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 AN 
 
 HISTORICAL ACCOUNT 
 
 THE TEN TEIBES.
 
 164. [HEBRAICA] EDREHI (Dr. M.). An Historical Account of 
 the Ten Tribes Settled beyond the River Samba tyoni . . . with many 
 Curious Matters relating to the State of the Israelites in various parts 
 of the World . . . Frontis port., 8vo. contemp. gilt and blind stamped 
 calf, g.e. London: the Author. 1836 
 
 First Edition. A curious work, the running head entitled "A Book of Miracles". 
 The author was a native of Morocco, Professor of Modern and Oriental Languages 
 and member of the Talmudical Academies of London and Amsterdam. Printed in 
 English and Hebrew.
 
 .,^^ 
 
 F' ',' 
 
 fo-jaK
 
 ^N 
 
 HISTORICAL ACCOUNT 
 
 THE TEN TRIBES, 
 
 SETTLED BEYOND THE 
 
 KIVER SAMBATYON, IN THE EAST; 
 
 WITH MANY OTHER CURIOUS MATTERS RELATING TO THE 
 
 STATE OP THE ISRAELITES IN VARIOUS PARTS OF 
 
 THE WORLD, ETC., ETC., ETC. 
 
 TRANSLATED FEOM THE ORIGINAL MANUSCRIPT, 
 
 AND COMPILED BY 
 
 J 
 
 THE REV. DR. M. EDREHI, 
 
 NATIVE OF MOROCCO, 
 
 MEMBER OF THE TALMUDICAL ACADEMIES OF LONDON AND AMSTERDAM; PROFESSOR OF 
 MODERN AND ORIENTAL LANGUAGES; PRIVATE TUTOR TO THE UNIVERSITY OF CAM- 
 BRIDGE; AUTHOR OF "the LAWr OF LIFE," "THE HAND OF MOSES," ETC. 
 
 LONDON: 
 
 PRINTED FOR THE AUTHOR. 
 
 PHILADELPHIA: 
 
 REPRINTED FOR HIS SON, ISAAC EDREHI. 
 5613.
 
 DEDICATION. 
 
 TO THE ILLUSTRIOUS PUBLIC. 
 
 I TAKE THE LIBERTY TO DEDICATE THIS SMALL WORK TO THE 
 PUBLIC IN GENERAL, TO MY FRIENDS AND ACQUAINTANCES, AND 
 MORE PARTICULARLY TO THE SUBSCRIBERS. 
 
 Gentlemen, — The intention of those who dedicate their 
 works is, in general, to obtain some favor or benefit, and not 
 for glory or justice ; and I am one of those. From the time 
 I began this Work, my intention has ever been to dedicate it 
 to some great, humane, and charitable personage, who, by 
 some heroic action, would be willing to render me some 
 assistance to pay the expenses of printing it. But the mis- 
 fortunes attending human life have deprived me of such a 
 favor, in spite of all my efforts ; and although it may not be 
 necessary to declare or explain in this Work such intention or 
 desire, I do it for my satisfaction, and for the comfort of my 
 life, following at the same time a proverbial maxim, which 
 says, chap. xii. 25, ruH'tJ'"' t^'x :h:i njXT Heaviness in the heart 
 of a man maheth it stoop, hut a good word maketh it glad. If 
 a person is surrounded by the sorrows and anxieties attending 
 human life, he must relate them to his friends in order to get 
 consolation, and that he may forget his sorrows and troubles ; 
 as in this case he will forget or banish them from his mind 
 and heart, as the word announces, and will act according to 
 the sacred text DiJ^nitj^ajb nxD nmntyji 
 
 As I am ignorant who are my friends or enemies to whom 
 I might relate my anxieties, I do it to the Public in general, 
 in order to comfort myself, and to obtain the consolation of
 
 Vi DEDICATION. 
 
 selling my Work, that I may realize enough to pay the ex- 
 penses of printing, and leave some profit for the prosecution 
 of my journey to the holy land of my fathers, Jerusalem, 
 where I may spend the rest of my life with my family, devoting 
 the whole of my time, with divine assistance, to the service of 
 
 God. 
 
 It has always been my intention to go there and establish 
 myself in that land ; but my circumstances and many family 
 afflictions have not permitted it ; so that I have been obliged 
 to remain in captivity, unable to settle myself in any part of 
 the world ; and as the journey is long, troublesome, and very 
 expensive, and in order to reduce part of the great loss which 
 I experienced, in consequence of the accidental fire at the 
 Italian Bazaar in Paris, on the 1st of January, 1825, in 
 which all my property, to the amount of sixteen thousand 
 francs, was burned, which reduced me to the greatest poverty. 
 In this situation I resolved to come to England, to endeavor 
 to obtain a subsistence for my family, but tried various ways 
 and means in vain: all things were adverse to me. Under 
 these circumstances I have resolved to publish this Work, 
 which was composed by me in the Hebrew Language, and 
 printed at Amsterdam, in the year A. M. 5578, which 
 corresponds to the year 1817, and has been likewise translated 
 into English. But the expenses of the printing being great, 
 and having no resources, I have been obliged to try- to get 
 Subscribers, which has cost me a great deal of trouble and 
 money to meet the expense of coach-hire in travelling from 
 one part to another. Having obtained sufficient Subscribers, 
 which, as I have already stated, cost me much labor, I found 
 that all my trouble was useless, as the printer refused to print 
 the book without receiving the money, instead of waiting for 
 the produce of the subscriptions ; so that, seeing no remedy 
 for it, I was disposed to abandon the idea of printing this 
 Work, and console myself with the maxim of
 
 DEDICATION. vii 
 
 This maxim is applicable to the study and acquisition of the 
 Divine Law, namely : if a person seeks and works by all means 
 to obtain the Divine Wisdom in truth, it may be obtained. 
 But if he is dull and idle, although he may say that he has 
 worked and taken every step to obtain the Divine Wisdom, 
 but has not been able to succeed, in such a case we do not 
 believe him, as it is impossible and false, and opposed to 
 nature and experience, and contrary to a true and positive 
 maxim, which I apply to myself, although I have already 
 stated that I had worked and had not obtained my object. I 
 repeat that I did my best, and at length found a humane and 
 charitable Gentleman, who affords me such a relief, by making 
 himself responsible to the Printer, whose name deserves to be 
 made known through this work, and is Dr. S. L. G., to whom 
 I am extremely obliged and indebted for his charitable action, 
 praying at the same time to the Almighty to be pleased to 
 preserve his life for many years in the enjoyment of his 
 noble and amiable family, and likewise to those Gentlemen 
 who have honored me with their signatures, for whom I pray 
 incessantly to the Almighty God that He will be pleased to 
 preserve them and those of their families for many years in 
 great prosperity, &c. 
 
 This is, therefore, the cause of publishing this Work, in 
 which various and very curious things will be found, which 
 cannot fail being instructive and beneficial to the Public, who 
 I hope will be pleased with this Work and recommend its sale, 
 rendering me more obliged for the many favors received. 
 
 I finish this Address by thanking the Public for the many 
 favors and good service conferred upon their 
 
 Most humble servant. 
 
 The Authok.
 
 PREFACE. 
 
 In the name of the Blessed God, Amen ! Blessed be his 
 Holy Name, for he is God of Gods, the Holy One and true 
 God ! He is mighty and powerful, ever mercifully protecting 
 and watching over us with compassionate eyes, and performing 
 great miracles on our behalf. Though we are captives and 
 strangers dispersed through other countries, yet the Almighty 
 One has never forsaken us ; nor, according to his promise will 
 he ever forsake us ; and of this we have abundant proof. His 
 love was manifested to our forefathers, inasmuch as they 
 obeyed his commandments; and his hand is still stretched out 
 to deliver us from the dangers and accidents of this life. 
 
 To exhibit his wonders and admirable works, as manifested 
 unto the Ten Tribes of Israel, and to the Children of our 
 Teacher and Prophet Moses, who have dwelt and are still 
 dwelling in Sambatyon, a place of Miracles, is the design of 
 the following very ancient and true history, the details of 
 which will be found to be extremely curious and interesting to 
 those who wish to become acquainted with the wonders and 
 greatness of God in his marvellous works, and who believe 
 and revere his Laws, and keep his holy precepts, &c. 
 
 In the year A. M. 5047, a letter was received at Jerusalem 
 in a singular manner from that place ; and that letter is still 
 in existence in the Holy Land, in the custody of the principal 
 Rabbins, and is preserved, with other curious writings, in the 
 Hebrew Library belonging to the Academy of Jerusalem ; and 
 the facts relating to that letter can be fully substantiated on
 
 X PREFACE. 
 
 the evidence of many witnesses, copies of it having been 
 transmitted to the various Israelitish congregations in Europe. 
 It was during the Author's residence in Amsterdam that he 
 met with a copy of that letter, in the celebrated library of the 
 profoundly learned Rabbi Solomon Dobna. 
 
 It may not, perhaps, be thought presumptuous in the Author 
 to state, that he has from his youth upwards been devoted to 
 study, both in his native land, Morocco, and other countries 
 in which he has sojourned, and has spent much time and 
 labor in collecting many curious and useful manuscripts, 
 which are still in his possession. He has studied divinity and 
 the Talmud for twenty-four successive years in the grand 
 Talmudical Academies of the Portuguese Jewish nation, in 
 Amsterdam and London, and possesses numerous certificates 
 of his abilities and literary attainments ; in addition to which, 
 he has recommendations signed by three hundred of the prin- 
 cipal learned men and governors of the various places through 
 which he has travelled, in England, France, Holland, and 
 Germany. It is known by a great many of the Public, that 
 he has also published many curious and important works in 
 Hebrew, &c. 
 
 At the close of the present work Avill be given a list of the 
 Hebrew and other authors, who make mention of the River 
 Sambatyon, and the Ten Tribes, copied from the work of the 
 celebrated Haham Menasseh Ben Israel, printed at Amsterdam, 
 in the year A. M. 5407, in the Spanish language. 
 
 In translating the Work now before the Public, from the 
 original Hebrew into English, I have adhered as strictly as 
 possible to the words and meaning of the authors, not being 
 willing to offer any opinions in matters so highly interesting 
 to the Religious World. I have, therefore, given my author's 
 own words ; and particularly so, as the eminent and learned 
 Rabbi David Raphael Sodo was not disposed to enter largely 
 upon miraculous proceedings, so very common with ancient 
 writers when treating of wonderful circumstances. He, like
 
 PREFACE. xi 
 
 Other learned men of his time, was willing to collect every 
 information possible relating to the establishment of the Ten 
 Tribes, which spirit of inquiry is not extinct even to this 
 moment, as the names of many eminent divines, and other 
 distinguished literary characters, subscribers to my Work, 
 evidently prove. The Author, therefore, in addition to his 
 own researches, made himself acquainted with every writer 
 that came to his knowledge, who wrote upon this important 
 subject, and particularly as he was led by his ancestors to 
 believe that he himself was a descendant from the tribe of 
 Naphtali. His father was also a man of letters, and was 
 employed in an embassy in the East. At all events, he has 
 quoted the great historians, of diflferent ages, who have devoted 
 their time to such pursuits; and being so little disposed to 
 enter upon marvellous matters, great credit may be given to 
 his statements. 
 
 With respect to the religious observances, as regards their 
 ceremony, &c., nothing has been noticed by any but our 
 Author. It is supposed that those learned historians were 
 contented to prove the existence of such nations, without 
 paying any particular regard to their religious ceremonies : in 
 this case our Author has been more explicit, as will appear in 
 this Work ; and the particulars he mentions, certainly carry 
 something with them of an authentic appearance. His last 
 statement bears date, Anno Mundi 5388, corresponding with 
 1628. 
 
 The list of the authors and writers upon this subject will 
 appear at the end of this Work, which are known to the lite- 
 rary and learned of the Public, sacred and profane, which 
 will be a great advantage to the religious world, as well as 
 infinite satisfaction and pleasure to the Author. 
 
 M. Edrehi. 
 London, October, 1833.
 
 CERTIFICATES. 
 
 I HAVE been acquainted -with the Rev. Rabbi Moses Edrehi 
 about two years, and have found in him much amiable quali- 
 ties, and such profound learning, that I may truly say of him, 
 as one formerly said of another, "I have not seen the like — 
 no, not in Israel." He is indeed, in my opinion, an Israelite 
 in whom there is no guile. 
 
 George Frederick Walker. 
 
 London, 7th May, 1828. 
 
 I feel the strongest confidence in recommending to the no- 
 tice of the benevolent and the learned, the Rev. Rabbi Moses 
 Edrehi; and whilst I admire that fortitude which supports 
 him under the pressure of so many misfortunes, I cannot with- 
 hold the tribute of praise that is due to a man, whose extra- 
 ordinary mental acquirements have secured* to him the suf- 
 frages of some of the most illustrious names in the great 
 republic of literature. Wishing him all the good that can be 
 wished, I beg leave to subscribe myself. 
 
 B. Hunt. 
 
 Bath, February 23, 1828. 
 
 After SO many names of profound learning, I hesitate to 
 subscribe mine ; nevertheless, at Rabbi Edrehi's request, I 
 cannot withhold my testimony to his uncommon learning in 
 the Hebrew language, and his eminent proficiency (beyond 
 anything I have ever heard or read of) in the history and an- 
 tiquities of his nation.
 
 xiv CERTIFICATES. 
 
 I have less diffidence in testifying to his knowledge of the 
 Spanish and French languages — and to his diligence and 
 temper as a teacher, of which I have had experience in my 
 own family, to the correctness of his morals and his very 
 amiable manner. 
 
 Stanly Lees Gifford, LL.D. 
 
 LoNUON, August 25, 1828. 
 
 Having seen the many honorable testimonies given in 
 favor of the Rev. Rabbi Moses Edrehi, and having also con- 
 versed with him on various subjects connected with Jewish 
 and Oriental literature, I consider him to be a gentleman of 
 great acquirements and extensive learning, more especially in 
 his knowledge of Oriental languages, as Hebrew, Chaldee, 
 Arabic, &c. ; and believing him to be a man of good morals 
 and honorable conduct, I think him worthy of recommenda- 
 tion to the confidence and benevolence of the learned of every 
 
 country. 
 
 James Quin, 
 
 R. C. Chaplain at Canterbury. 
 Dated at Canterbury, the 16th of July, 1829. 
 
 I have the utmost pleasure in adding my humble name to 
 the many distinguished testimonials given above to the Rabbi 
 Moses Edrehi, whom I have found a man of extensive infor- 
 mation, and who speaks fluently and well, several European 
 languages. 
 
 W. T. GUNTON, 
 
 Professor of language. 
 
 Although it is quite unnecessary for me to add anything to 
 the numerous very respectable testimonies which have been 
 given in favor of the character and erudition of the Rev. 
 Rabbi Edrehi, nevertheless, I gladly endeavor to express the 
 satisfaction with which I have availed myself of his instruc-
 
 CERTIFICATES. XV 
 
 tion in the Hebrew language. I would presume to recom- 
 mend him to the patronage of every friend of Israel and of 
 learning. 
 
 J. Smith. 
 
 Dover, February 10th, 1830. 
 
 The Rev. Dr. Moses Edrehi having desired an interview 
 for the purpose of submitting his original work (the latter part 
 of which is yet unpublished), and which among other subjects 
 contains researches in the East, from whence he derives some 
 probable account of the remnant of the Ten Tribes ; I think 
 such a work is interesting to the Antiquary and Theologian, 
 and supplies a vacancy in sacred History, which has long en- 
 gaged the attentive inquiry of the curious and learned. — Any 
 light which might be thrown upon this subject will remove a 
 difficulty, and afford satisfaction to the studious and inquisi- 
 tive mind. — From his being an African by birth, and an 
 Asiatic by nation, and having travelled over, and resided in 
 most parts of Europe, the Rabbi Edrehi has acquired a gene- 
 ral and various acquaintance with manners, places and lan- 
 guages ; and his knowledge and conversation afford pleasure, 
 and claim for him the respect, which his numerous testimo- 
 nials show that he has received. 
 
 Ch. Spencek. 
 
 Bishop's Stortfoed, 29th June, 1835. 
 
 I have had some conversation with the Rabbi Edrehi, who 
 requires no testimony from me, even were such testimony de- 
 serving of consideration. . He appears to be a very amiable 
 and intelligent man ; and in contemplating him, I am brought 
 to remember Him who said : — " I was a stranger and ye took 
 me in." 
 
 Richard Bull, 
 
 July 1st, 1835, Vicar of Saffron Walden.
 
 Xvi CERTIFICATES. 
 
 Certificate of the late Chief Rabbi of the Portuguese 
 AND Spanish Nation, the Rev. Dr. R. Meldola. 
 
 I, the undersigned, do hereby certify that I have examined 
 all the documents of the before-mentioned Rev. Dr. M. Edrehi, 
 of Morocco, containing the alleged facts, and found them cor- 
 rect and true, and, consequently, I beg to recommend him. 
 I am confident that every humane and charitable person will 
 take his deplorable case into his serious consideration, and 
 will render him all the assistance his merit requires, and en- 
 courage and enable him to execute his religious and devoted 
 intention of settling ijj the Holy Land at Jerusalem with his 
 family. 
 
 Given under my hand, this day. 
 
 R. Meldola. 
 
 London, 27 Tishri, 5586.
 
 A BOOK OF MIRACLES. 
 
 PART I. 
 
 AN ACCOUNT OP THE TEN TRIBES OP ISRAEL, THEIR RESIDENCE 
 BEYOND THE RIVER SAMBATYON, IN THE EAST, AND OTHER 
 PARTS OP THE WORLD; AND LIKEWISE AN ACCOUNT OP THE 
 WONDERPUL RIVER OP SAMBATYON. 
 
 In a famous Book, called Sepher Johasin, or the Book 
 of Genealogies, written by Rabbi Abraham Zechut, of 
 the family of Zacuto, D. G. M., which was printed at 
 Amsterdam A. M. 5477, or A. D. 1717, fol. 117, page 
 2, it is thus written : — " Attend, and you shall hear 
 something new, which I have found, in a book called 
 ub)}? nrHD *lt3D Sepher Belienat Eolam, or Book of 
 the ways of the "World, composed by Rabbi Abraham 
 Prizole, of G. M. It is to comfort the hearts of our 
 brethren, who are in captivity in different countries, 
 and various parts of the world; and because other 
 nations despise them, they say, ^We have lost our 
 hope ; we have no king and no prophet.' But ye who 
 believe not the truth as it is, open your eyes and read, 
 in the 2 Kings, xviii., where mention is made of the 
 ten tribes, whom he led and brought to a place called 
 (17(1 Hdlah, and 'IIDfll Hahor, and the Mountains of 
 
 2
 
 18 A BOOK OF MIRACLES. 
 
 m Gomn and nO Media, by which it is clearly proved 
 that the Tribes were brought to those places/' &c. 
 They are many who see the truth, but will not be- 
 lieve it. The same author describes, in his Book, the 
 Ninth Chapter of Perkey Abbot, a great and wonder- 
 ful country, with deserts and many great and forti- 
 fied, and high cities, as well as many curious animals, 
 of which there are some in this country, some of them 
 being very wild. He also writes of a great many sorts 
 of birds, and of there being two roads in the Wilder- 
 ness, and in the woods, that lead to the north, a place 
 called Sequetena Eestera, where there are a great 
 many long mountains and numbers of Jews living 
 there ; this is the opinion of the historians and writers 
 before mentioned. He also gives an account, in the 
 fourth chapter of his book, of the relation of a man 
 who came from those parts far from the countries be- 
 fore mentioned. " There arrived," he says, " an Is- 
 raelite, named David Reobeny, from the tribe of Reu- 
 ben, in his time, more than forty-five years past ; the 
 place from whence he came is called Habor in the 
 desert; that there are two tribes, and that the greater 
 part have (Aohalem) tents, likewise called Bassaa 
 myore, and not far from thence live the remnant of 
 the ten tribes ; that they are near to the Deserts, to 
 go to a place called Alameka, which is near the Red 
 Sea ; that these Jews have many kings and princes,
 
 A BOOK OF MIRACLES. 19 
 
 and are innumerable like the sands of the sea." Now 
 this is the blessing with which the Almighty blessed 
 our Patriarch Abraham, as is observed in Genesis, 
 xxii. 17, where he says — "And thy seed shall be as 
 the dust of the earth, which shall not be numbered 
 for multitude," &c. 
 
 There grow spices, and other drugs, and every good 
 thing that you can desire in the world, amongst the 
 Jews at Habor, before coming up to the other eight 
 tribes, who are far off. In the middle there is a na- 
 tion of Ishmaelites, Mahometans, who are very strong 
 and powerful, and have their kings, who would not 
 allow the Jews (for they are their enemies) to pass 
 through, in order to go and visit their brethren of the 
 other eight tribes, although very anxious to do so; 
 but a time will come when, according to the word of 
 God, they will all come together V':"i 1^*^; D'IIDnS 
 
 Moreover, in the fourth chapter of his book, he 
 says as follows : but we can give the particulars only 
 briefly, for it would occupy much time to write every- 
 thing respecting the Sea of (Husa) India, and that of 
 Okyanus DIJN^pIN and what comes from the land of 
 Great India. In order to tell the particulars respect- 
 ing it, we must turn to the commencement. After 
 the passage of the above-named gulf, the travellers 
 go to the borders of Lameka, which is near the Indian
 
 20 A BOOK OF MIRACLES. 
 
 Sea, and if they should wish to go up, and travel by 
 \ixw\, they will there find many great deserts and 
 wcxxls, and also many cities, with a great many Jews 
 who live in them, near the large river called Ganios 
 or Gozan. It is the river prj Oozmi, of which we 
 have already spoken, which is written of in many 
 books, and known by many Europeans. It is men- 
 tioned in the holy Bible [?i:i nn mountains of Gozan. 
 At the end of the book it is said, that Kalikut is the 
 place where all sorts of spices and incense grow, espe- 
 cially those that are brought from afar, and come from 
 the isles about the Great Sea, an account of which is 
 to be found in those books of the times, D^0\1 HD"! 
 according to which there are fifteen hundred isles in- 
 habited by a great many Jews. Thus it is, that in 
 those parts around the borders and beyond the deserts 
 on the borders of Mika, and also above the deserts of 
 Kalikut, there are many Jews living who have their 
 kings and governors, are respectable and very rich, 
 and reside far from one another. At a great distance 
 from the road of Kalikut are deserts, where there is 
 near a million of Jews. But in the isles just men- 
 tioned, it is impossible to count the number of wealthy 
 Jews, who live there with their kings and governors, 
 of whom there are more than in Europe ; they carry 
 on a great trade by land and sea 5 and there are many 
 neighboring nations who pay them an annual tribute,
 
 A BOOK OF MIRACLES. 21 
 
 of which mention is made by various authors in their 
 works. They possess diamonds, gold, jewels, and 
 silver, besides divers kinds of merchandise, and parti- 
 cularly fine-smelling spices. And thus wrote a wise 
 philosopher, in his book, entitled D7*li^ ^IH Holam 
 Hadas, or the New World, which was printed in 
 Venice many years ago ; there are numbers who, 
 through jealousy, do not like to write or publish ; but 
 the world cannot keep or conceal what there will, 
 some day or other, be published openly, with the help 
 of Providence. This author, in the second chapter of 
 this book on the New World, says, " It was told us, 
 regarding the Jews who are in the places we mention, 
 that they are in great numbers, are rich, have kings, 
 princes, and governors of themselves;" and in the 
 same chapter of his book, he relates concerning the 
 cities and places around India ; and so we declare re- 
 specting the River Sambatyon, on the borders of 
 India Upper, beyond the River Ganges, which is in 
 our language called Gozan, as declared in 2 Kings, 
 xvii. 6, " about Halali and Habor, mountains of Gozan 
 and Media." 
 
 Now, kind and honorable readers, I, the author of 
 this Work, declare, on my word of honor, that I 
 have heard it said by many respectable and trust- 
 worthy persons, that they saw at Rome, amongst 
 many other curious things which are there, a sand-
 
 22 A BOOK OF MIRACLES. 
 
 glass, the sand of which was taken out of the River 
 Sambatyon. The sand runs all the week, and stops 
 on the Sabbath-day. It has also been seen at Leg- 
 horn; consequently, my friendly reader, with the 
 understanding God has given you, you will judge, by 
 this wonderful history, that it is true and certain, and 
 moreover, that it is a thing which is written about in 
 the Talmud, &c. 
 
 Some ignorant people there are, who believe no- 
 thing ; and so perverse as to be unwilling to be con- 
 \dnced, letting everything fall to the ground. With 
 their bawHng unbelief, and pride, such persons close 
 their hearts against understanding or knowing the 
 Sacred Bible ; and they shut their eyes to the light 
 of the Holy or Sacred Talmud, called ,15 h^2^ min 
 Tora Sliebaal Pee (Mental Law) ; they are even igno- 
 rant of any ancient or modern authors, profane or 
 sacred. For such unbelieving persons I will bring, 
 in support of what I say, the testimony of an author 
 who has obtained belief and credit in all nations, and 
 it is Joseph Ben Gurgun, the Great, called in their 
 language, Joseph de Bella Judaica, or Josephus, who, 
 in his History of the Wars of the Jews, last book, 
 thirty-fifth chapter, says in the following manner: 
 " The Emperor Thetos, returning from Paras and 
 Maday (that is Persia and India), met with the Jews 
 on the other side of the River Sambatyon, and it being
 
 A BOOK OF MIRACLES. 23 
 
 Sabbath, he rested, and then crossed with his army, 
 and was received by the Jews with honor and re- 
 spect ; and, when he left, he gave the name of Saba- 
 tino to this river, which means, reposing on the Sab- 
 bath-day." This author, speaking of the River Sam- 
 batyon, adds, that there are many miUions of Jews, 
 that they have their kings, princes, and governors, as 
 formerly, when they were in the Holy Land ; that the 
 only thing wanting is the sacrifice, which they cannot 
 have till the Temple is built for the third time, as 
 will happen, with divine assistance, according to the 
 prophecies of Ezekiel and others. The above-named 
 author (whom I have quoted more at length in my 
 book, called ^^^y^ Vecouah, or Magen Abraham) con- 
 tinually speaks of it. That is true, which the great 
 and wise masters have said and related, besides what 
 is related by the before-named celebrated author in a 
 book printed in Venice, wherein he says, that there 
 were found in Kalikut great numbers of Jews, who 
 were very rich, and traded in all kinds of valuable 
 merchandise, spices, &c. ; and that these Jews are the 
 ten tribes. Between the mountains of Gozan and the 
 rivers of Media, and beyond all these rivers, is the 
 River Sambatyon, called Sabatino, which separates 
 India from the desert of Habor on the side nearest to 
 us ; and on the farther side are these Jews, who have 
 their territory and cities among the mountains of
 
 24 A BOOK OF MIRACLES. 
 
 Gozan and the rivers ; and among those who reside 
 in Ilabor, which is below Arabia Felix, there are 
 many cities filled with Jews, and many Ishmaelites 
 (and) Mahometans, who, as we have formerly ob- 
 served, prevent the latter from joining their brethren. 
 This author, moreover, says in his Book, chap. 25, 
 thus : "I have found written in divers authors, and 
 in a Book called The New World, t^nn dSi^, chap. 
 55, Alesbona is the beginning of the Kingdom of 
 Portugal, as far as Kalikut in Asia, on the borders of 
 India, making a distance of throe thousand five hun- 
 dred miles, or one thousand five hundred and four, of 
 our miles." It is a journey of sixteen months, at 
 least if the weather be good (that is to say, middling) 
 in going and returning ; and thus in this chapter he 
 says, " that it is asserted by the Portuguese, as we 
 have heard all our lives their priests say, that the 
 Blacks who arrived there every day, know for sure 
 that Jews live with them in their towns ; and they 
 related a great deal respecting their power and great- 
 ness. They also make mention of the clergy, and 
 pilgrims, of whom there is a Society of three hundred 
 established in Rome ; and I have heard it from per- 
 sons entitled to respect and credit who had been at 
 different times at Kalikut, and it was also related 
 before the Duke Erkelus in the city of Ferrara, where 
 I was ; and I have heard all the accounts of these
 
 A BOOK OF MIRACLKS. 25 
 
 parts of Kalikut, and Lamek, and Portegnyane, and 
 the Jews who hve there, and their kings, and their 
 affairs, and their trades," &c. He also says, in chapter 
 twenty-six, thus, " I have seen it written in different 
 books, and particularly one called Rogueo Saka, and 
 also in Ptolemy and Kaketeas Regeo Lat, that, in 
 that part of India, near the boundaries of India Mes- 
 tera, is the kingdom of Baliol, which is the end of 
 Arbea ;" and all this is written in the book, that gives 
 an account of the many Jews who are shut up in 
 those places, which book also contains the following 
 maxim : — 
 
 * no moSm JNdS NDI:^ ^O ntrX which means— 
 happy is he who comes here and has learnt all that 
 has been in his power. This maxim is in reference 
 to the departure of a person from this miserable and 
 wretched life ; and when the soul is ushered into the 
 presence of the Deity and the tribunal of Justice, and 
 asked what did he employ his time in when in this 
 life; if he is judicious, and employs his time to the 
 best advantage, he is accordingly rewarded ; but if, 
 on the contrary, he spent his time in the folhes and 
 pleasures of life, he goes to Abaddon or perdition. 
 But, as this is not the place to insert the whole of this 
 discourse, we will return to our subject, that is to 
 say, this book of mine contains the cream of all that 
 has been written on the matter in hand, and in
 
 26 A BOOK OF MIRACLES. 
 
 consequence, I have given it the title of Mahasay 
 Nisini, Book of Miracles. 
 
 This work speaks of the miracles which the blessed 
 God wrought in our behalf, and which he still per- 
 forms every moment for us, and particularly those in 
 fiivor of the ten tribes who exist at the present day, 
 and who have great wealth; and kings, princes, 
 governors, lands, and cattle, are given them by the 
 assistance of God : it also treats of the letter which 
 was sent from Sambatyon in a very wonderful manner 
 (proofs of which I will bring in the proper place). 
 And I pray that I may find such favor in the eyes 
 of the Almighty, as will dispose him to let me return 
 to Jerusalem, to join my family and brethren, for I 
 wish to go and die there and be buried there, all which 
 will take place with the will of God, not my permission ; 
 and therefore I have composed this book to find grace in 
 his eyes, and those of the public, for whose instruction 
 it is written, and also that their days and my own 
 may be prolonged in this life, and that we may enjoy 
 the next. And, moreover, I pray that he will enable 
 me to print other books, which I have made on various 
 precious, and to the public instructive, subjects, as 
 may be seen in the books composed and published by 
 me, called Torat Haim, or the Law of Life, printed 
 in London, in the Year of the World, 5550, or 1790 ; 
 and also in a book published in Amsterdam, in the
 
 A BOOK OF MIRACLES. 27 
 
 Year of the AVorld, 5559, or 1799, called Yad Moseli, 
 the Hand of Moses. 
 
 And so, I pray the Almighty and blessed God of 
 Israel to assist me to meditate in his Holy Land, as 
 well as my seed and generation after me, with health 
 and prosperity. 
 
 TESTIMONIES. 
 
 The first testimony to prove the existence of the 
 River Sambatyon, is the Targum of Jonathan Ben Oziel, 
 the Chaldee of Jonathan, the son of Oziel, in the Tar- 
 gum on Exodus xxxiv. 10, saying, " Behold I make 
 a covenant ; before all thy people I will do marvels, 
 such as have not been done in all the earth, nor in 
 any nation. And all the people amongst which thou 
 art, shall see the work of the Lord, for it is a terrible 
 thing that I will do with thee. This means, ' I will 
 place my covenant amongst them, and will not abhor 
 them nor mix them with other nations ; but from them 
 there shall arise many just and good people; and I 
 will make signs and do wonders among them when 
 captives in Babylon, and deliver them and conduct 
 them to the other side of the River Sambatyon. 
 And I will do unto you what I have done unto no 
 other people nor country, and in its terror and great- 
 ness it shall surpass everything that was done before.' "
 
 28 A BOOK OF MIRACLES. 
 
 The above is the commentary of the Targum Jona- 
 than, the son of Oziel. 
 
 Secondly, in the book called H^liDI "liriiDD Caphtor 
 Vaferah, p. 3G, it speaks thus : — It happened to the 
 Emperor Tornosrefos, that he met with Rabbi Akiba : 
 he asked him " What difference is there between the 
 Sabbath and any other day in the week?" Rabbi 
 Akiba replied : " And who are you amongst men ?" 
 Tornosrefos said : " What was my question, and what 
 is your answer ?" Rabbi Akiba replied : " You asked 
 me the difference between the Sabbath and any other 
 day ; and I ask you in return, what difference is there 
 between Tornosrefos and anybody else ;" Tornosrefos 
 then said : " God has been pleased to honor me above 
 men, by making me king over them." Rabbi Akiba 
 said : " God wished and commanded that his people 
 Israel should honor the Sabbath, for on that day he 
 rested from his labors." Tornosrefos replied : " If so, 
 why does God work therein ?" Rabbi Akiba asked : 
 " What work is it that God does therein ?" Tornosre- 
 fos replied : " He causes the wind to blow, and the rain 
 to descend." Dt^^jin IHIDI m")n yt^^D Rabbi Akiba 
 then said : " You ought to know, that according to the 
 law given by God to our prophet Moses on Mount Sinai, 
 if we leave our houses on the Sabbath, it should only be 
 to perform the Erob (a ceremony enjoined by the Law 
 of Moses), or to journey a distance of HDK D^£3^}<
 
 A BOOK OF MIRACLES. 29 
 
 2000 yards." However, this is a very long account, 
 and I must, for brevity's sake, shorten it. Rabbi Akiba 
 said to Tornosrefos : " By our holy and Divine Law, 
 if there be two persons who live together in a house, 
 if the one has performed the ceremony of the ^^^^ 
 Eroh, and the other has not, the latter may, neverthe- 
 less, go about the house and move the furniture from 
 one part to the other, in a limited and marked man- 
 ner ; but if a person live by himself, he may move 
 about with a load, though the house were as great as 
 a forest or province ; and, in a similar manner, God 
 likens himself to a house, by his prophet Isaiah, 
 
 ix^d. 1: 'hrs Dnn pxm \xdd n'r2UT^ 'The 
 
 heaven is my throne, and the earth is my footstool ; 
 where is the house that ye build unto me, and where 
 is the place of my rest ?' and as he asks permission of 
 no one, so can he do what seemeth him right on the 
 Sabbath." 
 
 Then said Rabbi Akiba to Tornosrefos, "I will 
 bring before you another proof of the honor rendered 
 to the Sabbath by God : — When the children of Israel 
 were in the desert, the manna fell from heaven every 
 day except the Sabbath. Another proof is : the river 
 Sambatyon, which flows every day, is still on the 
 Sabbath. 
 
 " But should you still tell me, that the River Sam- 
 batyon is so far off that you cannot go and see for
 
 30 A BOOK OF MIRACLES. 
 
 yourself, I will furnish you with another proof, clear 
 and conclusive : — You must know that the wicked, for 
 their misdeeds, go to hell, and suffer torments in that 
 dreadful place every day, but are exempt and free 
 from them on the Sabbath. Again, if you wish to 
 see the holiness of this day more manifestly, go to 
 the grave of your father ; you will there observe, that 
 every day in the week a smoke arises out of it, but on 
 the Sabbath it does not." Tornosrefos went as he 
 was desired, and found it to be true. 
 
 The whole account is much longer ; but my object 
 is solely to prove the existence of the Kiver Samba- 
 tyoiij as I have already proved from the Targum of 
 Jonathan Ben Oziel, so also from the Talmud, the 
 case of Rabbi Akiba with the Emperor Tornosrefos, 
 &c., &c. 
 
 The third and greatest proof is the declaration of 
 an Israelite of the tribe of Dan, named Eldad Hadani, 
 who came from those parts, and who published an 
 account of it in a book to which he affixed his own 
 name, printed in the City of Brin, in Germany, in the 
 year of the world, 5543, named »J"in nbi< Eldad 
 Hadani. 
 
 This account, as that book says, had been printed 
 at Constantinople for the first time 200 years before ; 
 it then goes on as follows: "And near the place 
 where dwell the children of our prophet (and master)
 
 A BOOK OF MIRACLES. 31 
 
 Moses, is the great River Sambatyon, so called from 
 their having fled from idolatry ; and that river sur- 
 rounds them so that no one can enter except on the 
 Sabbath ; other nations call it Sabteno. It forms a 
 square, and would take three months to go round it 
 in the inside. There are many houses and castles. 
 They have nothing unclean amongst them, neither 
 bird nor animal ; the only want they experience, is 
 that of horses on occasions that they wage war with 
 other nations, as I will hereafter mention in a more 
 fitting place. There are no wild beasts, dogs, cats, 
 vermin, or flies ; in fact, they absolutely have no un- 
 clean animal soever. They only have oxen, sheep, 
 and poultry 5 all the tehurim DnillD clean and lawful. 
 Their cattle bring forth twice in the year, and they 
 sow wheat and barley, and have, besides, all sorts of 
 fruits that are in the world. They want for nothing, 
 are devout, and have the fear of God before their eyes ; 
 and have the whole Bible, and the Talmud, and the 
 Mesnayot, &c., &c. In general the Hahamim are very 
 learned in the arts and sciences, and are very rich, 
 having much gold and silver, jewels, diamonds, fine 
 pearls, and all sorts of precious stones, &c., and when 
 they read, they say thus : — ' Joshua, the son of Nun, 
 and disciple of Moses, said that the blessed Lord taught 
 him,' &c., &c., as is noted in the book above-named.
 
 32 A BOOK OF MIRACLES. 
 
 The only language they know how to speak and write, 
 is the Sacred Hebrew. 
 
 They have, as we have, the Dinim, are extremely 
 pious, God-fearing, and just ; they never take an oath, 
 and never mention profanely the holy name of God ; 
 and they even punish those who use His name to 
 attest anything ; for they say, " What is the use of 
 swearing by His holy name, knowing that for doing 
 so, children die when they are young." They live to 
 the age of our father Moses, 120 years. Children 
 never die in the lifetime of their fathers, who live to 
 see three or four generations. There is little or no 
 fear of thieves, wild beasts, wicked and evil spirits, 
 or anything bad, so that children take it b}'' turns to 
 guard and watch the flocks j and all this comes from 
 their being good, and never uttering falsehood, living 
 according to the law, and strictly observing their re- 
 ligion, and abstaining from sin. 
 
 No person can approach them, they live so retired, 
 far from the borders of Cus ; and the River Samba- 
 tyon separates them. Of them the prophet Isaiah 
 says, chap. xlix. ver. 9, "Let those who are in bondage 
 come forth ; let those who are in darkness appear." 
 They have much gold, and many manufactories of 
 curious texture and articles; they make beautiful 
 dresses ; they are many millions in number, ten times 
 as many as those that left Egypt ; and of them, says
 
 A BOOK OF MIRACLES. 33 
 
 the prophet Isaiah : chap, xviii. ver. 1, 7'^h)i T*1J^ 
 
 The breadth of the River Sambatyon is full 220 
 yards ; and contains sand and stones ; and the noise 
 of these stones makes it like thunder and hurricanes ; 
 they rise up and go down, the noise whereof at night 
 may be heard at half a league distance. 
 
 There are also many springs and fountains of soft 
 water, which empty themselves into a basin, from 
 whence the gardens and orchards are watered and re- 
 freshed. The waters in the named places contain all 
 kinds of fish, and round about are every sort of clean 
 birds. The stones before named which make so much 
 noise, and move up and down, repose from the setting 
 in to the going down of the Sabbath ; and around the 
 river, there is a fire descends from heaven every day 
 in the week, and remains there, except Sabbath ; so 
 that no person can approach the river, for the fire 
 burns everything within its reach. Beyond the river, 
 dwell the four tribes, who come near with their flocks 
 and herds to shear them, it being an excellent country 
 for pasturage. Then the people of Sambatyon see 
 them and speak to them, and say : " Show us your 
 asses, from afar, and your camels ;" and they are sur- 
 prised. 
 
