The period of Jewish prosperity in Spain has been called a fairy vision of history. The culture developed under its genial influences pervaded the middle ages, and projected suggestions even into our modern era. One of the most renowned _savants_ at the beginning of the period was the statesman Chasda ben Shaprut, whose translation of Dioscorides's "Plant Lore" served as the botanical textbook of mediaeval Europe. The first poet was Solomon ibn Gabirol, the author of "The Source of Life," a systematic exposition of Neoplatonic philosophy, a book of most curious fortunes. Through the Latin translation, made with the help of an apostate Jew, and bearing the author's name in the mutilated form of Avencebrol, later changed into Avicebron, scholasticism became saturated with its philosophic ideas. The pious fathers of Christian philosophy, Albertus Magnus and Thomas Aquinas, took pains to refute them, while Duns Scotus and Giordano Bruno frequently consulted the work as an authority. In the struggle between the Scotists and the Thomists it had a prominent place as late as the fourteenth century, the contestants taking it to be the work of some great Christian philosopher standing on the threshold of the Occident and at the portals of philosophy. So it happened that the author came down through the centuries, recognized by none, forgotten by his own, until, in our time, behind the Moorish-Christian mask of Avencebrol, Solomon Munk discovered the Jewish thinker and poet Solomon ibn Gabirol.

The work _De Causis_, attributed to David, a forgotten Jewish philosopher, must be cla.s.sed with Gabirol's "Source of Life," on account of its Neoplatonism and its paramount influence upon scholasticism. In fact, only by means of a searching a.n.a.lysis of these two works can insight be gained into the development and aberrations of the dogmatic system of mediaeval philosophy.

Other sciences, too, especially mathematics, flourished among them. One century after he wrote them, the works of Abraham ibn Ezra, renowned as an astronomer and mathematician, were translated into Latin by Italians, among whom his prestige was so great that, as may still be seen, he was painted among the expounders of mathematical science in an Italian church fresco representing the seven liberal arts. Under the name Abraham Judaeus, later corrupted into Avenare, he is met with throughout the middle ages. Abraham ben Chiya, another distinguished scientist, known by the name Savasorda, compiled the first systematic outline of astronomy, and in his geographical treatise, he explained the sphericity of the earth, while the Latin translation of his geometry, based on Arabic sources, proves him to have made considerable additions to the stock of knowledge in this branch. Moses Maimuni's intellectual vigor, and his influence upon the schoolmen through his medical, and more particularly his religio-philosophical works, are too well known to need more than pa.s.sing mention.

Even in southern France and in Germany, whither the light of culture did not spread so rapidly as in Spain, Jews partic.i.p.ated in the development of the sciences. Solomon ben Isaac, called Rashi, the great exegete, was looked up to as an authority by others beside his brethren in faith.

Nicolas de Lyra, one of the most distinguished Christian Bible exegetes, confesses that his simple explanations of Scriptural pa.s.sages are derived pre-eminently from Rashi's Bible commentary, and among scientific men it is acknowledged that precisely in the matter of exegesis this French monk exercised decisive influence upon Martin Luther. So it happens that in places Luther's Bible translation reveals Rashi seen through Nicolas de Lyra's spectacles.

In the quickened intellectual life of Provence Jews also took active part. David Kimchi has come to be regarded as the teacher _par excellence_ of Hebrew grammar and lexicography, and Judah ibn Tibbon, one of the most notable of translators, in his testament addressed to his son made a complete presentation of contemporary science, a cyclopaedia of the Arabic and the Hebrew language and literature, grammar, poetry, botany, zoology, natural history, and particularly religious philosophy, the studies of the Bible and the Talmud.

The golden age of letters was followed by a less creative period, a significant turning-point in the history of Judaism as of spiritual progress in general. The contest between tradition and philosophy affected every mind. Literature was widely cultivated; each of its departments found devotees. The European languages were studied, and connections established between the literatures of the nations. Hardly a spiritual current runs through the middle ages without, in some way, affecting Jewish culture. It is the irony of history that puts among the forty proscribers of the Talmud a.s.sembled at Paris in the thirteenth century the Dominican Albertus Magnus, who, in his successful efforts to divert scholastic philosophy into new channels, depended entirely upon the writings and translations of the very Jews he was helping to persecute. Schoolmen were too little conversant with Greek to read Aristotle in the original, and so had to content themselves with accepting the Judaeo-Arabic construction put upon the Greek sage's teachings.

