From the edge of the wilderness it sweeps on to the lands of civilization, where thousands of martyrs seal the confession of G.o.d's unity with death on ruddy pyres; on through tears and blood, over nations, across thrones, until the sun of culture, risen to its zenith, sends its rays even into the dark Ghetto, where a drama enacts itself, melancholy, curious, whose last act is being played under our very eyes.

Branch after branch is dropping from the timeworn, weatherbeaten trunk.

The ground is thickly strewn with dry leaves. Vitality that resisted rain and storm seems to be blasted by sunshine. Yet we need not despair.

The genius of Jewish history has the balsam of consolation to offer. It bids us read in the old doc.u.ments of Israel's spiritual struggles, and calls to our attention particularly a parable in the Midrash, written when the need for its telling was as sore as to-day: A wagon loaded with glistening axes was driven through the woods. Plaintive cries arose from the trees: "Woe, woe, there is no escape for us, we are doomed to swift destruction." A solitary oak towering high above the other trees stood calm, motionless. Many a spring had decked its twigs with tender, succulent green. At last it speaks; all are silent, and listen respectfully: "Possess yourselves in peace. All the axes in the world cannot harm you, if you do not provide them with handles."

So every weapon shaped to the injury of the ancient tree of Judaism will recoil ineffectual, unless her sons and adherents themselves furnish the haft. There is consolation in the thought. Even in sad days it feeds the hope that the time will come, whereof the prophet spoke, when "all thy children shall be disciples of the Lord; and great shall be the peace of thy children."

A JEWISH KING IN POLAND

There is a legend that a Jewish king once reigned in Poland. It never occurs to my mind without at the same time conjuring before me two figures. The one is that charming creation of Ghetto fancy, old Malkoh "with the stout heart," in Aaron Bernstein's _Mendel Gibbor_, who introduces herself with the proud boast: _Wir sennen von koniglichein Geblut_ ("We are of royal descent"). The other is a less ideal, less attractive Jew, whom I overheard in the Casimir, the Jewish quarter at Cracow, in altercation with another Jew. The matter seemed of vital interest to the disputants. The one affirmed, the other denied as vigorously, and finally silenced his opponent with the contemptuous argument: "Well, and if it comes about, it will last just as long as Saul Wahl's _Malchus_ (reign)."

Legend has always been the companion of history. For each age it creates a typical figure, in which are fixed, for the information of future times, the fleeting, subtle emotions as well as the permanent effects produced by historical events, and this const.i.tutes the value of legendary lore in tracing the development and characteristics of a people. At the same time its magic charms connect the links in the chain of generations.

The legend about Saul Wahl to be known and appreciated must first be told as it exists, then traced through its successive stages, its historical kernel disentangled from the accretions of legend-makers, Saul, the man of flesh and blood discovered, and the ethical lessons it has to teach derived.

In 1734, more than a century after Saul's supposed reign, his great-grandson, Rabbi Pinchas, resident successively in Leitnik, Boskowitz, Wallerstein, Schwarzburg, Marktbreit, and Ans.p.a.ch, related the story of his ancestor: "Rabbi Samuel Judah's son was the great Saul Wahl of blessed memory. All learned in such matters well know that his surname _Wahl_ (choice) was given him, because he was chosen king in Poland by the unanimous vote of the n.o.ble electors of the land. I was told by my father and teacher, of blessed memory, that the choice fell upon him in this wise: Saul Wahl was a favorite with Polish n.o.blemen, and highly esteemed for his shrewdness and ability. The king of Poland had died. Now it was customary for the great n.o.bles of Poland to a.s.semble for the election of a new king on a given day, on which it was imperative that a valid decision be reached. When the day came, many opinions were found to prevail among the electors, which could not be reconciled. Evening fell, and they realized the impossibility of electing a king on the legally appointed day. Loth to transgress their own rule, the n.o.bles agreed to make Saul Wahl king for the rest of that day and the following night, and thus conform with the letter of the law. And so it was. Forthwith all paid him homage, crying out in their own language: 'Long live our lord and king!' Saul, loaded with royal honors, reigned that night. I heard from my father that they gave into his keeping all the doc.u.ments in the royal archives, to which every king may add what commands he lists, and Wahl inscribed many laws and decrees of import favorable to Jews. My father knew some of them; one was that the murderer of a Jew, like the murderer of a n.o.bleman, was to suffer the death penalty. Life was to be taken for life, and no ransom allowed--a law which, in Poland, had applied only to the case of Christians of the n.o.bility. The next day the electors came to an agreement, and chose a ruler for Poland.--That this matter may be remembered, I will not fail to set forth the reasons why Saul Wahl enjoyed such respect with the n.o.blemen of Poland, which is the more remarkable as his father, Rabbi Samuel Judah, was rabbi first at Padua and then at Venice, and so lived in Italy. My father told me how it came about. In his youth, during his father's lifetime, Saul Wahl conceived a desire to travel in foreign parts. He left his paternal home in Padua, and journeying from town to town, from land to land, he at last reached Brzesc in Lithuania. There he married the daughter of David Drucker, and his pittance being small, he led but a wretched life.