 The same author records, as a great miracle, the 
 manner in which they were led there, and what hap-
 
 34 A BOOK OF MIRACLES. 
 
 pened: that when the Temple was destroyed, and 
 the Israelites carried captives to Babylonia, the Chal- 
 dees came, and said unto them : " Sing unto us the 
 song of Sion," meaning the songs of the Levites, which 
 are accompanied by music before the Holy palace of 
 God, These were the children of our master and 
 prophet Moses. The moment the Chaldees said it, 
 they began to weep, and cut their fingers off, and they 
 prayed to the God of Israel, and said : " Oh ! God, 
 rather than sing and j)lay thy songs before the Hea- 
 then, we will sever our fingers from our hands :" and 
 so they did ; but the merciful God, taking compassion 
 on them, heard their prayers, and sent a cloud and 
 carried them and their tents and their cattle to a place 
 called Hauela ; and he set them down that very night 
 in the land of Hauela nVlllH V^^ 
 
 It has been told us, that our forefathers related, 
 that the night of their being put down there, they 
 heard many extraordinary noises ; and on the morrow 
 they saw a great fleet approach, and by one of God's 
 miracles, they escaped ; and afterwards they were en- 
 circled by a river in a place where there had been no 
 river before. This river, which is of sand and stones, 
 is called Sambatyon, and exists even at the present 
 day. The stones and sand move about with such 
 noise and violence, that were there a mountain of iron 
 situated near, it would be broken in pieces. This
 
 A BOOK OF MIRACLES. 35 
 
 noise continues until the coming in of Sabbath ; also 
 when this time comes, there descends from heaven a 
 cloud which covers the river till Sabbath goes out. 
 It is called Sambatyon, and by other nations, Sabteno. 
 In some places, it is 60 yards broad. 
 
 The inhabitants of Sambatyon are within, and we 
 are at this side : they speak to each other, and are so 
 imprisoned as not to be able to leave ; and the others 
 (on this side) cannot enter ; they converse with each 
 other, particularly on the Rorhan, p*in the destruc- 
 tion of the Temple for the second time in the Holy 
 Land, as the children of Dan were ignorant thereof. 
 
 But the tribes of Naphtali, Gad, and Asher, after 
 the destruction, or Horhan, of the second Temple, 
 came to Dan, because, after dwelling at the beginning 
 with the tribe of Asher in the mountains, they quar- 
 relled and were called children of Sephabot (slaves) ; 
 and, being afraid they would make war on them, they 
 travelled from place to place till they came up to the 
 tribe of Dan, so that there were four tribes in one 
 place, &c. 
 
 See what is written in a book called Derech Hcujaser, 
 printed in Amsterdam in 5539 (1779), p. 26. " Now I 
 am going to relate a singular thing, which I never be- 
 fore told to any one else ; and what I did which no 
 one else has done. I made a discovery of that which 
 the world had before doubted of, concerning the ten
 
 36 A BOOK OF MIRACLES. 
 
 tribes: having been informed by many trustworthy 
 and creditable persons, that the ten tribes dwell there, 
 are very rich, and have kings and governors, and are 
 not in want of anything but prophecy and the Holy 
 Temple of Jerusalem. They live in peace ; and the 
 surrounding nations pay them tribute, and if any 
 should rebel, they go to war till they compel them to 
 submit. There are those who say they live near the 
 River Sambatyon ; and others, that they are far on 
 the other side of the river ; some again say, they are 
 after you pass the river Gozan ; and others, that they 
 dwell on the other side of the Tt^n nn or the moun- 
 tains of obscurity. Whilst I was being told of their 
 greatness, their kings, &c., my heart leaped for joy ; 
 but yet I doubted the truth of it, because we, for our 
 sins, were carried away captives and dispersed in 
 foreign parts." The world did not give belief to the 
 same author in saying, in his work before-named, these 
 words : — " I swear by the living God of Israel, in 
 whose hands are the souls of all men, that I will not 
 tell them a falsehood in this book, printed in 5390 or 
 1530. 
 
 " I was in Alexandria some time to learn what I 
 could of the city, &c. I asked a few respectable indi- 
 viduals therein, to whom I was recommended, a few 
 questions concerning the ten tribes. Each answered 
 according to what he had heard : one said this, and
 
 A BOOK OF MIRACLES. 37 
 
 another that thmg. I subsequently went to Egypt, 
 and then heard that the caravan from Salonique 
 brought letters filled with news, which stated that the 
 Jews who dwelt on the other side of Sambatyon were 
 waging war against the other nations, and were suc- 
 cessful, subduing and destroying the country and lands 
 of Pristian, and many whites (Cosin), or AVhite Moors, 
 called by others, Maray Francas, who are Mahometan 
 Turks, whose language, called Espanica, is corrupted 
 Spanish. The reason of their fighting is because they 
 would not continue to pay the Jews their accustomed 
 tribute, and they wished to be free ; and on this ac- 
 count the Jews went to war. When I heard this, I 
 began to give thanks to God, for the protection he 
 dispenses to us, notwithstanding our past and present 
 sins, and in regard to our forefathers who served in 
 truth and devotion : and, moreover, the prophecy of 
 Moses, who said — ' The sceptre shall not depart from 
 Judah,' &c. &c. So soon as I heard that, I resolved 
 to travel to those parts ; and in the following year, 
 5391 or 1731, I left Alexandria by sea for Salonique. 
 When I arrived there, I went out and inquired if 
 there was any news. I was told of the arrival of a 
 great caravan that had come from distant parts of 
 India, the land of the Hobahs, and different countries 
 afar off. All the caravan was laden with iron, and 
 had come to Salonique to go to Sambatyon. I was
 
 38 A BOOK OF MIRACLES. 
 
 very glad of that, and began to think what I ought to 
 do in order to accompany the caravan ; they told me 
 I must go and speak with the head captain, called 
 Pacha, who directed everything. I went to him, I 
 was well received, and asked all I wished to know 
 about the journey and the expense. He satisfied all 
 my questions; the subject and substance of which 
 was, that from Salonique to Sam, called Mecca by the 
 Mahometans, it takes twelve months, sometimes eight, 
 six, and even five months ; but it all depends upon 
 the weather. He informed me of the whole road 
 from place to place, through the whole journey to 
 Sambatyon, all of which I noted down in my memo- 
 randum-book; and as I could speak their language 
 well, the Arabic, and was acquainted with their man- 
 ners and customs, I was the more emboldened to 
 speak, and to go with them ; and anxious, like many 
 of my brethren, to describe the wonders of Sambatyon, 
 I asked whether I might be allowed to purchase some 
 iron, and trade in it, like other merchants ; and I was 
 answered in the affirmative. I often visited the chief, 
 and found favor in his sight ; he swore, by God, that 
 if I would accompany the caravan, no harm should 
 happen to me. 
 
 " I went to the Governor of the city for him to write 
 my name in the register, as one who intended to go 
 along with the caravan, and that the Pacha engaged
 
 A BOOK OF MIRACLES. 39 
 
 himself to bring me back to Salonique, or bring a 
 letter from me, wherever I might be left. Many re- 
 spectable friends went with me to the caravan, and 
 begged of the Governor to take care of me, and to 
 point out to me the roads from thence as far as Sam- 
 batyon, with truth and exactness. So, friendly reader, 
 if I were to write at length what I have seen in the 
 cities, towns, provinces, and countries, it would fill a 
 thousand books. I will, however, tell you in brief, I 
 arrived at Mecca and Guda, near the sea of Sus, near 
 which country is the burial-place of Mahomet, besides 
 other curiosities. From hence, we went to Siquetny, 
 Aystera, and the desert near there ; and I saw many 
 curious things : among others, I saw some strange 
 animals, having five feet, three eyes, and being six 
 feet in height. There are also many rich Jews esta- 
 blished there, and in the provinces and countries of 
 Basa Mayore and Polks : and the Indian Sea is far 
 from them. In that sea there are innumerable high 
 mountains, and great islands and cities, inhabited by 
 thousands of Jews, who have Synagogues, and are 
 very rich. After passing many deserts as far as the 
 mountains of Tafton, we arrived at a city called Kibar, 
 inhabited by nearly twenty thousand Jewish families, 
 and possessing very magnificent Synagogues. After 
 leaving these, we came to a city called Dbrei Vaben,
 
 40 A BOOK OF MIRACLES. 
 
 near the River Guenias or Gozan, on the banks of 
 which is situated the city Guena. 
 
 " From that city begin the cities of Kalikut, filled 
 with rich Jewish merchants, who absolutely eat no 
 meat of any kind, only vegetables and fruits, butter, 
 milk, honey, &c., their houses have no roofs like the 
 Egyptian ones ; and they dress in silks. The religion 
 of the inhabitants is the Mahometan; and beyond 
 them is the place where there are many fine pearls, 
 cheap and plentiful, and various fine-scented spices. 
 Beyond the desert of Kalikut, is the River Sambatyon ; 
 but, as the desert is infested by robbers, I did not 
 cross it. Notwithstanding there were many in the 
 caravan, we went by sea, of which there are many. 
 The ships are great, but have no iron; they are 
 fastened by means of ropes. We went from place to 
 place, till we came to Maray Francos. In every 
 place through which we passed, we met with numbers 
 of Jews and Synagogues. From Maray Francos to 
 Sambatyon is two days' journey. 
 
 " In several places I saw flames of fire ; and at sea 
 I saw flames and smoke come out of the mountains, 
 as from an oven. I asked from whence came the 
 flames and smoke, and was told from DlIU GeJdn- 
 nom, Hell, as in the mountains in Italy ; it ceases on 
 a Sabbath. About forty miles from Maray Francos, 
 in the middle of the sea, there is an olive wood.
 
 A BOOK OF MIRACLES. 41 
 
 called D*n*tn IT] or olive mountains ; from between 
 the trees there came out flames of smoke from hell, 
 and a quantity of brimstone floats on the surface of 
 the sea. 
 
 " When we came to the city near to Sambatyon, we 
 heard a great noise and roar, as of a tempest; and 
 the nearer we approached Sambatyon, the greater 
 was the noise. We were told what it was, namely, 
 the river, and that we ought not to go out of the city 
 we were in, a single step, on account of the danger 
 from the Jews, who threaten the Pristians, because 
 the king of the Pristians' countrj^ injured the mer- 
 chants and citizens of that place, who are posted 
 armed, as guards of the river Sambatyon, out of af- 
 fection to the Jews who come from the other side of 
 Sambatyon, and carry on war against the Pristians, 
 whose king pays tribute to the Jews ; and when he 
 wishes to free himself, the Jews of Sambatyon wage 
 war against the Pristians. 
 
 " Their king is an Ishmaelite, and a Mahometan ; 
 and in consequence of that, we were obliged to remain 
 three weeks, during wdiich time I made many in- 
 quiries concerning the river Sambatyon, of the Jews 
 who live there, and respecting the city of Pristian. 
 Of everything I asked I obtained a separate answer. 
 
 " Touching the river, they told me that every day 
 in the week the stones rise to the height of a house.
 
 42 A BOOK OF MIRACLES. 
 
 When tlioy said that, I asked them why did they 
 want guards, as nobody could pass during the week, 
 including the Jews, for fear of the stones ? They an- 
 swered, that they were wanted only two hours before 
 Sabbath, when the stones remain still and quiet, 
 and that many Jews come mounted on good horses, 
 and cross the river in less than an hour ; and that 
 the guards go to the city to give notice of the coming 
 of the Jews, so that they do not keep and observe the 
 Sabbath. During the week, some are in one place 
 and some in another, trying to rob travellers ; but on 
 Friday the guard assemble, and then go to the city to 
 announce the approach of the Jews. 
 
 " This is all they told me concerning the river. 
 On Sabbath, there is no guard, it is not permitted. 
 Respecting the history of the Jews in Sambatyon, 
 they told me that, when they make war, they destroy 
 the cities, and take away everything they find therein, 
 until they oblige their enemies to pay the annual 
 tribute. They then go to the city and cross the river 
 Sambatyon an hour before Sabbath, and return home 
 cheerful and contented. 
 
 " Some persons in the city where I was, showed me 
 the gardens and houses which the Jews had destroyed 
 during the war, though peace was now made. 
 
 " They began to build other houses and fortifica- 
 tions. I wept for joy while they told me all this.
 
 A BOOK OF MIRACLES. 43 
 
 taking care not to tell them I was a Jew, lest they 
 might think I was glad that they were beaten. 
 
 " I asked how much they gave a hundred-weight 
 for iron, and they told me the same weight in gold ; 
 because they are very rich, and have many mines of 
 that metal, and no pieces of small money, only lumps 
 of gold, small and large, with which they carried on 
 trade. Their lands are fertile ; they have the best 
 fruits and cattle, and their dresses are of silks, gold, 
 and silver. They never wear black, and have every 
 kind of spices. 
 
 " There are, besides, two cities in the country of 
 Pristian, near Sambatyon. In these cities, when any- 
 body kills a quadruped, they try him for his life, as 
 if he had killed a human being. 
 
 " The river in some places is seventeen miles broad, 
 and all the week the stones are thrown as high as a 
 lofty house ; the noise is so great as to be heard at 
 the distance of two days' journey ; and on the Friday, 
 two hours before the Sabbath, they remain undis- 
 turbed. The river dries up and the stones disappear, 
 and nothing is seen but very white sand ; and on the 
 going out of the Sabbath, everything continues as it 
 was before. On the Sabbath, the Gentiles are heard 
 making a great lamentation, because they can get no 
 water to drink, as the river is holy and reposes on 
 the Sabbath. They allow no quadrupeds to approach
 
 44 A BOOK OF MIRACLES. 
 
 or live near it ; and persons afflicted with leprosy, by 
 washing in tliat water, become clean. 
 
 "I have been told that the Jews have no other 
 nation amongst them with twenty-four kings each, 
 with different provinces, and an equal number of 
 towns and villages ; one has more, they say, than any 
 other. They are rich, and strong, and pious ; they 
 have a hundred and fifty thousand horsemen, who 
 follow them, armed with pistols and sharp-pointed 
 weapons. Their horses are strong and tall, they un- 
 derstand war, and bite, and look behind and before. 
 They live on sheep's flesh cut up into small pieces ; 
 they give them wine to drink ; and when they are 
 being fed, they make a noise that may be heard 
 three miles off. They kick so that no person can 
 approach them. It is difficult to mount them, their 
 legs being obliged to be tied ; and it requires three 
 or four persons to hold them, in order to introduce 
 the bit into their mouths. When the king mounts, 
 they bring a gold ladder with seven steps, and then 
 the people follow after. The name of the principal 
 king (for in my time there were twenty-four of them) 
 was Eleazar. When he went to war, he used to take 
 with him a hundred and eighty thousand well-armed 
 warriors, and as many foot-soldiers as dust of the 
 earth: and two hours before Sabbath they used to
 
 A BOOK OF MIRACLES. 45 
 
 cross the river Sambatyon, which they did in one 
 hour, as their horses were incredibly swift. 
 
 " They used to spend the Sabbath on the other 
 side of the river, in the country of the Pristians, be- 
 cause there are many cities with Jewish congregations. 
 The provinces communicate with the great continent 
 of India, on the other side of Sambatyon, where the 
 Jews reside, and where they have guards to protect 
 them from the attacks of their enemies. They allow 
 nobody to approach them but the Ishmaelitish mer- 
 chants, who remain on horseback three days in one 
 place, and carry with them provisions to last three or 
 four months. They are tied to their horses, so that 
 when they go to sleep, they cannot fall off. 
 
 " Their king, Eleazar, is a very great man among 
 the Jews ; he is a giant nine feet high ; his sword is 
 six fingers broad, and three yards long. He never 
 sheathes his sword till he has slain some of his ene- 
 mies, of whom he can kill eight hundred at once. 
 The soldiers carry a kind of halbert called HOT) 
 Romach, of coloured wood, and an iron point made 
 sharp, two fingers in length. When they get to 
 Maray Francos they kill thousands of their enemies. 
 They also carry bows and arrows, as in the time of 
 the kmg David, who slew the giant Goliah in Pales- 
 tina, with a stone thrown from a sling. Their bows 
 are of pure gold, very thick and strong, and their
 
 46 A BOOK OF MIRACLES. 
 
 swords have poisoned points, so that the wounded die 
 directly. They are well acquainted with the science 
 of war, and yet they pay tribute. They return home 
 in peace to the other side of Sambatyon, the Friday 
 before Sabbath. 
 
 " As I have before said, the King Eleazar is the 
 greatest of all ; he is always at the head of the army, 
 to protect the other twenty-three kings, among whom 
 there was one named Daniel, very pious, and so 
 strong, that he could slay a thousand at a time, be 
 they ever so powerful ; and he is armed like Goliah 
 the Philistine, and very humble. His palace is more 
 magnificent than those of the other twenty-three. 
 His lands are in Dam Ephrowaah, in Arminica, which 
 name is given to his congregation and country ; for 
 each king, as I before observed, has his own lands 
 separate. Their palaces are of gold, silver, and dia- 
 monds, these things being so plentiful among them ; 
 and no one is permitted to enter the palaces. The 
 Ishmaelitish merchants are the only persons allowed 
 to remain in the country; the reason for w^iich is 
 because they are circumcised. 
 
 " They give gold to these merchants in exchange 
 for the iron ; and by this means the Ishmaelites re- 
 turn home very rich. When the King Daniel went 
 to Synagogue three times a day, his queen and family 
 always accompanied him, because his two sons, the
 
 A BOOK OF MIRACLES. 47 
 
 princes, were warriors. His two daughters are so 
 modest, that they cover their faces when they go out, 
 so that no person can speak to them. They are emi- 
 nently beautiful, and they never go out unless they 
 are accompanied by one of the family, until they are 
 married, when they remain under the protection and 
 care of their husbands. 
 
 ' " I was informed that this devout man has a very 
 precious stone, a cronocal (carbuncle) . He keeps it 
 locked up in the week, and on the coming in of the 
 Sabbath, he hangs it up in his room, and it gives as 
 much light as seven candles. It continues there 
 during Sabbath, there being no need of lights, for 
 the Holy Law says, ' Thou shalt not kindle fire in 
 all your habitations on the Sabbath day.' I was, 
 moreover, informed, that in Sambatyon all the men 
 and women know some trade by which to get a 
 living, which is cheap. They become very rich, for 
 there are few poor. They live like brethren very re- 
 ligiously, and employ each other, for there is no other 
 nation to rival them. 
 
 "They have all sorts of silk, cotton, and linen 
 goods, besides gold, silver, and diamond mines. It is 
 impossible to form an adequate idea of their comforts 
 and friendship one with another; but, as I have 
 before declared on oath, all is true that I have said, 
 concerning what I saw in my travels, and what I had
 
 48 A BOOK OF MIRACLES. 
 
 told me. Now I will inform you what passed in the 
 years 5390 or 5391. Two of the princes who under- 
 stood war, asked their father's permission to fight, and 
 he refused, scolding them and getting into a passion, 
 saying they were too young. They were in great 
 trouble at this, and the more so, when they saw others 
 preparing for war. They said between themselves, 
 ' Let us be revenged of our enemies, for we know how 
 to fight as well as they do: we are certainly young; 
 but, perhaps, God will help us and enable us to 
 triumph.' 
 
 " They accordingly prepared their horses and arms, 
 and prayed to God for him to assist them ; after which 
 they went and encamped on the other side of Sam- 
 batyon, without the knowledge of their father, the 
 king. 
 
 " When they arrived there, they met a thousand of 
 the nobles, their enemies. They began fighting, and 
 God assisted them; the princes fought and killed 
 many; and those whom they did not kill were slain 
 by the horses that were used to war, and kicked 
 everything that came near to them, so that not one 
 of their enemies survived. The princes of course 
 were very glad, and returned to their father, who was 
 very sorry to hear that a thousand men had been slain 
 by two young men, of not more than twenty years of 
 age, whom God had so visibly assisted. They gave
 
 A BOOK OF MIRACLES. 49 
 
 a great feast in the country of Sambatyon, and in the 
 twenty-four kingdoms. 
 
 " I was afraid that two young men, against a thou- 
 sand, would have lost their lives ; but, however, God 
 gave them strength, and performed a miracle on their 
 behalf 
 
 " They also tell me, that they have plenty of corn, 
 and every sort of production from the earth ; and that 
 those Jews keep from all kind of filth ; for the rich 
 give their dirty clothes to the poor, who wash them 
 and wear them, which are always gold, silver, and 
 silks. 
 
 " Now, my friends, I will tell you a wonderful story, 
 which I swear before God to be true. It was in that 
 year, that the king of India sent a great present to 
 King Eleazar. With this present he sent three go- 
 vernors of India. They passed over the river Sam- 
 batyon, and delivered the letter to the king, and the 
 present also; the letter solicited peace and friendship 
 with him. The king Eleazar received them kindly, 
 and sent them back in peace ; and with a fine present 
 to the king of India, so that both of them were well 
 pleased. 
 
 " The king of Pristian then sent five governors with 
 a present to the king Eleazar ; and, as in the city, 
 they were not aware of my being a Jew, I was invited 
 to see it. It was a wonderful man without a head, 
 
 4
 
 50 A BOOK OF MIRACLES. 
 
 whose mouth and eyes were in his breast. He was a 
 savage, and his food was fish alone. His language 
 resembled the Greek, and he was yet very young. 
 The other present was a tree, covered with pearls. 
 On each branch, for the tree was small, there were 
 forty pearls, some large, and others round. It was 
 kept in a box five hands long and two broad, and 
 eight fingers deep, of very fine glass, well worked and 
 blown ; and within this box there was another, of 
 beautifully worked coral, with a . precious sapphire 
 stone inside. It gave one great pleasure to look at 
 it ; but what filled me with astonishment, was to see 
 the man, whom they advised the king and the go- 
 vernors not to take with them to the country of the 
 Jews, who would not allow them to cross the river 
 Sambatyon ; for they let no one pass but the Ish- 
 maelitish merchants, who are circumcised from the 
 age of thirteen years, and this savage was not ; so they 
 advised the king to send the other present by itself. 
 Near the sea DI^N^pIN D^ Ohyanus is a city full of 
 this sort of people, who pay tribute to the king of 
 Pristian. They also told that in the year 5308, A. M. 
 there came eight Jews from Europe ; and they crossed 
 the Sambatyon on the day of Sabbath. When they 
 arrived, they were taken before the king. He asked 
 them how it was that they had come from such dis- 
 tant lands, and had crossed different countries and
 
 A BOOK OF MIRACLES. 51 
 
 deserts in safety; and, at the same time, said he, 
 •How dared ye to cross the river on the Sabbath, 
 which is forbidden by the Holy Law, and to come to 
 our country. The profaning of the Sabbath is pu- 
 nished with death, so, you shall be stoned to death. 
 The eight Jews began to weep, and said, ' God forbid 
 that we should profane the Sabbath ! It was not our 
 intention to do so, but necessity compelled us, seeing 
 we were taken captives by the nations, and carried 
 from place to place ; and after much suffering we es- 
 caped, and tarried not till we arrived at Sambatyon ; 
 and having heard that there were Jews living here, 
 we have come to dwell amongst ye ; and we are sure 
 you will not let us return to our first masters, for we 
 committed the sugig y^'\ti; Enod, and not the mized by 
 accident.' 
 
 " When the king heard that they had been obliged 
 to escape for their lives, he asked whether they were 
 D^DDtl n^oSn Talmudy Haliamim, or had learnt, as 
 every Jew ought, the divine Law, and they answered, 
 * Yes.' He ordered the Hebrew books to be brought, 
 in order to examine them, and he found them to be 
 very learned therein. The king then made them pre- 
 sents, gave them permission to settle, and likewise 
 gave wives to many, because no Jew can settle unless 
 he is married according to the Law of God ; and they 
 were greatly pleased.
 
 62 A BOOK OF MIRACLES. 
 
 " They also told me, that in the above-named city, 
 where the good King Daniel resides, in a place called 
 Dam Efroof, Arminia, and in those twenty-four 
 mSnp qi'chelat congregations in Sambatyon, they es- 
 taJjlished an academy for the study of theology, all of 
 the best mahogany, with gold and silver lamps. The 
 ElchaJ Ilahodesh, or Ark, where are the Sephre Torah. 
 The five books of Moses are made of diamonds of 
 great value, which all the nations of the universe are 
 not capable of buying, as they are without price. 
 
 " From thence I went by sea, and met with some 
 great mountains, called *TlDl>*i Neshur. Among these 
 mountains, there are millions of the children of ^Hl 
 Racliah, very rich traders in all sorts of spices, corals, 
 and fine pearls. They have kings, and are repub- 
 licans. 
 
 " Thence I went travelling these remote parts till 
 I came to some high mountains, called the Netbon. 
 But, before I proceed any further, I will relate what 
 happened in the last country, adjoining Sambatyon. 
 I made my fortune by the iron I took with me, which 
 weighed three hundred and thirty-six pounds Turkish, 
 which I exchanged with the Jews of Sambatyon for 
 the same weight in gold (at least the number of 
 pounds, there being a difference in the weight) ; how- 
 ever, I got three hundred and thirty-six pounds weight
 
 A BOOK OF MIRACLES. 53 
 
 of gold, like the guinea-gold of England and the ducat 
 of Holland. 
 
 " I was afraid that those of the caravan would rol) 
 me, although each had thirty times more than my- 
 self. There were 5396 persons in the caravan. Fi- 
 gure to yourself the number of horses, camels, asses, 
 and mules, there must have been, all laden with iron : 
 besides each person had a separate mule and ass, 
 loaded with provisions, and a tent, called D*^n5< lacliba, 
 to sleep in. All these animals belonged to the cap- 
 tains, of whom there are twelve ; and everybody was 
 armed during the day ; and, at night, when a halt is 
 made, and the burdens taken off from the beasts, they 
 then pitch their tents, and make fires to cook by and 
 frighten away the beasts that infest the neighbouring 
 woods from attacking the cattle. There are wolves, 
 lions, tigers, and elephants, &c. Each traveller has 
 a servant, and the caravan is divided into twelve com- 
 panies, each with a captain and guide, who well knows 
 the roads. Each captain has twelve blacks and six 
 white servants, as cooks and clerks; but the head cap- 
 tain has fifty-six blacks and twenty-four whites. 
 The cattle are hired by the day, or bassa, and the pay- 
 ment is made every week, on a Thursday. Friday 
 is the Ishmaelitish Sabbath. They only travel two 
 hours, the rest of the day being devoted to their 
 prayers, during which three hundred and fifty men
 
 54 A BOOK OF MIRACLES. 
 
 armed guard the caravan. They are divided into 
 companies. Each guard was paid so much per night 
 by the travellers, &c. Every night the guard was 
 changed, and each passenger served by turns ; but he 
 who might not wish to serve, payed a fine or tax to 
 the captain, who found a substitute. 
 
 '' There were also fifty-six blacks, slaves, musicians, 
 who played the tambour, to rouse and awake the 
 travellers, who were all ready to start in half an hour. 
 
 " Each company had a large tent, where they as- 
 sembled three times a night with their captain ; they 
 called this magrah Jalissa lafzar, meaning magrah, 
 from the time of repose till when it gets dark ; at 
 which time three priests used to be placed alternately 
 during the night ; — the first called Moddon J^{"^^0 the 
 second LaJissa, KD)^7 at midnight ; the third Lafzar 
 "1*57, an hour before break of day ; and when they 
 began to cry out, they all assembled in the (mosque) 
 church, — a tent erected for the purpose, — and they 
 say their prayers three times in the night, and twice 
 in the day ; and every time they go to prayers they 
 wash their bodies, and put on clean linen. When 
 they are in their cities, they have hot and cold baths 
 near the mosques. 
 
 " No passenger is allowed to carry his wife with him, 
 except the captains, each of whom has four, with eight 
 concubines, and twelve black women to take the
 
 A BOOK OF MIRACLES. 55 
 
 charge of the children ; the concubines are called ac- 
 quaintances or Ahrlfat HNiini^. The principal cap- 
 tain has four wives and eighteen concubines, besides 
 eight black females who are servants, and concubines 
 as well ; each captain also has six very fat eunuchs or 
 Tahzeia N'*^NDj but it is unnecessary to relate every- 
 thing concerning their customs and usages : therefore 
 I will only describe what I have seen, and then return 
 to the place where I digressed. 
 
 " In order to keep the sabbath as a Jew, and as, on 
 Friday, the caravan did not stop, I hired two men for 
 the Sabbath, who were recommended by the captain 
 of the caravan, and they remained behind with me 
 during the Sabbath-day ; and at the expiration thereof 
 they set out with me to overtake the caravan. As I 
 before observed, I left that place and travelled as far 
 as the Nlthen mountains, which were far off on the 
 other side of Kalikut, which are noted for their pearls ; 
 and beyond them is the place where the four tribes 
 of Dan, Naphtali, Zehulon, and AsTier, are settled, 
 whose lands are very extensive. I crossed all the 
 deserts till I came to Media, whose inhabitants are 
 always at war with the king of Cush. The lands of 
 the Jews in the deserts of Kalikut are extensive, and 
 they, as well as the Jews who live in the country 
 called Sequesne Esterra, or the land of Tabor, are con- 
 tinually at war with the Ishmaelites, who dwell on
 
 56 A BOOK OF MIRACLES. 
 
 both sides of them, and who are also in continual war- 
 fare amongst themselves. These Ishmaelites amount 
 to many millions. They are very powerful and refuse 
 to pay tribute to the Jews, who wage war with them 
 on that account. 
 
 " From thence I went to where the river Gueclion 
 pn^Jl is, from which place begins the country of Cush; 
 from thence I went to a great and beautiful city called 
 Blaque, and from there I went to another city not so 
 great but equally beautiful, where there are about five 
 thousand Jewish families. In each of these cities, I 
 disposed of two and three pounds of gold in order to 
 lessen the weight of gold I carried with me : I again 
 exchanged the money for fine pearls, diamonds, and 
 other precious stones, on account of the fear I had of 
 the people of the caravan who knew I had gold, though 
 my object in travelling was not to enrich myself, for, 
 thank God, I was a rich man, having plenty of current 
 money and estates. 
 
 " I had spent much and made presents to all the 
 captains of the caravan for them to take care of me. 
 I also made presents to some individual passengers, 
 and the captain of the guard, every night, beside the 
 usual tax. I was liberal, because I feared they might 
 take advantage of my being a Jew by myself; for they 
 do not like us. They knew I had plenty, but did 
 not know how much. If they had, it would have
 
 A BOOK OF MIRACLES. 57 
 
 been bad for me ; for I spent more tban any other of 
 the merchants. I left them to go to the city of 
 Geronyo near the river Guechon [in'Jl- When I arrived 
 there, I was obliged to cover myself with the boughs 
 of trees on account of the great heat. From thence 
 I passed the great mountains Hizman Parin, where 
 the children of Japhet dwell. They are all DH,!! 
 Guerim who changed their religion, and became Jews ; 
 they have synagogues and are great merchants. I 
 afterwards went to a large desert of sand where there 
 are high sand-hills, which are scattered by the high 
 winds, and destroy everybody by burying them alive, 
 and the dead bodies are seen when the winds again 
 scatter the sand-hills. They are called mummies, and 
 of them the doctors make taryaka ; the best comes 
 from Venice, and is the purest and healthiest. These 
 mummies are collected and brought by the caravans 
 on their return. 
 
 " In the countries of Ilouhs tJ^^in, above-named, 
 there are seventy-four thousand families of Jewish in- 
 habitants, who have four princes who govern them, 
 and every year they are changed and new ones 
 elected. They make war on no one, and they give 
 no contributions, but live peaceably. 
 
 " Once a year in the month of the Ishmaelitish feast 
 called Ramadan |N"I{»sD1 they go and visit the four 
 princes of the Jews, to each of whom they make a
 
 58 A BOOK OF MIRACLES. 
 
 present of fifty oxen, one hundred sheep, twelve deer, 
 twelve camels, two elephants, one tiger, four horses, 
 two mules, three hundred hens, and six black slaves 
 of fifteen years of age. 
 
 " The prince also returns presents three times a 
 year in Hanuca, Purim, and in the month Nisan in 
 Pasach, or Passover. They send forty quintals of 
 sugar, twenty hundred weight good tea, fifty quintals 
 of mocha coffee, forty-three barrels of wine and liquors, 
 ten quintals of scented tobacco, three quintals of snuff, 
 a great deal of fruit of every kind, and sweetmeats, 
 which the Jews are famous for making, besides four 
 ships laden with silks, gold, and silver, and for the 
 four wives belonging to the king, and twenty hundred 
 weight of wax candles, and other things for the use 
 of the women, &c. 
 
 " Then the king, and the royal family, and his prin- 
 cipal men, spend one day with those princes ; with the 
 first they breakfast, with the second they dine, with 
 the third they sup, and with the fourth they keep the 
 ball and dance the whole night. This used to take 
 place at Purim or Easter. At the end of Ramadan, 
 they had another feast, to which they invited the four 
 princes and all their families, the students, professors 
 of the Divine Law, the wardens and governors. The 
 king gave them permission to cook their victuals like 
 the Jews, that it might be Cosher, licensed according
 
 A BOOK OF MIRACLES. 59 
 
 to the Law, or fit for the king and his guests, who re- 
 main in the palace a day and night to dance at the 
 great ball ; and that night the king plays with the 
 four princes at Astarnz or chess ; and on the morning, 
 the royal family, accompanied by the ministers, dis- 
 tribute ten thousand piasters to the poor Jews, four 
 thousand to the students and professors of divinity, 
 four thousand for the poor widows and orphans, and 
 two thousand for the sick and blind, so that the king 
 and the four princes live like brothers. Some of the 
 inhabitants are Midattoes, like the children of Cush. 
 
 " From thence, I went to the land of nS^in Eavila, 
 which is the province of Cus. There are fine build- 
 ings, and it is a beautiful place. We afterwards 
 crossed great deserts, where we were obliged to stop 
 ten days, on account of meeting, as we came to a river 
 called Walsey Hinar, with 14 birds which spit on the 
 people in the caravan ; and the people died from their 
 spit, as it was virulent poison and issued from their 
 beaks like fire. Thanks to God ! we escaped ; but 
 there was so much confusion in the caravan, that we 
 were detained ten or twelve days ; for the birds fol- 
 lowed us wherever we went. Finding no other pre- 
 servation, we fired off our guns in the air, and imme- 
 diately the birds flew away, not being able to stand 
 the smell of the powder. 
 
 " We set out again on our journey, and afterwards,
 
 60 A BOOK OF MIRACLES. 
 
 passing the deserts, I came to a city called Kandica, in 
 the country of the Greeks ; and from thence, I went 
 to Saloniqm, about seven hundred miles distant. I 
 left this place, and went to Barbary, and the other 
 places ; which are crowded by Jewish congregations, 
 very rich, and engaged in mercantile pursuits. 
 
 " The object at present is to describe the River 
 Sambatyon and the persons that dwell there ; and in 
 conclusion I will merely say, that from Barbary I 
 went by sea to Corfu, and from thence to the city of 
 Zantonia, where there are sbout twenty-five thousand 
 Jewish families, and thirty-six Synagogues, well-built, 
 and more splendid and magnificent than any hitherto 
 beheld. The majority of the inhabitants are rich, and 
 very charitable. They have also an Academy for 
 studying the Divine Law under Talmudic Professors. 
 
 '' From thence I went to Tripoli, which is inhabited 
 by 12,000 Jewish families. Afterwards I came to 
 Naples, where there are many Jews. We then set 
 sail intending to go to Rome by way of Leghorn, but 
 were driven by contrary winds upon a mountain which 
 is sunk into the sea. On this mountain, there was 
 formerly a city, and you may view it on a fine clear 
 day with its streets and market-places. Near this 
 place floats a kind of oil suitable for curing all sorts of 
 diseases, and it is taken off" by means of cotton, which
 
 A BOOK OF MIRACLES. Gl 
 
 sucks up the oil ; it is then squeezed out into a vessel, 
 and a great quantity is in this manner obtained." 
 
 Now you know everything that happened during 
 the voyage of this gentleman. And I will now pro- 
 ceed to insert a copy of the letter sent by the Jews, 
 on the further side of the river Sambatyon. The copy 
 is preserved in the library of the learned Rabbi 
 Solomon Dobna, of glorious memory; and when 
 I, Moses Edrehi, the Author of this Work, stu- 
 died the Talmud in the famous Portuguese Jews' 
 Academy at Amsterdam, I made a copy of that letter, 
 having obtained access to his library, which contains 
 twelve thousand five hundred different Hebrew books 
 and manuscripts, besides many other works in all 
 languages. Knowing it would interest the Jewish 
 public to see the copy of that letter, I have here in- 
 serted it together with the necessary proofs of this 
 wonderful and curious book. I consequently trust 
 that I shall be encouraged, so as to be enabled to pub- 
 lish further works of great utility. The letter which 
 was sent to Jerusalem by the Sons of Moses, on the 
 other or further side of Sambatyon, called Beni Moseli 
 T}\i^'Q ''^2, arrived there Anno Mundi 5407 ; copies of 
 parts of that letter were sent to various congregations, 
 the whole letter being too long, as it contains a minute 
 description of Sambatyon and its inhabitants. The 
 following is the copy, which those great and wise men
 
 62 A BOOK OF MIRACLES. 
 
 of the Divine Law made and sent to the Jewish 
 nation. 
 
 " To all our brethren of Israel, who are dispersed 
 throughout the world, in the name of the Holy 
 One, health and peace. 
 
 " We, the undersigned Cldef Babbles of the Holy 
 Land, transmit you this part of the letter which came 
 from our brethren who dwell in Sambatyon. You 
 must know that it was by a singular miracle we ob- 
 tained the letter ; and we, the principal Rabbins and 
 Wardens, are highly indebted to, and pray God will 
 bless. Rabbi Baruch. It is necessary to premise that 
 in order to support ourselves we are obliged to appeal 
 to the brethren abroad ; and we send messengers or 
 collectors to gather in the contributions on which we 
 depend, these collectors being chosen by drawing lots 
 ^'y\y In that year, it came to the lot of the above 
 Rabbi Baruch to go to Muca J^p^D and the Levant. 
 Now it happened that the caravan in which he went, 
 and which consisted of five hundred persons all armed, 
 was attacked in the middle of the desert ; and, at the 
 dead of the night, the people were nearly all slaugh- 
 tered by the thieves. The only person who escaped was 
 Rabbi Baruch : this was owing to having risen whilst 
 the others were asleep, to say his prayers, the Tekun- 
 Hasot mi'n I'^p^, and when, in the act of doing so, he 
 perceived the approach of the robbers, he fell with
 
 A BOOK OF MIRACLES. 63 
 
 his face to the ground ; and they supposing him to be 
 dead, he escaped after tlie departure of the thieves. 
 He then arose, and found every one but himself had 
 been robbed and murdered, and he fell on his knees 
 and gave thanks to God for his preservation. They 
 had, however, taken his clothes, mules, and provisions, 
 so that he was left entirely destitute of ever3'thing. 
 He then set out to travel through the deserts, and did 
 not know what to do, as he was almost starving for 
 hunger : but fortunately he found some herbs which 
 were good for eating, and water also he found in the 
 mountains. He says thus, ' I led this life for three 
 days, when tired and fatigued of walking, having no 
 food, I sat myself under a tree and began praying to 
 God.' He then relates, that when he finished pray- 
 ing, he saw a man on horseback approaching, armed 
 with sword, pistols, and spear, like the Cossacks. This 
 man wanted to kill him ; but the Rabbi begged hard 
 for his life. At last, the horseman spoke to him in 
 Arabic ; to which the Rabbi repHed in the same lan- 
 guage. He asked him what he was, and whom he 
 believed in. The good Rabbi said ' I am a Jew, and 
 believe in Shemang Israel ;' that is to say, he believed 
 in the God of Israel. When the horseman heard this, 
 he alighted and embraced him; and said, 'Be not 
 afraid, for I am also a Jew.' The Rabbi then told 
 him what had happened to the caravan, and took from
 
 64 A BOOK OF MIRACLES. 
 
 his bosom the letters he had received from the Rab- 
 bies of the Holy Land, saying he was a Salyach PI^ W 
 or messenger. The stranger brought out victuals of 
 the best quality, and then left the Rabbi to deliver 
 the letters to his brethren of the ten tribes, on the 
 farther side of the river Sambatyon. To a question 
 of the Rabbi, the stranger said his name was Rabbi 
 Malqueyl SnO^D of the tribe of Naphtali ; and the 
 wise man said he should like to accompany him : but 
 the stranger said, that as it was a journey far off, he 
 had better stay behind, and that he would go and de- 
 liver the letters to his brethren, and return with their 
 answer ; for he said, that it would be impossible for 
 the wise man to perform the journey. He replied, 
 that he would not stay by himself in the desert 5 that 
 he wanted a himinga N^'Dp and then he should not 
 be frightened at anything ; the stranger accordingly 
 wrote him kiminga i^'^''}2T) and, leaving him with a 
 promise to return in three days, he departed with the 
 letters to his tribe. 
 