Besides acting as intermediaries, Jews made original contributions to scholastic philosophy. For instance, Maimonides, the first to reconcile Aristotle's teachings with biblical theology, was the originator of the method adopted by schoolmen in the case of Aristotelian principles at variance with their dogmas. Frederick II., the liberal emperor, employed Jewish scholars and translators at his court; among them Jacob ben Abba-Mari ben Anatoli, to whom an annuity was paid for translating Aristotelian works. Michael Scotus, the imperial astrologer, was his intimate friend. His contemporaries were chiefly popular philosophers or mystics, excepting only the prominent Provencal Jacob ben Machir, or Profatius Judaeus, as he was called, a member of the Tibbon family of translators. His observations on the inclination of the earth's axis were used later by Copernicus as the basis of further investigations. He was a famous teacher at the Montpellier academy, which reminds me to mention that Jews were prominently identified with the founding and the success of the medical schools at Montpellier and Salerno, they, indeed, being almost the only physicians in all parts of the known world.

Salerno, in turn, suggests Italy, where at that period translations were made from Latin into Hebrew. Hillel ben Samuel, for instance, the same who carried on a lively philosophic correspondence with another distinguished Jew, Maestro Isaac Gayo, the pope's physician, translated some of Thomas Aquinas's writings, Bruno di Lungoburgo's book on surgery, and various other works, from Latin into Hebrew.

These successors of the great intellects of the golden age of neo-Hebraic literature, thoroughly conversant with Arabic literature, busied themselves with rendering accessible to literary Europe the treasury of Indian and Greek fables. Their translations and compilations have peculiar value in the history of literary development. During the middle ages, when the memory of ancient literature had perished, they were the means of preserving the romances, fairy tales, and fables that have descended, by way of Spain and Arabia, from cla.s.sical antiquity and the many-hued Oriental world to our modern literatures. Between the eleventh and the thirteenth century, the foundations were laid for our narrative literature, demonstrating the importance of delight in fable lore, stories of travel, and all sorts of narratives, for to it we owe the creation of new and the transformation of old, literary forms.

In Germany at that time, a Jewish minnesinger and strolling minstrel, Susskind von Trimberg, went up and down the land, from castle to castle, with the poets' guild; while Santob di Carrion, a Jewish troubadour, ventured to impart counsel and moral lessons to the Castilian king Don Pedro before his a.s.sembled people. A century later, another Jew, Samson Pnie, of Strasburg, lent his a.s.sistance to the two German poets at work upon the continuation of _Parzival_. The historians of German literature have not laid sufficient stress upon the share of the Jews, heavily oppressed and persecuted though they were, in the creation of national epics and romances of chivalry from the thirteenth to the fifteenth century. German Jews, being more than is generally recognized diligent readers of the poets, were well acquainted with the drift of mediaeval poetry, and to this familiarity a new department of Jewish literature owed its rise and development. It is said that a Hebrew version of the Arthurian cycle was made as early as the thirteenth century, and at the end of the period we run across epic poems on Bible characters, composed in the _Nibelungen_ metre, in imitation of old German legend lore and national poetry.

If German Jews found heart for literary interests, it may be a.s.sumed as a matter of course that Spanish and Provencal Jews partic.i.p.ated in the advancement of their respective national literatures and in Troubadour poetry. In these countries, too, the new taste for popular literature, especially in the form of fables, was made to serve moral ends. A Jew, Berachya ben Natrona, was the precursor of Marie de France, the famous French fabulist, and La Fontaine and Lessing are indebted to him for some of their material. As in the case of Aristotelian philosophy and of Greek and Arabic medical science, Jews a.s.sumed the role of mediators in the transmission of fables. Indian fables reached their Arabic guise either directly or by way of Persian and Greek; thence they pa.s.sed into Hebrew and Latin translations, and through these last forms became the property of the European languages. For instance, the Hebrew translation of the old Sanskrit fox fables was the one of greatest service in literary evolution. The translator of the fox fables is credited also with the translation of the romance of "The Seven Wise Masters," under the t.i.tle _Mishle Sandabar_. These two works gave the impetus to a great series in Occidental literature, and it seems altogether probable that Europe's first acquaintance with them dates from their Hebrew translation.

In Arabic poetry, too, many a Jew deservedly attained to celebrity.