It happened at this time that the famous, wealthy prince, Radziwill, the favorite of the king, undertook a great journey to see divers lands, as is the custom of n.o.blemen. They travel far and wide to become acquainted with different fashions and governments. So this prince journeyed in great state from land to land, until his purse was empty.

He knew not what to do, for he would not discover his plight to the n.o.bles of the land in which he happened to be; indeed, he did not care to let them know who he was. Now, he chanced to be in Padua, and he resolved to unbosom himself to the rabbi, tell him that he was a great n.o.ble of the Polish land, and borrow somewhat to relieve his pressing need. Such is the manner of Polish n.o.blemen. They permit shrewd and sensible Jews to become intimate with them that they may borrow from them, rabbis being held in particularly high esteem and favor by the princes and lords of Poland. So it came about that the aforesaid Prince Radziwill sought out Rabbi Samuel Judah, and revealed his ident.i.ty, at the same time discovering to him his urgent need of money. The rabbi lent him the sum asked for, and the prince said, 'How can I recompense you, returning good for good?' The rabbi answered, 'First I beg that you deal kindly with the Jews under your power, and then that you do the good you would show me to my son Saul, who lives in Brzesc.' The prince took down the name and place of abode of the rabbi's son, and having arrived at his home, sent for him. He appeared before the prince, who found him so wise and clever that he in every possible way attached the Jew to his own person, gave him many proofs of his favor, sounded his praises in the ears of all the n.o.bles, and raised him to a high position. He was so great a favorite with all the lords that on the day when a king was to be elected, and the peers could not agree, rather than have the day pa.s.s without the appointment of a ruler, they unanimously resolved to invest Saul with royal power, calling him Saul Wahl to indicate that he had been _chosen_ king.--All this my father told me, and such new matter as I gathered from another source, I will not fail to set down in another chapter."--

"This furthermore I heard from my pious father, when, in 1734, he lay sick in Furth, where there are many physicians. I went from Marktbreit to Furth, and stayed with him for three weeks. When I was alone with him, he dictated his will to me, and then said in a low voice: 'This I will tell you that you may know what happened to our ancestor Saul Wahl: After the n.o.bles had elected a king for Poland, and our ancestor had become great in the eyes of the Jews, he unfortunately grew haughty. He had a beautiful daughter, Handele, famed throughout Poland for her wit as well as her beauty. Many sought her in marriage, and among her suitors was a young Talmudist, the son of one of the most celebrated rabbis. (My father did not mention the name, either because he did not know, or because he did not wish to say it, or mayhap he had forgotten it.) The great rabbi himself came to Brzesc with his learned son to urge the suit. They both lodged with the chief elder of the congregation.

But the pride of our ancestor was overweening. In his heart he considered himself the greatest, and his daughter the best, in the land, and he said that his daughter must marry one more exalted than this suitor. Thus he showed his scorn for a sage revered in Israel and for his son, and these two were sore offended at the discourtesy. The Jewish community had long been murmuring against our ancestor Saul Wahl, and it was resolved to make amends for his unkindness. One of the most respected men in the town gave his daughter to the young Talmudist for wife, and from that day our ancestor had enemies among his people, who constantly sought to do him harm. It happened at that time that the wife of the king whom the n.o.bles had chosen died, and several Jews of Brzesc, in favor with the powerful of the land, in order to administer punishment to Saul Wahl, went about among the n.o.bles praising his daughter for her exceeding beauty and cleverness, and calling her the worthiest to wear the queenly crown. One of the princes being kindly disposed to Saul Wahl betrayed their evil plot, and it was frustrated.'"[72]

Rabbi Pinchas' ingenuous narrative, charming in its simple directness, closes wistfully: "He who has not seen that whole generation, Saul Wahl amid his sons, sons-in-law, and grandsons, has failed to see the union of the Law with mundane glory, of wealth with honor and princely rect.i.tude. May the Lord G.o.d bless us by permitting us to rejoice thus in our children and children's children!"