 " He returned to the appointed place in three days, 
 and said to the Rabbi, ' I have performed my journey 
 in the space of three days, and have been with my 
 tribe of Naphtali, and afterwards to the other tribes 
 that dwell near us, and I have told them all your suf- 
 ferings past, and presented and delivered the letters ; 
 after reading which they began to weep, and gave me
 
 A BOOK OF MIRACLES. 65 
 
 this letter, which you are to give to the Rcabbies of 
 Jeruscalem only.' Rabbi Baruch then said, You must 
 conduct me to some city near here, for I cannot travel 
 alone, being ignorant of the roads. The stranger 
 agreed to do this, and leading the way, carried with 
 him an abundant supply of provision. On the fourth 
 day of our journey, he said to Rabbi Baruch, ' Ac- 
 cording to our Thelium DlJin, I am not allowed to 
 travel with you any further; go your way without 
 fear, for nothing will hurt you, so long as you keep 
 round your neck the Jciitiinga, — it means the holy 
 name of God. Thieves and evil spirits will not touch 
 you ; and may God be with you, whose name is round 
 your neck !' He then gave the Rabbi a bagful of gold 
 for the Rabbies of the Holy Land of Jerusalem, and 
 told him, that at three days' end he would arrive at 
 Babylon, and that he was not to tell any one but the 
 Rabbies of Jerusalem of his adventures. They then 
 embraced and separated, the stranger giving him pro. 
 visions and a valuable present of a box of diamonds, 
 which he could sell at Constantinople, with the pro- 
 mise that he was not to sell them all together, but a 
 part of them every year, as they were of great value, 
 &c. ; and that box contained one hundred and fifty 
 diamonds, so that he would have sufficient to live on, 
 he and the Rabbies of Jerusalem. Rabbi Baruch con- 
 tinued his journey, and arrived at Bagdad, or Babylon,
 
 66 A BOOK OF MIRACLES. 
 
 ill three days' time. ' After resting a few days there/ 
 says the Rabbi, ' I went to Jerusalem and deUvered 
 my letters to the Rabbies, told them all that happened, 
 o-ave the bag of gold and the box of diamonds, which 
 made the Ilahamim very rich, and enabled them to 
 pay their tribute to the governor/ &c. The box of 
 diamonds they divided amongst themselves, and they 
 sent to the Jewish congregation copies of the letter, 
 which were signed by ten of the principal Rabbies, 
 and attested by the pious Rabbi Haim Joseph, David 
 AzuLAY, of glorious memory." 
 
 COPY OF THE ORIGINAL LETTER, FROM THE TEN TRIBES, ON THE 
 OTHER SIDE OP THE RIVER SAMBATYON, YEAR OF THE CREA- 
 TION, A. M. 5417, OR 1411. 
 
 " "in^D WITH THE HELP OF GOD ! 
 
 "To the tribes of Judah and Benjamin, inhabiting 
 the Holy Land of Jerusalem, &c., the blessing of 
 God ! Amen. 
 
 " Brethren, Children of Israel, Tribes of Judah and 
 Benjamin, Children of the patriarch Abraham, Isaac, 
 and Jacob, who resemble the Angels of God, are 
 occupied in the Holy Law of God day and night, and 
 who, in presence of the Creator of the Universe, pray 
 and sing praises unto him three times a day. They
 
 A BOOK OF MIRACLES. 67 
 
 inhabit the chosen Land of Promise, and praise the 
 Holy Name of God, Avho will re-establish his people, 
 and we pray him to rebuild his Temple and to bless 
 them in the four quarters of the world. Amen, 
 Selah. 
 
 " We, the undersigned brethren, children of Israel 
 and the prophet Moses, who dwelt on the further side 
 of Sambatyon, desire to inform your mighty congre- 
 gations of our situation ; and that we day and night 
 weep on account of the destruction of our holy Temple, 
 and the length of our bitter captivity and solitude in 
 these distant regions. Another source of sorrow is, 
 to think that our sins should have been so great, as 
 to have brought on us the punishment of being re- 
 moved so far from ye, tribes of Judah and Ben- 
 jamin! who have merited being placed in the Holy 
 Land, notwithstanding that the Temple was destroyed, 
 and that enemies came and polluted tlie sanctuary 
 and palaces, still the sanctity and honour of God 
 never left the place, and there yet remains the Cotel 
 Mangarahi, the west wall of the Holy Temple Sm^ 
 0*)^D of the first building ; and consequently we, who 
 have no such merit, are more unfortunate than you. 
 It was with great surprise that, by means of a Maho- 
 metan who was taken prisoner about 65 years ago by 
 the Cusijim Cti'l^, of the land of Cus, and sold to 
 the tribe Dan, Naplitali, Gad, and Asher, we were
 
 G8 A BOOK OF MIRACLES. 
 
 made acquainted with your situation, how you dwell 
 with other nations, and the trade you carry on, and 
 your misfortunes ; and, in fact, he related everything 
 little and great concerning you. The four tribes sent 
 him to us, and he told us just the same as he did to 
 them. We were grieved at what he said, and never- 
 theless, we doubted whether he told us the truth or 
 not; but by means of your letters, which came so 
 miraculously from the hands of Kabbi Baruch, we 
 learn the sufferings you endure among the other 
 nations. When we finished reading the letters, we 
 all assembled in our Synagogues, and made a Hisped 
 "T£3Dn, n, weeping or a lamentation, as on the day of 
 the destruction of the Temple. We are surprised 
 how you can sufier such misfortunes and contempt of 
 our Holy Law, though you would be slain if you were 
 to resist or remonstrate. Sorrow to the eyes that 
 behold such misfortunes, and to the ears that hear of 
 such sufferings! When we heard of what you go 
 through, we rejoiced that we were removed from such 
 scenes, and were quiet, and had kings, governors, 
 provinces, and cities, and that there is not any foreign 
 nation ; for no one can approach us, being surrounded 
 by the river Sambatyon, over which nobody can cross, 
 as the stones all the week dash against each other 
 with fury and noise, besides the flames of fire which 
 are round the river. The only time to cross it is on
 
 A BOOK OF MIRACLES. 69 
 
 a Sabbath, which being over, the river returns to its 
 usual state ; and wlien the four tribes come to speak 
 to us, we are on one side and they on the other. 
 
 "We have no unclean or forbidden animals, nor 
 evil spirits Mazeqidn y'p'^'irz- We live in splendid 
 houses and palaces, and have plenty of cattle, gold, 
 silver, and precious stones. At night we use precious 
 stones instead of candles to give us light. We dress 
 in silks, and live to the age of one hundred and 
 twenty. No child dies in the lifetime of his parents ; 
 and our population are twice forty times as many as 
 came out of Egypt. 
 
 " We possess the best of everything in the world, 
 and want for nothing, because we observe the Holy 
 Law of God, and study the best books, such as the 
 Holy Bible, Mishnayotli, the Talmud, Ealacliuth HID 711, 
 and r)1"lj|}< Agadut, &c. We never swear by the holy 
 name of God ; and whosoever does, dies in three days' 
 time afterwards ; and all the justice we have, is ac- 
 cording to the Law of God, the ArhaJi Metot, the four 
 deaths passed by the Sanhedrin, as decreed in Beth 
 Din the Syuat, in the Holy Land, in the Temple, &c., 
 &c. And a decree of a wise man, an elder who lived 
 to the age of five hundred years. 
 
 " We are not allowed to write what we do hear. All 
 the week we hear a very extraordinary and loud 
 voice from Heaven (named) Bath Kul 7lp n^-
 
 70 A BOOK OF MIRACLES. 
 
 '' Well, brethren of the tribes of Judah and Benjamin! 
 we must be afraid of God, who withdrew us from 
 amongst the seventy nations, and created Heaven and 
 the earth for our sake, and who took Abraham, Isaac, 
 and Jacob to Egypt, and who delivered them through 
 his great signs, and wonders, and brought them to the 
 Holy Land, and built there the Holy Temple. He 
 \\\\\ redeem them from their captivity, and bring them 
 to the chosen land as before, for he has promised 
 never to forsake them : but they must have patience 
 and fiiith, and walk in the commandments of the Law; 
 and you will see many more miracles, as promised by 
 the prophet Isaiah in chapter xliv., &c. And the 
 Lord said to Jacob, ' Rejoice and sing, and hear how 
 the great God saved all the rest of Israel.' You will 
 not say that we are not the children of Moses ; for we 
 are many millions, and have twenty-four kings, and 
 are more powerful and rich than any other nation on 
 the earth ; such also are the four tribes on the opposite 
 side of Sambatyon, who are powerful and strong, and 
 rich, as numerous as the sand of the sea, great war- 
 riors and able to assist you and deliver you from cap- 
 tivit}^ ; only we cannot leave our territories, for such 
 was the decree of God, until we shall be able to do so 
 at the hour of rejoicing, which is to come, and which 
 is promised in the prophecies of Isaiah, DHIDi^S "IOnS 
 ^"3^ VXi chapter VI. 'And say to those that are
 
 A BOOK OF MIRACLES. 71 
 
 in prison, Be free; and to those that are in dark- 
 ness, See the light.' This is what we have said re- 
 garding the four triljes who only leave their places, 
 when they go to make war on their own vassals ; who 
 rebel and refuse to pay their tribute ; and when the 
 war is ended, they return home. And you who are 
 God's people, must be devout and patient, and must 
 put your trust in Him, and cheer up, and do not des- 
 pair ; and you should recall to mind what he has done 
 for us since the creation of the world. Remember 
 what he did for Abraham, Isaac, and Jacob, and their 
 children in Egypt, the Red Sea, the Wilderness, and 
 the Holy Law which he delivered to Moses on Mount 
 Sinai. Blessed be his name ! for the good he hath 
 done to us in this world ; for he will never forsake us, 
 according to his promise by the mouth of his prophet 
 ZepJianiali, &c. 
 
 " Consequently, you must fear nothing, for God is 
 always with you ; and we put our trust in Him, and 
 keep his Holy Laws, and have faith in the assistance 
 of God. Peace be on Israel ! We are the children of 
 the prophet Moses, dwelling on the further side of 
 Sambatyon. 
 
 " We have signed our names, 
 
 "Ahitob Ben Azariah, King. 
 
 " Jehusadac Ben Ozia, Prince. 
 
 " OziEL Ben Abyasapu, the Venerable.
 
 72 A BOOK OF MIKACLES. 
 
 " The purport of this letter is known, and the true 
 copy is in the liands of the children of our prophet 
 Moses on the other side of the river Sambatyon, and 
 in the hands of the wise and pious rabbles of that 
 chosen land of God, being Jerusalem. Fifteenth day 
 oi Menahem. August 5416 or 17. 
 
 " Jacob, the son of Semah. 
 
 " Abraham, the son of Bander. 
 
 " Nathan, the son of Gutta. 
 
 " Isaac Nisim, the son of Gomez. 
 
 " Isaac Boton. 
 
 " Solomon Abohbot. 
 
 " Aaron, the son of David. 
 
 " Baruch, the son of Israel. 
 
 " Benjamin Joseph, the son of Siguera!' 
 
 As a testimonial to the authenticity of the above 
 letter, the editor may be permitted to state that his 
 friend the Rev. D. Meldola, the son and successor of 
 the late Rev. Dr. Meldola, chief rabbi of the Spanish 
 and Portuguese Jews in London, is possessed of a work 
 entitled, " Midbar Kedemot," written by the before- 
 mentioned Rabbi David Azula, and printed at Leg- 
 horn, A. M. 5559. In that work, page 86, there 
 occurs the following passage : " I hereby testify that 
 the above letter is authentic. I had it in my own 
 hands, and closely examined it, and can safely affirm
 
 A BOOK OF MIRACLES. 73 
 
 it to be a correct document, being well acquainted 
 with the hand-writing of the eminent rabbies of Jeru- 
 salem, whose signatures are attached to it." 
 
 The writer of this passage, Rabbi David Azulay, 
 was the chief rabbi at Jerusalem, and his works are 
 in great repute, and well known to those who are at 
 all acquainted with Rabbinical literature. 
 
 PART II. 
 
 In the beginning of this part, I shall give further 
 proof of the Ten Tribes, which is more necessary. It 
 is well known with sufficient and evident proof, 
 that the Ten Tribes were carried by Salmanasar into 
 the cities and provinces of the Medes, where they are 
 established, and where they settled themselves, for 
 many years. 
 
 Among different authors of Travels, of which we 
 have a great many well known to the public, and espe- 
 cially to the man of letters, there is a principal one, 
 on whom we can depend, and whom I shall name and 
 likewise his work, which is known to the honorable 
 public. This author has travelled nearly the half of 
 the universe, and he declares in his work, by an oath 
 before God and the public, that what he has written 
 is true, and that he has seen it with his eyes, not hav-
 
 74 A BOOK OF MIRACLES. 
 
 ing been told, or having read, or heard. And he re- 
 hites nothing Ijut what he has found in the different 
 parts of the world, in the which he has travelled ; and 
 in his voyages, he has found a great many provinces 
 and cities populated by people which it would be im- 
 possible to describe. 
 
 The above author travelled in part of the north, or 
 Ihhylon, which was a journey of six weeks ; and he 
 came by the caravan to the kingdom of the Racliabites 
 
 It is well known amongst authors and learned per- 
 sons, that the kingdom of the Rachabites was divided 
 between two brothers, who are the descendants of King 
 David, and who had proved the line of their pedigree 
 from books, and had procured very exact extracts. 
 The greatest and principal kingdom was called Thema ; 
 there were in it a great many beautiful and magnifi- 
 cent palaces, besides a number of cities and towns 
 which are very handsome, and many strong castles 
 and fortresses, and an extent of country that could 
 not be travelled under sixteen weeks. 
 
 The Rachabites have enriched themselves with the 
 spoils of their neighbors, and particularly by the 
 plunder of the Arabians. 
 
 They (the Jews) have academies and professors and 
 doctors of every science, to whom the people pay 
 tithes. They also are very religious, and very chari-
 
 A BOOK OF MIRACLES. 75 
 
 table to all the neighboring nations, especially to the 
 poor of their own particular country. They also 
 maintain some people resembling monks, who are 
 dressed in black, and never drink wine, but live re- 
 tired in caves like Nazarites, spending all their days 
 in lamenting the calamities of Jerusalem, and the dis- 
 persion of Israel. They also annually make suppli- 
 cation forty days for the fugitives. The capital of 
 this settlement was the city of Pethora, situated upon 
 the banks of the Euphrates. It was famous for the 
 seat of Balaam whom the Holy Scripture mentions. 
 The same celebrated author saw in the city a tower 
 which Balaam had built, and wdiich answered to all 
 the hours of the day, for he found that Balaam was a 
 magician and astrologer, like the ancient Chaldeans. 
 The Scriptures have described him as a man that 
 knew the niSC^DD? or the art of magic, and had re- 
 ceived inspiration. 
 
 After leaving the land of the Rachabites he passed 
 to Mesopotamia, and there he saw a very large and 
 extensive synagogue, w' hich had stood since the return 
 of the captivity of Babylon. From thence he pro- 
 ceeded to an island made by the Tigris, where there 
 is a very fine city, built by Omar, the son of Ahdala, 
 situated at the foot of mount Ararat, some miles from 
 the place where the ark o^ Noah rested. Here was a 
 very ancient synagogue and about 12,000 Jews, who
 
 76 A BOOK OF MIRACLES. 
 
 live there very rich and comfortcable. The mode and 
 Ibrni of prayer of these, as well as all the other Israel- 
 ites inhabiting this part of the globe, are the same. 
 Also there is a very large city, called by the name of 
 AlmozaJ, which answers to the description given of 
 the ancient city Nineveh. A great many thousand of 
 Israelites reside there : they have a king, a descen- 
 dant of the house of King David. There was also a 
 famous astronomer, called Beren Alplieree, who served 
 as lirst officer to the king, Slz Aldui. Before he ar- 
 rived at Bagdad, he passed through Rehobot, where 
 he found about 7000 Israelites, and thence he came to 
 Carchemas, famous for the defeat of Pharcwli Necho, 
 and situated on the banks of the Euphrates, contain- 
 ing very near 14,000 Israelites, very rich, with many 
 academies, &c. 
 
 The same traveller went from hence to a city called 
 Phombadita: it is about seven days' journey from 
 hence to a city well known, though the name of it 
 has been often changed by the nations : by some it 
 was called Pundebita, and by others another name. 
 However, he discovered here something of the gran- 
 deur of this nation; for there was the tomb of 
 Bootenay, that prince of the captivity, who had 
 married the daughter of the king of Perica. He ob- 
 serves also, that there were several very large syna- 
 gogues, and a great many very handsome academies.
 
 A BOOK OF MIRACLES. 77 
 
 peopled by a great number of scholars. There were 
 about 9000 Israelitish families, the most of them were 
 devoted to the study of the law of God, the Talmud, 
 &c. The same writer saw in the city of Sora N^lID 
 many things to revive the remembrance, and call to 
 mind the many heads of the captivity descended from 
 King David, who had made their residence there ; also, 
 he found in many other places, where there were a 
 great many Jews, perhaps 25,000 Jemsh families at 
 OhJcera, the foundation whereof he ascribes to Jekonias, 
 a captive king, who was not in a condition to finish 
 the building of the city. 
 
 In some of those places, the Jews then lived under 
 the protection of Mastanged at Bagdad. He reigned 
 ten years. He loved and adored the Jews very much, 
 and had much money of theirs in his service. He 
 perfectly understood their language, and their law, 
 and was able both to read and write it. There were 
 about 1000 inhabitants ; but there were thirty syna- 
 gogues, and ten tribunals or councils, at the head 
 whereof were ten eminent persons, employed only 
 upon the affairs of the nations. They were called 
 Ten Otiose y^r\, 01D VTS^)^ ten principals of the con- 
 gregation. Above these ten, was the head captain. 
 He that had the post then was an immediate descen- 
 dant of the house of David, and his name was Daniel. 
 The Jews gave him the title of "Lord," and the
 
 78 A BOOK OF MIRACLES. 
 
 Mahometans called him "Lord, the son of David." 
 His authority extended over all the Jews which were 
 in the dominion of the caliph, the prince of the faith- 
 ful, from Sijria to the iron gates of the Indies. 
 
 The author represents this prince of the captivity, 
 us a kind of independent sovereign ; for the Maho- 
 metans were obliged to respect him as well as all the 
 Jews ; and he that should be on the road, and meet 
 him, and not salute him, or refuse to do so, received 
 a punishment of 100 stripes. A hundred guards 
 march in front of him, when he pays a visit to the 
 caliph, one of his guards crying out, " Prepare the 
 way for the Lord, the son of David !" 
 
 The nations were obliged to have their preachers 
 and doctors from him, who gave them the imposition 
 of hands, that he might support his dignity. The 
 merchants of his nation raised a duty on fairs, &c., 
 and paid him a kind of tribute. Some provisions are 
 also sent to him from the remote provinces. Daniel, 
 besides this, had his patrimony and lands. He kept 
 an open table, and had hospitals, where he main- 
 tained the poor. But he was forced to buy his gran- 
 deur and liberty, by a tribute paid to the caliph, and 
 by rich presents to the principal officers of his court. 
 At all events, the dignity of this prince of the 
 captivity was not so considerable at this time ; for the 
 nation was reduced low, by the persecution of the
 
 A BOOK OF MIRACLES. 79 
 
 preceding century, which ruined the academies, and 
 dispersed the principal inhabitants out of Persia. Its 
 ancient lustre was, of course, diminished ; but, for all 
 that, there was a prince of the captivity, in the twelfth 
 century, though they had been abolished 150 years 
 before. But it must be observed, that this head of 
 the captivity had only a power borrowed from the 
 caliph, which he did not enjoy, till he had received 
 the imposition of hands from the infidel princes ; as 
 the popes could not enter upon the possession of their 
 dignity, till they had asked the consent and approba- 
 tion of the divine princes, on whom they depended 
 for their chair and see. 
 
 The only power of sovereignty (if so it may be 
 .called) was, that they could inflict punishment of 
 death by their own tribunals. Straho affirms, that 
 the Egyptian Jews possessed a large part of Alexan- 
 dria, where they judged the differences of the nations, 
 and annulled, or confirmed contracts, and exercised 
 the same authority as in an absolute commonwealth ; 
 and the same was exercised at Babylon, for a cele- 
 brated author, Origen, has observed, long since, that 
 the kings of Assyria, delighted to have subjected so 
 numerous a nation, left them the liberty of inflicting 
 death upon such as might deserve it. He proved it 
 by the example of the Roman empire, wherein, after 
 the ruin of the Second Temple, they still continued
 
 80 A BOOK OF MIRACLES. 
 
 to judge according to their law ; and though the death- 
 warrants were executed in secret, yet the emperor 
 was acciuainted with them, and by this he proved the 
 truth of the history of Susamia, which Africanus con- 
 tested with him ; and if the princes of the captivity 
 had the power to raise an impost upon all the Oriental 
 nations, why should it be attempted to divest them of 
 the power of punishing malefactors with death ? That 
 is a right which is very generally acknowledged. 
 
 Maimonides, in his works, maintains that it was 
 one of the fundamental precepts of the Law, that they 
 could not inflict the punishment of death at Babylon, 
 or in any other place, except in the Holy Land of 
 Israel. The caliph who granted these privileges, 
 and who was invested with the political and sacred 
 power, nevertheless earned his hvelihood by his 
 labor, which forms a contrast, when his vast riches 
 and his labors are compared together. He walked 
 in a palace enriched with columns of silver and gold ; 
 and yet, notwithstanding his grandeur, he employed 
 himself in making garments, which were sold in the 
 market with his seal on them. 
 
 He maintained his house with the money he got 
 by his labour. He was supreme in ecclesiastical, as 
 well as civil authorit}^ The people believed him to 
 be almost equal to Mahomet, and he held the same 
 rank among the Mussulmans that the popes have
 
 A BOOK OF MIRACLES. 81 
 
 among Christians. He came out of his palace 
 clothed in sumptuous habits; and among his orna- 
 ments, he has a piece of black cloth on his head; 
 it being a custom among all ancient oriental people 
 to have that on their heads, to signify that all glory 
 is only vanity, and that joy is sometimes changed 
 into sorrow. He was attended by the great lords of 
 his court ; and a vast multitude of people came from 
 distant places to have the satisfaction of seeing him. 
 When he arrived at an oratory near the gate of the 
 city, and had received the acclamation of the people, 
 he kissed his robe to give a blessing, and ascending 
 into a lobby of the temple, preached the Mahometan 
 law to them. He killed a camel, and, cutting pieces 
 off, gave it to his principal officers, who took it to be 
 an extraordinary favor, being their festival day, in 
 imitation of our passover. The ceremony being over, 
 the Caliph returned to his palace alone, by the banks 
 of the river Tigris, which was covered by thousands 
 of barks ; and the ground he had trod was so conse- 
 crated, that nobody was allowed to walk in the place 
 where he had set the sole of his foot ; and, in truth, 
 the Caliph that was reigning at that time^ (A. M. 
 4940), was in reality an excellent man. His name 
 was, as has been mentioned before, Mustenged, sur- 
 named the Just, who loved justice, and could not be 
 prevailed upon by gold or silver to show favor to 
 
 6
 
 82 A BOOK OF MIRACLES. 
 
 criminals, because he was resolved to purge his king- 
 dom of that pest, more particularly the calumniators, 
 whom he detested above all. All our authors agree 
 with respect to the justness and piety of the reigmng 
 Caliph. Moreover, this prince's mother and brother 
 conspired against him, and sent some woman to 
 assassinate him ; but the conspiracy being discovered, 
 he caused the woman that was to commit the murder 
 to be thrown into the Tigris, and confined his mother 
 and brother in prison. 
 
 Leaving this good Caliph and the province of 
 Bagdad, and passing through Resen, he found nearly 
 7,000 Jews, who performed their devotion in a great 
 synagogue. He proceeded towards ancient Babylon, 
 where Nebuchadnezzar's palace formerly was, and 
 which is now become a habitation of owls and 
 reptiles. But some leagues from thence were nearly 
 3,000 Jews, who said their prayers in the open air, 
 or in the chamber which Daniel built for his oratory ; 
 and there were still to be seen the remains of the fur- 
 nace, which Nebuchadnezzar built for the burning of 
 the three Hebrew young men. Hilus is but twelve 
 miles from that place, and there are five synagogues, 
 and upwards of 15,000 Jews. A little further on, 
 has been discovered the foundation of the ancient 
 tower of Babel, which was built after the flood. After- 
 wards he come to the tomb of Ezekiel, upon the banks
 
 A BOOK OF MIRACLES. 83 
 
 of the river Chehar, where there are a great many 
 towns, with a synagogue in each of them. Near this 
 place is another edifice, built by Jeconias, w^hen Evil 
 MerodacJi gave him his liberty. 
 
 In front of this palace, the Euphrates flows, and 
 on the other side of tlie river Ghebar there dwelt a 
 great many thousands of Jews, who were employed 
 in great works, for the service of the state. The 
 founder's picture was still seen in the roof, and those 
 of all the officers that accompanied him ; and Ezeklel 
 is seen in the rear. This prophet's tomb, which was 
 carefully preserved, drew people from all parts. The 
 heads of the captivity visited it every year with a 
 numerous train ; and it was a place of devotion, not 
 only for the Jews, but for the Persians, the Medes, and 
 a number of Mussulmans, who came to bring them 
 presents, and pay vows in the synagogues. They re- 
 vered it as a sacred thing, and therefore the armies, 
 whether vanquished or victorious, never touched it. 
 A lamp is kept burning night and day upon this tomb. 
 The captains and councils of Bagdad furnished it with 
 oil, and there is also a rich library ; and all who die 
 childless augment it, by sending their books. Here 
 also was seen the original prophecies of Ezekiel, 
 written by his own hand. 
 
 The history of this prophet is so little known, that 
 we intend to give as copious a statement as our limits
 
 84' A BOOK OF MIRACLES. 
 
 will lulmit. for the Holy Writ gives no account of him 
 whatever. He had his visions upon the banks of the 
 river Chchar ^2'2, and a very ancient writer affirms 
 that he was killed by the governor, being provoked 
 with his censure, and was buried with his ancestors. 
 He adds, that the people came there in great numbers 
 to pay their devotions, and that the Chaldeans, fear- 
 in f' some revolt, resolved to fall upon them and mas- 
 sacre them ; but a miracle was wrought, by dividing 
 the water of Chehar, and supplying the people that 
 travelled with provisions, lest they should perish with 
 hunger. In such great veneration was this prophet 
 held by all nations, that to this day they have pre- 
 served his monument, being fifteen leagues from 
 Bagdad, the place where Ezekiel is said to be buried, 
 and whither the remains of the Jewish nation go on 
 pilgrimage. 
 
 Having given some account of this great prophet, 
 we must resume our task ; namely, to relate the dis- 
 persion of the tribes : and to do it upon a broad and 
 open basis, we shall give the opinion of the different 
 authors who have written on the same subject, and 
 whose statement agrees in some measure with the ac- 
 counts given by our great rabbins who flourished 
 about that time, besides several eminent writers. 
 
 Philo, who lived about the time when a number 
 of those who escaped the fury of Salmanaser, occa-
 
 A BOOK OF MIRACLES. 85 
 
 sionally returned to Jerusalem to re-people the coun- 
 try of their ancestors, represented to Caligula that 
 Jerusalem ou^lit not to be considered only as the 
 metropolis of Judea, but as the centre of a nation dis- 
 persed in innumerable places, but who appeared from 
 time to time, and were able to supply him with potent 
 succours for his defence. He reckoned among the 
 places that were well stored with Jews, the isles of 
 Cyprus and Candia, Egypt, Macedonia, and Bitliynia, 
 to which he added the empire of the Persians, and 
 all the cities of the east, except that of Babylon, from 
 whence they were then expelled. 
 
 Here, therefore, it was, that the Ten Tribes were 
 transplanted by Salmanaser, and still reside; and 
 here they kept themselves up, and notwithstanding 
 the various revolutions that befell the Persian monar- 
 chy, here we find them at this day ; and I know not 
 why the opinion was maintained that they were all 
 lost. The prophets had foretold that Ephraim should 
 no more be a people, and that the land of their ene- 
 mies should consume them. This has happened; for 
 they no longer make a national body. There is great 
 confusion in their genealogies; and the tribes, thus 
 confounded, do not make that figure which they bore 
 when the kings and caliphs permitted them to have a 
 head of the captivity. Their numbers are lessened 
 by persecution, and the revolutions of government :
 
 8G A BOOK OF MIRACLES. 
 
 tlio 1:111(1 of their enemies has consumed them ; but yet 
 there are Jews still to be seen in the great cities of 
 Fbma and Media, and we may conclude that those 
 are the posterity of the Ten Tribes who still remain 
 there ; which we shall evidently prove in the course 
 of this history. 
 
 JosEPHUS observes, that Ezra obtained leave to 
 brim? back the Jews to their own country. Many 
 came from Media to Babylon to follow them, but the 
 greater part preferred the settlements they had in the 
 country to the trouble of forming new ones ; and the 
 Jews say to this day, that a great many families of 
 Benjamin and Judah refused to return to India ; and 
 from those families whose posterity was preserved in 
 the East, they used to take the prince of the captivity, 
 who was of the house of David. 
 
 It must therefore be owned, that the Ten Tribes 
 were to be sought in Media, as they remained there 
 in the time of Ezra. 
 
 The same impartial historian further adds, that 
 those who remained in the East amounted to a great 
 many thousands ; and he makes the edict of Aha- 
 suerus to reach to 127 provinces, quite from Ethiopia 
 to the Indies, as if there were Jews in all those 
 dominions. Orosius and many other writers have 
 followed Josephus. 
 
 We now come to the remarks of an author of cele-
 
 A BOOK OF MIRACLES. 87 
 
 brity. Eklad Hadani is one of those who have most 
 interested themselves in writing the history of the Ten 
 Tribes. He proceeded from the tribe of Dan ; and he 
 has been supposed to have lived in the thirteenth cen- 
 tury, and to have sent to the Spanish Jews the 
 memoirs we are going to speak of; but others place 
 him four hundred years sooner. He says, that in 
 Jeroboams time, the tribe of Dan, being unwilling to 
 shed their brethren's blood, or to fight against them, 
 they took the resolution of leaving their country and 
 going into Ethiopia, where they made a kind of alli- 
 ance with the inhabitants of the place, who became 
 their tributaries. It must also be observed, that by 
 the Ethiopia he speaks of must not be understood the 
 kingdom of Abyssinia, in which hereafter we find the 
 Jews very potent ; but since he traces up the river 
 Pisun to the dwelling-place of this tribe, he means 
 Chaldea, where Nimrod the son of Ghus reigned, and 
 which is often called Etliiopia in the Scripture. He 
 mistakes in imagining the inhabitants of this country 
 were quite black and of a gigantic stature ; for the 
 first of these characters agrees with the Abyssinians, 
 and cannot be applied to the Chaldeans. 
 
 The learned rabbi, David Soda, confirms this state- 
 ment further. He was present at one of their festi- 
 vals, and amongst the various eml^lems of their tribes, 
 such as their breast-plates, forehead-pieces, instru-
 
 88 A BOOK OF MIRACLES. 
 
 ments of music, &c., he particularly noticed the ban- 
 ners that preceded the cavalcade, upon which there 
 was a lion's whelp ; which, according to the blessing 
 given to the Twelve Tribes, " And to Dan he said, 
 Dan is a hon's whelp, he shall leap from Bashan" 
 (Deut. xxxiii. 22), leaves httle doubt on the mind of 
 the learned Rabbi David that they are descendants 
 from the tribes of Dan, part of whom sojourned in 
 this country. The above-mentioned author also ob- 
 serves, that the tribes of Naphtali, Gad, and Asher, 
 followed that of Dan into the country that they passed 
 into beyond the river Ethiopia, feeding their flocks 
 and dwelling in tents. They were headed by a king 
 descended from Oliah, and they observed the principal 
 ordinances of the law. Their prince could muster 
 120,000 foot. These four united tribes divided betwixt 
 the four quarters of the year ; each of them made war 
 for three months, and brought their booty to the king, 
 who equally divided it among the rest. 
 
 This brings us to a certainty ; for there is no doubt 
 that Tiglath Pileser obliged these three tribes, with 
 that of Reuben and the half of Manasseh, to go and 
 settle in this country. With respect to Issachar, they 
 have no form of worship to indicate their descent ; on 
 the contrary, they worshipped the fire, and married 
 their sisters, according to the laws of that country ; 
 viz., the Persians and Medes. The children of Zabulon
 
 A BOOK OF MIRACLES. 89 
 
 extended from the mountain Pliaran to the Euphrates. 
 Those of the tribe of Reiiben dwelt behind the mount 
 Fharan, and spoke Arabic ; Ephraim and the half of 
 Manasseh were thrown upon the southern coast. 
 They lived only on plundering, and were as wicked 
 as those of the first tribes were holy and good. Simeon 
 was very numerous, and laid the kingdoms under 
 tribute. 
 
 Thus far is the account of Eldad Hadani. I have 
 given the language without any comment, as I shall 
 do with all the other writers upon the subject. 
 
 Rabbi David Ben Mordochie says, that the king of 
 Persia, having attacked the Turks for having plun- 
 dered a city of his kingdom, resolved to pursue them. 
 He was forced to have a guide through a long and 
 frightful wilderness, which separated them from 
 Persia. The guide lost his way after fifteen days' 
 march, and the army was very near perishing with 
 hunger ; but at last it approached the mountains of 
 Nisbor. There it halted, and the soldiery refreshed 
 themselves upon the banks of Gozan at the Jews' ex- 
 pense, who had planted fine orchards there. The 
 king of Persia, surprised to find upon these mountains, 
 cities, fortresses, and a country so well peopled, sent 
 to inquire what nation this w^as. He was willing to 
 enter into an alliance with them, after he had learned 
 they were Jews, and to treat for provisions. At first
 
 90 A BOOK OF MIRACLES. 
 
 they refused him ; but upon his threatening to murder 
 all the Jews in his empire, the treaty was concluded ; 
 :iiid at that same time, intelligence was given of all 
 that passed to the Turks, their neighbors, who, 
 waitiu"- for the Persians at the pass of the mountains, 
 defeated them ; so that the king was obliged to return 
 home with a small retinue. The above author re- 
 ceived this account from a person of his nation, whom 
 a Persian officer had brought with him from that ex- 
 pedition, and who was become a great lord in Persia ; 
 he adds that all the nations were secured within the 
 mountains, and acknowledged no king. 
 
 Before we proceed to give the prevailing opinions 
 of our eminent modern writers upon this important 
 subject, we shall give some account of those great 
 men who were celebrated for their knowledge of the 
 truth, and whose opinions have been quoted by several 
 modern writers of distinction, even the great Doctor 
 Manasseh Ben Israel ; but, as I shall have occasion to 
 quote his remarks hereafter, I shall leave his obser- 
 vations at present, and proceed with the more ancient. 
 The learned Pistol is firmly persuaded that the Ten 
 Tribes passed into Tartary : he quotes the authority 
 of several Armenian historians. Orteleus, that great 
 geographer, giving the description of Tartary, notices 
 the kingdom of Asdreth, where the Ten Tribes, retir- 
 ing, succeeded the Scythian inhabitants, and took the
 
 A BOOK OF MIRACLES. 91 
 
 name of Gauther, because they were very jealous for 
 the gh:>ry of God. In another place, he found the 
 Naphtalites, who had their hordes there. He also 
 discovered the tribe of Dan in the north, which has 
 preserved its name. There is another kingdom, 
 called by the Tartars, Thaher : the Jews have still 
 kept up their residence there, though they have lost 
 part of their sacred writings and books. The country 
 has received its name from them; for it is in the 
 middle of Tartary, and is called Tliabor, from the 
 Hebrew, which signifies navel. From hence it was 
 that the famous Israelite came, w^ho, having passed 
 into Portugal, and having seduced one of the officers 
 of the court, got so much reputation in Italy that 
 Charles the Fifth had a mind to see him, and engaged 
 in a conference with him at Mantua. 
 
 They mention that the very name of Tartars (for so 
 they are called in Hebrew), which signifies Remains, 
 perfectly agrees with the tribes dispersed in the north, 
 which were the remains of ancient Israel. 
 
 They further add, that the remains of ancient 
 Israel were more numerous here than in Muscovy and 
 Poland ; from which it was concluded, that their 
 habitation was fixed in Tartar y ; from whence they 
 passed into the neighboring places. They found 
 among them, the footsteps of ancient Judaism ; as, for 
 instance, the circumcision of children. On cxamin-
 
 92 A BOOK OF MIRACLES. 
 
 ing tho name of the Tartars, their language, and that 
 of the Jews, their tribes, and their religion, we easily 
 observe the one to be descended from the other ; and 
 our author boldly asserts, that it is no wonder to find 
 the Ten Tribes dispersed there ; since it was no great 
 way to go from Assyria, whither they were trans- 
 planted, having only Armenia betwixt them. It is 
 further conjectured, and with very good reason, that 
 part of the Ten Tribes went as far as the East Indies 
 and China. The author observes that Solomon, the 
 wise king of Israel, having made alliance with Hiram, 
 king of Tyre, these two princes sent their fleets to 
 Opliir, to fetch gold and ivory. The learned Bochart 
 has distinguished two different places which went by 
 the name of Ophir, because of their abundance, which 
 W'as well known in Job's time. One was situated in 
 Arabia, where gold was so common, that it was taken 
 without trouble from the bowels of the earth. 
 
 They exchanged it with the neighboring nations 
 for iron and brass ; and if these metals were of an 
 equal weight, then they gave weight for weight ; and 
 sometimes the Sabeans, out of a haughty j)ride, re- 
 fused to give them their brass, only for double and 
 treble the weight of gold. The place was called 
 Gassanites, from the Hebrew word signifying treasure ; 
 as when Solomon says in his Proverbs, " In the house 
 of the righteous is much treasure." King David
 
 A BOOK OF MIRACLES. 93 
 
 knew of this province, and spoke of the gold of Ophir ; 
 but his son's fleet went to another place. 
 
 Those who suppose America to have been known 
 to the ancients, will have the mines of Peru to be the 
 source of King Solomon's great riches, which made 
 gold at Jerusalem as plentiful as stones ; but they do 
 not observe that the navigation would have been very 
 difficult, whether they had steered off the coasts of 
 China and Japan, or whether they had doubled the 
 Cape of Good Hope, and coasted along Africa. There 
 is the Isle of Taprobana with famous ancient remains. 
 It is not far from the Eed Sea and the Gulf of 
 Arabia, whence the ships of King Solomon, the king 
 of Israel, and Hiram, the king of Tyre, set out. The 
 Isle of Taprohana was that of Ceylon : a similitude of 
 names has been observed betwixt these two islands. 
 It has been supposed that Taprobana was sometimes 
 called Sumienda; and this name was changed into 
 Sumatra. It is true, this word was found in Stepha- 
 nus ; but there was a fault in the manuscript, so it 
 ought to be read False Sumunda, which is the name 
 the ancients gave to the island Taprobana ; though it 
 has been changed and named Sales, and afterwards 
 Ceylon, which is the isle we seek for, and from which 
 Solomon drew his treasure. Those that doubt it may 
 consult the learned Bochart, who found twenty cor- 
 respondences betwixt the Ceylon of the moderns and
 
 0-1 A BOOK OF MIRACLES. 
 
 the ancient laprohana. It had abundance of ivory, 
 numerou.s elephants, and a prodigious quantity of 
 precious stones, &c. 
 
 It only seems that the navigation could not last 
 three years ; since Ceylon is not far from the Eed Sea. 
 Stralx) says, that it was formerly believed this island 
 was twenty days' voyage from land ; but afterwards it 
 was found only seven. The length of the voyage ap- 
 peared the more from their sending vessels out ill- 
 equipped, and with paper or papyrus sails. Isaiah 
 says that the Egyptians sent vessels of papyrus to the 
 maritime cities, to acquaint them that Osiris was found 
 again ; they were also sent to the island of Ceylon. 
 So by the rage of the sea, these paper vessels were ex- 
 posed. We must understand by them, that the sails 
 were made of paper, and the paper taken out of books 
 must have been very bad sails ; and therefore the navi- 
 gation was tedious. Straho says, the ships which 
 went out for Taprobanahad bad sails and bad sailors ; 
 the navigation was not so well known in King Solo- 
 mon's time ; as, instead of sailing directly, they coasted 
 along Arabia and other shores, which required a great 
 deal of time. King Solomon sent out to this country 
 some Jews with the fleet, though they were particular 
 persons, and made no considerable settlement. 
 
 The celebrated Benjamin Toledo says, he saw in this 
 place a kind of an abyss, which the interpreter, being
 
 A BOOK OF MIRACLES. 95 
 
 very learned, took for the temple of the God Alhauta ; 
 who daily kindled a fire, and the inhabitants made 
 their children pass through it. 
 