Abraham ibn Sahl won such renown that the Arabs, notorious for parsimony, gave ten gold pieces for one of his songs. Other poets have come down to us by name, and Joseph Ezobi, whom Reuchlin calls _Judaeorum poeta dulcissimus_, went so far as to extol Arabic beyond Hebrew poetry.

He was the first to p.r.o.nounce the dictum famous in Buffon's repet.i.tion: "The style is the man himself." Provence, the land of song, produced Kalonymos ben Kalonymos (Maestro Calo), known to his brethren in faith not only as a poet, but also as a scholar, whose Hebrew translations from the Arabic are of most important works on philosophy, medicine, and mathematics. As Anatoli had worked under Emperor Frederick II., so Kalonymos was attached to Robert of Naples, patron of Jewish scholars.

At the same time with the Spanish and the German minstrel, there flourished in Rome Immanuel ben Solomon, the friend of Dante, upon whose death he wrote an Italian sonnet, and whose _Divina Commedia_ inspired a part of his poetical works also describing a visit to paradise and h.e.l.l.

With the a.s.siduous cultivation of romantic poetry, which was gradually usurping the place of moral romances and novels, grew the importance of Oriental legends and traditions, so pregnant with literary suggestions.

This is attested by the use made of the Hebrew translation of Indian fables mentioned before, and of the famous collection of tales, the _Disciplina clericalis_ by the baptized Jew Petrus Alphonsus. The Jews naturally introduced many of their own peculiar traditions, and thus can be explained the presence of tales from the Talmud and the Midrash in our modern fairy tale books.

It is necessary to note again that the Jews in turn submitted to the influence of foreign literatures. Immanuel Romi, for example, at his best, is an exponent of Provencal versification and scholastic philosophy, while his lapses testify to the self-complacency and levity characteristic of the times. Yehuda Romano, one of his contemporaries, is said to have been teacher to the king of Naples. He was the first Jew to attain to a critical appreciation of the vagaries of scholasticism, but his claim to mention rests upon his translations from the Latin.

As Jews a.s.sisted at the birth of Arabic, French, and German, so they have a share in the beginnings of Spanish, literature. Jews must be credited with the first "Chronicle of the Cid," with the romance, _Comte Lyonnais, Pala.n.u.s_, with the first collection of tales, the first chess poems, and the first troubadour songs. Again, the oldest collection of the last into a _cancionera_ was made by the Jew Juan Alfonso de Baena.

Even distant Persia has proofs to show of Jewish ability and energy in those days. One Jew composed an epic on a biblical subject in the Persian language, another translated the Psalms into the vernacular.

The most prominent Jewish exponent of philosophy in this age of strenuous interest in metaphysical speculations and contests was Levi ben Gerson (Leon di Bannolas), theologian, scientist, physician, and astronomer. One of his ancestors, Gerson ben Solomon, had written a work typical of the state of the natural sciences in his day. Levi ben Gerson's chief work became famous not among Jews alone. It was referred to in words of praise by Pico della Mirandola, Reuchlin, Kepler, and other Christian thinkers. He was the inventor of an astronomical instrument, a description of which was translated into Latin at the express command of Pope Clement VI., and carefully studied by Kepler.

Besides, Levi ben Gerson was the author of an arithmetical work. In those days, in fact up to the seventeenth century, there was but a faint dividing line between astronomy and mathematics, as between medicine and natural history. John of Seville was a notable mathematician, the compiler of a practical arithmetic, the first to make mention of decimal fractions, which possibly may have been his invention, and in the Zohar, the text-book of mediaeval Jewish mysticism, which appeared centuries before Copernicus's time, the cause of the succession of day and night is stated to be the earth's revolution on its axis.

In this great translation period scarcely a single branch of human science escaped the mental avidity of Jews. They found worthy of translation such essays as "Rules for the Shoeing and Care of Horses in Royal Stables" and "The Art of Carving and Serving at Princely Boards."

