History of the Jews, Vol. 5 (of 6). Graetz Heinrich
Germany, and Constantinople. Even ladies devoted themselves to Hebrew language and literature. That prodigy, Anna Maria Schurmann, of Utrecht, who knew almost all European languages and their literature, corresponded in Hebrew with scholars, and also with an English lady, Dorothea Moore, and quoted Rashi and Ibn-Ezra with a scholar's accuracy. The eccentric queen Christina of Sweden, the learned daughter of Gustavus Adolphus, understood Hebrew. Statesmen, such as Hugo Grotius, and the Englishman John Selden, seriously and deeply engaged in its pursuit for their theological or historical studies.
But Christian scholars, with all their zeal, had not yet acquired independence in Rabbinical literature; without a Jewish guide, they could not move, or felt unsafe. To Christian inquirers, therefore, Manasseh ben Israel's treatises, which presented many Rabbinical passages and new points of view, were highly welcome. Much of the Talmudic literature became accessible through his clear exposition. Hence, Dutch scholars sought out Manasseh, courted his friendship, fairly hung upon his lips, and gradually discarded prejudice against Jews, which even the most liberal-minded men in the most tolerant country of Europe had not laid aside. Manasseh was joined particularly by those eager inquirers who were persecuted or declared heretics by the ruling church. The learned Vossius family, even John Gerard Vossius, senior, although filled with strong hatred against Jews, was affable to Manasseh. His son, Dionysius Vossius, a prodigy of learning, snatched away by death in his eighteenth year, on his death-bed translated into Latin Manasseh's "Reconciler" (Conciliador) shortly after its appearance. Isaac Vossius, the youngest son, who filled an honorable office under the queen of Sweden, recommended Manasseh ben Israel to her. By this family he was made acquainted with the learned statesman Hugo Grotius, who also received instruction from him. The chief of the Arminians, Simon Episcopius, sought intercourse with Manasseh, as did Caspar Barlæus, who as a Socinian, i. e., a denier of the Trinity, was avoided by orthodox Christians. He attached himself to Manasseh, and sang his praise in Latin verses, on which account he was attacked yet more violently, because he had put the Jewish faith on an equality with the Christian. The learned Jesuit Peter Daniel Huet also cultivated his friendship. Gradually the Chacham and preacher of Amsterdam acquired such a reputation among Christians, that every scholar traveling through that city sought him out as an extraordinary personage. Foreigners exchanged letters with him, and obtained from him explanations on difficult points. Manasseh had an interview with Queen Christina of Sweden, which stimulated her kindness for the Jews, and her liking for Jewish literature. So highly did many Christians rate Manasseh ben Israel, that they could not suppress the wish to see so learned and excellent a rabbi won over to Christianity.
Most of all Christian visionaries, who dreamt of the coming of the Fifth Monarchy, the reign of the saints (in the language of Daniel), crowded round Manasseh ben Israel. The Thirty Years' War which had delivered property and life over to wild soldiers, the tyrannical oppression of believers struggling for inward freedom and morality – in England by the bishops and the secular government, in France by the despotic Richelieu – awakened in visionaries the idea that the Messianic millennium, announced in the book of Daniel and the Apocalypse, was near, and that their sufferings were only the forerunners of the time of grace. These fantastic visionaries showed themselves favorable to the Jews; they wished this great change to be effected with the participation of those to whom the announcement had first been made. They conceded that the Jews must first take possession of the Holy Land, which could not easily be accomplished, even by a miracle. For, the lost Ten Tribes must first be found, and gathered together, if the prophetic words were not to fall to the ground. The tribes assembled to take possession of the Holy Land must have their Messiah, a shoot out of the stem of Jesse. But what would become of Jesus, the Christ, i. e., Messiah, in whom Jews could not be made to believe? Some of the Fifth Monarchy visionaries conceded to Jews a Messiah of their own, in the expectation that the struggle for precedence between the Jewish and the Christian saviour would decide itself.