 The ingenious Blandian seems to insinuate that the 
 Jews were settled in the East Indies. Why were 
 the Indian grotesque figures found more particularly 
 in the baptisteries of the Jews, than of those of any 
 other nation ? It is because they had greater com- 
 merce, and lived amongst them. But by other dis- 
 tinguished writers, it is considered a vain imagination 
 only. However, it is agreed by most authors who 
 have written on the subject, and indeed it cannot be 
 denied, that there are Jews in China ; for Trigant tells 
 the story of a man of that nation, of the province of 
 Honan, who, coming one day into the church of the 
 Jesuits, was amazed to see upon the altar a woman 
 having a child in her arms, and a man lying in a 
 prostrate manner before her, and four other men at 
 each corner of the altar. He imagined that the wo- 
 man was Eebecca, with her sons Esau and Jacob; he 
 asked the Jesuit whether it were not so, and Father 
 Ricci answered. Yes ; upon which the Jew prostrated 
 himself before these images, which he supposed re- 
 presented the patriarchs of his nation : but it proved 
 to be a trick of the Jesuit, who practised deceiving 
 the Jews in that manner. At all events it is a proof
 
 96 A BOOK OF MIRACLES. 
 
 of a great number of Jews living there ; but no at- 
 tempt is made to trace them to the Ten Tribes. 
 
 The same author gives a very interesting account of 
 the river Sambatyon, on whose banks great numbers 
 of milHons of Jews dwell ; and as the statement con- 
 tained therein may be doubted by some, we should 
 have inserted it, were it not that Joseph us and Pliny 
 were the first who mentioned this river, which derived 
 its name from its ceasing to flow : six days it works, 
 and ceases on a Saturday. Pliny also makes the sin- 
 gular remark, that several travellers have proved the 
 same. Josephus places this river in the kingdom of 
 Agrippa, betwixt the city Areen, which belonged to 
 the tribe of Asher, and Raphanes, a little city, depend- 
 ing on the government of Syria. However, the ac- 
 count might be considered erroneous. We have it 
 recorded by the very high and learned Jonatlian Ben 
 Eziel, who was before Josephus, and whose paraphrases 
 are esteemed, for he says that God promised his people 
 to work miracles, even when he shall carry them 
 beyond the rivers of Babylon, and make them dwell 
 beyond the river Sambatyon. Here, then, is the river 
 Sambatyon beyond Babylon, from which they draw 
 great advantage. Some believe that it is to convince 
 the unbelievers that the observation of the Sabbath is 
 still in force ; others complain that this river, running 
 with so much rapidity and rolUng abundance of stones
 
 A BOOK OF MIRACLES. 97 
 
 with its stream, makes it impossible to cross without 
 violating the rest of Saturday; which circumstance 
 retains Jews beyond it in great captivity. Prester 
 John, in the letters ascribed to him, says, that he was 
 obliged to place great garrisons upon the banks of this 
 river, to hinder the Jews from passing and dispersing 
 themselves elsewhere ; from what has been collected 
 from different writers, they all agree in this respect, 
 that the Jews are exceeding numerous on the banks, 
 and enjoy tranquillity. 
 
 We now come to a more positive and decisive state- 
 ment concerning the Ten Tribes. The Holy Scri25- 
 ture says, that the king of Assyria carried away the 
 Jews into Assyria, and put them in Halak and Habor, 
 by the river Gozan, and in the cities of the Medes. 
 
 There is some little difference betwixt the inter- 
 preters concerning the situation of the place, for the 
 famous and learned Bocliart affirms, that Chalai and 
 Ptolemy s Chalacena, are situate on the north of As- 
 syria. Habor is the Chahoras, or rather the Chastras 
 mountain, well known in the midway. Between 
 this mountain and the Caspian Sea stands the city 
 of Gozan, which gave its name to the province ; and 
 the river which is called Cyrus, after the Persians 
 made themselves masters of this country. But there 
 is a difficulty in the opinion, because it changes a river 
 into a mountain : it is true, the Scripture expresses
 
 98 A BOOK OF MIRACLES. 
 
 • 
 
 itself in an ambiguous manner ; and Gozan may be 
 called a river, as well as Habor ; but since there is 
 no river to be found of this name, and it is only sup- 
 posed there was one before Cyrus, it is more natural 
 to place the Israelites on both sides the river Cha^ 
 boras. The above writer seems to consider, that 
 people have not given sufficient attention to a thing 
 that is evident, which is, that the Scripture distin- 
 guishes two places, unto which the Jews were carried : 
 and, indeed, they were numerous enough to make two 
 different colonies : the sacred writers place one of these 
 colonies in Assyria, and mention the cities of this 
 province which were assigned to it, Chaboras, Gozan, 
 and Chalutas ; and afterwards he adds, he placed 
 them also in the cities of the Medes. We must seek 
 them, therefore, in these two provinces, which the 
 Chaldee paraphrase has disguised, as well as the 
 original Hebrew ; we find the places noted in Assyria ; 
 we see there the river which the Arabian geogra- 
 pher calls AlcJiahor, which proceeds from the moun- 
 tains, and, running through Mesopotamia, falls into the 
 Euphrates. Gazain is a city and province situated on 
 one of these banks, which the Israelites crossed, and 
 Halak is in Ptolemy's Chaleitis, which is found on the 
 other side of the Chaboras ; so that the Ten Tribes 
 were seated in the two provinces, which stretched 
 along both sides of the river. This was a happy
 
 A BOOK OF MIRACLES. 99 
 
 situation for them, since all those tribes were only 
 separated by a river which watered the cities that 
 were assigned them. 
 
 We are more in the dark as to the cities of the 
 Medes, because the sacred historian does not specify 
 any ; but we ought to presume, that the second 
 colony was placed in mountainous Media, which was 
 less peopled than the other : Esdras, Nl?^, insinuates 
 the same thing ; for he says, the Jews were carried 
 into the province of Hara ; this was an ancient name 
 for Media, for Herodotus calls the Medes, Harian. It 
 was mountainous Media that has the name, which 
 in the original signifies a mountain. It is not to be 
 wondered at, that they conveyed the Jews thither, 
 for these provinces wanted inhabitants : and if we 
 believe Strxibo, they were peopled by strangers or 
 colonists sent into them. The truth is, the ancients 
 considered Media as a very happy country. Ihhatana, 
 where its kings kept their residence in summer, was 
 one of the finest and largest cities in the world. Susa, 
 where they spent the winter, was also very considera- 
 ble ; but on the north side stood high mountains ; 
 there was good pasturage, since the Persians drew 
 abundance of horses from hence, which were much 
 valued ; but to this purpose, there was much need of 
 people who were used to tillage, and the Jews who 
 had made it their principal business in the Holy Land,
 
 100 A BOOK OF MIRACLES. 
 
 which abounded in hills, were more fitted for it than 
 other people. 
 
 The rabbins sent their brethren to Media, for they 
 affirm that Rabbi Akibah preached at Ginzak, which 
 is what the Scripture calls Gozan ; but according to 
 the rabbins, they inhabited Chendam, and its associate 
 cities, which they call Musak, Hidki, and Dornki ; 
 none of these places are now so called, the names 
 whereof may be strangely disguised by the dijQference 
 of language ; but it suffices to observe, that they are 
 among the Medes. 
 
 Benjamin Tudela, who lived in the twelfth century, 
 reckons still fifty thousand persons of his nation at 
 Malai, a mountainous city in Media, which took its 
 name from the province which the ancients called 
 Medina, and continued to be known by that name 
 for a long period. It is difficult, at present, to mark 
 out the bounds of this province, which have often 
 been changed. Algebal, which embraces one part of 
 mountainous Media is very small, while the Persian 
 territory reaches far beyond the ancient Media. 
 
 It may suffice to mention, that in mountainous 
 Media the Ten Tribes are situated ; and in Assyria, 
 upon the banks of the river Ghaboras, which issues 
 from the mountains and throws itself into the Eu- 
 phrates ; whose neighborhood gave them afterwards 
 opportunities and means of making considerable set-
 
 A BOOK OF MIRACLES. 101 
 
 tlements. They not only possessed Media, where they 
 had been carried by /Sahuanaser, but they stretched 
 on the right to the province bordering upon the 
 Caspian Sea, at present called Georgia and Tahareston. 
 St. Hierome relates, that Artaxerxes Oclius, having 
 taken Apodasmus in Judea, conveyed the inhabitants 
 into Hyrcania, near the Caspian Sea. Artaxerxes 
 Oclius, carrying the war into Egypt, marched through 
 Judea to Jericho and some other cities. He after- 
 wards beat the Egyptians, and made himself master 
 of their places ; in which, having found a great many 
 Jews to whom the defence of them was trusted, he 
 sent part of them to Hyrcania, in the neighborhood 
 of the country which the tribes already inhabited, and 
 left the rest at Babylon. The Greek historian, Afri- 
 canus, says, that they were still there in his time. 
 Africanus testimony is corroborated by that of Hero- 
 dotus, who said the same thing. But this author, 
 who is much more ancient, observes only, that the 
 kings of Persia had carried away a great number of 
 Jews to Babylon, which can no more be applied to 
 Artaxerxes than to his predecessors. Orosino says, 
 that the Jews who were carried to the banks of the 
 Caspian Sea were much multiplied there in his time, 
 and that they hoped one time or other to return and 
 repeople the Holy Land. 
 
 But he was misled by the author of the second
 
 102 A BOOK OF MIRACLES. 
 
 book of Esdras, who says, that the Jews have dwelt 
 there even to the last times, and the sovereign who 
 shall once recall them shall stop the streams of 
 Euphrates, that they may repass it : he further adds, 
 that Alexander the Great, who pushed his conquest 
 to the Indies, having found the Jews in Hyrcania, 
 shut them up in the Caspian gates, which are the 
 mountains of this country. But the general opinion 
 is, that the testimony of Africanus, who places one 
 part of the Jews in Hyrccmiis, is more to be depended 
 upon ; and it is the more probable, because it was 
 usual for Artaxerxes to remove the inhabitants of a 
 place into desert provinces ; and he placed these new 
 Jews near the rest, who already peopled a great part 
 of the ancient country of the Medes. 
 
 It is universally known that the Jews were nume- 
 rous at Nineveh and Babylon. Besides those that 
 were carried thither at the time of the captivity, we 
 have seen that Artaxerxes sent over a new colony of 
 the nation, which must have rendered it still more 
 considerable. 
 
 They had courage to resist Alexander the Great, 
 the master and conqueror of so many nations, when 
 he went to rebuild the temple of Belus at Babylon, 
 whilst all the other people were eager to finish and 
 carry the materials necessary to this building. The 
 Jews alone refused this task, as thinking this had
 
 A BOOK OF MIRACLES. 103 
 
 some stain of idolatry; which conscientious conduct 
 much exposed them to the insults of the people. 
 
 Hecateus insinuates that this multitude of workmen 
 who refused to obey Alexander the Great, did not 
 live at Babylon, but resided at their cantonment, from 
 whence they were sent for to work at the Temple ; 
 and it is very probable they were sent for from Assyria, 
 and the banks of Cliahoras, because tliis province was 
 not very remote from the Euphrates and Babylon. 
 And further, this province was large, since it con- 
 tained many satraps ; for when the Jews who were 
 called to Babylon, returned home, they demolished 
 all the temples and altars consecrated to idols ; but 
 these satraps paid a fine and obtained pardon for the 
 rest. 
 
 Antioclius the Great, made a list of the number of 
 those who dwelt in Babylon; for, understanding there 
 were some in Lydia and Phrygia, he ordered Zeuxes, 
 one of the generals of his army, to draw out two 
 thousand Jewish families from Babylon and Mesopota- 
 mia, and sent them into the country, because their 
 fidehty was well tried. He ordered that they should 
 be transplanted with their effects, and that land 
 should be assigned them, and materials furnished them 
 to build with, and that they should be permitted to 
 live according to their law; and thus they have 
 spread themselves from Babylon to Asia, where Seleiv-
 
 104 A BOOK OF MIRACLES. 
 
 cm had already invited them, by the privileges he 
 granted them. 
 
 The Parthians having taken Babylon from the 
 Macedonians, Yardanes one of their kings built Gtesi- 
 plion, some leagues from Seleucia, and drew thither 
 with the inhabitants of both these cities. Babylon 
 bef^an to decline in Strabos time, and declined much 
 more rapidly in the reigns of Vespasian and Titus; 
 for Pliny, who wrote at that time, represents it as a 
 irreat and vast solitude. I'rom the above author, we 
 learn that one part of the nation was established in 
 the other cities situated on the banks of the Euphrates ; 
 for we find that they came from thence to worship at 
 Jerusalem. They were so numerous in Caligulas 
 time, that Petronius, who commanded them in Judah, 
 was astonished at their numbers, when he saw them 
 come to celebrate the feast of Passover ; and, as he 
 did not doubt but that a powerful assistance might 
 come from thence to those that were in India, this 
 staggered him about placing the emperor's statue in 
 the temple of Jerusalem. 
 
 Pliilo says, they were masters of Babylon, and of 
 many provinces ; they had also a considerable esta- 
 bhshment at Naliardea, another city situated on the 
 banks of the Euphrates, from whence it was that the 
 two brothers came who were insulted by their mas-
 
 A BOOK OF MIRACLES. 105 
 
 ter, which caused great disturbances, and the nation 
 much blood. 
 
 These two brothers' names were Asemoeus and 
 Aniloeus Mehanies, of Nahardea, and, being discon- 
 tented with their master, they left him and retired to 
 a wood, and became robbers. Their company was in- 
 creased by all the rogues and vagabonds of the neigh- 
 borhood, and they made successful attacks upon the 
 Parthians, whose king, sending a great party against 
 them, they had the misfortune to be beaten by these 
 desperate people. At last they desired to enter into 
 a negotiation with them, and these plunderers went 
 to court upon their words of honor. The prince was 
 so filled with admiration of their valor, that instead 
 of abusing their confidence, and punishing them, he 
 honorably dismissed them. They continued succes- 
 fuUy plundering, and beating their enemies, till love 
 came to disturb them. Aniloeus, being struck with a 
 Persian general's wife, resolved to satisfy his passion ; 
 and to obtain his end, he declared war with the 
 general, attacked and defeated him, and carried away 
 his wife, who brought her gods and religion among 
 the Jews. The people murmured to see strange gods 
 worshipped, and the law openly profaned. Asimmus 
 spoke harshly of his brother, who, fearing they would 
 deprive him of his beloved spouse, and give her up to 
 the enraged multitude, resolved to poison his brother ;
 
 106 A BOOK OF MIRACLES. 
 
 and so to seek his own security, he executed his 
 treacherous design. Soon he put himself at the 
 head of his forces, and fell upon the lands of Mithri- 
 dates, a great lord among the Parthians, and Artahoeus's 
 son-in-law. 
 
 Mithridates mustered up his vassals, and made them 
 take up arms, but being beaten, he fell into his ene- 
 mies' hands, who released him only upon condition 
 that he would negotiate a peace between the Par- 
 thians and the Jews. He honestly designed to exe- 
 cute his promise ; but the princess his wife, being ex- 
 asperated with him for his cowardice, obliged him to 
 wash off his disgrace with the blood of the Jews. ♦ He 
 suddenly mustered up all the troops he could find, 
 and surprised his enemies in the desert, when he 
 made a horrible slaughter of them. Aniloeus was not 
 discouraged, but marched towards Babylon, with the 
 rest of the robbers ; the Babylonians, enraged to see 
 their country pillaged, send to demand Aniloeus s head, 
 which was refused them. Hereupon, they raised an 
 army at Babylon, which was then in the hands of the 
 Parthians ; and Aniloeus, being forsaken by fortune, 
 w^as beaten and knocked on the head, with part of his 
 people : but revenge did not stop them ; there was 
 nothing more now to be feared, as Aniloeus was dead ; 
 and to prevent another disorder, they fell upon all the 
 Jews round about, and put them to death. Those
 
 A BOOK OF MIRACLES. 107 
 
 that were wise, retired to Seleucia, a city of the 
 Greeks ; which has led some to suppose that it was a 
 city of Syria. 
 
 Seleucia was built by Mcanw, and the Jews lived 
 there quietly for five years, but, being increased by 
 their brethren who left Babylon, because the plague 
 raged in that place, and who brought with them a 
 seditious temper, they joined at first with the Syrians 
 to oppress the Greeks, who were then rich and nume- 
 rous in that city ; but the idolaters, being all reunited 
 against the Jews, fell upon them with so much fury, 
 that they killed several thousand in that expedition ; 
 and nobody escaped but those that had faithful friends 
 to screen them from popular fury. 
 
 Their numbers were considerably lessened by such 
 a horrible slaughter ; such as could escape fled to 
 CtesipJion, on the banks of the Tigris, which was then 
 the capital of the country, and the residence of their 
 kings; because Babylon was already decayed and 
 depopulated. Hither the idolaters pursued them, and 
 forced them to seek their retreat at Nisibe and Nahar- 
 dea, from whence some of them had come before the 
 incursions of Antiochus. The situation of these places 
 secured them from the attem2Dts of the mutinous peo- 
 ple. They found there many families which had left 
 since AgripiM, who reigned a little after this misfor-
 
 108 A BOOK OF MIRACLES. 
 
 tune, lie represents the number of Jews that lived 
 in subjection to the Parthians as very considerable. 
 
 A very remarkable circumstance happened in 
 Adiahene, a kingdom which constituted part of Par- 
 thia, and lay along the banks of the Tigris. Am- 
 77iiauus MarcelUnus says, that the ancients gave it 
 this name, because it was difficult to go through it, 
 by reason of a great many rivers that were in the 
 province ; but he thought that the two rivers Diavas 
 and jEUavas had, in some instances, given it their 
 name. The Rabbins who wrote on this subject, be- 
 lieve that the Ghehar mentioned in Scripture, was the 
 river Diavas, and that the Israelites were carried by 
 Sennacherib into Adiahene ; Monohazus, who was king 
 of the country, preferred Izatus to the succession of 
 the throne above any of the children ; and in fear lest, 
 through jealousy of his preference, his court should 
 expose him to the fury of his brothers, he was sent to 
 the Caraspsin, a small territory, situated on the banks 
 of the Tigris, toward the Persian Gulf, where Ahen- 
 nerie reigned. 
 
 There were at that time Jews who thrust them- 
 selves into all places of trust, both at court and in the 
 country. Ananias had great credit at the court of 
 Ahennerie : he had even had the instruction of this 
 prince's wives ; and he had won so much on the mind 
 of Eatus, during his stay in this country, that he be-
 
 A BOOK OF MIRACLES. 109 
 
 came quite attached to the ancient religion, and be- 
 came a convert to the religion of Moses. Izatiis be- 
 came king a little while after. It is said that some 
 part of Noah's ark are still to be seen in this place. 
 Izatus did not long continue here, being called away 
 at the death of his father, who had made him his heir. 
 He found that his mother had proclaimed him king 
 of Adiabene, pursuant to her husband's last will, but 
 nevertheless had crowned Monohazus, having secured 
 all her other children. Izatus ascended the throne of 
 his father, as peaceably as if Monohazus had not been 
 crowned; and his first care was to get rid of his 
 brothers, who were more restless and envious. To 
 do this with the better grace, he sent part of them as 
 Jtosiages to Artahanes, king of the Parthians, on whom 
 he depended ; and the others he despatched to the 
 emperor Glaudius. Finding himself thus in uncon- 
 trolled possession, he resolved openly to profess 
 Judaism, which he had embraced in his heart. 
 
 He sent for Ananias to court, and desired to be 
 circumcised. Ananias was a court doctor ; and fear- 
 ing the Parthians would put him to death, if they had 
 found out that he had circumcised the king, he per- 
 suaded him that the open profession of Judaism was 
 not necessary, provided he observed the word of God, 
 and his commandments. He was supported by Helena, 
 Izatus's mother, who had also been instructed in the
 
 110 A BOOK OF MIRACLES. 
 
 Jewish religion, but kept it secret, for fear that a 
 pubHc profession would create a rebellion. Izatus, 
 who was very solicitous concerning his salvation, sent 
 for Ealezer from Galilee, whom he consulted upon this 
 case of conscience. Eleazer gave his opinion deci- 
 dedly in fiivor of circumcision, and immediately per- 
 formed it on the prince, which greatly astonished his 
 mother, and the former casuists, when he informed 
 them the thing was done. The king immediately ap- 
 plied himself to the making of proselytes ; and he 
 gained over some courtiers. His brother Monobazus 
 made a disturbance ; and his subjects, alarmed at the 
 change of religion, rebelled and called in Ahia, king 
 of the Arabians. They deserted their prince in the 
 battle, and took part with the enemies ; but one part 
 of them continuing faithful, the Arabians were beaten. 
 The next day, Vologessus, king of Parthia, came to 
 the assistance of the rebels ; but Izatus routed his nu- 
 merous army, and by these two victories, established 
 the tranquillity of his kingdom. Helena had long 
 since retired to Jerusalem, where she had her palace. 
 She also built a monument there, which was reckoned 
 one of the wonders of the world ; and she exercised 
 great charity in feeding the people during the famine ; 
 but understanding that her son was dead, she returned 
 to Adlaheae. She found Mmiohazus on the throne, 
 whom his brother had preferred to twenty-four chil-
 
 A BOOK OF MIRACLES. Ill 
 
 dren he had left behind him, hereby designing to re- 
 compense his moderation in permitting the execution 
 of his father's will. Monohazuf< persevered in Judaism, 
 and sent all his children to Jerusalem to be instructed 
 in all the mysteries of religion. They were still there 
 when the city was taken by Tittts, who carried them 
 prisoners to Rome. 
 
 The Talmudist observes there were also Jews at 
 Maeson ; but they look upon those that are settled 
 there as illegitimate, and hence they say that Maeson 
 has no Jews. This Maeson is a little province in- 
 cluded in Mesopotamia. Here stood the city oi Apamea, 
 surnamed Mesene, which must not be confounded with 
 the cities of Susa and Persia, of the same name. It 
 is said that the Israelites were at Mesene, from the 
 time that Salmanaser carried away the Ten Tribes ; 
 but it is more probable that they came and settled in 
 this country when Seleucia became a capital city, the 
 trade of the place inducing them to go to it, when they 
 left Babylon. 
 
 Pliny also speaks of a neighboring province, whose 
 capital was built by the Greeks, and called Sitta ; but 
 the province was also named Palestine, in which was 
 the city of Sahhatica. It is very probable that the 
 Jews, who were numerous in this little province, 
 during the decay of the Grecian empire, might give it 
 this name, derived from their principal feast. It
 
 112 A BOOK OF MIRACLES. 
 
 must also be observed, that we often read in manu- 
 cripts Calcstine, instead of Palestine ; but the former 
 name is less known than the latter, which is found in 
 all the prints, and in the manuscripts of the French 
 king's library. 
 
 Lastly, this nation was spread into Corhvena, of 
 which Edessa, where Ahganes reigned, was the me- 
 tropohs. The Notltia Impera, speaks of some cavalry 
 who received orders from the governor of this pro- 
 vince, which Pausanis will have to be the same with 
 Abiahene. The cavalry was in garrison at Sinai Ju- 
 daraeum (this was not mount Sinai, upon which the 
 Law was published, but another, to which the Jews 
 who inhabited Mesopotamia gave this name, as they 
 called the Sittacene province Palestine) ; but it is not 
 certain what time they were there. There is no need 
 of recurring to the colonies brought from India by 
 Salmanaser; but it is natural to suppose that they 
 seized on all the favorable opportunities to spread 
 themselves in the East, and inhabit all the places 
 where they might live in peace. Their numbers in- 
 creased after the desolation of Jerusalem ; for it was 
 likely the Jews driven thence would seek for a settle- 
 ment amongst their brethren. 
 
 They even grew very powerful there in the follow- 
 ing age, since the heads of the captivity set up a kind 
 of sovereignty. By taking advantage of the sinking
 
 A BOOK OF MIRACLES. 113 
 
 authority of most of the Eastern kings, they erected 
 academies, which became famous ; one at Nahardea, 
 and another at Sora, upon the banks of the Euphrates: 
 a third was founded at Phumbadita, or Pundehita, two 
 hundred years after the destruction of Jerusalem. 
 They called them the academies of Babylon, because 
 they were on the frontiers. There were also courts 
 of justice in these cities, which prove that Jews were 
 very numerous in these places. 
 
 Julian, who had permitted the rebuilding of the 
 Temple before he departed for Persia, carried his 
 conquest very far. He found there a part of the Ten 
 Tribes, who possessed an entire city : indeed the his- 
 torians say, that the prince being arrived at Mesene, 
 which is an island made by the Tigris, where Apamea 
 bore a considerable rank, marched towards a place 
 where the Euphrates divides itself into many chan- 
 nels, and found a city called Bithra, which was in- 
 habited by the Jews, who abandoned it because the 
 walls were not strong nor high enough to sustain a 
 siege. This city had been considerable in the Persian 
 empire ; since the emperor's palace, and houses, and 
 garrison, stood there, and were still to be seen in it. 
 Julian's army, seeing it deserted, set fire to it and re- 
 duced it to ashes. It cannot be doubted but there 
 were Jews of the Ten Tribes dispersed in the East, 
 and they were situated between the channels of the 
 
 8
 
 114 A BOOK OF MIRACLES. 
 
 Euphrates. They were numerous and potent there, 
 as tlicy possessed an entire city. They were also 
 faithful to their prince, since they rather chose to for- 
 sake all than to wait and receive the Romans, who 
 would have profited by their stay. Julian was killed 
 in the war ; and Jovian, his successor, was obliged to 
 check the indulgences this prince had dispensed both 
 to the Jews and heathens of the Roman empire : but 
 his reign was so short, that they looked upon it as a 
 fleeting cloud ; and the rather, because Valens restored 
 an entire liberty of conscience to all the enemies of 
 the Christian religion, heathens, Jews, and heretics. 
 But Valentinian did something more, for he main- 
 tained the Jews and their patriarchs in the possession 
 of all their privileges. The edicts of these two princes 
 are lost ; but since Arcadius followed their example in 
 confirming all these privileges, it cannot be doubted 
 but they were issued. Valens, however, abolished one 
 of their great advantages, since he rendered them 
 liable to fill j)ublic offices, and revoked the preceding 
 decree that had exempted them. The acts of these 
 princes are important, because they showed that even 
 so early as the third century, the clergy were not so 
 far privileged as is at present imagined. The edicts 
 by which the Jews supposed they were exempted from 
 the offices of court, are revoked by these presents ; for 
 even the clergy are not allowed to consecrate them-
 
 A BOOK OF MIRACLES. 115 
 
 selves to the service of God, without having first paid 
 what is due to their country 5 and he who will truly 
 give himself up to God, must furnish a man to fill up 
 his place in public offices. 
 
 In the ninth century, a haughty man of the name 
 of David was the prince of the captivity, and he go- 
 verned his nation with the authority of a king. It 
 is observed by various authors, that his predecessors 
 were subservient to the caliphs, and paid them tribute ; 
 but that David recovered all his privileges, and en- 
 forced them like a king. There were two things that 
 might contribute to this exaltation ; viz. the long reign 
 of David, who was head of this nation above thirty 
 years ; and the weakness of the caliph Moiitader, who 
 then ruled ; he was not only young, but so depended 
 upon his officers, that they deposed him twice ; and 
 he would have been absolutely deprived of his dignity, 
 but they could not find any person in the family of 
 the Ahhasides to substitute in his room. The weak- 
 ness of the government gave David opportunity to 
 raise himself, and affect a statel}^ pride. He caused 
 troubles and divisions in the academy of Fombadita, 
 by carrying his authority too high. The Jews had 
 elected Mishischer, and made him president of their 
 college. David chose another; and the jealousy of 
 these two professors, who had different privileges, in- 
 creased the disorder. The division was violent for
 
 116 A BOOK OF MIRACLES. 
 
 five years ; and there was no way to appease it, but 
 by forming two different schools in the same place. 
 That of Sora was so fallen from its ancient lustre ; 
 that nobody could be found either willing or able to 
 teach in it. David sent for one named Yom-Tob, but 
 he not being an ingenious man, instead of raising the 
 drooping academy, left it as empty as he found it. 
 They were then forced to seek out the Rabbi Saadias 
 to fill the vacancy, and draw scholars to the place. 
 Rabbi Saadias at first discharged his post with great 
 success. One of his principal cares was, to free his 
 nation from the error concerning the transmigration 
 of souls, that had existed among the Persians for a 
 great many ages, and was still preserved in the East, 
 notwithstanding the frequent revolutions that hap- 
 pened there, both in the empire and religion. He 
 made some progress, however ; but the prince of the 
 captivity desiring him to sign a regulation, which he 
 had made contrary to the law, the doctor refused him 
 so unjust a demand. This refusal, which David did 
 not expect, exasperated him very much ; and he up- 
 braided Rabbi Saadias with ingratitude, and sent his 
 son to threaten him with the loss of his head, if he 
 did not obey his orders : but the Rabbi, informing his 
 scholars of this insult, they mutinied against David ; 
 and attacking him in a body, beat him soundly. The 
 nation divided, after the example of its chiefs, and
 
 A BOOK OF MIRACLES. 117 
 
 every one engaged in a party. The faction of Rabbi 
 Saadias so far prevailed at first, as to get David de- 
 posed ; and Joseph, his brother, was proclaimed prince 
 of the captivity. But his authority did not last long. 
 David, supported by his creatures, resumed the go- 
 vernment ; and the Rabbi Saadias was constrained to 
 fly and seek a place of retirement, in which he con- 
 tinued seven years. It was in this sanctuary, that he 
 composed most of the works which have perpetuated 
 his name after his death. He came forth at last to 
 be reconciled with his prince ; but he had the happi- 
 ness to survive him, and retained peaceable possession 
 of the academy. 
 
 We may learn from this event, that the power of 
 the heads of the academy was almost equal to that of 
 the princes, since the latter would not enact any law 
 but what was signed by the professor. Moreover, 
 there have been frequent contentions between them. 
 Rabbi Saadias, though a stranger in the East, with- 
 stood David, the haughtiest and most potent prince 
 the nation had seen for many years. 
 
 According to some historians, the heads of the cap- 
 tivity and academies were suppressed about this time ; 
 but they are mistaken ; for Benjamin de Tudela, who 
 in the twelfth century travelled into the East, to pay 
 a visit to his brethren, and to ascertain what tribes
 
 118 A BOOK OF MIRACLES. 
 
 inhabited that part of the world, still found a prince 
 of the captivity amongst them. 
 
 Petachla, who went from Ratisbon with the same 
 desio-n, and in the same century, found a prince of the 
 tribe of Fj^hrahn at Bagdad in Persia. His name was 
 Samuel; and he asserts that he traced his genealogy 
 as high as the prophet of that name ; and for a proof 
 of that, he produced a genealogical book which he 
 possessed. 
 
 From hence we infer : First, that the heads of the 
 captivity were not all of King David's family, since 
 the prophet Samuel, of the tribe of Ephraim ; se- 
 condly, that the princes of the captivity were not 
 absolutely abolished in the tenth century, notwith- 
 standing the persecution which the Jews then suffered 
 at Bagdad, and in the neighboring provinces ; which 
 was so violent, that the nation had much to do to rear 
 its head again. 
 
 The prince of the captivity was rarely seen after- 
 wards; and he preserved only the name without 
 authority. They might have had some schools in the 
 thirteenth century, which they called academies ; but 
 those of Sora and Fumbadita, and all the rest which 
 gave consequence to the Ten Tribes of Israel, were 
 absolutely ruined in the year A. M. 4799. 
 
 We have already given some abstracts from Ben- 
 jamin of Tudela, who travelled east and west to make 
 
 I
 
 A BOOK OF MIRACLES. 119 
 
 some researches among his brethren ; and as his work 
 forms a volume of itself, and particularly as his state- 
 ments do not go to establish the residence of the Ten 
 Tribes beyond the twelfth century, we shall proceed 
 to follow them to the thirteenth and fourteenth cen- 
 tury. 
 
 Petacliia, who travelled to all the synagogues, and 
 whose voyage is considered of equal authority with 
 that of Benjamin, his contemporary, affirms that he 
 still saw the prince of the captivity in the East, when 
 he arrived there. But, besides this he was little 
 known. A persecution at the end of the twelfth, and 
 at the beginning of the thirteenth centuries, almost 
 completed the ruin of the nation in this country. 
 
 Joseph, the son of Ihies, an able physician, who had 
 dissembled for some time, also went into banishment ; 
 he had studied mathematics, and discoursed on all he 
 knew with a wonderful facility. He was of opinion, 
 that a man ought not to expose himself to certain 
 misery by sacrificing all to his rehgion, and he dis- 
 sembled under Nasser's persecution. Having sold his 
 estates, by the help of dissimulation, he retired into 
 Egypt with all he possessed. There he found the 
 great Maimonides still alive, and in conjunction with 
 him corrected a treatise on astronomy which he had 
 brought to light. After the death of Maimonides he 
 quitted Egypt, to retire to Aleppo, where he bought
 
 120 A BOOK OF MIRACLES. 
 
 an estate, married, and practised physic, under the 
 protection of Maleh AldaJier. 
 
 Ahulpliaragar looks upon Malek Aldaher as the 
 little kin"-, for the signijfication of the name is little 
 Mold', though it was often given to those who had 
 not the sovereign power. It is certain that Malek al 
 Nasser, his brother, reigned then in part of Syria. 
 He retook Damascus, and attempted to enter Egypt 
 by the assistance of a faction of his family who in- 
 vited him. He did not succeed, but was killed, with 
 his brother, by Hologan, the emperor of the Tartars, 
 after the taking of Bagdad. Aldaher, therefore, could 
 not protect Josej^li, but in quality of lieutenant during 
 the absence of Maleh al Nasser, the last branch of 
 Saladins descendants. 
 
 We now come to notice one of the tribes of whom 
 nothing yet has been written or said of their destina- 
 tion, and who were, at the time of the temple, conse- 
 crated to religious purposes. The tribe of Levi were 
 established as late as the fifteenth century at Schiraz, 
 where the Persians have a fine academy and a great 
 number of scholars, and professors to teach philosophy, 
 physic, and divinity : it is certain there are a great 
 many more Jews there than at Ispahan. They are 
 still more numerous at Zur, the capital of a province, 
 where they have a quarter assigned to them, at the 
 foot of the mountain, between the city and the castle.
 
 A BOOK OF MIRACLES. 121 
 
 They are also scattered about the country on the coast 
 of Ormuz and Bander Ahctssi, in order to share in the 
 trade that is carried on between that place and the 
 Indies. At a former period, where there were a 
 great many brethren, they were distinguished into 
 two classes ; viz., those who were Indians by birth, 
 and who had become proselytes to the Jewish faith ; 
 and the others, those who were descended from the 
 race of Ahraliam. 
 
 But to return to those of Persia, or of the depen- 
 dent or adjacent provinces. Bagdad, which was so 
 long the seat of the princes of the captivity, has not, 
 for a long time, been a considerable city. They 
 do not reckon it to contain above fifteen thousand 
 inhabitants since it was taken by Amuratli the 
 Fourth; nevertheless, they have maintained them- 
 selves here, where they have a synagogue, and at 
 present make a part of its inhabitants ; but their 
 number increases considerably every year by the 
 pilgrimage made to Ezekiel's tomb, which we have 
 already mentioned. This devotion continues among 
 the Jews, as well as the Persians ; and a multitude 
 of pilgrims arrive annually at Bagdad to remain 
 there. 
 
 The Refidis, who are very powerful at Bagdad, dis- 
 like the Jews. An instance of this dislike is related 
 of one of these Refidis, who was a water-carrier. A
 
 122 A BOOK OF MIRACLES. 
 
 Jew bein"" very thirsty, asked the water-carrier to sell 
 him a glass of water ; he refused to sell him any. The 
 complaint was brought before the governor, who or- 
 dered the water-carrier to be cudgelled, whilst the Jew 
 drank his water free of cost. 
 
 We also find them in Media, where they have been 
 some centuries, driven thence at the time of the cap- 
 tivity, though they are now declining very much. I 
 do not know whether Taurus be the old Ecbatana, 
 or rather a more modern city, as the Arabians believe 
 it; but being a city of great commerce, there are 
 many trading Jews in it. Chasbin is a great city in 
 Media, which some geographers think to be the same 
 with that which Tobit calls Rages of Media. It is 
 also a place very much enriched by its advantageous 
 situation. 
 
 Thaliamisli made it his capital, and commonly spent 
 the winter in it ; and so did his successors, till Ahhas 
 the First removed his court to Ispahan. It serves to 
 unite the trade of Hyrcania, Fiberia, and Media, with 
 the other provinces of the kingdom. The ancient 
 Jews were carried there in Sennacherib's time, and 
 there lived Gabael, to whom Tobit trusted ten talents. 
 It cannot positively be known, whether this nation 
 remained there without any interruption for so long 
 a succession of ages, in which the cities and provinces 
 have gone through many revolutions ; but, however.
 
 A BOOK OF MIRACLES. 123 
 
 there are a hundred Jewish families to forty of the 
 Christians. 
 
 We also find some that say, they descend from the 
 tribe of Gad, as far as the foot of Mount Caucasus, 
 which the Arabians thought encompassed the whole 
 earth, so that the sun rose upon one of its points and 
 set behind the other. It is related, that the prince 
 Mingrolia pretends to be descended from David. The 
 king of Imiritta asserts the same thing. The ancient 
 kings of Georgia put it amongst their titles that were 
 issued from the great king, by Solomon, his son ; but 
 they are supported by no proof. It is, however, true, 
 that there is a synagogue at Asialzike, a little city, 
 situated at the footof the Mount Caucasus, which the 
 Georgians had built to defend themselves against the 
 invasions of the enemy, and which the Turks had 
 taken from them. 
 
 We now justly conclude, that such is the state of 
 the Jews in all the parts of the East, by which it ap- 
 pears that the tribes which were dispersed there keep 
 still up in Persia, Armenia, and Media, where they 
 have their synagogues ; and are still very numerous, 
 since they are in all the trading cities from Bassora 
 and the Indies of MingriUa ; but it is very evident, 
 as will appear hereafter, that they have so little cor- 
 respondence with their western brethren, as hardly to
 
 124 A BOOK OF MIRACLES. 
 
 know anything about them : we shall continue to fol- 
 low them in the other provinces in the East. 
 
 The great Rabbi Mcmassa Ben Israel, who dedicated 
 his work Mequey Israel (Hope of Israel) to the 
 English Parhament, and was favorably received by 
 Cromwell, in speaking of the Ten Tribes, thus ex- 
 presses the words of the prophet Isaiah, xi. 11, 12, 13. 
 " The Lord shall set his hand again the second time 
 to recover the remnant of his people, which shall be 
 left from Assyria, and from Egypt, from Patliros, 
 from Cush, from Elam, from SMnar, from Hamatli, 
 and from the islands of the sea. He shall also set 
 up an ensign for the nations, and shall assemble the 
 outcasts of Israel and gather together the dispersed 
 of Judah from the four corners of the earth. The 
 envy also of Ephraim shall depart, and the adver- 
 saries of Judah shall be cut off; Ephraim shall not 
 envy Judah, and Judah shall not vex Ephraim." The 
 prophet adds, that " the Lord shall beat off from the 
 channel of the river unto the stream of Egypt, and 
 ye shall be gathered one by one, ye children of 
 Israel !" 
 
 From the language of the prophet, the learned 
 Rabbi Manassa observes, that this oracle cannot be 
 applied to the return from the Babylonish captivity ; 
 because God did not recall all the dispersed tribes, 
 nor all the Israelites that were scattered among the
 
 A BOOK OF MIRACLES. 125 
 
 nations. The deliverance promised is called the 
 second, because the general one from Egypt was be- 
 fore it ; whereas, the return from Babylon respected 
 only two tribes ; and when the Israelites left Assyria 
 to pass into the Holy Land, they did not cross the 
 Nile, nor any river in Egypt or Ethiopia, as God pro- 
 mises they shall at the general redemption. The 
 waters of the Nile and the Euphrates shall be divided 
 to leave a free passage to the tribes like the waters 
 of the Red Sea, when Israel came out of Egypt. 
 Hence, he intimates, that Isaiah means the general 
 return of the Jews and from different places. The 
 prophet speaks first of Assyria and Egypt, because 
 in these two provinces the Twelve Tribes shall be 
 reunited. Secondly, he mentions Pathros, by which 
 we must not understand either Pelusium or Petra; 
 but the Parthians lying near the Caspian Sea, where 
 many doctors place the river Sambatyon, beyond 
 which dwell a great many Israelites, as we have 
 already mentioned in this work, &c. Thirdly, Gush 
 in Ethiopia ; and in reality there are several tribes in 
 Abyssinia. Fourthly, Elam is a province of Persia, 
 on the other side of the Euphrates ; where we find 
 hideous deserts not inhabited. (Shinar is another 
 province, near Babylon. Daniel relates, that Nebu- 
 chadnezzar carried the vessels of the Temple into the 
 land of Shinar.) Fifthly, the Holy Scriptures speak
 
 126 A BOOK OF MIRACLES. 
 
 often of Hamath ; and the Chaldean Paraphrast, who 
 is followed by many interpreters, affirms, that this is 
 Antioch : they reckon twelve cities of the name of 
 Antioch, which have been built in beautiful places by 
 different princes ; but this is the city of Antiochia in 
 Asia in Tartary. The seventy interpreters have 
 translated the word Hamath by the East, and they 
 have reason for it, because Hamath is perhaps the 
 same thing with Hamah, the Sun of the East ; so that 
 the prophet speaks there of the Jews who are at 
 present dispersed to the east of the Holy Land ; that 
 is, in Upper Asia, the East Indies, and China. 
 