Translations of works on scholasticism now took rank beside those from Greek and Arabic philosophers, and to translations from the Arabic into Hebrew were added translations from and into Latin, or even into the vernacular idiom wherever literary forms had developed. The bold a.s.sertion can be made good that not a single prominent work of ancient science was left untranslated. On the other hand it is hard to speculate what would have been the fate of these treasures of antiquity without Jewish intermediation. Doubtless an important factor in the work was the encouragement given Jewish scholars by enlightened rulers, such as Emperor Frederick II., Charles and Robert of Anjou, Jayme I. of Aragon, and Alfonso X. of Castile, and by popes, and private patrons of learning. Mention has been made of Jewish contributions to the work of the medical schools of Montpellier and Salerno. Under Jayme I. Christian and Jewish savants of Barcelona worked together harmoniously to promote the cause of civilization and culture in their native land. The first to use the Catalan dialect for literary purposes was the Jew Yehuda ben Astruc, and under Alfonso (X.) the Wise, Jews again attained to prominence in the king's favorite science of astronomy. The Alfonsine Tables were chiefly the work of Isaac ibn Sid, a Toledo _chazan_ (precentor). In general, the results reached by Jewish scholarship at Alfonso's court were of the utmost importance, having been largely instrumental in establishing in the age of Tycho de Brahe and Kepler the fundamental principles of astronomy and a correct view of the orbits of the heavenly bodies. Equal suggestiveness characterizes Jewish research in mathematics, a science to which, rising above the level of intermediaries and translators, Jews made original contributions of importance, the first being Isaac Israeli's "The Foundation of the Universe." Basing his observations on Maimuni's and Abraham ben Chiya's statement of the sphericity of the earth, Israeli showed that the heavenly bodies do not seem to occupy the place in which they would appear to an observer at the centre of the earth, and that the two positions differ by a certain angle, since known as parallax in the terminology of science. To Judah Hakohen, a scholar in correspondence with Alfonso the Wise, is ascribed the arrangement of the stars in forty-eight constellations, and to another Jew, Esthori Hafarchi, we owe the first topographical description of Palestine, whither he emigrated when the Jews were expelled from France by Philip the Fair.

Meanwhile the condition of the Jews, viewed from without and from within, had become most pitiable. The Kabbala lured into her charmed circle the strongest Jewish minds. Scientific aspirations seemed completely extinguished. Even the study of the Talmud was abandoning simple, undistorted methods of interpretation, and espousing the hairsplitting dialectics of the northern French school. Synagogue poetry was languishing, and general culture found no votaries among Jews.

Occasionally only the religious disputations between Jews and Christians induced some few to court acquaintance with secular branches of learning. In the fourteenth century Chasda Crecas was the only philosopher with an original system, which in its arguments on free will and the nature of G.o.d antic.i.p.ated the views of one greater than himself, who, however, had a different purpose in view. That later and greater philosopher, to whom the world is indebted for the evangel of modern life, was likewise a Jew, a descendant of Spanish-Jewish fugitives. His name is Baruch Spinoza.

However sad their fortunes, the literature of the Jews never entirely eschewed the consideration of subjects of general interest. This receives curious confirmation from the re-introduction of Solomon Gabirol's peculiar views into Jewish religious philosophy, by way of Christian scholasticism, as formulated especially by Thomas Aquinas, the _Doctor angelicus_.

The Renaissance and the humanistic movement also reveal Jewish influences at work. The spirit of liberty abroad in the earth pa.s.sed through the halls of Israel, clearing the path thenceforth to be trodden by men. Again the learned were compelled to engage the good offices of the Jews, the custodians of biblical antiquity. The invention of the printing press acted as a wonderful stimulus to the development of Jewish literature. The first products of the new machine were Hebrew works issued in Italy and Spain. Among the promoters of the Renaissance, and one of the most thorough students of religio-philosophical systems, was Elias del Medigo, the friend of Pico della Mirandola, and the umpire chosen by the quarrelling factions in the University of Padua. John Reuchlin, chief of the humanists, was taught Hebrew by Obadiah Sforno, a _savant_ of profound scholarship, who dedicated his "Commentary on Ecclesiastes" to Henry II. of France. Abraham de Balmes was a teacher at the universities of Padua and Salerno, and physician in ordinary to Cardinal Dominico Grimani. The Kabbala was made accessible to the heroes of the Renaissance by Jochanan Alemanno, of Mantua, and there is pathos in the urgency with which Reuchlin entreats Jacob Margoles, rabbi of Nuremberg, to send him Kabbalistic writings in addition to those in his possession. Reuchlin's good offices to the Jews--his defense of them against the attacks of obscurantists--are a matter of general knowledge.