Such apocalyptic dreams struck a responsive chord in Manasseh ben Israel's heart. He also expected, not the reign of the saints, but, according to Kabbalistic reckoning, the speedy advent of the Messianic time. The Zohar, the book revered by him as divine, announced in unambiguous terms, that Israel's time of grace would begin with the year 5408 of the world (1648). Manasseh in his innermost being was a mystic, his classical and literary education being only external varnish, not diminishing his belief in miracles. Hence he was pleased with the letter of a Christian visionary of Dantzic, expressing belief in the restoration of the glory of the Jews. John Mochinger, of the old Tyrolese nobility, who had fallen into the whirlpool of mysticism, wrote to Manasseh ben Israel in the midst of an eulogium on his learning: "Know and be convinced that I duly honor your doctrines, and together with some of my brethren in the faith, earnestly desire that Israel may be enlightened with the true light, and enjoy its ancient renown and happiness." At a later period another German mystic of Dantzic established relations with the Kabbalistic Chacham of Amsterdam – viz., Abraham von Frankenberg, a nobleman, and a disciple of Jacob Böhme. He openly said: "The true light will come from the Jews; their time is not far off. From day to day news will be heard from different places of wonderful things come to pass in their favor, and all the islands shall rejoice with them." In daily intercourse with Manasseh were two Christian friends, Henry Jesse and Peter Serrarius, who were enthusiasts in the cause of Israel's restoration. In France, in the service of the great Condé, there was a peculiar visionary, Isaac La Peyrère of Bordeaux, a Huguenot, perhaps of Jewish-Marrano blood. He had the strange notion that there were men before Adam (pre-Adamites), from whom all men except the Jews were descended. In a book on the subject, which brought him to the dungeon of the Inquisition, he attached great importance to the Jews. In another work on "The Return of the Jews," he maintained that the Jews ought to be recalled from their dispersion in all parts of the world, to effect a speedy return to the Holy Land. The king of France, the eldest son of the Church, has the duty to bring about this return of the eldest son of God. He, too, entered into communication with Manasseh.
The greatest number of ardent admirers "God's people" found in England, precisely among those who had powerful influence in the council and the camp. At the time when the Germans were fighting each other on account of difference of creed, invoking the interference of foreigners, and impairing their own freedom and power, England was gaining what could never be taken away, religious and, at the same time, political freedom, and this made it a most powerful and prosperous country. In Germany the religious parties, Catholics, Lutherans, and Calvinists, in selfish blindness demanded religious freedom each for itself alone, reserving oppression and persecution for the others. These internecine quarrels of the Germans were utilized by the princes to confirm their own despotic power. In England, the same selfishness prevailed among the Episcopalians, Presbyterians, and Catholics, but a fourth party arose whose motto was religious freedom for all. The senseless despotism of Charles I and the narrow-mindedness of the Long Parliament had played into the hands of this intelligent and powerful party. England, like Germany, resembled a great blood-stained battle-field, but it had produced men who knew what they wanted, who staked their lives for it, and effected the rejuvenescence of the nation. Oliver Cromwell was at once the head which devised, and the arm which executed sound ideas. By the sword he and his army obtained religious freedom, not only for themselves, but also for others. He and his officers were not revengeful freebooters or blood-thirsty soldiers, but high-minded, inspired warriors of God, who waged war against wickedness and falseness, and hoped for, and undertook to establish a moral system of government, the kingdom of God. Like the Maccabees of old, the Puritan warriors fought "sword in hand, and praise of God in their mouth." Cromwell and his soldiers read the Bible as often as they fought. But not out of the New Testament could the Roundheads derive inspiration and warlike courage. The Christian Bible, with its monkish figures, its exorcists, its praying brethren, and pietistic saints, supplied no models for warriors contending with a faithless king, a false aristocracy, and unholy priests. Only the great heroes of the Old Testament, with fear of God in their hearts and the sword in their hands, at once religious and national champions, could serve as models for the Puritans: the Judges, freeing the oppressed people from the yoke of foreign domination; Saul, David, and Joab, routing the foes of their country; and Jehu, making an end of an idolatrous and blasphemous royal house – these were favorite characters with Puritan warriors. In every verse of the books of Joshua, Judges, Samuel, and Kings, they saw their own condition reflected; every psalm seemed composed for them, to teach them that, though surrounded on every side by ungodly foes, they need