 The prophet Isaiah declares, that the Israelites 
 shall come from the isles of the sea ; and so many in- 
 terpreters have translated it ; but it ought to be trans- 
 lated, The Isles of the West, from the word Yam; 
 and the prophet under this expression includes all 
 that are towards the sun-setting, instead of the Holy 
 Land ; that is, the Jews who at present inhabit a cer- 
 tain part of America. Lastly, the prophet affirms, 
 that God shall bring back the outcasts of Israel ; and 
 he uses a word which signifies separated, or excom- 
 municated, because in reality the Ten Tribes separated 
 from the rest ; not only inhabited places very remote 
 from the Holy Land, but are concealed in the ex- 
 tremities of the earth, and in provinces peopled by the 
 Gentiles : but as for the Jews, they are dispersed ; but
 
 A BOOK OF MIRACLES. 127 
 
 God shall gather them together from the four corners 
 of the earth. Indeed, the tribe Judah is dispersed 
 in different places, and as it has synagogues in 
 America, it shall return from all corners of the earth; 
 but there shall be no more division or jealousy be- 
 tween these two parts of the nation, Ephraim and 
 Judah, as the prophet Ezekiel observes, xxxvii. 22- 
 28 : " And I will make them one nation, in the land 
 upon the mountains of Israel ; and one king shall be 
 king to them all : and they shall be no more two na- 
 tions, neither shall they be divided into two kingdoms 
 any more at all. Neither shall they defile themselves 
 any more with their idols, nor with their detestable 
 things, nor with their transgressions : but I will save 
 them out of all their dwelling-places, wherein they 
 have sinned, and will cleanse them ; so that they shall 
 be my people, and I will be their God. And David, • 
 my servant, shall be king over them ; and they all 
 shall have one shepherd : they shall also walk in my 
 judgments, and observe my statutes, and do them. 
 And they shall dwell in the land that I have given 
 unto Jacob my servant, wherein your fathers have 
 dwelt ; and they shall dwell therein, even they, and 
 their children, and their children's children for ever ; 
 and my servant David shall be their prince for ever. 
 Moreover, I make my covenant of peace by them ; it 
 shall be an everlasting covenant with them ; and I
 
 128 A BOOK OF MIRACLES. 
 
 will place them, and multiply them, and will set my 
 sanctuary in the midst of them for evermore. My 
 tabernacle also shall be with them ; yea, I will be 
 their God, and they shall be my people. And the 
 heathen shall know that I the Lord do sanctify Israel, 
 when my sanctuary shall be in the midst of them for 
 evermore." See also from the same chapter, that the 
 restoration of the Jews shall come to pass by the 
 miracle of the Lord God, particularly those verses 
 8-14, descriptive of the restoration of the dead, 
 D^n^n n^'nri- " And when I beheld, lo, the sinews 
 and the flesh came up upon them, and the skin 
 covered them above ; but there was no breath in them. 
 Then said he unto me, Prophesy unto the wind, 
 prophesy, son of man, and say to the wind, Thus saith 
 the Lord God : Come from the four winds, breath, 
 and breathe upon these slain, that they may live. So 
 I prophesied as he commanded me, and the breath 
 came into them, and they lived, and stood up (upon) 
 their feet, an exceeding great army. Then he saith 
 unto me. Son of man, these bones are the whole house 
 of Israel : behold, they say, Our bones are dried, and 
 our hope is lost ; we are cut off from our parts. There- 
 fore prophesy and say unto them, Thus saith the Lord 
 God ; Behold, my people, I will open your graves, 
 and cause you to come up out of your graves, and 
 bring you into the land of Israel. And ye shall know 
 
 1
 
 A BOOK OF MIRACLES. 129 
 
 that I am the Lord, when I have opened your graves, 
 
 my people, and brought you up out of your graves, 
 and shall put my spirit in you, and ye shall live, and 
 
 1 shall place you in your own land ; then shall ye 
 know that I the Lord have spoken it, and performed 
 it, saith the Lord." 
 
 We shall return to our subject of the Ten Tribes. 
 The modern authors firmly believe that the Ten 
 Tribes subsist still in the East, and in most of the 
 places where Salmanaser carried them, and here we 
 ought to seek for them. It has already been observed, 
 that iSalmanaser had placed them upon the banks of 
 the Chahoras, which falls into the Euphrates, which 
 is the river the Greeks call Ahhorus. Procqpius says 
 it was a great river, and indeed Jidiaris army passed 
 over it upon a bridge of boats. Strabo says, it runs 
 near AutTiemussa ; some have thought it a city, others 
 a province, depending on the Persians, because 
 Ammianus Marcellinus placed a cidatel called Batne, 
 in this province. This river emptied itself into the 
 Euphrates. At its mouth stood Carchemi, since 
 called Gerciisian, on the west, which was Ptolemy's 
 Chalcitis and the city Carra; and therefore God 
 brought back the Jews to the country from whence 
 the patriarch came. On the east was the province of 
 Qauza7i, between the two rivers, Chaboras and Suc- 
 corus. This was the first situation of the Tribes; but
 
 130 A BOOK OF MIRACLES. 
 
 they spread into the neighboring provinces and upon 
 the banks of the Euphrates. 
 
 We have therefore suflBcient reason to conclude, 
 that the Ten Tribes are still in the East, whither God 
 suffered them to be carried. They are neither de- 
 stroyed nor gone from them into the Midlands, as is 
 the opinion of many writers. The families and tribes 
 are not distinguishable ; and it is impossible it should 
 be otherwise, in so long a course of ages and afflictions 
 as they have gone through. 
 
 I have here brought together several authentic and 
 sufficient proofs of the existence of the river Sam- 
 batyon, across which neither boats can cross or 
 bridges be built, and whose stream of stones and sand 
 rests on Sabbath-days, and which still exists at the 
 present day. I have shown also the letters which 
 came from the Israelites of the Ten Tribes who reside 
 beyond that river in state and splendor. I have 
 described their population, their riches, academies, 
 and civil polity. 
 
 I have also described the wars which they have 
 had with their enemies, their neighbors, who dwelt 
 outside the river ; and I have given an account of all 
 kinds of animals and birds which inhabited that land, 
 and how many palaces, hotels, houses, &c., &c., &c., 
 there are contained in it. 
 
 I have also given a list of the different authors who
 
 A BOOK OF MIRACLES. 131 
 
 wrote on the same subject, and of the Ten Tribes, for 
 a testimony. Here you have, also, a very excellent 
 and modern author, well known to the learned public 
 throughout Europe by his writings and publications 
 in different languages ; he has been an ambassador to 
 the kings of England, France, and Spain ; he is as well 
 known as Josephus, the son of Gurion ; he is named 
 Manasseh Ben Israel; he interests himself very much 
 in writing about the wonderful and extraordinary 
 River Sambatyon, and, from his publications, he 
 seems to have been a man of veracity, who would not 
 misrepresent facts, although he viewed everything 
 through a Jewish medium; — he also wrote about 
 the Ten Tribes. 
 
 The following is a list of those Hebrew authors, 
 who mention the River Sambatyon and the Ten 
 Tribes. The list is copied from the work of the 
 above famous Haham Manasseh Ben Israel, entitled 
 Mickve Israel, Sn^SJ'^ HIpD, or " The Hope of Israel," 
 printed in Amsterdam in the year A. M. 5407, in the 
 Spanish language. 
 
 HEBREW WRITERS. 
 
 1 ^f2hti^)y "IloSn Talmud Jerusalmi, 
 
 2 »SdD moSn Talmud Babli, 
 
 3 Sn^I;; P ;n:V n^ym Targum Jonathan,
 
 132 A BOOK OF MIRACLES. 
 
 4 u'npn '^^'l? Zohar HakadoSj 
 
 5 Dh)^ "I "ID Seder 01am, 
 
 G niD"! uHlD Medrass Eabot, 
 
 7 Dips* lalcot, 
 
 8 N*,*2injn I^"1"1D Medrass Tanhuma, 
 
 9 pniJ p pS^DV Joseplion Ben Gurion, 
 
 10 [INJ nn^D 0*1 Rabbi Sahadia Gaun, 
 
 11 uy'Dltl Harmbam Maimonides, 
 
 12 N")r>* pN* DH'nDkX *D"I Rabbi Abraliain Ben Ezra, 
 
 13 ♦pny* noSti^ *^"l Babbi Solomon Ishaki. 
 
 14 ^jnn "nSk^ Eldad Hadani, 
 
 15 p"Tl Babbi David Kimchi, 
 
 16 p^'jn *:jn r\)^D12 B. Benjamin Tudela, 
 
 17 *C^n^n*:i nti^D '"l R. Moses Gerondesy, 
 
 18 JltrnJl p nS '") B. Levy Ben Gerslion, 
 
 19 N»'n DlWnN* '") B. Absalom Haya, 
 
 20 SN^nnDN* Abarbanel, 
 
 21 jnijn t]DV 'n B. Joseph Hacohen, 
 
 22 ^Sltn'3 DlStJ'ni^ "1 B. Absalom Frezoly, 
 
 23 risD* ^DinD 'n B. Mordochy Jafe, 
 
 24 ^riN^n nti'D 'n B. Moses Diaty, &c. 
 
 These are twenty-four of the principal Hebrew 
 authors who are known, besides many others whom 
 it would be needless to name here. The subjoined 
 list of the authors of other nations, as they are noted
 
 A BOOK OF MIRACLES. 133 
 
 in the above-mentioned work of Manasseh Ben Israel, 
 is as follows. 
 
 1 Abraham Ortelio. 
 
 2 Agatyas. 
 
 3 Augustina. 
 
 4 Alexo Vanigas. 
 
 5 Alfonso Simidero. 
 
 6 Alonso. 
 
 7 Augustiniano. 
 
 8 Alonso de Erzilla. 
 
 9 Constantino the Emperor. 
 
 10 Diodoro Siculo. 
 
 11 Dirjon. 
 
 12 Dorito. 
 
 13 Ferardo. 
 
 14 Joseph Sesarience. 
 
 15 Pamyano. 
 
 16 Starado. 
 
 17 Francisco Lopes de Giomadra. 
 
 18 Garcelso de la Viga Enga. 
 
 19 Henrique Algeanren. 
 
 20 Hugo Grotius. ^ 
 
 21 Jakesvery. 
 
 22 Johan de Castelanos. 
 
 23 Johan de Bayeros. 
 
 24 Johan Roman. 
 
 25 Johan de Layet.
 
 134 A BOOK OF MIRACLES. 
 
 2G Jolian Iloarte. 
 
 27 Joseph de Akopla. 
 
 28 Johaii Hogevem Lensbot. 
 
 29 Lecarbotos. 
 
 30 Lokano. 
 
 31 Nicolas Tregutio. 
 
 32 Orejenes. 
 
 33 Orosio. 
 
 34 Ozorio Losetano. 
 
 35 Piedro de Sieza. 
 
 36 Piedro Plansio. 
 
 37 Pedro Simon. 
 
 38 Pedro Hermandes. 
 
 39 Dekeros. 
 
 40 Pedro Texerra. 
 
 41 Penida. 
 
 42 Platon. 
 
 43 Pelinio. 
 
 44 Pomario. 
 
 45 Proklo. 
 
 46 Porphyrio. 
 
 47 Pose vino. 
 
 48 Plutarcho. 
 
 49 Pekome Randoluno. 
 
 50 Samuel Becardo. 
 
 51 Soleno. 
 
 52 Strabo.
 
 A BOOK OF MIRACLES. 135 
 
 53 Seventonio. 
 
 54 Tranquelo. 
 
 55 Tacitus. 
 
 56 Tomas Malviendo. 
 
 57 Senopponte. 
 
 58 Tolomeo. 
 
 59 Zarate. 
 
 60 Francisco de Ribeira. 
 
 Here are also sixty very good authors, who are 
 well known to the learned public. 
 
 The same travellers and authors are mentioned in 
 this work ; they give an account of and describe some 
 towns and places which are known to belong to the 
 Ten Tribes, also the other places where the two and 
 a half tribes are. Altogether there are twelve tribes ; 
 as namely, ,1} /Sn5:i ;p ^miH* /iS /prOtT JDIN^ 
 p^2^ n^^^^ /"Tli^N*? besides the half of Manasseh, 
 ntrJD and po'ja. 
 
 Two and a half are in Europe, Africa, Italy, 
 Turkey, Holland, France, Germany and Poland, &c., 
 and the other nine and a half tribes, &c., to whom we 
 give the name of WlD2\i'*tl Dl^^, are in the above- 
 mentioned places of the East Indies, &c. Sambatyon 
 is beyond the mountains of Gozan ; Maday is also in 
 "IJ^n ^in, beyond the dark mountains, from the time 
 of ^nn^D, and Nebuzaradan, &c., &c.
 
 13G A BOOK OF MIRACLES. 
 
 The two and a half are the tribe of Judah, DiC' 
 nnn^ ; the second tribe of Benjamin, p^^^D DDtT, 
 and the half of Manasseh, ntTJD tD:iU^ ')im. The 
 Hio-h Priests and some of the Levites remained at 
 Jerusalem, when the other tribes were carried away 
 by Salmanaser to the captivity, and they have kept 
 their DPI* genealogies. We have books expressly for 
 that purpose from the time of the first Temple ; the 
 keeping of which books was ordained by the Lord 
 God according to the Holy Bible. The High Priests 
 were employed to do the service of sacrifices, D^^HD 
 DnilD^^j and the Levites were employed to make 
 prayer to the Lord God with musical ten-stringed instru- 
 ments. " Praise him with the sound of the trumpet ; 
 praise him with the psaltery and harp. Praise him 
 with the timbrel and dance : praise him with stringed 
 instruments and organs. Praise him upon the loud 
 cymbals : praise him upon the high sounding cymbals. 
 Let everything that hath breath praise the Lord. 
 Praise ye the Lord." Ps. cl. 3, 4, 5, 6. 
 
 This tribe of Levi has been preserved more distinct 
 than the other tribes till this moment, by the keeping 
 of their genealogies from that time, as has been noted 
 in different chronicles, &c., such as nS^pH rhli^7t2^ 
 and mnnn niD, and poflV ^50, and ah*\^ n"lD, and 
 other books of very great utility.
 
 A BOOK OF MIRACLES. 137 
 
 There is a peculiar and a very great wonder-' in 
 the kingdom of Morocco in Africa. There is a town 
 in that country, built on a very high mountain ; the 
 name of this town is called Dohdo, but before I com- 
 mence speaking more particularly concerning it, I 
 must tell you a little about the country, how it is 
 situated, &c., and what happened therein, which the 
 public are not aware of And as this work is intended 
 to be historical, I will give an account of the whole 
 particulars of the country, which will render my work 
 more useful to the traveller, and serve in some mea- 
 sure for his guidance. 
 
 This place is situated in the middle of a mountain, 
 in a similar manner to the town of Spa, in the king- 
 dom of Germany. This great mountain is named 
 Mount Atlas ; and the range of which it forms a part 
 runs the whole length of Barbary, from east to west, 
 
 * This account is not generally known even in Morocco itself; 
 and the reason is obvious ; viz., the art of printing is comparatively 
 unknown. In Europe, the quick transmission of intelligence by 
 means of newspapers, renders it impossible for anything extraor- 
 dinary to remain long unknown ; but in the States of Barbary very 
 little is known by any person of what does not come under his own 
 immediate observation ; and all communication by printing is en- 
 tirely and rigorously prohibited.
 
 138 A BOOK OF MIRACLES. 
 
 passes through Morocco, and abuts upon that ocean 
 which divides the eastern from the western continent, 
 and which is from this mountain called the Atlantic 
 Ocean. This mountain, the poets fictitiously described 
 as sustaining the universe. Hence we see Atlas with 
 the world on his shoulders, and every description of 
 the clobe assumes the name of Atlas. 
 
 The chief rivers are, the Mulvia, which rises in the 
 deserts, and running from the south to the north, 
 divides Morocco from the kingdom of Algiers, and 
 discharges itself into the Mediterranean Sea. Also 
 there is near the town Dobdo, a very large village of 
 the name of Suz, very populous. In the country round 
 about are millions of Arabs, and about five thousand 
 Jewish families, with a very great traffic of all kinds 
 of productions, and other goods. The great river 
 Muhia, running from east to west, falls into the 
 Atlantic Ocean. At the city Agader, or Santa Cruz, a 
 seaport, a deal of business is done ; and in this town 
 there are about twelve thousand inhabitants, mostly 
 Jewish families. In my own time, which was about 
 forty years ago, there were seven thousand Jewish 
 families and a great production, &c. Certainly now 
 they must have increased. The same river of Mulvia 
 runs to the town Arhat, which is a very great seaport, 
 and then it runs from the east to the west, and falls 
 into the ocean at the port of Salee. The above-men-
 
 A BOOK OF MIRACLES. 139 
 
 tioned river is the only one navigable. The mouth 
 of the river is choked up with sand. The river of 
 Arhat and Salee separates between them, and is very 
 dangerous, quite as much so as the river which runs be- 
 tween Harburg and Hamburg in Germany. These 
 two towns, Arhat and Salee, are populous and nume- 
 rous, and have a very fine climate, with a very whole- 
 some air, and plenty of corn, &c., and fruits of all 
 kind, and a great many gardens. The time I was 
 there, the two towns were calculated to contain six 
 thousand Jewish families, and a great many academies 
 and schools for learning the Talmud, &c. The Jews 
 are very learned and charitable, and there are consuls 
 from different nations. 
 
 The air of this country is temperate -, the winds 
 from the sea and Mount Atlas refresh them in the 
 hottest season, and they have very little winter. 
 
 The capital city of the empire of Morocco is Fez. 
 There is the emperor's palace ; but his chief residence 
 is at Mequinez, which is above thirty miles westward 
 of Fez, and situated in a more desirable country than 
 any other, surrounded by fine parks and olive grounds, 
 containing about five hundred thousand inhabitants. 
 The new town of Fez, where the Mahometans dwell, 
 his majesty the emperor presented to the Jews, to 
 have the liberty to keep their Synagogues, Academies. 
 Schools, &c., because the number of the Jews there is
 
 140 A BOOK OF MIRACLES. 
 
 very great. Therefore they have the whole town for 
 themselves ; no other nations live among them, only 
 consuls and some European merchants, and through 
 business and intercourse of language, &c., they are 
 sociable together. 
 
 In general throughout the whole empire of Morocco, 
 the principal merchants are employed in all kinds of 
 business belonging to the crown, as the mint, ports, 
 counsellors, ministers, ambassadors, languages, arts, 
 finances, plants, &c., &c. The Jews are employed for 
 the principal offices, because they are a nation of great 
 wisdom and talents, and faithful to their government. 
 They are esteemed and beloved by the whole nation, 
 as Joseph was by Pharaoh and by the whole nation 
 of Egypt, according to the holy text, Dent. iv. 6, 
 V'DI flD^I DDn Oi^ pT " Keep, therefore, and do them; 
 for this is your wisdom and your understanding in the 
 sight of the nations, which shall hear all these statutes, 
 and say. Surely this great nation is a wise and under- 
 standing people." They still have the Divine assis- 
 tance and help in their behalf, according to the promise 
 of the Divinity to the patriarchs by Jacob ; (1^T) 
 
 vr)") pi; o:iN* n:m v'Di pxn ns^:) '^n^ "But thy 
 
 seed shall be as the dust of the earth ; and thou shalt 
 spread abroad to the west, and to the east, and the 
 north, and to the south : and in thee and in thy seed, 
 shall all the families of the earth be blessed. And be-
 
 A BOOK OF MIRACLES. 141 
 
 hold I am with thee, and will keep thee in all places 
 whither thou goest, and will bring thee again into this 
 land : for I will not leave thee until I have done that 
 which I have spoken to thee of." Genesis xxviii. 
 15, 16. 
 
 In order to obey his father and mother, according 
 to the law of God, he was made to escape from his 
 brother Esau, according to the holy text, Dpi^* ^0£i**1 
 V'DI 1!:N* SnI VDN* Sn*, and was saved from other 
 dangers, &c. Therefore God had gracious designs to- 
 wards Jacob, and in the depth of his distress made 
 himself known unto him, as he had done unto his 
 fathers. The shades of night began to close upon the 
 traveller, and no place of rest appeared in view, there 
 was not even a friendly cave at hand, beneath whose 
 covert he could take shelter during the hours of dark- 
 ness and danger. But the Shepherd of Israel, who 
 neither slumbers nor sleeps, keeps his faithful servants 
 in the night as well as in the day beneath the shadow 
 of his wing. 
 
 Jacob, fearing to proceed farther, looked around 
 him for some place to rest himself till the morning, 
 and fixed upon a spot called Luz, which signifies an 
 almond tree, from the abundance of those trees which 
 grew there. Here he took up his lodgings, and had 
 a stone for his pillow. The situation and accommo-
 
 142 A BOOK OF MIRACLES. 
 
 dation were uncomfortcable, but the traveller, over- 
 powered with fatigue, soon closed his eyes. 
 
 While he lay in this place, his mental eye was 
 favored with a vision the most remarkable upon 
 record. A ladder was set upon the earth, the top of 
 which reached to heaven, and the angels of God as- 
 cended and descended upon it. Above appeared the 
 Divine Majesty, or the visible symbol of God's pre- 
 sence, from whence issued a voice assuring Jacob of 
 his protection, and confirming to him all the promises 
 which had been made to the patriarchs, Abraham 
 and Isaac. 
 
 Some Kabbinical commentators of eminence have 
 given us the following ingenious explanation of this 
 glorious vision. The ladder represents divine Provi- 
 dence, which governs all things, and particularly now 
 directed Jacob on his journey; every step wherein 
 was under the Divine direction. Its being placed 
 upon the earth signified the steadfastness of Provi- 
 dence, which nothing is able to shake. The top of it 
 reaching to heaven, shows us that it extends itself all 
 the world over, to everything, great or small, high or 
 low. The several steps in the ladder signify the vari- 
 ous motions of the divine power and wisdom ; the 
 angels going up and down, are the great ministers of 
 God's providence, by whom he manages all things
 
 A BOOK OF MIRACLES. 143 
 
 here below, and who are never idle, but always in 
 motion to succor and assist the servants of God. 
 
 Their ascending shows their going to receive the 
 divine orders and commands ; and their descending, 
 the execution of them, or, to speak more particularly 
 of Jacob's present condition, one signified their safe 
 conduct of him in his journey to Padan-aram, and 
 the other their bringing of him home again ; above 
 the whole appeared the Almighty, as the immovable 
 director of all events, from whom all things proceed 
 as the first cause, and return at the last end. 
 
 When Jacob awoke, the awful impression of this 
 vision remained strong in his mind, and he felt a holy 
 dread at the idea that this was the peculiar place 
 where the Majesty of heaven held communion with 
 mankind on earth. Though the visitation was full 
 of love and promise, yet there was something in it 
 so awful and tremendous, that it made Jacob afraid ; 
 and he said, " How dreadful is this place ; this is none 
 other than the house of God, and this is the gate of 
 heaven." Wt^^H ")>*::' Ht) D\iSn* HO DN* O nr pK, 
 which cannot be doubted or denied as the words of 
 the Lord God. Blessed be his holy name for ever 
 and ever ! Amen. 
 
 In the old town of Fez there exists, till the present 
 day, the house of the great Maimonides. It is shut 
 up, and nobody is allowed to dwell in it. They can
 
 144 A BOOK OF MIRACLES. 
 
 see it, and all the articles inside ; but nobody call come 
 near it, for a particular reason, &c. From the time 
 he left that place, he went and took up his residence 
 in Egypt, where he was received to be a physician 
 to the king of Egypt ; and there he wrote his large 
 work, intituled "The nprn.1 1^ of Maimonides," 
 which contains fourteen volumes, according to the 
 number of the word 1», which is fourteen ; also the 
 "I* in Hebrew has fourteen explanations, according to 
 the numerical amount of that word. He also wrote 
 his philosophic book, which is translated from the 
 Arabic into the Hebrew by one of his scholars, a very 
 learned man, Haham Ben Tabon. The name of the 
 work is D'DIDJ miD, which is translated into Latin. 
 In that country Maimonides ended his days. The 
 history of this famous Maimonides is too long to be 
 inserted here. It would make a large volume, so I shall 
 resume my subject. 
 
 The produce of the soil of that country is a great 
 quantity of corn, wine, and oil. They have two sorts 
 of oil, one of olive, and the other from the production 
 called Zet Argan. Oil of Argan is very wholesome, 
 and has a fine taste ; it is made from wild almonds 
 that grow in the wilderness in that kingdom. No 
 country affords better wheat, barley, or rice. Both 
 the French and Spaniards fetch these from the coast 
 of Barbary when they have a scarcity at home ; and
 
 A BOOK OF MIRACLES. 145 
 
 the English garrisons of Gibraltar and Port Mahon, 
 the latter of which has been taken by the French 
 after a vigorous defence made by Lord Blakeney, 
 have been supplied with provisions from the African 
 coast. 
 
 The plains of Fez and Morocco are well planted 
 with olives, and there are no better grapes for making 
 wine than those of the Jews at Tetuan and other 
 parts of Morocco ; though the cultivation of wine is 
 not encouraged, wine being prohibited according to 
 the law of the Mahometans. But the Jews make 
 wine, and distil spirits, pure, good, and cheap ; but 
 the Mahometans use opium instead of wine or spirits, 
 &c. 
 
 Also they have a great quantity of fruits, dates, 
 figs, raisins, almonds, apples, pears, cherries, plums, 
 citrons, lemons, oranges, pomegranates, and many 
 more sorts of fruit which are not in Europe. Plenty 
 of roots and herbs in their kitchen gardens, and their 
 plains produce excellent hemp and flax ; their forests 
 produce very few trees, and scarcely any good tim- 
 ber; possibly their soil is not good for timber, or they 
 take no care to preserve it, having very little use for 
 any. 
 
 The animals of this part of Africa, whether wild or 
 tame, are much the same as we meet with to the 
 southward, except the elk, the elephant, the vhino- 
 
 10
 
 146 A BOOK OF MIRACLES. 
 
 ceres, which no travellers happen to meet with; the 
 empire of Morocco has them, and others, that are not 
 to be found in the south of Africa, particularly camels, 
 dromedaries, and that fine breed of horses called 
 Barbs which for their beauty and swiftness, can 
 scarcely be paralleled in the world. 
 
 Nor are their horses to be admired only for their 
 beauty and speed ; but they are useful in war, being 
 extremely ready to obey their riders, upon the least 
 sio-n in charging, wheeling, or retiring, so that the 
 trooper has his hands at liberty, and can make the 
 best use of his arms. Many of those excellent horses 
 are in Europe, sent over for presents to the kings, or 
 great noblemen, as they are much esteemed ; they are 
 good for riding, but not for carriage. 
 
 The traffic in that country is by land, either with 
 Arabia, or Negroland to Mecca ; they send caravans, 
 consisting of several thousand camels, horses, and 
 mules, twice a year, partly for traffic, and partly on 
 religious accounts ; great numbers of pilgrims taking 
 that opportunity of paying their devotions to their 
 prophet at Mecca. 
 
 The goods they carry to the East are principally 
 woollen, and very fine Morocco skins, indigo, cochineal, 
 and ostrich feathers, and other articles very useful in 
 Europe, and they bring, in return, from thence, silks, 
 muslins, and drugs ; by their caravans to Negroland,
 
 A BOOK OF MIRACLES. 147 
 
 they send salt, silk, and woollen manufactures, and 
 bring back gold and ivory in return. Their caravans 
 are always strong enough to defend themselves against 
 the wild Arabs of the deserts in Africa or Asia ; 
 though, notwithstanding all their vigilance, some of 
 the stragglers' baggage often falls in their hands ; they 
 are also forced to load one-half of their camels with 
 water to prevent perishing with drought and thirst 
 over these extensive deserts. They also carry their 
 provisions in travelling for three or four days before 
 they come to any town or village, till they have 
 passed through the deserts. And there is a still greater 
 enemy in the land itself. When the winds rise, the 
 caravan is perfectly blinded with the sand and dust, 
 and there have been instances, both in Africa and 
 Asia, where whole caravans, and even armies, have 
 been buried alive in the sands. There is no doubt, 
 also, but both men and cattle are sometimes surprised 
 by wild beasts, as well as robbers, in those vast 
 deserts. The hot winds also blowing over a long tract 
 of burning sand, are almost equal to the heat of an 
 oven, and have destroyed multitudes of merchants and 
 pilgrims. If it was not for expectations of very great 
 gain, no man would undertake a journey in these de- 
 serts owing to the fatigue he must of necessity 
 undergo. 
 
 In that kingdom of Morocco, they have no shipping,
 
 148 A BOOK OF MIRACLES. 
 
 or foreign trade by sea ; but the Europeans bring them 
 whatever they want, such as linen and woollen cloths, 
 stuffs, iron, wrought and unwrought, arms, gunpowder, 
 lead, and the like, &c., for which they take in return, 
 copper, wax, hides, morocco leather, wool, which is 
 very jfine ; gum, soap, dates, almonds, and other fruits ; 
 ostrich feathers, and other articles which are valuable 
 for business, and not known to every one. Also there 
 are in that kingdom a great many sorts of herbs which 
 are of great utility for medicine, &c. 
 
 As to their military force, it is computed that the 
 black cavalry and infantry do not amount to less than 
 60,000 men, and the Moorish horse and foot may be 
 as many : that, however, was about forty-five years 
 ago, in my time, when the emperor Sydy Mohamed 
 reigned. 
 
 The revenue at that time was very high to support 
 government; and the duties upon goods going and 
 coming, all by land, were heavy. The emperor has 
 a tenth part of all corn, cattle, fruits, and produce of 
 soil, &c. Besides all contributions which the nations 
 send every year to the emperor, &c., by the name of 
 Lahsur, which comes from the Hebrew word {^^^) or 
 the tenth part, from the text 1\^^n "^t^^', so it was in 
 my time. I think it is now the same. There are 
 some alterations, but not in the duties ; they are as
 
 A BOOK OF MIRACLES. 149 
 
 before, according to the letters and ships which arrive 
 every day with traffic, &c. 
 
 The natives of this country (Morocco) are of the 
 same complexion as the Spaniards on the opposite 
 shore. Those that are exposed to the air are a little 
 tawny or brown, but the rest are as fair as a Euro- 
 pean. The inhabitants of that country wear a great 
 deal of silk, and of the best superfine cloth ; also broi- 
 dery of gold and silver, fine pearls, corals, amber, &c., 
 large bracelets of gold and silver for the hands and 
 the feet, very long and large ; ear-rings of gold and 
 silver, with fine pearls and precious stones ; sandal 
 shoes or slippers of the best yellow or red morocco 
 leather ; and particularly, those of the ladies are orna- 
 mented with gold and silver, and fine stones, &c. 
 Furniture, such as is common in Europe, they have 
 no idea of making. They make no wainscotting, nor 
 hangings ; neither beds, chairs, stools, nor fine 
 mahogany tables, nor indeed any other tables ; neither 
 have they any pictures. They are not allowed to 
 have anything of the kind according to the law of the 
 country, nor any images nor figures whatever. Their 
 beds are made on the floor, of fine carpets and mat- 
 tresses, superfine woollen and cotton blankets, &c. 
 The building of their houses is very elegant, with 
 marble, and stones of difierent colors. The Europeans 
 send them all kind of fine chairs, stools, tables, look-
 
 150 A BOOK OF MIRACLES. 
 
 ing-glasses, all kind of hardware, as tea-kettles, sauce- 
 pans, and other pans, earthen-ware dishes, plates, &c.. 
 &c., spoons, knives, forks, candlesticks, &c., and other 
 articles which are very valuable in that kingdom ; and 
 the importing of which gives great profits. These, 
 tliev pay for with goods of great value in return ; the 
 profits on which are about sixty or seventy per cent., 
 free from all expenses, in the course of about three 
 months' time. The food of that country is substan- 
 tial ; not very fat, but of sweet taste, and very cheap. 
 There is a great quantity of poultry ; but no wine, as 
 the law of the country prohibits it. The Jews, how- 
 ever, have wine. There is also a great quantity of 
 sea-fish and river-fish. They have also, in that 
 country, two sorts of fish which were seen in Europe, 
 called the Sabhel and Tasargalt, very rich and of fine 
 flavor. The inhabitants use a great quantity of 
 opium and a great quantity of honey, and several ar- 
 ticles, such as spices, which are very wholesome with- 
 out any mixture whatever. They use no coffee, nor 
 tea, only a few very rich people, and travellers com- 
 ing from Europe ; but the rest of the inhabitants do 
 not use it ; they use cordials of spice, substantial and 
 wholesome. The climate of the country is very good, 
 therefore they are very strong, and often live to an 
 old age. There is, indeed, very little sickness in 
 that country, and they have no doctors, nor apothe-
 
 A BOOK OF MIRACLES. 151 
 
 caries, nor surgeons, nor midwives. Every one cures 
 himself with herbs and drugs. Sometimes the Eu- 
 ropeans send for doctors from other parts to attend 
 them ; and the ro3'al family and some of the nobility 
 do the same. The reason why there are no doctors, 
 &c., in that country, is, because there are no univer- 
 sities to learn or study any sciences or arts. They 
 have only two languages, viz., Hebrew, in the acade- 
 mies of the Hebrews ; and the Arabic, among the 
 inhabitants. 
 
 But in former times study was very common ; and 
 there were several philosophers, as Mahomed Ali, 
 Aben Arsed, and Ben Sina, &c. 
 
 And among themselves, they have a great many 
 manuscripts of great utility ; some are published, and 
 some not. Those gentlemen who have property send 
 their manuscripts to Europe to be published ; because 
 in that country printing is not allowed. Perhaps, in 
 that kingdom, exist 3,000 manuscripts in the Talmu- 
 dical academies, of all kind of sciences, and on every 
 subject. I had the honor to correct some, which were 
 sent to me from that country to be published in Am- 
 sterdam, at the time I was established in the Talmu- 
 dical academy, which were printed there in the year 
 A. M. 5567. One is a very valuable work on Poetry ; 
 the title of the work is, in? n^Hn, or Song of David ; 
 and it belongs to the high learned Haham, Rabbi
 
 152 A BOOK OF MIRACLES. 
 
 David Ben Ilasiii. It was sent from the town of 
 Mecnass, and was directed to those gentlemen who 
 were the principal governors and heads of the congre- 
 gation of LsraeUtes of that kingdom who are estabUshed 
 in London, who had great trouble and expense in pub- 
 lishing it, for the glory of the nation, and the preserv- 
 ing of sciences, &c. This work came into my hand ; 
 and the writing being very old, many of the letters 
 were rubbed out and soiled through the length of 
 time. I had a great deal of trouble to read it, and to 
 find the letters out and the explanation of it. The 
 gentlemen who had it in care were, M. Cohen Macnin, 
 Esq., and T. Guedalia, Esq. I hope the Almighty 
 will reward them for their good actions, and for pre- 
 serving such a work of consequence and utility to the 
 public. 
 
 The marriages of that country are very religiously 
 celebrated, and make a beautiful ceremony, which it 
 is impossible to describe by writing or explaining, and 
 you must understand that it is the most elegant and 
 beautiful ceremony, and particularly in those mar- 
 riages which are observed by the Jews; they keep 
 strictly the holy and sacred writ, and they marry at 
 the age of eighteen years, according to the law, chapter 
 21, V. 13, Leviticus. " And he shall take a wife in 
 her virginity," which is (ramez) toi from the holy 
 
 text ny n^Sinna nii^a Nnm, the word of Nim— it
 
 A BOOK OF MIRACLES. 153 
 
 amounts to 18. Also in ^I13^^ *p"lL)- they say there 
 nt3*nS Dy\^y nr)^^:^* p, which means, that from eigh- 
 teen years is the marriage. They never court or even 
 see one another beforehand, till the day of their mar- 
 riage. Among the Jews, and among the Mahometans, 
 their ceremonies of marriage take place in the evening, 
 and that is their custom in the whole of Africa and 
 Turkey ; and that rule is taken from the holy text at 
 the time of the patriarch Jacob ; for when he was 
 married, it was evening. Gen. chap. 29, v. 23 : 
 " And it came to pass in the evening, that he took 
 Leah his daughter, and brought her to him, and he 
 went in unto her ;" and there are many other par- 
 ticular ceremonies which are followed in that country, 
 not necessary to explain in this work. But I declare 
 to the public, that if I come to write all the ceremo- 
 nies which are followed by the Jews in their mar- 
 riages, and to give an explanation of every little 
 ceremony, I could make a very large volume, of very 
 great utility and benefit to the public. Some of 
 them are written in those valuable and sacred books, 
 
 Before I proceed with the history of that country, 
 &c., it may be as well to mention that it is very ex- 
 traordinary, that in that town the Levites are not 
 permitted to remain twenty-four hours : if one should
 
 154 A BOOK OF MIRACLES. 
 
 remain, the climate kills him directly, and nobody 
 knows the reason how that is. I was myself in that 
 country about forty-five years ago ; and at the same 
 time there came a gentleman from Morocco who 
 wished to go to Telmsan, being a Levite, and not 
 knowing the consequence of going to Telmsan, as in 
 that kingdom there is no newspaper advertisement or 
 printing, to give any precaution. The town of Dobdo 
 has a fine climate and a beautiful air, and there are 
 a great many fine gardens. The town is built on 
 a very high mountain. When they have war with 
 an enemy, the enemy is sure to be conquered, as their 
 horses are taught to climb up the mountain, and they 
 can gallop up the mountain, so that if there come a 
 million of people, they cannot catch them or reach 
 them, as the enemy cannot get up the mountain with 
 their horses, as there is no pavement or road adapted 
 for them. By practising their horses, they gallop up 
 the mountain very quickly and easily. In my time, 
 there were about 700 families, priests D^^HD, and per- 
 haps two or three Israelites who are very rich. They 
 all are sociable together, and not one of the inhabi- 
 tants pays duty or contributions to the government. 
 The Jews' masters, if anything wrong happens to any 
 of them, make a complaint to the master of the one 
 injured, and he satisfies him. They would sooner 
 kill twenty men than one Jew. The Jews have their
 
 A BOOK OF MIRACLES. 155 
 
 desire in anything they please, and they are pro- 
 tected. If there is any war, they give satisfaction to 
 one another, though the Jews are obHged to give some 
 presents to their masters twice or three times a year ; 
 by that they have great protection, and live very 
 happily together in that town. The climate of that 
 place produces uncommon fertility of the soil ; and 
 from the number of mineral waters and the fragrancy 
 and salubrity of the air, one would imagine that the 
 frame and constitution of a Moor cannot be fine, 
 strong, and healthy. Yet, the most handsome people 
 of both sexes are to be met with in these places. 
 
 The mosques of that kingdom are very numerous ; 
 they are square buildings, and generally of stone. 
 Before the principal gate, there is a court paved with 
 white marble, with piazzas round, the roofs of which 
 are supported by marble columns in niches within 
 these piazzas. The Moors go to the bath every time 
 before they enter the mosques, and pull their shoes off* 
 before they enter. Attached to each mosque is a 
 tower, with three small open galleries, one above 
 another, whence the people are called to prayer ; and 
 they are not called to church by ringing bells, as in 
 the case in Europe, but by an officer, appointed for 
 that service. The towers, as well as the mosques, 
 are covered with lead and adorned with gilding, and
 
 156 A BOOK OF MIRACLES. 
 
 tiles of variegated colors. No woman is allowed to 
 enter the Moorish places of worship. 
 
 In that kingdom there are several ruins of the 
 aqueducts which were constructed by the Cartha- 
 ginians and Romans ; and the ruins of the amphi- 
 theatres and other public buildings are still to be 
 found in the town and neighborhood of Fez ; likewise 
 many Saracenic monuments of the most stupendous 
 magnificence that ever were erected under the caliphs 
 of Bagdad. The mosque and ruins are frequented by 
 a great many storks, which are very tame, and are 
 regarded by the Moors as inferior saints. The 
 sanctity of the mosques is considered so great, that if 
 a person be guilty of murder, and make his escape into 
 the port or gate of the mosque, he is free from punish- 
 ment, and obtains forgiveness, exactly as the law of 
 Moses ordered by D/pD H^, or cities of refuge. 
 Numbers xi. 12. " Then ye shall appoint you cities 
 to be cities of refuge for you ; that the slayer may 
 flee thither, which killeth any person at unawares. 
 And they shall be unto you cities for refuge from the 
 avenger ; that the manslayer die not, until he stand 
 before the congregation in judgment." 
 