Other rabbis of that time have left us versions of the Saul Wahl legend.

They report that he founded a _Beth ha-Midrash_ (college for Jewish studies) and a little synagogue, leaving them, together with numerous bequests, to the community in which he had lived, with the condition that the presidency of the college be made hereditary in his family.

Some add that they had seen in Brzesc a gold chain belonging to him, his coat of arms emblazoned with the lion of Judah, and a stone tablet on which an account of his meritorious deeds was graven. Chain, escutcheon, and stone have disappeared, and been forgotten, the legend alone survives.

Now, what has history to say?

Unquestionably, an historical kernel lies hidden in the legend. Neither the Polish chronicles of those days nor Jewish works mention a Jewish king of Poland; but from certain occurrences, hints can be gleaned sufficient to enable us to establish the underlying truth. When Stephen Bathori died, Poland was hard pressed. On all sides arose pretenders to the throne. The most powerful aspirant was Archduke Maximilian of Austria, who depended on his gold and Poland's well-known sympathy for Austria to gain him the throne. Next came the Duke of Ferrara backed by a great army and the favor of the Czar, and then, headed by the crown-prince of Sweden, a crowd of less powerful claimants, so motley that a Polish n.o.bleman justly exclaimed: "If you think any one will do to wear Poland's crown upon his pate, I'll set up my coachman as king!"

Great Poland espoused the cause of Sweden, Little Poland supported Austria, and the Lithuanians furthered the wishes of the Czar. In reality, however, the election of the king was the occasion for bringing to a crisis the conflict between the two dominant families of Zamoiski and Zborowski.

The election was to take place on August 18, 1587. The electors, armed to the teeth, appeared on the place designated for the election, a fortified camp on the Vistula, on the other side of which stood the deputies of the claimants. Night was approaching, and the possibility of reconciling the parties seemed as remote as ever. Christopher Radziwill, the "castellan" of the realm, endeavoring to make peace between the factions, stealthily crept from camp to camp, but evening deepened into night, and still the famous election cry, "_ZG.o.da!_" (Agreed!), was not heard.

According to the legend, this is the night of Saul Wahl's brief royalty.

It is said that he was an agent employed by Prince Radziwill, and when the electors could not be induced to come to an agreement, it occurred to the prince to propose Saul as a compromise-king. With shouts of "Long live King Saul!" the proposal was greeted by both factions, and this is the nucleus of the legend, which with remarkable tenacity has perpetuated itself down to our generation. For the historical truth of the episode we have three witnesses. The chief is Prince Nicholas Christopher of Radziwill, duke of Olyka and Nieswiesz, the son of the founder of this still flourishing line of princes. His father had left the Catholic church, and joined the Protestants, but he himself returned to Catholicism, and won fame by his pilgrimage to Jerusalem, described in both Polish and Latin in the work _Peregrinatio Hierosolymitana_.

Besides, he offered 5000 ducats for the purchase of extant copies of the Protestant "Radziwill Bible," published by his father, intending to have them destroyed. On his return journey from the Holy Land he was attacked at Pescara by robbers, and at Ancona on a Palm Sunday, according to his own account, he found himself dest.i.tute of means. He applied to the papal governor, but his story met with incredulity. Then he appealed to a Jewish merchant, offering him, as a p.a.w.n, a gold box made of a piece of the holy cross obtained in Palestine, encircled with diamonds, and bearing on its top the _Agnus dei_. The Jew advanced one hundred crowns, which sufficed exactly to pay his lodging and attendants. Needy as before, he again turned to the Jew, who gave him another hundred crowns, this time without exacting a pledge, a glance at his papal pa.s.sport having convinced him of the prince's ident.i.ty.[73]

This is Radziwill's account in his itinerary. As far as it goes, it bears striking similarity to the narrative of Rabbi Pinchas of Ans.p.a.ch, and leads to the certain conclusion that the legend rests upon an historical substratum. A critic has justly remarked that the most vivid fancy could not, one hundred and thirty-one years after their occurrence, invent, in Ans.p.a.ch, the tale of a Polish magnate's adventures in Italy. Again, it is highly improbable that Saul Wahl's great-grandson read Prince Radziwill's Latin book, detailing his experiences to his contemporaries.