Among the teachers of the humanists who revealed to them the treasures of biblical literature the most prominent was Elias Levita, the introducer, through his disciples Sebastian Munster and Paul f.a.gius, of Hebrew studies into Germany. He may be accounted a true humanist, a genuine exponent of the Renaissance. His Jewish coadjutors were Judah Abrabanel (Leo Hebraeus), whose chief work was _Dialoghi di Amore_, an exposition of the Neoplatonism then current in Italy; Jacob Mantino, physician to Pope Paul III.; Bonet di Lattes, known as a writer on astronomical subjects, and the inventor of an astronomical instrument; and a number of others.

While in Italy the Spanish-Jewish exiles fell into line in the Renaissance movement, the large numbers of them that sought refuge in Portugal turned their attention chiefly to astronomical research and to voyages of discovery and adventure, the national enterprises of their protectors. Joo II. employed Jews in investigations tending to make reasonably safe the voyages, on trackless seas, under unknown skies, for the discovery of long and ardently sought pa.s.sages to distant lands. In his commission charged with the construction of an instrument to indicate accurately the course of a vessel, the German knight Martin Behaim was a.s.sisted by Jews--astronomers, metaphysicians, and physicians--chief among them Joseph Vecinho, distinguished for his part in the designing of the artificial globe, and Pedro di Carvallho, navigator, whose claim to praise rests upon his improvement of Leib's _Astrologium_, and to censure, upon his abetment of the king when he refused the request of the bold Genoese Columbus to fit out a squadron for the discovery of wholly unknown lands. But when Columbus's plans found long deferred realization in Spain, a Jewish youth, Luis de Torres, embarked among the ninety adventurers who accompanied him. Vasco da Gama likewise was aided in his search for a waterway to the Indies by a Jew, the pilot Gaspar, the same who later set down in writing the scientific results of the voyage, and two Jews were despatched to explore the coasts of the Red Sea and the island of Ormus in the Persian Gulf. Again, Vasco da Gama's plans were in part made with the valuable a.s.sistance of a Jew, a profound scholar, Abraham Zacuto, sometime professor of astronomy at the University of Salamanca, and after the banishment of Jews from Spain, astronomer and chronographer to Manuel the Great, of Portugal. It was he that advised the king to send out Da Gama's expedition, and from the first the explorer was supported by his counsel and scientific knowledge.

Meritorious achievements, all of them, but they did not shield the Jews against impending banishment. The exiles found asylums in Italy and Holland, and in each country they at once projected themselves into the predominant intellectual movement. A physician, Abraham Portaleone, distinguished himself on the field of antiquarian research; another, David d'Ascoli, wrote a defense of Jews; and a third, David de Pomis, a defense of Jewish physicians. The most famous was Amatus Lusita.n.u.s, one of whose important discoveries is said to have brought him close up to that of the circulation of the blood. Before the banishment of Jews from Spain took effect, Antonio di Moro, a Jewish peddler of Cordova, flourished as the last of Spanish troubadours, and Rodrigo da Cota, a neo-Christian of Seville, as the first of Spanish dramatists, the supposed author of _Celestina_, one of the most celebrated of old Spanish dramatic compositions.

The proscribed, in the guise of Marranos, and under the hospitable shelter of their new homes, could not be banished from literary Spain, even in its newest departures. Indeed, for a long time Spanish and Italian literatures were brought into contact with each other only through the instrumentality of Jews. Not quite half a century after the expulsion of Jews from Portugal and their settlement in Italy, a Jew, Solomon Usque, made a Spanish translation of Petrarch (1567), dedicated to Alessandro Farnese, duke of Parma, and wrote Italian odes, dedicated to Cardinal Borromeo.

At the zenith of the Renaissance, Jews won renown as Italian poets, and did valiant work as translators from Latin into Hebrew and Italian. In the later days of the movement, in the Reformation period, ill.u.s.trious Christian scholars studied Hebrew under Jewish tutorship, and gave it a place on the curriculum of the universities. Luther himself submitted to rabbinical guidance in his biblical studies.

In great numbers the Spanish exiles turned to Turkey, where numerous new communities rapidly arose. There, too, in Constantinople and elsewhere, Jews, like Elias Mizrachi and Elias Kapsali, were the first to pursue scientific research.