 The baths in that kingdom are wonderfully well 
 constructed for the purpose. Some of them are 
 square buildings ; the greater ones are circular, paved 
 with black or white polished marble, containing three
 
 A BOOK OF MIRACLES. 157 
 
 rooms ; the first for dressing and undressing, tlu- 
 second for the water, and in the third the bath. 
 Their manner of bathing is very good, and very curi- 
 ous. The attendant rubs the person with great force, 
 then pulls and stretches the limbs as if he meant to 
 dislocate every joint, which is very good and excellent 
 exercise to the health. 
 
 The inhabitants of this country and kingdom, for 
 the most part are of a large muscular stature, and 
 particularly the inhabitants of Fez and Meqn&ss. 
 They have fair complexions, with black beards. 
 Their houses consist of four wings, forming a court in 
 the centre, round which is an arcade or piazza, with 
 one spacious apartment on each side ; the court is 
 paved with square pieces of marble, and has a basin 
 of the same in the centre, with a beautiful fountain. 
 They keep their houses remarkably clean and neat, 
 but all the streets of the towns are narrow, badly 
 paved with large irregular stones, and most shockingly 
 dirty. 
 
 The tops of their houses in the towns of Barbary 
 are flat, &c. 
 
 As we treat here in this historical work on mira- 
 culous and wonderful subjects, I will introduce here 
 a narrative concerning a modern work of a very 
 creditable and worthy traveller, who travelled in the 
 kingdom of Morocco, of the name of John Buffa, M.D..
 
 158 A BOOK OF MIRACLES. 
 
 phj^sician to the forces, printed in London in the 
 year 1810, page 149. "Among the remnants of 
 several amphitheatres, there is one very nearly entire, 
 which is kept in constant repair at the expense of 
 the emperor, and appropriated as a menagerie for 
 Uons, tigers, and leopards. I was contemplating it 
 the other day, though I felt at a loss to account for 
 this being kept in repair, while the others were suf- 
 fered to moulder into dust unheeded, excepting a 
 very few, and those are partially prevented from 
 sharing the general wreck. I had stood some time 
 thus employed, when I was suddenly interrupted in 
 my meditations, by the sound of voices close behind 
 me ; on turning, I perceived two Jews, one of whom 
 I knew very well, by having given advice to some of 
 his family. I immediately inquired, how it happened 
 that this building before us was so carefully preserved 
 from going to ruin, as had happened to most of the 
 others. He informed me that it was a kind of mena- 
 gerie for wild beasts, ^ It was the same in the time of 
 the late emperor,' continued he ; ' and a very curious 
 incident befell one of my brethren in this place ;' and 
 as the narrative was not merely very curious but 
 really wonderful, I cannot forbear sending you the 
 substance of it. To give it you in the very circuitous 
 style it was related to me, would be rather a tax upon 
 your patience, particularly as you may not be so
 
 A BOOK OF MIRACLES. 150 
 
 destitute of sources of amusement as I confess 1 was 
 at that moment. 
 
 "It appears that Muley Yezid, the late emperor, 
 had a great and invincible antipathy to the Jews (in- 
 deed it was but too evident in the horrible transac- 
 tion I mentioned in a former letter) . An unfortunate 
 Israelite having incurred the displeasure of that 
 prince, was condemned to be devoured by a ferocious 
 lion, which had been j)urposely left without food for 
 twenty-four hours. When the animal was raging 
 with hunger, the poor Jew had a rope fastened 
 round his waist, in the presence of a great concourse 
 of people, and was let down into the den, his 
 supplication for mercy and screams of terror avail- 
 ing him nothing. The man gave himself up for 
 lost, expecting every moment to be torn in pieces 
 by the almost famished beast, who was roaring hide- 
 ously. He threw himself on the ground in an agony 
 of mind, much better conceived than described. 
 While in this attitude, the animal approached him, 
 ceased roaring, smelt him two or three times, then 
 walked majestically round him, and gave him now 
 and then a gentle whisk with his tail, which seemed 
 to signify that he might rise, as he would not hurt 
 him ; finding the man still continuing motionless 
 with fear, he retreated a few paces and laid himself 
 down like a dog. After a short time had elapsed,
 
 160 A BOOK OF MIRACLES. 
 
 tlie Jew recovered from his insensibility, and per- 
 ceiving himself, and observing the noble animal 
 couched and no symptom of rage or anger in his 
 countenance, he felt animated with confidence. In 
 short, they became quite friendly, the lion suffering 
 himself to be caressed by the Jew, with the utmost 
 tameness. It ended with the man being drawn up 
 aoain unhurt, to the great astonishment of the 
 spectators. 
 
 " A heifer was afterwards let down and instantly 
 devoured. You may be sure this story was too great 
 a triumph on the part of the Israelites, to pass with- 
 out a number of annotations and reflections from 
 the narrator, all tending to prove the victory of their 
 nation over the heathen. For my part, I could not 
 help thinking that there was too much of the miracu- 
 lous in it. However, I have often heard it asserted, 
 that a lion will never touch a man who is dead or 
 counterfeits death ; indeed, here they tell me, that un- 
 less pressed by hunger or rage, it never molests a 
 man : they assure me even, that upon no account will 
 these animals injure a woman, but on the contrary 
 will protect her when they meet her at a watering- 
 place. This country abounds with lions, tigers, leo- 
 pards, and hyenas, which sometimes make nocturnal 
 visits to the villages and spread desolation among the 
 sheep and cattle."
 
 A BOOK OF MIRACLES. 161 
 
 The same author finishes this passage as follo"\vs, 
 viz. : " I have the most excellent quarters here in this 
 town, contiguous to one of these places, and am allowed 
 to walk or ride in the imperial gardens, which are 
 very extensive. 
 
 " The emperor's palaces here are much upon the 
 same plan with those at Fez, but larger; one of them 
 is about three miles in circumference, all the apart- 
 ments are on the ground floor, and are large, long 
 rooms, about twenty feet in height, receiving air from 
 two folding doors, which open into a square court 
 with a portico round, embellished with colonnades. 
 The walls of the rooms are faced with glazed tiles, 
 and the floors paved with the same, which gives an 
 air of coolness and neatness, so desirable in this warm 
 climate. 
 
 " The seraglio of the emperor, and indeed the 
 harems of men of less rank, are sacred. No strangers 
 are admitted, and it is profanation to a man to enter; 
 but as a Tweeh or doctor, I am privileged : an enjoy- 
 ment never granted before. 
 
 " The day after my arrival, his excellency, the 
 Sheik, called upon me with great famiharity, and re- 
 quested me to do him the honor, and go with him 
 home to his house, or palace. He informed me that 
 he had been assured in the most positive manner hy 
 
 all the doctors and female attendants, that his wife 
 
 11
 
 162 A BOOK OF MIRACLES. 
 
 had a dead child in her, and that nothing less than a 
 miracle of their great prophet could save her. The 
 poor man was very much agitated while giving me 
 this account. I find she is his favorite wife ; and no 
 wonder, for she is a very lovely woman. Upon 
 examination, I found that what they imagined to be 
 a dead child, is a protuberant hardness in the region 
 of the liver, extending nearly all over the abdomen. 
 The tumefaction was considered as a case of 
 pregnancy; and she having considerably passed her 
 time, the child was thought to be dead within her. I 
 have began a course of medicine, which I flatter my- 
 self will entirely eradicate the disorder. 
 
 " My stay was so very short when I was here be- 
 fore, that I could give you no account of the town, 
 &c. The city of Mequinez is in the kingdom of Fez, 
 and thirty miles from the capital of that name. The 
 dynasty of Mequinez were the founders of the town, 
 which they erected upon the ruins of the old one. 
 Stephanus takes notice of it by the name of Gilda, 
 and says it was a place of great note. Marmol also 
 asserts, that the present Mequinez answers in every 
 respect to the ancient Gilda. It was considerably 
 enlarged by Muley Ishmael, who (as well as several 
 other Moorish princes) successfully defended himself 
 in this place against the attacks of the mountaineers. 
 It is surrounded with walls, and fortified by two bas-
 
 A BOOK OF MIRACLES. 163 
 
 tions ; but has no artillery. It contains about one 
 hundred thousand inhabitants ; thirty-five thousand 
 families of whom are Jews, who have a town of their 
 own, irregularly fortified, and guarded by a strong 
 force under the direction of an Alcaid, who is styled 
 the Governor of the Jews." 
 
 We shall now return to our former subject with re- 
 gard to the state of the Ten Tribes. Though many 
 things have been recorded concerning them which 
 may be deemed extravagantly marvellous ; it must be 
 recollected that I merely relate the circumstances as 
 I have found them stated in the various rare and 
 curious works to which I have made frequent refe- 
 rence, and that no incident has been my own invention. 
 
 There are a great many persons in these days who 
 call themselves philosophers, and make great preten- 
 sions to knowledge and learning, and appear to know 
 a good deal about what does not exist, whilst at the 
 same time they are amazingly ignorant of what really 
 is in existence. For these persons we cite the words 
 of the prophet Isaiah (v. 20) : " "Woe unto them that 
 call evil good, and good evil ; that put darkness for 
 light, and light for darkness ) that put bitter for sweet, 
 and sweet for bitter."
 
 164 A BOOK OF MIRACLES. 
 
 There is a celebrated work, entitled D'Dn^SD, which 
 was written in Adrianople, in the year A. M. 5461. 
 and printed at Venice A. M. 5467, in folio — and in 
 that work, chapter V., the following passage occurs : 
 "We ought to make diligent search and inquiry 
 concerning the Ten Tribes and their kings, and to 
 ascertain, if possible, in what province or city they 
 are to be found, or what part of the world they in- 
 habit. And in stating any particular spot where 
 traces of them may be met with, it will be necessar}- 
 to be extremely cautious, and we must be careful to 
 bring proofs of our assertion ; and those proofs must 
 also be clear and distinct, on account of the great dis- 
 position to unbelief that so generally prevails." 
 
 This author further observes, "After the ancient 
 Rabbles had made known, or discovered the rotun- 
 dity of the earth, with the five circles of latitude, i. e. 
 the arctic and antarctic circles, the tropics, and the 
 equator, and had ascertained the measurement of the 
 globe, they made a diligent search for the Ten Tribes ; 
 and some of them gave up the search, thinking it to 
 be vain ; — and that wise man Eabbi Akiba observes, 
 that as the days pass on and never return, so these 
 tribes have also passed away, and may never be ex- 
 pected to come back, for that the Almighty God se- 
 parated them from us, that they might not be named 
 among us, and that we should see them no more. Now
 
 A BOOK OF MIRACLES. 165 
 
 it is certain that many years passed away, and no one 
 ever came from those Ten Tribes ; but there has been 
 discovered a book called Horhut Holam, which men- 
 tions that one of the Israelites of the Ten Tribes came 
 by the way of Arbea to Pelesy (which is Rome), who 
 was a very wise man, and whose appearance was quite 
 foreign. He had an interview with Pope Clement, 
 and asked for some assistance against the enemies who 
 surrounded his native place, and required a large 
 quantity of arms of every description. Also he asked 
 him to give him some men that could make instru- 
 ments of war, and he would take them to his country, 
 which was Arbea Pelesy, as we have above men- 
 tioned. This Hebrew person promised Pope Clement 
 that he would give him some very rich countries, and 
 that he should govern them and their rich merchants 
 who deal in all sorts of drugs and spices of every kind. 
 All this he told him to gain his favor, and the assis- 
 tance of his people to help him against his enemies, 
 and to let them pass to the Holy Land and to take 
 Jerusalem. 
 
 The Pope Clement complied with his desire, and 
 gave him all he asked, and then he sent him away 
 with great honor and respect on the road to Por- 
 tugal ; and the whole particulars of the journey are 
 fully detailed in the book, called Horhut Holam. The 
 author of this book writes of Mahasy Tobia, and ob-
 
 166 A BOOK OF MIRACLES. 
 
 serves, that it is to be lamented, that this history 
 was not pubhshed among other nations, who differ 
 from the sacred people. The sacred Hebrew books, 
 and particularly the Holy Bible, show plainly and 
 very clearly, as may be seen, on reference to Kings iv. 
 17, and xxvii., and in other places, &c. 
 
 Josephus is an author very much esteemed, and well 
 known among all nations ; and he writes a great deal 
 about the ceremonies of the Ten Tribes ; and he 
 mentions that they are at the other side of the river 
 Sambatyon, where there are many proofs of their 
 greatness and riches. Also another book, called 
 Emry Bena n^O HDN, mentioned that there was a 
 very wise and learned man of another nation, skilled 
 in geography, who asserted that this side of Africa 
 was not known to the ancients, because they did 
 not know the course of the river Nelos, which 
 takes its beginning and flows out from the moun- 
 tains the ancients used to call ni^Sl nil, or the 
 Mountains of the Moon ; and upon these mountains 
 there are multitudes of Jews even more than one 
 million, and they pay taxes to the king of Ethiopia. 
 And the country they inhabit is called Pretty Joaney. 
 In the book called dSi^^ HI (I'll N*, Horhut Holam, he 
 writes that the caravans come from all parts loaded 
 with all sorts of spices, from the people who live in 
 the land of Lameka and Kalekot, which is near the
 
 A BOOK OF MIRACLES. 107 
 
 great sea of India; and he gives a detailed account of the 
 numbers of the Jews, and of their grandeur, and of 
 their palaces and the kingdom of Prettij Joaiinj, and 
 the river Sambatyon, and the land of Eden, and of a 
 very great desolate wilderness without inhabitants. 
 The wise man, Abarbanel, writes, that the seaman who 
 went from Portugal to India brought strange people 
 from Africa, and also spices and other things, which 
 he himself witnessed; and in truth they saw a very 
 great congregation of Jews there, and even brought a 
 letter from those parts to the Jews in Portugal; and 
 this letter was written to the great Hahamim, the heads 
 of the congregation ; and this letter expresses that these 
 people are from the tribes of Judah and Benjamin, 
 which Sennacherib took from the land of Judah, be- 
 fore the destruction of Jerusalem, for the sake of 
 Nebuchadnezzar, king of Babylon ; and it is noted 
 and written in a book called Seder Holam, in the 
 Chronicles, that they brought them behind "itJ'n nrr, 
 the dark mountains, and they remained there, and 
 did not return any more. This w\as in the time of 
 the first temple pJ^*N"1 il^3. Also a book called 
 "It^DO 7p? relates many circumstances concerning 
 these things, which are very long and curious. One 
 of these histories says, that in the time of Solomon 
 Pacha, he wanted to declare war with the Jews ; but 
 his ministers and his counsellors would not let him go
 
 1G8 A BOOK OF MIRACLES. 
 
 to war with the Jews, because they were so numerous 
 and strong, and also very rich. In the time of Senan 
 Pacha he also wanted to make war with the Jews, but 
 he could not, because he had spent all his money in 
 the war with the king of Teman ; but his intention 
 was to make war with them on account of their hav- 
 ing a great kingdom, very rich land, and fine palaces, 
 and their kingdom was near the land of Teman. The 
 author of Masanghut writes very largely upon this ; 
 he says that even these people bought their names, 
 and the names of their families ; the truth is, that 
 these tribes are known, and it is ascertained and gene- 
 rally understood, that they^ exist in the land of Cosin, 
 and it is certain that they send some prayer-books to 
 Holland, to be printed according to their custom. This 
 was done through a correspondence with the great 
 banker Boas, residing at that time in the Hague in 
 Holland. The books and the correspondence are ex- 
 ^ tant to this day in Holland ; and in Amsterdam they 
 had letters from different congregations in India 
 through the means of that eminent wise man Rdbhi 
 Moses Pereira de Paiha. These letters explain the 
 whole history of the Jews who are in the East 
 Indies, and the number of their synagogues, academies, 
 and of their customs, &c. And the truth of these 
 documents is authenticated by the Eeverend Rabbi 
 Isaac Ahoah, the Great Rabbi of the Portuguese con-
 
 A BOOK OF MIRACLES. 169 
 
 gregation at Amsterdam, in the year 5450. They 
 were sent to other congregations of the Jews ; and be- 
 fore that time there had been no account of the Ten 
 Tribes. Here we have a certain testimony of a high 
 authority, as a witness, who declares the existence of 
 the Ten Tribes, and also asserts the truth concerning 
 the river Sambatyon ; and no one can deny the truth 
 of it, nor doubt it after so many explanations as have 
 been noted in this work. What is still more extraor- 
 dinary, the Morning Herald of November 14, 1832, 
 mentions the discovery of many Jews in India, with 
 synagogues, rabbins, &c. A famous author of dif- 
 ferent sacred works, a member of the grand society 
 of the Hebrew science at Berlin, privileged and pro- 
 tected by government, has published a work on this 
 subject. And he has also published, and is still pub- 
 lishing, different works in the sacred language, one of 
 which is called Meclitahim, and appears every month. 
 The title imports the cultivation of science of the 
 Hebrew language, and among these writings, which 
 are called Meclitahim, was found one Michtab, and a 
 writing called mi^in "lUD, from that famous Hebrew 
 Rabbi Hersh Naphtalie Veezel, S"r Sm p'H, also 
 one named DVJ^1 HDl, the books of Chronicles, con- 
 tains very curious and true statements, with various 
 proofs and testimonies which it is impossible to detail 
 at present. Still it would be valuable for my work ;
 
 170 A BOOK OF MIRACLES. 
 
 but it is too long ; cand so I only mention that this 
 work was printed in the year A. M. 5549, which cor- 
 responds to A. D. 1788. The author writes, that 
 letters came to the company of commerce in Holland, 
 where it is stated that they correspond and deal with 
 India. These letters were addressed to a very re- 
 spectable man named Marsellos Bless, a dealer in all 
 sorts of goods, and of extensive connexions. He was 
 sent by the company to take a voyage to India, and 
 he gave an account of all that he saw in his voyage ; 
 and gives, besides, a complete history of the Jewish 
 Tribes. He noted also some things of D*D*n HH 
 about the Jews, which are in Cosin. 
 
 In the country of Malabar, which is in India, a 
 book was printed in the Hebrew and Dutch lan- 
 guages, called Bebleiatica, in the year 1788, in the 
 month of April, by one of the principal Jews named 
 Ezekiel Kacby, who sent a letter to Holland to the 
 Jews, to inform them, that the Ten Tribes were to be 
 found in different places in India and China ; and all 
 this letter was printed and published in the kingdom 
 of Holland. Some Hebrew manuscripts were found 
 also among the Jews, who are established in Cosin in 
 the city of Malabar, and they are supposed to have 
 been handed down from the time of King Hosea, son 
 of Ella, who reigned in the year 824 A. M. after the 
 Jews came out of Egypt ; and he came to Salmaneser, 
 
 1
 
 A BOOK OF MIRACLES. 171 
 
 the third king of Assur, and took the Jews captive, 
 and brought them to Kalach Habor, near the country 
 of the king of Gozan in the land of Maday ; and in 
 the year 894, Salmaneser, king of Assur, sent to the 
 king of Teman, all the Jews whom he had taken 
 captive, 460 men (all Jews), with their families, as a 
 present ; but when they came to the King Porava, he 
 took them and made slaves of them, and he afflicted 
 them with great hardships ; and when these Jews 
 were taken captives by Salmaneser, they took with 
 them some Hebrew books, viz.. The Five Books of 
 Moses ; The Book of Joshua ; the Book of Ruth ; The 
 Book of Judges ; The First and Second Books of 
 Samuel ; The First and Second Books of Kings ; The 
 Book of Solomon's Songs ; The Psalms of King David, 
 Heman, and the sons of Korah ; The Book of Pro- 
 verbs, and all the writings of King Solomon ; The 
 Book of Job; Isaiah; The Book of Jonah. These 
 books were separated into three parts ; the first was 
 Five Books of Moses ; the second was the Hagio- 
 graphy ; the third was the Prophets ; and each part 
 was put separately into a leaden box, and committed 
 to the care of Prince Simeon, of the tribe of Ephraim. 
 He was the first that went into captivity to Teman, 
 and was the inspector of them ; and as the story goes, 
 it says, that when the king took the Hebrew books 
 from them, it made the poor Jews look very sad and
 
 172 A BOOK OF MIRACLES. 
 
 full of trouble, and that they made a general fast on 
 the 15th of Elul in the year A. M. 897. They 
 dressed themselves in sackcloth, and put ashes upon 
 their heads ; and they fixed that day for a remem- 
 brance, which remains until now ; and all the Jews 
 from Meka and Malabar joined together ; and the first 
 fast these Jews made, the prince then protected them, 
 and he composed a prayer, and he lifted up his hands 
 to Heaven and said, '"' Lord, thou art our king, 
 save and protect these poor innocent men, because 
 there is no one in this world that can protect them 
 like thee, as thou alone knowest their sorrows and 
 troubles which they are in. 0, our Father, hear our 
 bitter cries and lamentations, for thou art our Father, 
 our Redeemer, and Deliverer, just and righteous. We 
 have sinned against thee : and though thou hast 
 delivered us up into the power of our enemies, have 
 compassion on us. 0, great God, not alone are 
 we delivered into the power of our enemies, who 
 are afflicting us and are very troublesome to us, and 
 we suffer many troubles of them, but they have taken 
 and robbed us of our laws, and we thought they would 
 have swallowed us up, or that they would have killed 
 us. And they want us to turn from our religion, that 
 we should forget and not serve one true God; also to 
 forget the covenant which thou hast made with our 
 fathers, Abraham, Isaac, and Jacob, and to consume 
 the rest of thine inheritance. great God, thou art
 
 A BOOK OF MIRACLES. 173 
 
 God of the universe and the God of Israel. Do not 
 deliver thy chosen people into the power of their 
 enemies, and we hope thou wilt have compassion 
 upon us, and with thy tender mercies turn our 
 troubles into joy ; and let thy wrath be upon those 
 people that will not fear thee, because we know that 
 thou hast saved and protected thy nation, the 
 Israelites, at all times, and we hope that thou wilt 
 do the same with us." And as the true and merciful 
 God saw the afflictions and the troubles that these 
 afflicted Jews were in, God heard their prayers, and 
 he afflicted the king with illness so that he died, and 
 his son reigned in his stead in the year 907. His 
 name was called Horssa. And the king read the 
 Book of Chronicles, wdiere he found this story about 
 the Jews ; and it grieved him to read that his father 
 should have done such wrong and injustice to the poor 
 Jew^s without any reason whatever. Then he ordered 
 that all the books should be returned to the Jews 
 again ; and he proclaimed that the Jews should have 
 their liberty throughout his kingdom, and that they 
 might continue, with their religion and ceremonies as 
 usual, and that no one should meddle with them ; and 
 he gave them many gifts, &c., and this was on the 
 tenth of the month of Sebat. The prince and the 
 Jews were rejoiced to hear the great miracles, and the 
 great kindness which Almighty God had done for 
 them. And they fixed that day for a rejoicing and
 
 174 A BOOK OF MIRACLES. 
 
 holiday for ever, which all the Jews observe in Meka 
 and in the country of Malabar till now ; and they 
 make holidays and many ceremonies in their synar 
 gogues, and walk round the synagogue seven times with 
 the five Books of Moses in their arms, with rejoicing, 
 thanksgiving and singing. The five Books of Moses 
 are called r]l^^\ HflD. And they sing the hundred 
 and eleventh Psalm, and they distribute a great deal 
 of money to the poor, and make of that day a merry- 
 making, like the day of Purim (the hoHday of Esther 
 and Mordecai) . And after the ceremony is finished, 
 they say a prayer for the prince, and for all his family, 
 as follows : — 
 
 " Sovereign of the Universe, the God of Hosts, and 
 the God of Israel, hear, I pray thee, the prayers of 
 thy servants. We called on thee in our distress and 
 afiiiction, and our prayers came up from the bottom 
 of our hearts, to sanctify us with thy blessing and 
 prosperity ; and let long life be to our master the 
 prince, and bless his meat and drink. Give him 
 sense, understanding, and rest, that he may lead us 
 in the right way unto thy holy service, and let him 
 escape from all dangers, accidents, and evil diseases. 
 Give him strength of body, and to all them that may 
 come after him. Lead him to do justice and charity, 
 that all nations may know that thou art the God
 
 A BOOK OF MIRACLES. 175 
 
 of Israel, and that thou art always with us. 
 Amen." 
 
 After this, the Jews always had a king and a prince 
 to govern them of the same family. This w\as in the 
 year A. M. 1416 ; and in the same year they were 
 destroyed by order of the king Pi'iizos, and he was one 
 of the family belonging to the above name ; and his 
 son Semha, a prince who had heard that there were 
 many Jews in Puuna and G uzarrbey, in the govern- 
 ment of the Grand Mogul, resolved to go out of 
 the country, and to take with him all the people 
 that were captives ; and they w^ent to live with their 
 brethren who dwelt in those countries, named as 
 above, Punna and Guzarrbey, and they were contented 
 and were blessed in all their commerce and in their 
 establishments. They stopped there many years, with 
 their children and families. And in the year 2000 
 they escaj)ed many accidents, as is written in the 
 Book of D^D'H nn, or Chronicles, of one Van Dort 
 of Amsterdam, &c. Many troubles and oppressions 
 these Jews underwent, till at last they were obliged 
 to turn from their religion ; but their prince remained 
 firm to his religion : there were with him seventy-two 
 families, who went thence to India, into the city of 
 Malabar; and the governor of that city, Serrm 
 Pedymal, received them with great honor and respect, 
 and he gave them all sorts of privileges, and ordered
 
 17G A BOOK OF MIRACLES. 
 
 that it should be written on two tables of copper, 
 which exist until this day in Cosin ; and they are in 
 the custody of the prince Joseph Halgu, who was the 
 prince of those Jews. Also the prince gave to Joseph 
 Halgu a large piece of ground to build a synagogue 
 and a burying-ground, which remain until this day. 
 This prince, Joseph Halgu, is known to be the prin- 
 cipal merchant and banker in that country. 
 
 We have before mentioned the name of Ezekiel 
 Racbj-j a Jew who was celebrated in his time. There 
 is, also, as that author says, a great number of Jews 
 who live under the government of the Grand Mogul, 
 and keep their law and religion, and the circumcision ; 
 and they observe the Sabbath day, and they fast on 
 the day of Kipur, which is the day of atonement ; and 
 although they have forgotten a great part of the law, 
 still they speak the Hebrew language perfectly, w^hich 
 is a matter of surprise. 
 
 This same author writes, that the prince named 
 above, has in his possession two letters of King 
 Ahashuerus, one describing the case of Haman, and 
 the other describing the case of Mordecai, which were 
 sent to the Jews ; and these letters are still in exis- 
 tence in possession of the Jews. They are written in 
 a language called Tamul, and hence it is proved that 
 these Jews must have been there for many years, and 
 that they are very ancient, &c.
 
 A BOOK OF MIRACLES. 177 
 
 This author also says, that the people who are at 
 Malabar, are called Kayrens or Kanareiis. They are 
 very ancient, and have been long established in those 
 countries, and they have got their places of worship 
 and even the copies of the letters from the time of 
 King Ahashuerus ; and they even keep the day of 
 Purim with the Jews on the same day, though for 
 different reasons, as is noted in the history of this 
 author. Also it is mentioned that, in the year 5410 
 A. M., which corresponds with the year 1650, the late 
 prince of the family named above died ; his name was 
 1^*£J^^<^ Jusian, the prince of the Jews at Malabar, 
 which is in Kalikut. His death took place in the 
 5th month (Sebat) ; and as this prince was the last 
 of the family named above, the inheritance of those 
 princes went to other Jewish families. 
 
 The date of the months and the years are the same 
 as other Jews keep, as is stated in the Book of Chroni- 
 cles 0'>f2^n nil ; and in the history of these Jews, the 
 month of Nisan is reckoned as the going out of Egypt, 
 which event happened at the end of 2000 years from 
 the creation of the world. 
 
 The book which is mentioned above, O^DTl HDl, 
 was originally written in the Hebrew language, as is 
 mentioned in the beginning of it, and it was written 
 in Cosin ptJ^p, A. M. 5517, corresponding with the 
 
 12
 
 178 A BOOK OF MIRACLES. 
 
 year 1757. It is signed underneath, Leopold Emanuel 
 Jacob Van Dort. 
 
 This traveller went to the country beyond the 
 Ganges ; and he writes, that the kings of those govern- 
 ments are generally absolute, and their governments 
 are subject to frequent revolutions. We knew little 
 or nothing of this part of the world, until the Portu- 
 guese discovered the way to India by the Cape of 
 Good Hope, about a hundred years ago ; and as we 
 are not acquainted with their history, or, indeed, 
 whether they have any written accounts of former 
 times, we cannot say, so we must be contented with 
 what we find amongst them. 
 
 This traveller gives also an account of a place in 
 Caffraria, wherein he found a great many Jewish 
 families, and many curiosities, which we shall relate 
 here as being hitherto unknown to the public gene- 
 rally. This land is bounded on the north by the 
 kingdom of Monomotapa, and is encompassed on the 
 east, south, and west, by the great southern ocean ; 
 the Cape of Good Hope being the most southern pro- 
 montory of Africa. It is a desert coast possessed by 
 the Caffres, having no towns. There are some high 
 mountains, the principal of which are the Table Moun- 
 tain, of a very great height, the top whereof is always 
 covered with a cap of clouds before a storm ; the Sugar-
 
 A BOOK OF MIRACLES. 179 
 
 loaf Mountain, so named from its form, and Mount 
 James, or the Lion's Rump. 
 
 Here are no navigable rivers, but a^ great many 
 brooks and rivulets descend from the mountains and 
 render the valleys exceedingly fruitful. One of these 
 runs through the company's garden, which is one of 
 the greatest curiosities in nature and art ; the foun- 
 tains are raised to what height they please by the 
 brook that descends from the Table Mountain. The 
 air and the valleys would be excessively hot, if they 
 were not encompassed by the vast southern ocean, 
 from whence the wind blows on every side ; and they 
 are scarce ever free from storms, which raise the waves 
 of this extensive ocean to so vast a height, that they 
 are, in a literal sense, frequently mountains high, such 
 as we never witness in this part of the world ; but 
 though these storms are troublesome, they make the 
 country very healthy. If there happen a calm of any 
 duration, all the inhabitants are plagued with the 
 headache ; but abundance of rich ships have been cast 
 away by these storms upon the coast, for they have 
 no harbors. The Dutch sometimes lose whole fleets 
 as they lie at anchor before the town, and they are 
 forced to moor their guardships with strong chains 
 instead of cables. 
 
 Here, in the company's gardens are the most delicious 
 fruits of Asia and Europe, growing within squares of
 
 180 A BOOK OF MIRACLES. 
 
 bay-hedges, so high and thick, that the storms coining 
 off the ocean can prejudice them but little; and these 
 hedges afford a most refreshing shade in the hot 
 season. In these gardens is also a fine grove of chest- 
 nut-trees that the sun cannot penetrate. Here also 
 we meet with peaches, pomegranates, citrons, lemons, 
 oranges, with the apples and pears of Europe inter- 
 mixed, all excellent in their kind ; and here we see 
 the crimson Japan apples which, intermixed with the 
 green leaves, appear exceedingly beautiful. Here also 
 grows the Indian Guava. 
 
 They have scarcely any fruitrtrees indigenous to 
 the country, at least such as the Europeans care to 
 taste of; though the Hottentots eat some of them. 
 
 Three or four sorts of almond-trees have been 
 brought hither, which bear fruit once in three years ; 
 and, as they have large plantations of them, they 
 yield the Dutch considerable profit. The anana or 
 pine apple, a most delicious fruit, is also planted in 
 their gardens. 
 
 Here we meet with four sorts of camphor-trees, the 
 best of which were transplanted from Borneo, the 
 other three came from Sumatra, China, and Japan ; 
 the leaves being rubbed between the fingers smell 
 strong of camphor. 
 
 It was a great while, it seems, before they raised 
 any considerable vineyards; they carried thither at
 
 A BOOK OF xMIRACLES. 181 
 
 first vine-stocks, from the bcanks of the Rhine and 
 from Persia, in small parcels, which grew prett}^ well, 
 and furnished them with grapes for eating; but they 
 did not pretend to make any quantity of wine, until 
 a certain German taught them to take the prunings 
 of their vines and cut them in small pieces of half a 
 foot in length, and plant them in fields plowed up for 
 that purpose, and they brought out shoots at every 
 knot, by which means they were soon furnished with 
 as many stocks or plants as they had occasion for. 
 
 And now there is scarcely a cottage in the Cape 
 Settlement but has its vineyard, which produces wine 
 for the family. Their plants of all sorts are larger 
 and sweeter than those of Europe ; the head of a cab- 
 bage at its full growth weighing thirty or forty pounds ; 
 and the head of a cauliflower as much; the seeds 
 whereof are brought from Cyprus and Savoy ; their 
 melons are of an exceeding fine flavor, and larger and 
 more wholesome than those of Europe ; and they are 
 raised without glasses or hot-beds, their summers 
 being exceedingly hot and winters moderate. Their 
 potatoes are very large, weighing from six to ten 
 pounds ; these they brought from India, and they are 
 exceedingly good. 
 
 In December, all their grain is ripe; in January 
 they tread out their corn in the fields ; and in Feb- 
 ruary, the farmers carry it to the company's magazines,
 
 182 A BOOK OF MIRACLES. 
 
 where they receive ready money for all they do not 
 use themselves. They sow almost all manner of 
 grain but oats and lentils. 
 
 The animals of that country are very curious. 
 The lion is frequently seen here ; his shin-bones, it is 
 said, after they are dried, are as hard and solid as a 
 flint, and are used in the same manner to strike fire 
 with. When he falls upon a man or beast, he first 
 knocks them down with his paw and deprives his prey 
 of all sensation, before ever he touches it with his 
 teeth, roaring most terribly at the time he gives the 
 mortal blow. 
 
 The tiger and leopard are also among the wild 
 beasts at the Cape. 
 
 The elephants of this part of Africa are very large ; 
 their teeth weigh from sixty to one hundred and 
 twenty pounds, and their strength is scarcely to be 
 conceived. One of them being yoked to a ship at the 
 Cape that was careening there, fairly drew her along 
 the strand ; they are from twelve to fifteen feet in 
 height, and some say a great deal more. The female 
 is much less than the male, and has its breasts or dugs 
 between its forelegs ; their usual food is grass, herbs, 
 roots, tender twigs of trees, and shrubs. They pull 
 up everything with their trunk ; which serves as a 
 hand to feed themselves ; and with this they suck up 
 water, and empty it into their mouths.
 
 A BOOK OF MIRACLES. 183 
 
 The rhinoceros is also to be met with at the Cape. 
 This animal is something less than the elephant, but 
 of equal, if not greater strength ; at least the elephant 
 runs away, and avoids him ; whenever he discovers 
 him. AVith his rough prickly tongue he licks the 
 flesh off the bones of an animal. 
 
 The elk is also found in the Hottentot countries ; he 
 is about five feet in height ; has a fine slender neck 
 and a oeautiful head, not much unlike that of a deer. 
 
 The European asses are common in that part ; but 
 there is another wild animal, which goes by the name 
 of an ass, which is like that creature in nothing but 
 his long ears, for he is a well-made, beautiful, lively 
 beast. 
 
 The Dutch have replenished their settlements with 
 European hogs, as well as those of the Indian black 
 breed, without bristles, whose bellies almost touch the 
 ground. 
 
 The porcupine is another animal, very common at 
 that part ; what is most remarkable in this animal, is 
 a wood of quills with which his back and every part 
 of him, except his belly, is covered : they are about 
 the length of a goose-quill; but straight, hard, and 
 without feathers, and growing less and less from the 
 middle to the end, terminate in a sharp point ; these 
 quills he shoots at man or beast when he is attacked. 
 
 There is a creature also at that part called by the
 
 184 A BOOK OF MIRACLES. 
 
 Dutch, a Sea Cow ; but it always feeds on grass on 
 shore (according to Kolben), and only runs into the 
 sea for security; the head of this animal resembles 
 rather that of a horse than a cow, and seems to be the 
 same with the Egyptian hippopotamus. 
 
 The Stinkling Sem, as the Dutch call it, seems to 
 be an animal peculiar to the Hottentot country, and 
 to have obtained its name from the stinking scent it 
 emits from its posteriors, which is such, that neither 
 man nor beast can bear it ; this is the creature's best 
 defence when it is pursued. The very dogs will de- 
 sert the chase, rub their noses, and howl when the 
 beast lets fly ; and a man is perfectly stifled with the 
 nauseous stench. 
 
 There are eagles here, called Dung Birds; which, 
 if they find an ox or cow laid down, will fall upon the 
 beast in great numbers, make a hole in the belly of it 
 with their bills and talons, and perfectly scoop out the 
 inside of it, leaving nothing but a bare skeleton covered 
 with the hide. 
 
 The same traveller gives an account of his finding 
 a great number of Jewish families carrying on a great 
 trafiic, and many of them are great mechanics and 
 skilled in arts, &c. ; they make their own spears, darts, 
 bows, and other weapons. They make also ivory 
 rings and bracelets for their arms of elephants' teeth, 
 and each family makes its own earthen vessels.
 
 A BOOK OF MIRACLES. 185 
 
 Their traffic would be more considerable if they 
 had more money or circulating medium. In conse- 
 quence of a want of this, they are obliged to barter 
 their cattle with the Dutch, for wine, brandy, and 
 tobacco. It is surprising, that though the Hottentots 
 see the Dutch build good houses, plant vineyards, and 
 clothe themselves decently, they nevertheless still 
 adhere to their old customs, and will not imitate the 
 Dutch in anything, not even in planting vines, though 
 it is observed they love wine and brandy very well. 
 
 Every Hottentot nation has its king or chief, whose 
 authority devolves upon him by hereditary succession. 
 This chief has the power of making peace and war, 
 and presides in all their councils and courts of justice; 
 but then his authority is said to be limited, and he 
 can determine nothing without the consent of the 
 captains of the several kraals, who seem to form the 
 Hottentot senate. The captain of every kraal, whose 
 office is hereditary also, is the leader in time of war, 
 and chief magistrate of his Jcraal in time of peace ; and 
 with the heads of each family determines all civil and 
 criminal cases within the Jcraal. 
 
 Murder, adultery, and robbery, they constantly 
 punish with death. 
 
 If a majority condemn a criminal, he is executed 
 on the spot. The captain first strikes him with a 
 club, and then the rest of the judges fall on him and
 
 1^6 A BOOK OF MIRACLES. 
 
 beat him to death. In civil cases also, the cause is 
 deternnned by a majority of voices, and satisfaction 
 is immediately ordered. The injured party is satis- 
 fied out of the goods of the person who appears to be 
 v^rong. 
 
 The whole country is but one common, where they 
 feed their cattle promiscuously, moving from place to 
 place to find water, or fresh pasture, as necessity 
 requires. 
 
 Besides the Dutch standing army here, they have 
 a regular militia, sufficient to oppose any foreigners 
 that should make an attempt upon their settlements ; 
 they have one guard-ship usually, which is moored 
 with strong chains, the road being very unsafe, and 
 subject to perpetual storms. 
 
 The Dutch import their slaves usually from the 
 neighboring island of Madagascar, for they never 
 make slaves of the Hottentots, but live in a friendly 
 correspondence with those people, of whom they pur- 
 chase cattle for a trifle, when the shipping arrives ; 
 and probably they would assist in the defence of the 
 country, if it should be ever invaded. 
 
 The revenues of the Dutch in that country arise 
 from the tenth of the profits which their government 
 reserves out of all the lands they grant to private 
 planters, and from the duties of import and export ; 
 but this colony cannot do much more than balance
 
 A BOOK OF MIRACLES. 187 
 
 the charges they are at in fortifying and garrisoning 
 their towns and forts ; for though it is a very plen- 
 tiful country, they have no merchandise proper for 
 exportation, except their wine, which is equal to any 
 in Europe, and of which they have a very great 
 variety ; the principal advantage this country is to 
 the Dutch, is the supplying their fleets with provi- 
 sions in their voyages to and from India. 
 