There are other witnesses to plead for the essential truth of our legend. The rabbis mentioned before have given accounts of Saul's position, of his power, and the splendor of his life. Negative signs, it is true, exist, arguing against the historical value of the legend.

Polish history has not a word to say about the ephemeral king. In fact, there was no day fixed for the session of the electoral diet. Moreover, critics might adduce against the probability of its correctness the humble station of the Jews, and the low esteem in which the Radziwills were then held by the Polish n.o.bility. But it is questionable whether these arguments are sufficiently convincing to strip the Saul Wahl legend of all semblance of truth. Polish historians are hardly fair in ignoring the story. Though it turn out to have been a wild prank, it has some historical justification. Such practical jokes are not unusual in Polish history. Readers of that history will recall the _Respublika Babinska_, that society of practical jokers which drew up royal charters, and issued patents of n.o.bility. A Polish n.o.bleman had founded the society in the sixteenth century, its membership being open only to those distinguished as wits. It perpetrated the oddest political jokes, appointing spendthrifts as overseers of estates, and the most quarrelsome as justices of the peace. With such proclivities, Polish factions, at loggerheads with each other, can easily be imagined uniting to crown a Jew, the most harmless available subst.i.tute for a real king.

Our last and strongest witness--one compelling the respectful attention of the severest court and the most incisive attorney general--is the Russian professor Berschadzky, the author of an invaluable work on the history of the Jews in Lithuania. He vouches, not indeed for the authenticity of the events related by Rabbi Pinchas, but for the reality of Saul Wahl himself. From out of the Russian archives he has been resurrected by Professor Berschadzky, the first to establish that Saul was a man of flesh and blood.[74] He reproduces doc.u.ments of incontestable authority, which report that Stephen Bathori, in the year 1578, the third of his reign, awarded the salt monopoly for the whole of Poland to Saul Juditsch, that is, Saul the Jew. Later, upon the payment of a high security, the same Saul the Jew became farmer of the imposts.

In 1580, his name, together with the names of the heads of the Jewish community of Brzesc, figures in a lawsuit inst.i.tuted to establish the claim of the Jews upon the fourth part of all munic.i.p.al revenues. He rests the claim on a statute of Grandduke Withold, and the verdict was favorable to his side. This was the time of the election of Bathori's successor, Sigismund III., and after his accession to the throne, Saul Juditsch again appears on the scene. On February 11, 1588, the king issued the following notice: "Some of our councillors have recommended to our attention the punctilious business management of Saul Juditsch, of the town of Brzesc, who, on many occasions during the reigns of our predecessors, served the crown by his wide experience in matters pertaining to duties, taxes, and divers revenues, and advanced the financial prosperity of the realm by his conscientious efforts." Saul was now entrusted, for a period of ten years, with the collection of taxes on bridges, flour, and brandies, paying 150,000 gold florins for the privilege. A year later he was honored with the t.i.tle _sluga krolewski_, "royal official," a high rank in the Poland of the day, as can be learned from the royal decree conferring it: "We, King of Poland, having convinced ourself of the rare zeal and distinguished ability of Saul Juditsch, do herewith grant him a place among our royal officials, and that he may be a.s.sured of our favor for him we exempt him and his lands for the rest of his life from subordination to the jurisdiction of any 'castellan,' or any munic.i.p.al court, or of any court in our land, of whatever kind or rank it may be; so that if he be summoned before the court of any judge or district, in any matter whatsoever, be it great or small, criminal or civil, he is not obliged to appear and defend himself. His goods may not be distrained, his estates not used as security, and he himself can neither be arrested, nor kept a prisoner.

His refusal to appear before a judge or to give bail shall in no wise be punishable; he is amenable to no law covering such cases. If a charge be brought against him, his accusers, be they our subjects or aliens, of any rank or calling whatsoever, must appeal to ourself, the king, and Saul Juditsch shall be in honor bound to appear before us and defend himself."