We have now reached the days of deepest misery for Judaism. Yet, in the face of unrelenting oppression, Jews win places of esteem as diplomats, custodians and advocates of important interests at royal courts. From the earliest period of their history, Jews manifested special talent for the arts of diplomacy. In the Arabic-Spanish period they exercised great political influence upon Mohammedan caliphs. The Fatimide and Omayyad dynasties employed Jewish representatives and ministers, Samuel ibn Nagdela, for instance, being grand vizir of the caliph of Granada.

Christian sovereigns also valued their services: as is well known, Charlemagne sent a Jewish amba.s.sador to Haroun al Rashid; Pope Alexander III. appointed Yechiel ben Abraham as minister of finance; and so late as in the fifteenth century the wise statesman Isaac Abrabanel was minister to Alfonso V., of Portugal, and, wonderful to relate, for eight years to Ferdinand and Isabella, of Spain. At this time Jewish literature was blessed with a patron in the person of Joseph Nasi, duke of Naxos, whom, it is said, Sultan Selim II. wished to crown king of Cyprus. His rival was Solomon Ashken.a.z.i, Turkish amba.s.sador to the Venetian republic, who exercised decisive influence upon the election of a Polish king. And this is not the end of the roll of Jewish diplomats and ministers.

Unfortunately, the Kabbala, whose spell was cast about even the most vigorous of Jewish minds, was the leading intellectual current of those sad days, the prevailing misery but serving to render her allurements more fascinating. But in the hands of such men as Abraham Herrera, who influenced Benedict Spinoza, even Kabbalistic studies were informed with a scientific spirit, and brought into connection with Neoplatonic philosophy.

Mention of Spinoza suggests Holland where Jews were kindly received, and shortly after their arrival they interested themselves in the philosophical pursuits in vogue. The best index to their position in Holland is furnished by Mana.s.seh ben Israel's prominent role in the politics and the literary ventures of Amsterdam, and by his negotiations with Oliver Cromwell. We may pardon the pride which made him say, "I have enjoyed the friendship of the wisest and the best of Europe." Uriel Acosta and Baruch Spinoza, though children of the Amsterdam _Judenga.s.se_, were ardent patriots.

The last great Spanish poet was Antonio Enrique de Gomez, the Jewish Calderon, burnt in effigy at Seville; while the last Portuguese poet of note was Antonio Jose de Silva, who perished at the stake for his faith, leaving his dramas as a precious possession to Portuguese literature.

Even in the dreariest days of decadence, when the study of the Talmud seemed to engross their attention, Jews prosecuted scientific inquiries, as witness Moses Isserles's translation of _Theorica_, an astronomical treatise by Peurbach, the Vienna humanist.

With the migration of Jews eastward, _Judendeutsch_, a Jewish-German dialect, with its literature, was introduced into Slavic countries. It is a fact not generally known that this jargon is the depository of certain Middle High German expressions and elements no longer used in the modern German, and that philologists are forced to resort to the study of the Polish-Jewish patois to reconstruct the old idiom. In 1523, the year of Luther's Pentateuch translation, a Jewish-German Bible dictionary was published at Cracow, and in 1540 appeared the first Jewish-German translation of the Pentateuch. The Germans strongly influenced the popular literature of the Jews. The two nationalities seized the same subjects, often imitating the same models, or using the same translations. The German "Till Eulenspiegel" was printed in 1500, the Jewish-German in 1600. Besides incorporating German folklore, Jewish-German writings borrowed from German romances, a.s.similated foreign literatures, did not neglect the traditions of the Jews themselves, and embraced even folk-songs, some of which have perpetuated themselves until the modern era.

Mention of the well-known fact that the Hebrew studies prosecuted by Christians in the eighteenth century were carried on under Jewish influence brings us to the threshold of the modern era, the period of the Jewish Renaissance. Here we are on well-worn ground. Since Jews have been permitted to enter at will upon the multifarious pursuits growing out of modern culture, their importance as factors of civilization is universally acknowledged, and it would be wearisome, and would far transgress the limits of a lecture, to enumerate their achievements.

In trying to show what share the Jew has had in the world's civilization, I have naturally concerned myself chiefly with literature, for literature is the mirror of culture. It would be a mistake, however, to suppose that the Jew has been inactive in other spheres. His contributions, for instance, to the modern development of international commerce, cannot be overlooked. Commerce in its modern extension was the creation of the mercantile republics of mediaeval Italy-Venice, Florence, Genoa, and Pisa--and in them Jews determined and regulated its course.