 As to the stature of the Hottentots, they are rather 
 low than tall, for though there may be some six feet 
 high, there are more about five feet high ; their bodies 
 are proportionate and well made, seldom either too fat 
 or lean, and scarce ever crooked ; they disfigure their 
 children by flattening and breaking the gristles of 
 their noses, looking on a flat nose as a beauty. Their 
 heads as well as their eyes are rather of the largest ; 
 their lips are naturally thick, their hair black and 
 short like the negroes', and they have exceedingly 
 white teeth ; and after they have taken a great deal 
 of pains with grease and soot to darken their natural 
 tawny complexions, they resemble the negroes pretty 
 much in color. The women are much less than the 
 men. The men cover their heads with handfuls of 
 cow-dung, grease, and soot, mixed together; and, 
 going without anything else on their heads in sum- 
 mer-time, the dust sticks to it and makes them a very 
 filthy cap ; the men also wear a krosse or mantle,
 
 188 A BOOK OF MIRACLES. 
 
 made of a slieep-skin or skins, over their shoulders, 
 which reach to their middle, and being fastened with 
 a thong about their necks, is open before. In winter 
 they turn the woolly or hairy side next their backs, 
 and in summer the other. This serves the man for a 
 bed at night, and this is all the winding-sheet or coffin 
 he has when he is dead. If he be a captain of a 
 village, or the chief of the nation, instead of sheep- 
 skins, wild cat-skins are worn, and some other skins 
 they set a value upon. They conceal or cover those 
 jDarts also, which every other people do, with a square 
 piece of skin about two hands' breadth, generally with 
 a cat-skin, the hairy side outwards, which is fastened 
 to their girdle. The women wear caps, the crowns 
 whereof are a little raised, and these are made also of 
 half-dried skins ; they scarce put them off night or 
 day, winter or summer ; they usually wear two krosses 
 or mantlets, one upon another, made of sheep- 
 skins or other skins, which are sometimes bordered 
 with a fringe of raw leather ; and these are only fast- 
 ened with a thong about their necks. They appear 
 naked down to their middle, but they have an apron 
 larger than that of the men to cover them before, and 
 another of still larger dimensions that covers their 
 behind parts ; about their legs they wrap thongs of 
 half-dried skins, to the thickness of a jack boot, which 
 are such a load to them, that they lift up their legs
 
 A BOOK OF MIRACLES. 189 
 
 with difficulty, and walk very much like a trooper in 
 jack-boots. 
 
 The principal ornaments both of men and women 
 are brass, or glass beads with little thin plates of 
 glittering brass and mother-o'-pearl, which they wear 
 in their hair or about their ears. They also make 
 necklaces and bracelets for the arms, and girdles, 
 wearing several strings of them about their necks, 
 waists, and arms. 
 
 There is another kind of ornament peculiar to the 
 men, and that is, the bladder of any wild beast they 
 have killed, which is blown up, and fastened to the 
 hair as a trophy of their valor. 
 
 Soon after their children are born, they lay them 
 in the sun, or by the fire, and rub them over with fat 
 or butter, mixed with soot, to render them of a deeper 
 black, it is said, for they are naturally tawny ; and 
 this they continue to do almost every day of their 
 lives after they are grown up. 
 
 The food of that country is very curious ; nor are 
 they more cleanly in their diet than in their dresses, 
 for they choose the entrails of cattle, or of some wild 
 beast, with very little cleansing, rather than the flesh, 
 and eat their meat half boiled, or broiled ; but their 
 principal food consists of roots, herbs, fruits, and milk. 
 When they make butter, they put the milk into some 
 skin made in the form of a soldier's knapsack, the
 
 190 A BOOK OF MIRACLES. 
 
 hairy side inwards, and two of them take hold of it, 
 one at each end ; they then whirl and turn it round 
 until it is converted into butter, which they put up 
 for anointing themselves and their caps and mantlets, 
 for they eat no butter. 
 
 Since the arrival of the Dutch among them, it ap- 
 pears that the Hottentots are very fond of wine, 
 brandy, and other spirituous liquors; for these the 
 Hottentots barter their cattle ; and though the Hot- 
 tentots will turn a spit for a Dutchman half a day for 
 a draught or two of sour wine, yet do they never at- 
 tempt to plant vineyards (as they see the Dutch do 
 every day), or think of making wine themselves. 
 
 The same traveller gives an account of their other 
 customs : they frequently expose their female children 
 in the forests to be starved or devoured by wild beasts, 
 as they do their fathers and grandfathers when they 
 become decrepit and useless; but this is not done 
 without the consent of their magistrates or chief men 
 of the place. Notwithstanding their barbarity to their 
 female children, they have the greatest abhorrence 
 of their being dissected and cut in pieces, as they are 
 sometimes by the operations of the European surgeons. 
 They imagine this is done with a design to use their 
 flesh in magic and witchcraft; and therefore they 
 watch the corpse of the deceased for some time after 
 it is buried.
 
 A BOOK OF MIRACLES. 191 
 
 The language of that country consists for the most 
 part of inarticulate sounds and noises made in their 
 throats, which no man can imitate or express in 
 writing; nor is it possible to be learned, except by 
 people who have lived amongst them from infancy, 
 as some of the mulatto slaves, belonging to the Dutch, 
 have done. 
 
 These, I perceived, could understand the Hotten- 
 tots, and had sufficient knowledge of the language to 
 be understood by them. 
 
 As to letters, or writing of any kind, they are per- 
 fectly ignorant of these things. 
 
 In that country, the dominant religion is, accord- 
 ing to the report of the Portuguese, who were the 
 first Europeans that visited it, a species of Deism, be- 
 cause they found neither temples nor images; but 
 other travellers have the fullest evidence that they 
 believe in God or the Supreme Being, who made both 
 heaven and the earth ; they style him the God of gods, 
 and believe he is endowed with all imaginable per- 
 fections ; but they never address themselves directly 
 to him, but to certain genii whom they look upon as 
 mediators for them to the Supreme God; and it is 
 probable they look upon the moon as one of those in- 
 ferior intelligences, for they assemble at the new 
 moon, prostrate themselves before it, and dance the 
 whole night ; and by several expressions, show their
 
 192 A BOOK OF MIRACLES. 
 
 dependence on their inferior deity, from whom they 
 expect good AvCcather and fruitful seasons. 
 
 They worship also those who have had the reputa- 
 tion of saints and heroes, and they pay their devo- 
 tions to an imaginary evil spirit, whom they believe, 
 like the Indians, to be the author of all the calamities 
 they suffer ; and to him they sacrifice sheep and oxen, 
 as well as to their saints. 
 
 They certainly believe in a future state, by sacrific- 
 ing, and offering up their prayers to departed saints ; 
 for this would be the greatest absurdity, if they did 
 not suppose that the soul survived the body. Their 
 removing their huts to a different ground when any 
 one dies, also shows they are apprehensive that the 
 dead may return again and give them some disturb- 
 ance, and the departed souls chiefly haunt the places 
 where they die ; a piece of superstition which prevails 
 almost everywhere. 
 
 The Hottentots pretend also to magic and witch- 
 craft, and when their physicians cannot restore their 
 patients by physic, they immediately conclude they 
 are bewitched, and apply to some pretended conjurors 
 for relief. Fortune is very little considered at their 
 marriages ; the man's father usually gives him a cow 
 and a few sheep, and the woman's father the like ; 
 and the relations and friends of the married couple 
 assist them in building a house, or rather a hut ; a fat
 
 A BOOK OF MIRACLES. 193 
 
 OX is killed upon this occasion, and a wedding dinner 
 provided suitable to their circumstances. The men 
 form a circle in the area of the kraal or Hottentots' 
 town, and the women assemble in another circle ; the 
 bridegroom sits down in the middle of the men's circle, 
 and the bride in that of the women's ; after which, the 
 priest comes in to the men's circle and makes a cere- 
 mony, &c. From thence he goes to the women's^ and 
 performs the same ceremony. After that is performed, 
 the married couple receive the congratulations of the 
 company, wishing them long life, and that they may 
 live happy together ; and at the same time, they wish 
 the married couple may have a son at the end of the 
 year; that he may prove a brave fellow, an expert 
 huntsman, and the like. 
 
 The meat being served up in earthen pans, the 
 company fall to; they have no plates, knives, nor 
 forks, but make use of their hands, pulling the meat 
 to pieces and gnawing it with their teeth, and eating 
 as voraciously as dogs ; they know nothing of napkins, 
 but wipe their hands on the corners of their stinking 
 mantles which they wear ; and large sea-shells usually 
 serve them instead of spoons. 
 
 After dinner, they sit smoking and talking merrily 
 on the occasion till towards morning, when the bride 
 steals away and the bridegroom after her, and then 
 the company separate to their homes. There is no 
 
 13
 
 194 A BOOK OF MIRACLES. 
 
 diiiicing on the occasion; nor are strong liquors drank 
 by these people, but only milk and water. 
 
 A few days after their marriage, the women are 
 set to the household work, as well as the work out 
 of doors, and they are treated little better than 
 slaves. 
 
 I have given this description here, in consequence 
 of its being a curious account of the ceremony 
 and manner of living in these parts of the globe. 
 In one of these places there are a great many Jew 
 families of the Ten Tribes dwelling ; they are distin- 
 guished and known by their laws and manners, 
 circumcision, &c. 
 
 The same traveller writes, he found a great quan- 
 tity of Jews in the country of Thibet, whom he sup- 
 poses to be of the Ten Tribes. Also in several 
 parts of Asiatic China are a great number of Jews 
 and many synagogues, academies of science, and par- 
 ticularly the Talmudical and Theological, &c. They 
 are very rich ; they have nearly all the trade of that 
 kingdom, and are masters of all the principal manu- 
 factories. 
 
 In the Morning Herald of the 14th of November, 
 1832, there is an article entitled "Jews in Thibet," 
 which states that "the last Ten Tribes of the Jews 
 have been found in Li Bucharia, some of them at- 
 tending the last Leipsic fair as shawl manufacturers.
 
 A BOOK OF MIRACLES. 195 
 
 They speak in Thibet the Hindoo language ; though 
 they are idolators, they do believe there is an only 
 God, and they believe in the Messiah, that he is to 
 come, and in their restoration to the holy land of 
 Jerusalem. They are supposed to be ten millions in 
 number; they keep the day of atonement (Kipur), 
 the fast day of penitence, and the holy day of Sab- 
 bath, &c. They conduct themselves like the white 
 Jews, and make use of the declaration, 'Hear, 
 Israel, the Lord our God is one;' they are also cir- 
 cumcised as all the Jews are on the eighth day, 
 according to the law of Moses ; they have also a 
 reader, and an elder or prince, &c." 
 
 I think this testimony from the Herald is very 
 clear, and serves for a sufficient proof of the present 
 existence of the Ten Tribes ; and Thibet is a country 
 well known to the public. 
 
 This wonderful history of the river Sambatyon and 
 of the discovery of the Ten Tribes, is, I think, suffi- 
 ciently proved by the many testimonies which I have 
 brought here in this work from a great many valuable 
 and ancient sacred authors. Only, I will bring here 
 one more authentic proof which occurred in this 
 city of London, in the year 5520, A. M. A letter 
 came to the community of Israelites from the Jews 
 who are in China, in the town of Honan, where they
 
 196 A BOOK OF MIRACLES. 
 
 are established with their synagogues and academies, 
 
 &c. 
 
 An answer was sent from the Portuguese commu- 
 nity to them. The copy of the letter, signed by the 
 late Grand Eabbin the Reverend Raphael Meldola, I 
 have seen in the care of his son, my friend, the 
 Reverend D. Meldola. 
 
 This letter was written by a high learned man, the 
 Reverend Isaac Mendes Belisario, one of the high 
 learned men of the great Talmudical academy of the 
 Portuguese Israelitish community in London. This 
 is the substance of the letter, viz. : 
 
 " To our brethren, the sons of Abraham, Isaac, and 
 Jacob ; to our brethren the disciples of Moses, the 
 man of the Lord, and to all their princes, noblemen, 
 chiefs, judges, magistrates, and governors, residing in 
 the empire of China, at the extremity of the East ; 
 may peace and happiness attend you. 
 
 " And may the Lord the God of our fathers open 
 to you his bountiful treasures, and may he pour 
 heavenly blessings on you in the highest degree ; may 
 he prosper you in all your undertakings, and make 
 you exceedingly numerous on the face of the earth ; 
 may he protect and defend you from diseases and in- 
 firmities, may he prolong your days and bless them, 
 and may your years be crowned with felicity for ever 
 according to your hearts' desire, in conformity to the
 
 A BOOK OF MIRACLES. 197 
 
 fervent prayers and good wishes of us who are your 
 brethren, residmg in the kingdom of Enghand. 
 
 "Dear brethren, we are extremely anxious for your 
 welfare, and desirous of knowing with certainty what 
 truth and foundation there may be for the reports and 
 relations, written by sundry persons who have 
 travelled through your country, and all affirm that 
 they have seen some of your children of Israel, and 
 were by them informed that you are all his descen- 
 dants, that you have a public place of worship in the 
 province of Honan, where you pray to, and adore the 
 Lord, the God of our fathers, that you have the books 
 of the Law of Moses written on parchment in the 
 same manner we have, and that such volume of the 
 law is exactly like ours containing five books; the 
 first book whereof begins with these words, Bereshith 
 hara ; the second with Vahaleh Semot ; the third, 
 Vayikra el Moseh ; the fourth, Bemidhar Sinai; the 
 fifth, Aleli Hadeharim. 
 
 "You may easily conceive what joy and gladness 
 must have filled our hearts on hearing such happy 
 tidings; it is this that prompts us to this method of 
 conveying our sentiments to all of you, our dear 
 brethren. Peace to your chiefs and wise men! Ac- 
 quainting them that the descendants of the tribes of 
 Judah, Benjamin, and Levy, are dispersed all over 
 the face of the globe, east, west, north, and south,
 
 198 A BOOK OF MIRACLES. 
 
 whose numbers may be computed at ten millions, 
 having increased and multiplied exceedingly through 
 the mercies of God, who has never forsaken us during 
 our captivity, but has inclined the hearts of princes 
 in our behalf, especially in this happy country where 
 we dwell in peace and security under the dominion of 
 our Sovereign Lord King George the Second, whose 
 glory and power may heaven increase, for he is most 
 just and merciful ! 
 
 " We do not know, dear brethren, whether ye are 
 descendants of the Ten Tribes which were carried into 
 captivity in the days of Oseah the son of Elah, king 
 of Israel, who was cotemporary with Hezekiah, king 
 of Judah, or whether you descend from the other 
 tribes, being those of Judah, Benjamin, and Levy, as 
 we are. We therefore most earnestly desire you 
 would please to give us all the information you can in 
 answer to the following questions, and you may write 
 to us either in Hebrew, Arabic, or Chinese, delivering 
 your letter to the person who may present this to you, 
 and he will take care to forward us your favors. But 
 previous to our queries, we think proper to acquaint 
 you that we and all the Jews have the practice of 
 reckoning the years from the creation of the world, 
 and according to such computation this present year 
 is the five thousand five hundred and twentieth year. 
 
 " The first question we desire you to resolve is.
 
 A BOOK OF MIRACLES. 199 
 
 from what part of the world, and from what par- 
 ticular country did your predecessors depart, when 
 they came to reside in the country you now inhabit ? 
 In what year was it, according to any computation, 
 or how many years are since elapsed ? What was the 
 name of the king of Israel, or the name of the king or 
 emperor of China at that time ; and if you cannot be 
 exact, pray let us know at least how many hundred 
 years have passed since that period. 
 
 " Second, Do you know whether there are any con- 
 gregations or numbers of Israelites in Tartary, or in 
 any countries near or distant from you, and whether 
 they are descendants of the Ten Tribes, or of those of 
 Judah, Benjamin, or Levy? • 
 
 " Third, Do you believe as we do in one only God 
 who created the world, and gave us his holy law by 
 the hands of Moses, his faithful servant ? 
 
 " Do you beUeve that God will reward those that 
 observe his precepts, and punish those that transgress 
 them? 
 
 " Do you hope for and expect, that God will, when 
 his infinite wisdom shall think it proper, gather us 
 all from amongst the nations and resettle us in the 
 Holy Land by means of a prince from the house of 
 David, and that the holy temple will be then rebuilt 
 and the kingdom of Israel re-established as of old ? 
 
 " Do you believe in the resurrection of the dead ?
 
 200 A BOOK OF MIRACLES. 
 
 " Fourth, Do you fix the dcay of the new moon, on 
 the first day that you see it ? or do you fix it accord- 
 ing to any rule or account by which you know when 
 the new moon should appear, celebrating that day as 
 such, though you do not yet see the new moon ? 
 
 " Fifth, Do you celebrate the festival of the new 
 moon one day only, or two days ; and sometimes two 
 days, and other times only one day ? What is your 
 rule for such variation ? 
 
 " We likewise desire to know how many days you 
 celebrate as holy feasts, namely, Passover, Pentecost, 
 Tabernacle, and New Year ? 
 
 " Sixth, Have you amongst you any wise learned 
 men*in the law, who explain the same according to 
 ancient tradition, and what is the number of the 
 works of labor which the Law enjoins us not to do on 
 the Sabbath day ? 
 
 " Seventh, Do each of you know from what tribe 
 you descend ; and have you priests and Levites 
 amongst you, known to be of the tribe of Levy ? 
 
 "Eighth, Have you any set form of prayer for 
 public worship, or do you say your prayers extempore, 
 according to the. respective circumstances of each in- 
 dividual ? 
 
 " Ninth, Are the names you give the twelve months 
 of the year the following, which we use to denomi- 
 nate them, viz. : — The first we call Nisan ; on the fif-
 
 A BOOK OF MIRACLES. 201 
 
 teenth day of this month is Passover, or the feast of 
 unleavened bread. The second is called Ljar ; the 
 third Sivan, and on the sixth day of this month is the 
 feast of Pentecost. The fourth is called Tammuz ; the 
 seventeenth day of this month is a fast-day, in com- 
 memoration of the breach made in the wall of Jeru- 
 salem. The fifth is called Ah ; the ninth day of this 
 month is a fast-day, in commemoration of the des- 
 truction of the first and second Temple of Jerusalem. 
 The sixth month is called Elul ; the seventh is called 
 Tisry ; the New- Year's Day, which happens on the 
 first of this month, is called RosJi Hasliana, when we 
 observe the ceremony of blowing the horn ; the tenth 
 day is the Day of Atonement, the day of expiation, 
 called Kipur ; and on the fifteenth day of this same 
 month is the feast of Tabernacles. The eighth month 
 is called Chesvan. The ninth month is called Kislev. 
 The twenty-fifth day of this month we rejoice and 
 light candles or lamps, in commemoration of the great 
 wonders, miracles, and deliverance which our fathers 
 experienced during the second temple in the time of 
 the high priest Chasmonay and his sons ; Avhen the 
 Greeks being vanquished, and the temple restored to 
 its purity, they found only one small vessel with 
 sacred oil, and barley for one day only, yet it mira- 
 culously sufficed for eight days, when more sacred oil 
 was found.
 
 202 A BOOK OF MIRACLES. 
 
 " The tenth month is called Tehet ; and on the tenth 
 day of this month is a fast-day, in commemoration of 
 the siege of Jerusalem by Nebuchadnezzar, during the 
 first temple. 
 
 " The eleventh month is Sebath. 
 
 " The twelfth month is called Adar. The thir- 
 teenth day is a fast day, and the fourteenth and fif- 
 teenth days are kept as festivals called Purim, in 
 commemoration of the miraculous preservation of our 
 forefathers, who were doomed to destruction by the 
 cursed Haman, in the time of Ahasuerus, but through 
 God's mercies the fatal decree was annulled, by means 
 of Mordecai and Queen Esther, and Haman and his 
 ten sons were executed. We now crave your pardon 
 for this great trouble, which we hope you will readily 
 grant, since it is not only we who dwell here in Eng- 
 land, who are desirous of being rightly informed con- 
 cerning the foregoing particulars, but it is the general 
 and anxious wish of all our brethren in these parts to 
 be truly acquainted with what relates to your origin 
 and present condition, and to be instructed as much 
 as possible concerning the like circumstances of other 
 Israelites, who we have reason to believe do reside in 
 several other Eastern countries, so far distant and re- 
 mote from us, that we have not hitherto been able to 
 learn whether they belong to the Ten Tribes or not ; 
 we who are descendants of the tribes of Judah and
 
 A BOOK OF MIRACLES. 203 
 
 Benjamin, as already observed, only know that the 
 other Ten Tribes were driven away from the Holy 
 Land, and carried into captivity in the time of Oseah, 
 the son of Ela, king of Israel. But what became of 
 them since ; and to what parts they were obliged to 
 retire; and where they hid themselves; we are totally 
 uninformed to this day. You now perceive the great 
 motives that render us so solicitous and inquisitive. 
 You see the chief object of our inquiry, and we can- 
 not doubt you will endeavor to satisfy us to the ut- 
 most of your power, assuring you that you will ever 
 find us disposed to give you all the information you 
 can desire, in answer to any questions you may please 
 to demand of us ; let us now conclude, offering our 
 fervent prayer to the Lord the God of our Withers; 
 that he may gather the dispersion of Israel, and the 
 scattered remains of Judah from the four corners of the 
 earth, as it is written in the Laws of Moses, the man 
 of the Lord, in these words : ^ The Lord God will re- 
 store you from your captivity and will have mercy on 
 you, and he will return and collect you together from 
 amongst all the nations whither the Lord your God 
 has dispersed you, even if you be driven to the ex- 
 tremity of the heavens ; the Lord your God will from 
 thence call you forth, and assemble you together, and 
 he will convey you to the land which your forefathers 
 possessed, and you shall inherit it, and he will prosper
 
 204 A BOOK OF MIRACLES. 
 
 you and make you more numerous than your fathers/ 
 May it be so accompHshed for the honor and glory of 
 his great name, that your eyes may see it and our 
 hearts rejoice ! May we all arise, and go to the house 
 of the Lord, for we are all brethren, sons of our father 
 Israel ! May we prostrate and humble ourselves be- 
 fore the Lord our God, in our sacred and glorious 
 temple ! That these blessings may be verified in your 
 days and in ours ; and in the days of all Israel our 
 brethren, is the sincere and ardent prayer of us, dear 
 brethren, who reside in this city of London, in the 
 kingdom of England, on the twenty-fourth day of the 
 Eleventh month called Sebat, in the year 5520 from 
 the creation of the world, Amen. 
 
 " The prophet Jeremiah likewise assures us in the 
 time when the Lord pleases, that he will save his 
 people, the remnant of Israel ; that he will bring them 
 from the north, and gather them from the four cor- 
 ners of the earth, in great bodies to re-establish them 
 in the Holy Land, for he is a father unto Israel, and 
 Ephraim is his beloved son." 
 
 This letter was sent by some respectable persons, 
 who on their return from China brought an answer in 
 the Chinese and Hebrew languages, which was after- 
 wards translated into the English language for the 
 Portufifuese Jewish consfregation ; and the orio;inal was
 
 A BOOK OF MIRACLES. 205 
 
 left in the museum at the India House. I could not 
 find the copy, and suppose it has been lost ; however, 
 I have brought forward a sufficient proof of the dis- 
 covery of the Ten Tribes, therefore I have written 
 enough about this subject, and produced sufficient 
 proofs of the existence of the Ten Tribes, and also of 
 the wonderful river Sambatyon, and all the Jews who 
 dwell behind that river, and the twenty-four kings, 
 their palaces, buildings, riches, customs, &c., which I 
 hope will be sufficient satisfaction to the public. I 
 hope the public will excuse my language, as I am a 
 foreigner, and therefore not sufficiently acquainted 
 with English. Wise and learned men, however, look 
 to the subject, and the meaning; and sometimes it 
 happens that they find an author who writes on a 
 good subject, but uses inferior language, and some- 
 times also they find to the contrary. It is a rabbinical 
 maxim in Perlaj Ahot, HD^ ixSn* jpJlpn S^riDn Sx 
 12 V\i^, which is to say you must not judge by the 
 looks, or by the outside beauty of a bottle, it is the 
 inside of a thing, or the inside of a bottle, which is 
 the principal virtue of the subject, but not the lan- 
 guage or the vehicle in which it is conveyed. 
 
 I have now finished my researches as to the Ten 
 Tribes, &c., and I pray to the Almighty God who is 
 merciful, to preserve their lives and their existence, 
 and to bring near the time of our redemption ; to
 
 206 A BOOK OF MIRACLES. 
 
 bring them to us from that remote place, and perform 
 in them the prophecy of Isaiah which declares, *^D^?7 
 V'DI TN*:> DmON?? and to approximate the time pro- 
 mised to redeem and to gather his holy and chosen 
 
 people ,v'Di NOin h^Vn* Hii D^S rh^^ ojiN* n^rr 
 
 7K1J1 I Vl>^j ''ii^^ we hope it will be in our days. Amen. 
 
 As this work treats on miraculous history, &c., I 
 bring here the history of the miracle which will hap- 
 pen in the latter of the future days, according to the 
 promise of the Lord God, by his faithful prophets, 
 which will be before the end of the world ; viz., the 
 coming of our king the Messiah, the building of the 
 third temple, according to the prophecy of Ezekiel, 
 and the restoration of the dead, y^^ 1 H^JU'Dn "iSd 
 
 For the certainty of these coming miracles I shall 
 adduce proofs sufficient from the holy text, and from 
 the promise of the Divinity, by his holy and true 
 prophets, and I hope for, and pray to the Almighty 
 that he may grant me his assistance, to help me, and 
 give me a right understanding of the law of God and 
 the law of Moses, that in describing the things I may 
 not make any mistake. I hope the Almighty will 
 affirm in my person the holy text which was said 
 unto Moses the prophet, Ynmni yt^ DP MNIN OJ?<1
 
 A BOOK OF MIRACLES. 207 
 
 yyii / nmn "1L*\\* nX, Exod. xii. " And I will be 
 with thy mouth, and I will instruct thee and teach 
 thee what thou shalt say." nc^>*J Sxit^'* '"iSx 'H DC'D 
 [ON nSi'^V In the holy name of the Lord God of 
 Israel, he will be my help and my assistance. Amen. 
 
 The promise of the future redemption of the nation 
 was begun from the time of our father the patriarch 
 Jacob, when he saw t^^mpH m*1D or by prophecy, 
 &c., and on that account he made his prayers to the 
 Almighty, and he said, "n *nnp ^D^V^y^h, I have 
 waited for thy salvation, Lord. Gen. xUx. 18. 
 It is true that some of our Rabbins explain this to 
 be an allusion to Samson, that he saw t^^lpH HI^ID? 
 that Samson should fall into the hands of his enemies 
 the Philistines, and therefore he says those words, 
 "n ^^^^T) 'in^Mi^w- But it appears to me that it can 
 be explained also for the future time of the King 
 Messiah, which may be seen from comparison of an- 
 other part, viz., the blessing which Jacob pronounced 
 on the children of Joseph. Gen. xlviii. 14. The word 
 Lemur, "llOJ^b, in full is written with a 1, IIIDNa 
 Also we find Dp^' with a 1 and IH'^N without a *), 
 all such ntJ^TT relate to the future, &c. 
 
 The patriarch at that time would have discovered 
 to his children the VT) or end, but it was not allowed 
 by the Divinity; instead of that he says p1N*l 
 nriN* niDD, Gen. xlix. 1, 2, 3. This Derasa Ht^^l"!
 
 208 A BOOK OF MIRACLES. 
 
 is known by the leaniod men, «&c. Now we shall 
 Ibllow (Hir subject. 
 
 'riiore is ;i strikinji; VJiricty in llio cliaracter and 
 circiinistances of tlio (hioo illustrious lathers of the 
 chosen people of (Joel. In Al)rah;ini we have seen 
 the niiui of [jowerful faith, magnanimity, and valor; 
 in Isaac we are led to admire the ])ensive, retired, 
 and domestic character. His son Jacob presents 
 himseir to us "with dill'erent (pialities, and his life ex- 
 hibits a nund)er of striking incidents. Yet each of 
 these pious jnen claims our veneration by an un- 
 shaken iidelity to God, by the example of a virtuous 
 life, by various prominent excellencies of cliaracter, 
 and by being the appooited means of preserving the 
 great doctrines of religion, especially the promise of 
 the King Messiah, who was to descend from them. 
 
 The patriarch perceiving that his dissolution was 
 near, sent for Joseph, and bound him by a solemn 
 promise to bury hiuj with his father in the Holy 
 Land. Shortly after this, .lacob was taken sick ; and 
 it being reported to Joseph, he hastened to the bed- 
 side of his father, taking with him his two sons, 
 Manasseh and Ephrjiini. On hearing that his dutiful 
 son was come, Jacob exerted his failing strength, and 
 sat up in his bed to receive him, and to impart that 
 blessing which in the spirit of prophecy, t^mpH ni")D, 
 was revealed nnto him. He blessed the children of
 
 A BOOK OF MIRACLES, 209 
 
 Joseph, but as he placed his hands upon their heads, 
 he crossed them, putting his right hand upon Ephraim 
 the younger, and his left upon Manasseh the elder. 
 Joseph wished to correct the mistake of his father; 
 but Jacob persisted, being guided by a divine im- 
 pulse, and he gave to each of the lads a portion in 
 Israel, at the same time declaring that the younger 
 should be greater than the elder. 
 
 When this interview was ended, Jacob caused all 
 his sons to assemble round his dying bed, that he 
 might inform them what would befall them in the 
 last days of the future time of the King Messiah. 
 
 According to this introduction, it would appear that 
 the patriarch Jacob had the intention to discover to 
 his sons the time of the coming of the King Messiah, 
 therefore he says, O'DTf nnnXD DDDN Nnp» ni^'NilN 
 " what will happen to you in the last days," that is 
 to say, at the end of the world ; because it cannot 
 be before that time, which is the signification of these 
 words in the Hebrew, ^WD^H nnnxn in the f]S}< 
 ^l^*C'il, sixth thousand years of the existence of the 
 world ; that is, according to my opinion founded on that 
 of the most eminent Hahamin, ^h:it^) ^H^l nV^i^ ^5D1 
 this word and this explanation, Hl/Jl^ ni'"lL^' ^^'TlD 
 Ypil means that he would discover the yp end of the 
 days. But the Divinity did not allow it to be dis- 
 covered for different reasons, till the time appointed 
 
 14
 
 210 A BOOK OF MIRACLES. 
 
 by the Divinity, nJ:r*nN* r\n^2 "HOX, " I am the Lord 
 thy God, in the time appointed I will make it to come 
 
 quickly." nn^;:! ^y n*S ,n:iLr'nf< irjr SrnD; the 
 
 meaning of this is shown by what the Almighty says 
 to the children of Israel by his prophet Isaiah, "I 
 am the Lord God, and have promised that surely I 
 shall bring redemption and salvation to my chosen 
 people, if they are obedient, and do those things 
 which are good, I will make it come quickly, even 
 before the time ; and if not, I will bring it in the time 
 appointed," which is known only to him (blessed be 
 his holy name !) Amen. There is no doubt or uncer- 
 tainty in the word of God. 'ah^V^ Dip* l^lSiN* ")D"n. 
 
 Therefore when the patriarch wishes to discover 
 the appointed" time, JTllpn nn 1JDD HpSnOJ, the 
 spirit of prophecy departed from him, and he begun 
 with other strange discourses, for he says HIDD pIX") 
 T]r\ii, Reuben, my first-born, &c., we know very well 
 that Reuben, he is the first-born, but it was not 
 allowed to discover the time, &c. 
 
 Of all the predictions which the patriarch pro- 
 nounced, the most remarkable and the most interest- 
 ing is that to Judah : " The sceptre shall not depart 
 from Judah, nor a law-giver from between his feet, 
 until SJiiloh come, and unto him shall the gathering 
 of the people be." 
 
 The promised seed of the patriarch was the con- 
 
 I
 
 A BOOK OF MIRACLES. 211 
 
 slant object of faithful expectation. All the patri- 
 archal ordinances, institutions, and predictions, had 
 allusion, either positive or incidental, to the promise 
 of the King Messiah, that from his seed the glorious 
 blessing should arise, and from the tribe of Judah ; 
 and he shall have the possession of the whole universe 
 by the blessing and promises of the Divinity to his 
 faithful patriarch. VJil tO^tJ^ mo* nS ; "The sceptre shall 
 not depart from Judah, nor a law-giver from between 
 his feet, until Shiloh come ; and unto him shall the 
 gathering of the people be." Gen. xlxix, 10. 
 
 We cannot say that the D^dl nnili^, end of the 
 days, means the DHVD hSn^J D^D^1 nnHN, or the 
 redemption from the bondage of the Egyptians, for 
 many reasons. According to the word of D^D'll nnilJ^, 
 the end of the days, as it is in Daniel, D*0\1 Tp*? ; 
 because if the patriarch meant only the redemption 
 of the Egyptians, he could have explained himself by 
 another term, not using the expression □'0\1 rinilK, 
 he could have said DlJnX NHp^ ntTN* DN DdS HI'ilNI, 
 therefore it surely means the end of the days, that is 
 in the sixth thousand years of the creation of the 
 world, so as we have explained above, as it is men- 
 tioned in the Talmud, i^f^h^ nn ^^^ *5S^< ND^tT ; by 
 this word is meant that the existence of the world is 
 six thousand years, during which will happen all the 
 events mentioned by the prophets, &c., by the direo-
 
 212 A BOOK OF MIRACLES. 
 
 tion of the Almighty, and in consequence of his pro- 
 mise. The Law of God is described by the word 
 D"I""1D "no ,C^n"^ ^D'^) ,D:^•5; one of the four is ?on, 
 that is Ecmez, for the number of the word nV'^LT, is 
 equal to that of HJJ'D according to Sm, the amount 
 of that word is three hundred and forty-five, a law- 
 giver, &c., D^o:rn p idod^ dn* NrDnoo nS »ni 
 
 n^tJ'D Nin nV"trna^"ltr "IDiS. The word nh'C* has 
 the same numerical value as the word " Messiah," 
 n'£^'2j viz., reckoning by the small number, the 
 word nb^t^ makes twelve, and the word itself counts 
 for one, making thirteen, and the word reckoned by 
 the ordinary numbers makes three hundred and forty- 
 five, ^k^•D, which, added to the thirteen counted by 
 the small number as above, makes three hundred and 
 fifty-eight, the exact amount of the word n'LJ'D, and 
 the number thirteen being contained in IHii, this 
 word, expressive of unity, is applied to the Almighty, 
 and as he is one, so Messiah or Shiloh, whom he shall 
 send will be also one, as king of the earth, and there- 
 fore by adding "l(iN to H^-IJ^ we have at once the 
 same numerical amount as tl'OD. 
 
 phoy hi:; ^D:y nno' rNi > obiy N*pDm oSt:^ D"^n 
 jiSd xddoi Diy"nD "in:^' n"» d"d by y o "idx:i:' 
 Nin rhD y^^ , f ji ni^y dio:) nvh nSh tj'"nr .xV'n
 
 A BOOK OF MIRACLES. 213 
 
 Also the words nS^i^* N3^ is equal to the word 
 n'tJ^Dj which amounts to the number three hundred 
 and fifty-eight. There are many sacred authors who 
 explain the same words as relative to the King 
 Messiah ; and it is known that in the time before the 
 King Messiah, there will be jnjrji y^y nDpho, and 
 many other things, &c., and the perfect patriarch 
 
 "an ^•\v n'yii np;^s saw aii these things, znpD nnD 
 
 and makes his prayer to the almighty God to redeem 
 his children, and he says these words, "n^Jl^p 'll^\y^\yw 
 " I have waited for thy salvation, Lord," and prays 
 that his seed may escape from all bad accidents, and 
 evil actions, &c. All these explanations and derasot 
 are perfectly known to all learned men, and men of 
 letters, for the rest we have sufficient proofs from the 
 sacred writ, which nobody can doubt. You can see 
 the future time and the incoming of the King Messiah 
 as described in the Holy Bible, the five books of Moses, 
 and by all the j)rophets literally and clearlj^, without 
 any false translation or mixture, as the whole world 
 may see. 
 
 The people who are reputed to know Hebrew may 
 be divided into the following classes : — 1. Those who 
 only know Hebrew from hearing it spoken about, and 
 who, though they have a general idea of it, do not
 
 214 A BOOK OF MIRACLES. 
 
 know one syllable of the language correctly, and yet 
 venture to dispute concerning it. This class of per- 
 sons are called in Hebrew D^NiltD, and of them the 
 wise king says in the Proverbs HD"!;? D^t^nsS [Dli 
 norOI r\^l TDD?- 2. Those who have taken lessons 
 and know the letters and points, but no more, yet 
 give themselves out as understanding the language 
 well and take upon themselves to deny whatever they 
 do not understand : these persons are called in 
 Hebrew D^^^D^- 3. Those who can read the Hebrew 
 of the Bible but do not understand the meaning pro- 
 perly, yet give themselves out for teachers, and presume 
 to dispute, and in some instances to deny the truth ; 
 these are called in Hebrew D*J^5CD- 4. Those who do 
 not understand the Hebrew Bible, but they read the 
 English translation, and the translations in other 
 languages, and they are very prone to deny the truth ; 
 this class is called in Hebrew Dm^. 5. Those who 
 though they can read the Bible, and understand its 
 meaning, yet deny its truth, being believers of 
 nothing; this class is called in Hebrew DHiJlD- 
 6. Those who are perfectly acquainted with Hebrew, 
 and with the sacred authors, and though they know 
 the truth yet deny it, and persist in explaining it ac- 
 cording to their own notions, giving false translations 
 and changing the meaning of the text ; this class is 
 called in Hebrew D'DI'I'lplDK, and of these the pro-
 
 A BOOK OF MIRACLES. 215 
 
 phet Isaiah says V'Jil ^-\ DltoSl / DVO i;"lS DnDINH nn, 
 " Woe unto them that call evil good, and good evil ; 
 that put darkness for light, and light for darkness; 
 that put bitter for sweet, and sweet for bitter." v. 20. 
 
 I have waited for tliy salvation, Lord. Gen. xlix. 18. 
 
 The restoration of the Jewish nation and the com- 
 ing of the Messiah in the latter days, is appointed 
 and promised by the Lord God, and will no doubt 
 come to pass, as I will show by the words of his 
 prophets, dSii^S Dlp^ IJ^HN ^^"11. Is. ix. 8. And 
 the word of our God will be affirmed for ever, and it 
 will be by the help of our Lord God, according to his 
 promise, Hit^^^nkS nn^2 "H ^^X- Is. Ix. 22, on ac- 
 count of the love which he had for his chosen people 
 the patriarchs. It is well known that the Lord made 
 choice of Abraham for his faith, for which he pro- 
 mised to reward his posterity in aftertimes; for before 
 his faith was put to the test, God, by his foreknow- 
 ledge, had previously declared to him that he would 
 make of him a great nation. According to these 
 words, Sn."l ^i;iS "|£J^;?N1, "And I will make of thee a 
 great nation, and thou shalt be a blessing ; IDn^NI
 
 216 A BOOK OF MIRACLES. 
 
 n:D"l20j f^nd I will bless them that bless thee, and 
 curse him that curseth thee, and in thee shall all the 
 families of the earth be blessed." Gen. xii. 23. 
 " And he brought him forth abroad, and said. Look 
 now towards heaven, and count the stars, if thou be 
 able to number them ; and he said unto him. So shall 
 thy seed be ; and he believed in the Lord, and he 
 counted it unto him for righteousness." Gen. xv. 5, 6. 
 It is known that nowhere in the scripture is it as- 
 serted or intimated that the Judaical law is the adum- 
 bration or figure of any other law ; on the contrary, it 
 is everywhere said that the law of Moses is to be 
 eternal, D'oSl^^S "liin yf2' nSi SnH ^'htl' nS 
 
 ino fox:i m'^^ i' h:; Sx ioj;S [nj noN* nma and 
 
 that every prophet who should work miracles to 
 change any part of the law should be punished with 
 death : the prophets predicted to the Jews in their 
 calamities that they should be one day delivered, bilt 
 that their deliverer would be the supporter and not 
 the destroyer of the Mosaic law. A great proof of the 
 verity of the Jewish religion is its immutability ; the 
 Jews of Barbary, Turkey, Germany, Poland, Eng- 
 land, Holland, France, Italy, India, Persia, China, 
 and every other country, have always, since the tak- 
 ing of Jerusalem by Titus, held the same doctrines ; 
 no contradictory sects, and no schisms distract them, 
 all agree and are in unison ; there is no variation in
 
 A BOOK OF MIRACLES. 217 
 
 the observance of the commandments delivered from 
 the Mount Sinai. The preservation of the Jewish 
 nation through so many ages, and the total destruc- 
 tion of their enemies are wonderful events, and are 
 made still more wonderful by being signified before- 
 hand by the spirit of prophecy, as it is particularly de- 
 noted in the prophet Jeremiah, xxx. 10. N")*n 7K 
 "ID") Dp;^* *l2I^j " Fear not thou, Jacob, my ser- 
 vant, saith the Lord, for I am with thee ; for I will 
 make a full end of all the nations whither I have 
 driven thee, but I will not make an end of thee." The 
 preservation of the Jewish nation is a signal and 
 illustrious act of Divine Providence, they are dis- 
 persed among all nations, and not confounded with 
 them ; the drops of rain that fall, and the great rivers 
 which flow into the ocean, are mingled and lost in 
 that great and immense body of water; and such 
 would have been the fate of the Jewish nation : in the 
 ordinary course of nature, they would have been 
 mingled and lost in the common mass of mankind, 
 but they flow in all parts, blended with all nations, 
 and yet are religiously and civilly separated from all ; 
 they still remain in their faith a distinct people, they 
 are unable to live conformable to their laws, they no- 
 where elect their own magistrates, nowhere exercise 
 the whole of their religion, intolerance restrains them ; 
 they are checked, bruised, and contemned, yet they
 
 218 A BOOK OF MIRACLES. 
 
 are wonderfully saved, they are preserved from oppres- 
 sion like their ancestors, Moses in the bulrushes, or 
 Daniel in the lions' den, human power is frustrated, 
 and there is no destroying whom God chooses to 
 preserve. 
 