This royal patent was communicated to all the princes, lords, _voivodes_, marshals, "castellans," starosts, and lower officials, in town and country, and to the governors and courts of Poland. Saul Juditsch's name continues to appear in the state doc.u.ments. In 1593, he pleads for the Jews of Brzesc, who desire to have their own jurisdiction. In consequence of his intercession, Sigismund III. forbids the _voivodes_ (mayors) and their proxies to interfere in the quarrels of the Jews, of whatever kind they may be. The last mention of Saul Juditsch's name occurs in the records of 1596, when, in conjunction with his Christian townsmen, he pleads for the renewal of an old franchise, granted by Grandduke Withold, exempting imported goods from duty.

Saul Wahl probably lived to the age of eighty, dying in the year 1622.

The research of the historian has established his existence beyond a peradventure. He has proved that there was an individual by the name of Saul Wahl, and that is a noteworthy fact in the history of Poland and in that of the Jews in the middle ages.

After history, criticism has a word to say. A legend, as a rule, rests on a.n.a.logy, on remarkable deeds, on notable events, on extraordinary historical phenomena. In the case of the legend under consideration, all these originating causes are combined. Since the time of Sigismund I., the position of the Jews in Lithuania and Poland had been favorable. It is regarded as their golden period in Poland. In general, Polish Jews had always been more favorably situated than their brethren in faith in other countries. At the very beginning of Polish history, a legend, similar to that attached to Saul Wahl's name, sprang up. After the death of Popiel, an a.s.sembly met at Kruszwica to fill the vacant throne. No agreement could be reached, and the resolution was adopted to hail as king the first person to enter the town the next morning. The guard stationed at the gate accordingly brought before the a.s.sembly the poor Jew Abraham, with the surname Powdermaker (_Prochownik_), which he had received from his business, the importing of powder. He was welcomed with loud rejoicing, and appointed king. But he refused the crown, and pressed to accept it, finally asked for a night's delay to consider the proposal. Two days and two nights pa.s.sed, still the Jew did not come forth from his room. The Poles were very much excited, and a peasant, Piast by name, raising his voice, cried out: "No, no, this will not do!

The land cannot be without a head, and as Abraham does not come out, I will bring him out." Swinging his axe, he rushed into the house, and led the trembling Jew before the crowd. With ready wit, Abraham said, "Poles, here you see the peasant Piast, he is the one to be your king.

He is sensible, for he recognized that a land may not be without a king.

Besides, he is courageous; he disregarded my command not to enter my house. Crown him, and you will have reason to be grateful to G.o.d and His servant Abraham!" So Piast was proclaimed king, and he became the ancestor of a great dynasty.

It is difficult to discover how much of truth is contained in this legend of the tenth century. That it in some remote way rests upon historical facts is attested by the existence of Polish coins bearing the inscriptions: "Abraham _Dux_" and "_Zevach_ Abraham" ("Abraham the Prince" and "Abraham's Sacrifice"). Casimir the Great, whose _liaison_ with the Jewess Esterka has been shown by modern historians to be a pure fabrication, confirmed the charter of liberties (_privilegium libertatis_) held by the Jews of Poland from early times, and under Sigismund I. they prospered, materially and intellectually, as never before. Learning flourished among them, especially the study of the Talmud being promoted by three great men, Solomon Shachna, Solomon Luria, and Moses Isserles.

Henry of Anjou, the first king elected by the Diet (1573), owed his election to Solomon Ashken.a.z.i, a Jewish physician and diplomat, who ventured to remind the king of his services: "To me more than to any one else does your Majesty owe your election. Whatever was done here at the Porte, I did, although, I believe, M. d'Acqs takes all credit unto himself." This same diplomat, together with the Jewish prince Joseph Nasi of Naxos, was chiefly instrumental in bringing about the election of Stephen Bathori. Simon Gunsburg, the head of the Jewish community of Posen, had a voice in the king's council, and Bona Sforza, the Italian princess on the Polish throne, was in the habit of consulting with clever Jews. The papal legate Commendoni speaks in a vexed tone, yet admiringly, of the brilliant position of Polish Jews, of their extensive cattle-breeding and agricultural interests, of their superiority to Christians as artisans, of their commercial enterprise, leading them as far as Dantzic in the north and Constantinople in the south, and of their possession of that sovereign means which overcomes ruler, starost, and legate alike.[75]