When Ravenna contemplated a union with Venice, and formulated the conditions for the alliance, one of them was the demand that rich Jews be sent thither to open a bank for the relief of distress. Jews were the first to obtain the privilege of establishing banks in the Italian cities, and the first to discover the advantages of a system of checks and bills of exchange, of unique value in the development of modern commerce.

Even in art, a sphere from which their rigorous laws might seem to have the effect of banishing them, they were not wholly inactive. They always numbered among themselves handicraftsmen. In Venice, in the sixteenth century, we find celebrated Jewish wood engravers. Jacob Weil's rules for slaughtering were published with vignettes by Hans Holbein, and one of Mana.s.seh ben Israel's works was adorned with a frontispiece by Rembrandt. In our own generation Jews have won fame as painters and sculptors, while music has been their staunch companion, deserting them not even in the darkest days of the Ghetto.

These certainly are abundant proofs that the Jew has a share in all the phases and stages of culture, from its first germs unto its latest complex development--a consoling, elevating reflection. A learned historian of literature, a Christian, in discussing this subject, was prompted to say: "Our first knowledge of philosophy, botany, astronomy, and cosmography, as well as the grammar of the holy language and the results of biblical study, we owe primarily to Jews." Another historian, also a Christian, closes a review of Jewish national traits with the words: "Looking back over the course of history, we find that in the gloom, bareness, and intellectual sloth of the middle ages, Jews maintained a rational system of agriculture, and built up international commerce, upon which rests the well-being of the nations."

Truly, there are reasons for pride on our part, but no less do great obligations devolve upon us. I cannot refrain from exhortation. In justice we should confess that Jews drew their love of learning and ability to advance the work of civilization from Jewish writings.

Furthermore, it is a fact that these Jewish writings no longer excite the interest, or claim the devotion of Jews. I maintain that it is the duty of the members of our Order to take this neglected, lightly esteemed literature under their protection, and secure for it the appreciation and encouragement that are the offspring of knowledge.

Modern Judaism presents a curious spectacle. The tiniest of national groups in Eastern Europe, conceiving the idea of establishing its independence, proceeds forthwith to create a literature, if need be, inventing and forging. Judaism possesses countless treasures of inestimable worth, ama.s.sed by research and experience in the course of thousands of years, and her latter-day children brush them aside with indifference, even with scorn, leaving it to the sons of the stranger, yea, their adversaries, to gather and cherish them.

When Goethe in his old age conceived and outlined a scheme of universal literature, the first place was a.s.signed to Jewish literature. In his pantheon of the world's poetry, the first tone uttered was to be that of "David's royal song and harp." But, in general, Jewish literature is still looked upon as the Cinderella of the world's literatures. Surely, the day will come when justice will be done, Cinderella's claim be acknowledged equal to that of her royal sisters, and together they will enter the s.p.a.cious halls of the magnificent palace of literature.

Among the prayers prescribed for the Day of Atonement is one of subordinate importance which affects me most solemnly. When the shadows of evening lengthen, and the light of the sun wanes, the Jew reads the _Nelah_ service with fervor, as though he would "burst open the portals of heaven with his tears," and the inmost depths of my nature are stirred with melancholy pride by the prayer of the pious Jew. He supplicates not for his house and his family, not for Zion dismantled, not for the restoration of the Temple, not for the advent of the Messiah, not for respite from suffering. All his sighs and hopes, all his yearning and aspiration, are concentrated in the one thought: "Our splendor and our glory have departed, our treasures have been s.n.a.t.c.hed from us; there remains nothing to us but this Law alone." If this is true; if naught else is left of our former state; if this Law, this science, this literature, are our sole treasure and best inheritance, then let us cherish and cultivate them so as to have a legacy to bequeath to our children to stand them in good stead against the coming of the _Nelah_ of humanity, the day when brethren will "dwell together in unity."

Perhaps that day is not far distant. Methinks I hear the rustling of a new spring-tide of humanity; methinks I discern the morning flush of new world-stirring ideas, and before my mind's eye rises a bridge, over which pa.s.s all the nations of the earth, Israel in their midst, holding aloft his ensign with the inscription, "The Lord is my banner!"--the one which he bore on every battlefield of thought, and which was never suffered to fall into the enemy's hand. It is a mighty procession moving onward and upward to a glorious goal: "Humanity, Liberty, Love!"

WOMEN IN JEWISH LITERATURE