 1. The first prophecy concerning the future restora- 
 tion and salvation of the Jewish nation by the 
 Messiah, in the Old Testament (Numb. xxiv. 15-24), 
 was uttered by Balaam, the son of Beor. It must be 
 observed that Balaam delivered four prophecies con- 
 cerning Israel, each one referring to a period of time 
 more remote than the former, and more approximate 
 to the latter days. For in the first, he shows the 
 noble descent of the nation from the ancient patriarchs, 
 tliat they were God's portion, his chosen people, and 
 his inheritance. 
 
 Our ancestors therefore multiplied in a most ex- 
 traordinary and wonderful manner without the junc- 
 tion of any other people ; and were ordained to the 
 participation of immortality, all which is expressed 
 in Numb, xxiii. 11, 12, 13, for in verse 12 he says, 
 " How shall I curse those whom God hath not 
 cursed ; and how shall I defy, whom the Lord hath 
 not defied ?" Having thus shown that it was not in 
 his power to curse those whom God so highly favored, 
 he explains in verse 13 the reason of that favor; 
 " Because I see him sprung from the ancient rocks,
 
 A BOOK OF MIRACLES. 219 
 
 and from the hills I behold him," that is, I see him de- 
 rive his descent from the ancient patriarch and ma- 
 trons whose faith was as firm as the rocks : in this 
 manner, he shows the descent of Israel ; and it is 
 really worthy of observation, that the prophet Isaiah 
 makes use of the very same image of a rock to show 
 the descent of the nation, Isaiah xlix. 1, i^ii ")^DCi* 
 
 V'jn Dnnvn niv Sn* id^dh "n ^c^'pno pi'^ 'Din. 
 
 " Look unto the rock from whence ye were hewn, 
 and to the hole of the pit whence ye were 
 digged; look unto Abraham your father, and unto 
 Sarah who bare you." SnI , DJ'DX DHnriN* Sn* ID^DH 
 V'J") nit^- Having thus shown the descent of the 
 nation, he further observes that the descent was pure 
 without any mixture of other nations, 11 2 S Q^^ |,1 
 D^Tin^ ^Sonjia"! / p^:r^ " Lo, the people shall dwell 
 alone, and shall not be reckoned among the nations." 
 Numb, xxiii., &c. But as might be inferred that by 
 their being thus separated from all other nations, 
 their number would be extremely small, he observes 
 that they were very numerous, V'Jl") 3pP* Iti^ H^O 'D, 
 " Who can count the dust of Jacob, and number the 
 fourth part of Israel." He then proceeds to show 
 that they would inherit immortality in the following 
 
 sentence, imoD 'iinnx 'iim DHt:^* D'D ^LTDJ mon, 
 
 " Let my soul die the death of the righteous amongst 
 them, and let my latter end be like his."
 
 220 A HOOK OF MIRACLES. 
 
 2. In the second, he foretells the victories which the 
 Israelites should gain over the Canaanites, their jdos- 
 session and quiet enjoyment of the land, &c., after- 
 wards their virtue and righteousness, and their 
 enjoyment of the gift of prophecy. This he declares 
 in Numb, xxiii. 21, 33 and 34. For in regard of their 
 piety he says, V'jn npi^O [IN* DOH N*S, "He hath not 
 beheld iniquity in Jacob, neither hath he seen per verse- 
 ness in Israel." In verse 23 he speaks of the gift of 
 prophecy, observing, V'J") Dpj;^ ti^HJ N*S »D, " Surely 
 there is no enchantment in Jacob, neither is there any 
 divination against Israel, for, as at this time, so shall 
 it be said to Jacob and Israel, What God hath 
 wrought ;" that is, they surely have no occasion to use 
 enchantments and divinations as other nations do, in 
 order to be informed of future events, or the will of 
 God, for as they are at present informed thereof by 
 means of the gift of prophecy to Moses, so shall they 
 continue to be thus informed, either by the spirit of 
 prophecy, or by means of the Urim and Thummim, 
 as was actually the case during all the time that they 
 continued in the land prior to the Babylonish capti- 
 vity. In verse 24, he speaks of their victories, 
 V':n Ntr:n^ nXDI n^ ^'"^"^^ ^^ p^ "Behold the 
 people shall rise up as a great lion, and lift up them- 
 selves as a young lion : he shall not lie down until
 
 A BOOK OF MIRACLES. 221 
 
 he eat of the prey, and drink the blood of the 
 slain." 
 
 3. In the third prophecy, he speaks of a remoter 
 period of time, for he there declares that they should 
 have a king Avho should be exalted above Agag, which 
 clearly points out Saul, who overcame Agag, king of 
 the Amalekites, and that their kingdom should be 
 still more exalted, which denotes the prosperous reign 
 of David and Solomon, and the building of the tem- 
 ple ; as in the twenty-fourth chap., verse 5, 6, 7, 8, 9, 
 V'JII ^p:;' yhnii IDD no. "IIow goodly are thy 
 tents, Jacob, and thy tabernacles, Israel !" in this 
 verse, he speaks of the temple, and the different 
 tabernacles where the ark rested before it was brought 
 to Jerusalem. In verse 7 he speaks of the exaltation 
 of their kingdom ; " And his king shall be higher 
 than Agag, and his kingdom shall be still exalted," &c. 
 
 4. In the fourth prophecy, he foretells the coming of 
 the king Messiah, and the restoration of Jewish nation 
 to their own land ; and, as this was not to be accom- 
 plished till the latter days, he therewith consoles 
 Balak, by informing him that he would not at pre- 
 sent receive any injury from this people, for that the 
 thorough subjection of Moab by them, would not take 
 place till the latter days. And as this embraced so 
 great a distance of time, he ushers it in with great
 
 222 A BOOK OF MIRACLES. 
 
 solemnity, by a remarkable preface, "• Balaam the son 
 of Beor, &c., who heareth the words of God and is 
 made acquainted with the purpose of the Most High, 
 who seeth the vision of the Almighty, falling down in 
 a trance, but having his eyes open." He here shows 
 that his visions were real prophecies ; and, although 
 he was so far overpowered by the force of the vision, 
 that his corporeal faculties were deprived of their 
 proper functions, yet, his intellectual powers were in 
 full force, which he beautifully describes by the 
 falling down in a trance, but having his eyes open ; 
 and as he clearly saw the vision with his intellectual 
 eye, he makes use of that image to show the nature 
 of his prophecy, and therefore observes, "I see him 
 but not now, I view him, but not nigh." That is, I 
 plainly see the thing I foretell, although it be at such 
 a distance of time. " A star shall come forth from 
 Jacob, and a sceptre shall rise out of Israel who shall 
 smite the corners of Moab, and break down the walls 
 of all the children of Seth." He here informs Balak 
 of the entire subjection of Moab to the Israelites, and 
 not only Moab, but the whole world ; for all mankind 
 are included in the general term, the children of Seth ; 
 for the posterity of Cain, and all Adam's other sons, 
 perished in the deluge, so that the line of Seth only, 
 were preserved in Noah and his family. 
 
 The second who prophesied concerning the future
 
 A BOOK OF MIRACLES. 223 
 
 restoration and happiness of the Jewish nation, was 
 our legislator Moses, from whose writings I shall 
 select two prophecies, which plainly foretell the future 
 restoration of the Jews, and the destruction of their 
 enemies. The first is Deut. xxx. 1. M^y O n*m 
 
 nSSpm nD")3n nh^n on^m Sd yh:;. "And it 
 
 shall come to pass, when all these things are come upon 
 thee, the blessing and curse which I have set before 
 thee, and thou shalt bring them to thy heart, among 
 all the nations whither the Lord thy God hath driven 
 thee, and shalt return unto the Lord thy God, and 
 shalt obey his voice, according to all that I command 
 thee this day, thou and thy children, w^ith all thy 
 heart and with all thy soul; that then the Lord thy 
 God will turn thy captivity and compassionate thee, 
 and will return and gather thee from all the nations 
 whither the Lord thy God hath scattered thee, if any 
 of thine be driven out unto the uttermost parts of 
 heaven, from thence will the Lord thy God gather 
 thee." In chapter 28 of Deuteronomy, we find that 
 Moses set before them the blessing and the curses ; in 
 chapter 24, he causes them to enter into the Covenant, 
 and fully informs them of the dreadful consequence of 
 its breach. Having thus clearly shown them the 
 consequence of their obedience or disobedience, and 
 drawn a lively picture of their miserable state in case 
 of the latter, he proceeds to inform them of their
 
 224 A HOOK OF MIRACLES. 
 
 future redemption, which is to take place after all 
 their suflerings ; for the prophet having a prescience 
 of their disobedience, and of course the evil which 
 would befall them; he, in order to prevent their 
 despair in the greatest of their affliction, assures them 
 of the certainty of their future redemption, and the 
 destruction of their enemies in this chapter. For he 
 assures them, as if it were a certainty, that when all 
 these afflictions shall come upon them, and they shall 
 return unto their God, and obey his voice, that then 
 their redemption will follow of course. That the 
 reader may be able fully to comprehend the force and 
 meaning of the prophecy, according to the idiom of 
 the Hebrew language, it will be necessary to take no- 
 tice of the terms used by the prophet, both in regard 
 to the nation's repentance, and the return of God's 
 favor; for on the people's part, he mentions their re- 
 turn to God by observing, first, m^tJ^ni "j^D? IH 
 "And thou shalt bring them to thine heart;" i. e. 
 shalt fully consider in thine heart the state of thy 
 case secretly, and repent. And in the next verse he 
 says, yrhii "n l^ ^Du^'^ "And thou shalt return 
 unto the Lord thy God ;" on the part of the Supreme 
 Being, he says, -[Onni "jm^^ flK "H Dt^l "And the 
 Lord thy God will turn thy captivity, and com- 
 passionate thee, and will return and gather thee," &c., 
 so that he makes use of a duplicate expression, as
 
 A BOOK OF MIRACLES. 225 
 
 well on God's part as on the people's ; we also find 
 that in verses 8 and 10, he again mentions the return 
 of the people to God : so that the people's return to 
 God is mentioned four times, and God's return to the 
 people twice ; but the reason of this is, that Moses, by 
 divine inspiration, had a prescience of all that was to 
 happen to us, in this long and dreadful captivity, &c. 
 We find also that Moses informs us, that these three 
 most important and wonderful events, which will 
 happen in the future, are to take place at the coming 
 of the King Messiah ; viz. the resurrection of the dead, 
 the restoration of the Jews, and the punishment of 
 their enemies. The first is expressed by his saying 
 in the fifth book, chapter 32, 39, '^^^ nTlN*") n\!:N ♦JN 
 " I kill, and I will make alive f the second is inti- 
 mated by the expression, "I have wounded, and will 
 heal," for the captivity is called the wound of Israel ; 
 the third is implied by the expression, " Neither is 
 there any that can deliver out of my hand," '•^♦o p{<l 
 T^D. And it is really very remarkable that the 
 Prophet Ezekiel, '',1 H* ^h^ Hn^M hath also thus 
 arranged them ; for in chapter 37, verse 1 to verse 14, 
 Dn^^m DDD *m^ ^in-il he speaks of the resurrec- 
 tion of the dead ; and in verse 14 he speaks of the 
 future restoration of Israel, when they are all to be 
 united into one kingdom, under one prince. After 
 which, in chap, xxxviii. he speaks of vengeance, 
 
 15
 
 226 A BOOK OF MIRACLES. 
 
 which God will take on their enemies. This is a 
 strong corroboration of the explanation which I have 
 given. Moses then proceeds, verse 40, " For I lift up 
 my hands to heaven, and say, I live for ever." This 
 is to be considered as the conclusion of the preceding 
 sentence, and the beginning of the succeeding one ; 
 and ought to be thus explained : — " As sure as I lift 
 up my hand to heaven, and swear, that I live for ever, 
 so sure is there none that can deliver out of my hand : 
 and as sure as I live for ever, when I whet my glitter- 
 ing sword, and my hand takes hold of judgment, will 
 I render vengeance to mine enemies, and I will 
 requite them that hate me." This is certainly spoken 
 of the punishment of our enemies, predicted to be as 
 certain as the eternal existence of the Supreme Being. 
 He then proceeds to inform us, that the punishment 
 of the nations will not be by a long captivity, as was 
 that of the Jews, but by a sudden slaughter and 
 destruction, as he says, verse 42, "I will make my 
 arrows drunk with blood, and my sword shall devour 
 flesh." He also shows the cause of their deserving 
 this severe punishment, as mentioned in the latter 
 part of the said verse : " And that for the blood of the 
 slain, and the captives, from the beginning of the 
 revenges of the enemy," from the time that the enemy 
 first began to slay the captives of Israel, and to 
 persecute them with the keenest revenge. In verse
 
 A BOOK OF MIRACLES. 22 
 
 JZ/ 
 
 43 he concludes the poem, saying, "Cause his people 
 to rejoice, ye nations : for he will revenge the blood 
 of his servants, and will render vengeance to his 
 adversaries ;" for as the nation have hitherto been the 
 sole cause of all their trouble and sorrow, by cruelly 
 persecuting them, he informs us that at the coming of 
 Messiah the case will be reversed, for then the nations 
 will be the cause of joy and triumph to God's chosen 
 people, when they see how he will revenge the blood 
 of his servants who have been most cruelly put to 
 death during this long captivity : and thus says the 
 Psalmist— "121 Dp^ nm ^D pn^* nOtr* '-The righteous 
 shall rejoice when he seeth the vengeance." Ps. viii. 
 10. He also informs us of another cause of their joy. 
 "And he will be reconciled to his land and to his 
 people." He will pardon his people and clear his 
 land of all the many abominations, with which it hath 
 been polluted by the nations who possessed it at 
 different times during their captivity. 
 
 The explanation here given of this part of the 
 prophetic poem of Moses, leaves the sixth and last 
 part of the poem, according to the divine above 
 mentioned, as the only one that remains to be ful- 
 filled, the others having been all accomplished, as 
 will be shown presently. Hence the seven follow- 
 ing fundamental truths are evidently deduced ; — 
 First, the future restoration. Secondly, that the
 
 228 A BOOK OF MIRACLES. 
 
 punishment of the nations and the redemption of 
 Israel, hath a certain and determinate period, which 
 God hath never imparted to any prophet whatever, 
 as mentioned verse 34 and 35, HD;^ DIDD N*in nSh 
 inilVIND D)r\n " is not this laid up in store with 
 me, and sealed up among my treasures, at the time 
 when their foot shall slide," &c. And thus was it 
 said to the prophet Daniel, chapter 12, verse 9, 
 Yp ^^ "^^ Dnann D^ainm D^DinO ^ID " For the 
 words are closed up and sealed till the time of the 
 end." But this was not the case at their return from 
 Babylon, for all the people publicly knew that they 
 were to be visited at the end of seventy years 
 according to what the prophet Jeremiah said, chap. 
 
 xxix, verse 1, D^;^:::^ SddS ^kSd 'th o 'n nDN n:: ^:3 
 
 ")J|1 n^t^5 neither was any punishment inflicted upon 
 their enemies when that visitation took place ; on the 
 contrary, their return was by leave of Cyrus, king 
 of Persia, by whose decrees, and those of the other 
 kings of Persia, the Temple, &c., was rebuilt. Of 
 course this prophecy could not be said to be fulfilled 
 at their return from Babylon. Thirdly, that the true 
 redemption will take place after the nation hath re- 
 ceived the full measure of its punishment, as men- 
 tioned in verse 36. "For the Lord shall judge his 
 people," &c., when he shall see their power is gone, 
 &c., when they in justice will deserve to be re-
 
 A BOOK OF MIRACLES. 229 
 
 deemed, agreeably to what the prophet Isaiah says, 
 npi^2 il'^iy) /Hl-Dn DD::*03 p% "Zion shall be 
 redeemed in judgment." Is. i. 27. After he had in 
 verse 25, V';n "jlSp 11* riD^Ci'N"), foretold her severe 
 chastisement, '' And I will bring again my hand 
 over thee, and I will clearly purge away thy dross, 
 and I will remove all thine alloy." But this was not 
 accomplished at their return from Babylon : on the 
 contrary, their sins were not yet done away, and they 
 greatly added to them, so that they were doomed to a 
 future captivity ; as the angel observed to Daniel, in 
 Dan. ix. 24, to finish, or more properly to consume 
 transgression, and to make an end of sins, and to 
 make expiation for iniquity. 
 
 4. Fourthly, that our deliverance from the present 
 captivity will not be in consequence of our merit, or 
 that of our ancestors, but merely for the sake of his 
 holy name, which hath been profaned among the 
 nations, as mentioned in the 37th verse, " And the 
 enemy shall say. Where is their God, their rock, in 
 whom they trusted," &c. And this agrees with what 
 the prophet Ezekiel says, chapter xx. 34 & 41, "And 
 I will gather you out of the countries whither ye are 
 scattered, with a mighty hand, and with a stretched- 
 out arm, and with fury poured out," &c. " And I will 
 gather you out of the countries wherein ye have been 
 scattered, and I will be sanctified because of you in
 
 230 A BOOK OF MIRACLES. 
 
 the sight of the nations." And in Ezekiel xxxvi. 22, 
 he says, " Thus saith the Lord God, Not for you do I 
 this, house of Israel, but for my holy name, which 
 ye have profaned among the nations whither ye are 
 gone. And I will sanctify my great name, which 
 hath been profaned among the nations, which ye have 
 profaned in the midst of them ; and the nations shall 
 know that I am the Lord, saith the Lord God, when 
 I shall be sanctified in you in their sight." Hence it 
 is manifest that our redemption will take place in con- 
 sequence of God being jealous for his holy name, which 
 hath been profaned among the nations, as our legisla- 
 tor Moses, and the prophet Ezekiel have prophesied, 
 and not for any merit of ours, 
 
 5. Fifthly, that the redemption and reconciliation 
 which Moses hath assured us of in this prophetic 
 poem, is not conditional, to take place only in conse- 
 quence of our repentance and hearkening to the 
 voice of God, by obeying his commandments ; on the 
 contrary, this song is nothing more than a written 
 evidence that we should in process of time, be ex- 
 ceedingly wicked, forsaking the Lord's command- 
 ments, and committing all manner of crimes, for 
 which God would punish us severely by a long and 
 dreadful captivity, scattering us in all corners of the 
 world, &c., yet would not suffer us to be annihilated 
 so that our name should perish from off the earth ; 
 
 I
 
 A BOOK OF MIRACLES. 231 
 
 but that after we had thus been severely punished, 
 the Supreme Being, for the sake of his holy name? 
 which had been profaned among the nations, as 
 already mentioned, would turn from his fierce anger, 
 and repent him of the evil, and punish our enemies 
 with his great, well-tempered, strong sword, pardon 
 our sins, have compassion on us, and cover our iniqui- 
 ties and redeem us ; for which reason he called heaven 
 and earth to witness the truth of what he predicted, 
 as well in regard to our sins and exemplary punish- 
 ment, as our future redemption. Yet the prophet 
 does not consider or mention it in the poem as the 
 condition of our future redemption, but absolutely de- 
 clares, without any restriction, that after we have re- 
 ceived the due reward of our sins, God would punish 
 our enemies, and be reconciled to his land and to his 
 people ; so that, properly speaking, this prophetic poem 
 must be considered as an historical anticipation of all 
 that was to happen to the nation from their first re- 
 demption from Egypt, to their latter redemption by 
 the Messiah. 
 
 6. Sixthly, that the resurrection of the dead will 
 be very near the time of the redemption, as men- 
 tioned in verse 39, " I kill, I will make alive ; I have 
 wounded, I will heal," as already explained, and thus 
 said the angel to Daniel (xii. 1-2), " And at that time 
 thy people shall be delivered, every one that shall be
 
 232 A BOOK OF MIRACLES. 
 
 found written in the book. And many of them that 
 sleep in the dust of the earth shall awake/' &c. 
 Hence it is clear, that all the prophets agree, with 
 one accord, in prophesying that the resurrection of the 
 dead is an event that will take place near the time 
 of the restoration of the nation. 
 
 7. Seventhly, the first five parts of this prophetic 
 poem have been fully accomplished, viz.. The kindness 
 and beneficence of the Supreme Being towards Israel, 
 in giving them possession of the Holy Land, and their 
 prosperity under the kings David and Solomon ; their 
 sins of idolatry, &c., their captivity, and the several 
 punishments that followed, and their preservation as 
 a distinct nation to this very day, notwithstanding all 
 their sufferings. And it is very remarkable that the 
 prophet Jeremiah has clearly evinced the truth of 
 this position in the following words, which he 
 produced as an argument in support of what he had 
 delivered as a prophecy, foretelling the future restora- 
 tion of the nation, " For thus saith the Lord, Like as 
 I have brought all this great evil upon this people, so 
 will I bring upon them all the good that I have pro- 
 mised them." Jer. xxxii. 42. 
 
 The third who prophesied of the redemption and 
 future restoration of the Jews, was Isaiah; and, in 
 pointing out the character and coming of the King 
 Messiah, he mentions that the restoration of the Jews,
 
 A BOOK OF MIRACLES. 233 
 
 the punishment of their enemies, and the resurrection 
 of the dead, are ordained to take place in succession 
 after each other. 
 
 The first of his prophecy is in chap. ii. 3-4 ; but 
 before I bring the explanation of this prophecy, it is 
 necessary to premise that the prophet Micah (iv. 1-4) 
 has delivered the same prophecy concerning the 
 kingdom of the King Messiah, with scarcely any 
 material variation, except that he has embellished it 
 by the addition of a sentence, "And they shall sit 
 every man under his vine," &c., and this fully evinces 
 that this prophecy foretells the kingdom of the 
 Messiah. For as the prophet makes use of the 
 expression, "in the latter days," it is clear that he 
 hereby meant the days of the King Messiah ; and thus 
 says the eminent S"? Snj:i*i::J< ptT:>^ JTl, Abarbanel, 
 pT^'T), and Rabbi David Kimchi, wherever "the 
 latter time" is mentioned in the Scripture, the days of 
 the King Messiah are always meant. For in the 
 prophecy, the prophet has assured us of five things, or 
 events, that are to take place, and be accomplished 
 in the latter days, i. e. at the coming of the Messiah, 
 in"i^D. First, the temple shall be rebuilt and 
 continue so as not to be destroyed any more ; as he 
 says in verse 2, " It shall come to pass in the latter 
 days that the mountain of the house of the Lord shall 
 be established on the top of the mountains." By the
 
 234 A BOOK OF MIRACLES. 
 
 word " established" it is plain that he meant it was to 
 be fixed unalterably; of course, it was not to be 
 destroyed any more. Secondly, it should be exalted 
 above the hills ; but this exaltation will not be merely 
 an exaltation of place, or consist in the greatness of 
 the building, but in its holiness and sanctity, as 
 mentioned; and all nations shall fly or flow unto it. 
 For this is not to be efiected by individuals only, but 
 by whole nations ; as the prophet says, " And many 
 people shall go, and shall say. Come ye, and let us go 
 up to the mountain of the Lord, to the house of the 
 God of Jacob." Thirdly, all nations will then acknow- 
 ledge the true unity of God, and that their fathers 
 inherited lies, as the prophet Jeremiah says (xvi. 19), 
 V':n irmnN* hna nptr "JN* nD^n "Lies and vanity, 
 and things wherein there is no profit." They, therefore, 
 will all be desirous of being instructed in the true law 
 of God, as the prophet says, " And he will teach us 
 of his ways ; and he will walk in his path." Also the 
 prophet Zephaniah (iii. 9) says, " For thee I will turn 
 the heart of the people to a pure language, that they 
 may all call upon the name of the Lord, to serve him 
 with one consent." The prophet Zechariah (xiv. 9) 
 says, V'jil Y-\^n h^ h^ ^SdS "n ^^1*), "And the Lord 
 shall be king over all the earth : in that day the Lord 
 alone shall be acknowledged, and his name shall also 
 be one." And therefore they will all come up to the
 
 A BOOK OF MIRACLES. 235 
 
 mountain of the Lord, in order to be taught, as men- 
 tioned presently after, " For from Zion shall go fortli 
 the law, and the word of the Lord from Jerusalem." 
 uh'^^^yf2 "n n!im nmn N^^n jl^'O O- Fourthly, the 
 Messiah, who is to teach the nations the word of the 
 Lord, which is to go forth from Zion, will judge and 
 plead with the nations concerning different sentiments 
 in religion ; for a great part of the wars and animosities 
 are owing to the difference of religious opinions. The 
 prophet informs us that in those days all those 
 disputes will be finally terminated ; because the na- 
 tions will all unanimously embrace the word of God, 
 which wilt be the cause of universal peace in the 
 world ; and that, in such a complete and perfect man- 
 ner, as to induce them to destroy the very weapons 
 of war, as mentioned in verse 4, " And he shall judge 
 among the nations, and he shall plead with many 
 people ; and they shall beat their swords into plough- 
 shares, and their spears into pruning hooks ; nation 
 shall not lift up sword against nation, neither shall 
 they learn war any more." 
 
 That none of the five events pointed out by this 
 prophecy have as yet been fulfilled, is evident from 
 history ; for the temple built at the return from the 
 Babylonish captivity, was so far from being esta- 
 blished, that it was destroyed by the Romans ; neither 
 was it exalted by its holiness and sanctity, so as to
 
 236 A BOOK OF MIRACLES. 
 
 cause whole nations to fly to it ; nor have all the na- 
 tions hitherto acknowledged the true unity of God. 
 An exalted prophetic spirit was to mark the King 
 Messiah, as mentioned in verse 2, "n nn vb}^ UnJl 
 Vjll ^y2) HDDn ni"l, " And the spirit of the Lord 
 shall rest upon him ;" and this will be in such an emi- 
 nent degree, that he will be fully informed of the 
 secret thoughts of mankind, so that he will not judge 
 according to the sight of his eyes, nor approve accord- 
 ing to the hearing of his ears, as is mentioned in 
 verse 3, and as the prophet had declared, " Behold 
 my servant, whom I will uphold, my chosen, in whom 
 my soul hath delight : I have caused my spirit to rest 
 upon him." Isaiah xii. 1. But this exalted degree 
 of projDhecy was far from being bestowed on any 
 person during the continuance of the second temple. 
 The Messiah was to possess extraordinary wisdom, 
 verse 2, " And the spirit of the Lord shall rest upon 
 him, the spirit of wisdom and understanding; the 
 spirit of counsel and strength ; the spirit of knowledge, 
 and the fear of the Lord." In the preceding part of 
 this verse, the prophet speaks of the prophetic spirit 
 of the Messiah by the appellation of " the spirit of the 
 Lord ;" and in the latter part, he speaks of his extra- 
 ordinary wisdom. And it is really worthy of remark, 
 that he does not use the term " spirit" for every 
 quality, as the spirit of wisdom, the sjoirit of under-
 
 A BOOK OF MIRACLES. 237 
 
 standing, &c., but only uses the term spirit to every 
 two qualities ; but if we carefully examine the form 
 of this sentence, so as to be able to enter into the 
 spirit of the language of the prophet, we shall clearly 
 perceive that, by this mode of expression, he has en- 
 deavored to impress on our minds a most useful and 
 instructive principle, viz. First, that those who excel 
 in speculation or theory are generally deficient in 
 practice ; are not knowing or skilful in the arts or 
 ways of mankind ; for as the mind is continually oc- 
 cupied with the speculative, it can pay but little at- 
 tention to the practical. Secondly, that he who is 
 able to counsel, and plan great designs in war, &c., is 
 seldom endowed with strength of body, or courage 
 sufficient to execute the plan he has counselled ; for 
 it is a phenomenon in nature to find the faculties of 
 both body and mind thus qualified united in one and 
 the same person. Thirdly, that philosoi^hical minds 
 are seldom sound in belief, but generally become scep- 
 tics in religion, which made the wise King Solomon 
 say, Eccles. vii. 15, "V':i1 -iflV D^nnn SnI Neither 
 make thyself overwise ; why shouldest thou destroy 
 thyself?" The prophet therefore informs us that as 
 the excellent endowments of the King Messiah will 
 all be supernatural, he, of course, will not be subject 
 to any of the defects incident to those qualities in other 
 men; for which reason he observes, first, that the
 
 238 A BOOK OF MIRACLES. 
 
 Messiah will be endowed with the spirit of wisdom, 
 and will at the same time be possessed of the spirit of 
 understanding, that is, both speculative and practical; 
 second, that being endowed with the spirit of counsel, 
 he will also be possessed of strength and courage, so 
 as to be able to execute whatever he counsels or 
 plans ; thirdly, that though endowed with the spirit 
 of knowledge, he will nevertheless exercise that know- 
 ledge in the fear of the Lord, and not in the promul- 
 gation of sceptical opinions derogatory to the revealed 
 will of God. Hence it is manifest that the wisdom of 
 the Messiah is to be of the most exalted kind, and 
 free from all the defects and blemishes incident to the 
 rest of mankind. And as wisdom in general is in- 
 cluded in the three terms, wisdom, counsel, and know- 
 ledge, the prophet mentioned the term spirit but three 
 times, appertaining to the three species only, in order 
 to show that he should be perfect in every part of 
 wisdom, and be entirely free from opposite defects ; 
 but the promise of this perfect and exalted degree of 
 wisdom, united with extraordinary power and strength 
 was neveT accomplished ; neither in the endowments 
 of any person at their return from Babylon, or during 
 the continuance of the second temple ; fourthly, that 
 the extraordinary piety of the King Messiah, will be 
 pre-eminent and different to that of other princes ; that 
 he will abstain from every corporeal pleasure, as the
 
 A BOOK OF MIRACLES. 239 
 
 prophet says (Isaiah, chap. xii. verse 1), '•'! have 
 made my spirit rest upon him, and he shall jjring 
 forth judgment to the nations." Verse 3, "He shall 
 pronounce judgment unto truth," verse 4, "until he 
 hath firmly seated judgment in the earth; for the 
 distant nations shall earnestly wait for his law." 
 From all which it is clear, that the Messiah is to be 
 invested with the office of judge ; and that, not for 
 his own nation only, but for all the nations of the 
 earth ; and, in the passage now under consideration, 
 the prophet plainly points out to us, the great distinc- 
 tion between the Messiah in his character of judge, 
 and that of all other judges, for, although it is the 
 duty of every judge to pronounce judgment, according 
 to what he sees and hears given in evidence before 
 him, yet it is possible that he may be imposed upon 
 by the false representations of advocates and wit- 
 nesses, and thus be induced to deliver an unjust sen- 
 tence ; but the Messiah will not judge according to 
 the sight of his eyes, nor reprove according to the 
 hearing of his ears, for he will be perfectly acquainted 
 with the true state of all things, by means of the 
 prophetic spirit he will be gifted with, so that it will 
 be impossible to impose upon him ; he, therefore, 
 "will judge the poor with righteousness, and with 
 equity will he reprove the meek of the earth." The 
 other condition is the miraculous power which the
 
 240 A BOOK OF MIRACLES. 
 
 Messiah is to be endowed with, by means of his ex- 
 alted prophetic spirit and extraordinary piety, agree- 
 ably to what the prophet says, " And he shall smite 
 the earth with the rod of his mouth and with the 
 breath of his lips he shall slay the wicked." The mean- 
 ing of this is, that he will not be under the necessity 
 of raising an army, in order to punish a nation that 
 may be guilty of disobedience to his commands, or 
 the laws of God ; for with the rod of his mouth shall 
 he smite the earth, by means of his miraculous power 
 he will be able to command the elements, and punish 
 them with fire, pestilence, and famine, &c., without 
 being obliged to use the sword or spear ; for all the 
 weapons of war will be destroyed, as mentioned chap. 
 
 ii. 4, v':n D'S"! pTi^n Dtim. 
 
 Neither will there be any occasion for executioners 
 to put the guilty individuals to death ; for he will 
 slay the wicked with the breath of his lips, so that 
 whether it be individuals or whole nations that should 
 be guilty, and deserving of punishment, he will be 
 able to punish them by supernatural means, such as 
 commanding the earth to open and swallow them up 
 as it did Korah, n^p? ov by calhng down fire from 
 heaven, as did Elijah, or by ordering wild beasts to 
 devour them, as was done to Elisha, so that, strictly 
 speaking, the rod with which he will punish them 
 will be his mouth, for he will need no other weapon
 
 A BOOK OF MIRACLES. 241 
 
 than the breath of his lips. Now as it is manifest 
 that this extraordinary miraculous power hath not 
 been possessed by any person whatever, either at their 
 return from Babylon, or during the continuance of 
 the second temple, it is clear that it remains to be 
 fulfilled in the person of the true Messiah, n^t^'DH hSo 
 
 Another circumstance that is to attend the advent 
 of the King Messiah is the universal peace that is to 
 take place in the world, in the days of the Messiah, 
 as mentioned in verses 6, 7, 8 and 9 ; 'TitN plV ^^'^1 
 V^fSn ")1r^{ n^lOiVm VJnD, " And righteousness shall 
 be the girdle of his loins, and faithfulness the cincture 
 of his reins. Then [shall the wolf take up his abode 
 with the lamb, and the leopard shall lie down with 
 the kid; and the calf, and the young lion, and the 
 fatling shall come together, and a little child shall lead 
 them. And the heifer and the she-bear shall feed to- 
 gether ; together shall their young ones lie down ; and 
 the lion shall eat straw like an ox, and the suckling 
 shall play upon the hole of the asp ; and upon the den 
 of the basilisk shall the new-weaned child lay his hand. 
 They shall not hurt nor destroy in all my holy moun- 
 tain ; for the earth is full of the knowledge of the 
 Lord, as the waters cover the depths of the sea." In 
 these verses, the prophet, by a variety of the most 
 animated, beautiful, and elegant imagery, hath finely 
 
 16
 
 242 A BOOK OF MIRACLES. 
 
 expressed, not only the peace, harmony, and happiness 
 that are to exist in the days of the Messiah, but has 
 also clearly pointed out to us the immediate causes of 
 this universal peace ; for if we duly consider the cause 
 of the wars which have hitherto distracted and deso- 
 lated so many parts of the known world, we shall find 
 that the motives thereto have been of two kinds : 
 namely, either a thirst for power and dominion ; and 
 which may not improperly be styled legal robbery ; or 
 on account of the difference of religious tenets and 
 opinions. The prophet, therefore, in order to show 
 us, that these causes will then cease, says in regard of 
 the first, V'jil nriN* pl)i ^^'^"l, " And righteousness shall 
 be the girdle of his loins." The meaning of which is 
 that justice and righteousness will be so conspicuous 
 in the character of the Messiah, as if they adhered to 
 his loins as a girdle ; and as it is plain, from the fifth 
 condition, that he will be invested with the office of 
 universal judge, he of course will not suffer any de- 
 predation or usurpation to be committed by any na- 
 tion, however powerful it may be, over its weaker 
 neighbors ; for by his authority he will oblige every 
 one to be contented with his own portion, without 
 encroaching on that of his neighbor. 
 
 As the second cause, he observes, "And faithful- 
 ness the cincture of his reins." By faithfulness he 
 properly means, a strict adherence to the true faith,
 
 A BOOK OF MIRACLES. 243 
 
 and the worship of one true God, for that, and that 
 only, will then take place in the world, as it is clear 
 from the words of the prophet, verse 9, and the 
 several prophecies cited in the course of this work. 
 And therefore when these two causes of war and 
 bloodshed will be thus finally removed, the conse- 
 quence will be, universal love and peace among the 
 human race, SlDD nX? n^HID Diy^; niNJl O "H ^1D\ 
 
 But let us now pause for a moment, and carefully 
 and attentively examine whether these great and 
 glorious promises have ever yet been fulfilled ; if they 
 have, I, as well as every rational person, fairly 
 acknowledge that the individual, by means of whose 
 appearance these wonderful predictions have been 
 accomplished, is trully the Messiah foretold by the 
 prophet ; if, on the contrary, we find that these events 
 have never yet taken place at any time in the world, 
 then certainly it must be clear, even to the meanest 
 capacity, that the true Messiah hath never yet 
 appeared. That these promises were not fulfilled at 
 their return from the Babylonish captivity, nor during 
 the existence of the second temple, need not be 
 insisted on, as is obvious, from both sacred and pro- 
 fane history ; which is a manifest proof that that was 
 not the true redemption, which was to take place in 
 the latter days, i. e., at the time of the Messiah.
 
 244 A BOOK OF MIRACLES. 
 
 n^tt^On nSo. Another condition is, that the na- 
 tions will all repair to the Messiah, in order to submit 
 to his authority, and be instructed by him, agreeably 
 to what the prophet says (verse 10) J^iriil QV3 ^^'^^ 
 '\y"\ '>i^'> 1^1^% "And it shall come to pass in that day, 
 that the root of Jesse shall stand (or which standeth) 
 for an ensign to the people, to him shall the natigns 
 seek, and his rest shall be glorious." Here the pro- 
 phet informs us, that the nations will all seek the 
 Messiah, in order to submit to his government and 
 instruction, according to what the prophet has declared 
 elsewhere of the Messiah, in mt^^^DD nOim, "Until 
 he hath firmly seated judgment in the earth, and the 
 distant nations shall earnestly wait for his law." Is. 
 xlii. 4. The prophet therefore observes, that, "his 
 rest shall be glorious;" that is, according to the idiom 
 of the Hebrew, his rest will be his glory; i. e. his glory 
 will not proceed from his being a warrior, and per- 
 forming great feats in battle, as is the case of other 
 kings, but in consequence of the rest and peace which 
 the world will' enjoy in his days; so that, properly 
 speaking, his quiet and peaceful disposition, which 
 will be diffused over all the world, will be the cause 
 of his glory. But this condition hath never yet been 
 accomplished, either at their return from Babylon, or 
 during the continuance of the second temple. 
 
 Another condition which is to characterize the
 
 A BOOK OF MIRACLES. 245 
 
 Messiah is, that he will gather the outcasts of Israel, 
 and collect the dispersed of Judah from the four ex- 
 tremities of the earth ; whom he will form into one 
 kingdom, and reign over, which perfectly coincides 
 with what the prophet Ezekiel says (xxvii. 21-24, 
 25, 26), VJll nOX HD DH'Sn "l^TV And therefore the 
 prophet says (verse 11), "And it shall come to pass 
 in that day, that the Lord shall again put forth his 
 hand the second time, to recover the remnant of his 
 people which shall remain, from Assyria, and from 
 Egypt, and from Pathros, and from Cush, and from 
 Elam, and from Shinar, and from Hamath, and from 
 the isles of the sea. And he shall lift up a signal to 
 the nations, and he shall gather the outcasts of Israel ; 
 and the dispersed of Judah will he collect from the 
 four extremities of the earth. And the jealousy of 
 Ephraim shall cease ; and the enmity of Judah shall 
 be no more : Ephraim shall not be jealous of Judah, 
 and Judah shall not be at enmity with Ephraim ; but 
 they shall invade the borders of the Philistines west- 
 ward; together shall they spoil the children of the 
 East, on Edom and Moab shall they lay their hand, 
 and the children of Ammon shall obey them." 
 
 On this passage it is necessary to observe, first, 
 that the prophet calls the future redemption, " the 
 second time," in respect to the redemption from 
 Egypt : for their return from Babylon was not a per-
 
 246 A BOOK OF MIRACLES. 
 
 feet redemption, but only a slight visitation. But the 
 future redemption will be entirely conformable to 
 that of Egypt in every respect, according to the 
 prophecy of the prophets, &c. 
 
 When the nation was brought out of Egypt, and 
 had kings, they were (excepting Saul) of the tribe of 
 Judah, as David and Solomon, and their posterity, 
 but during the Temple there was no king of the tribe 
 of Judah, or the house of David, &c., as we have 
 already mentioned ; all of which is a manifest proof 
 that the return from Babylon had not the least sem- 
 blance to the redemption from Egypt. But the future 
 redemption by the Messiah will fully resemble it in 
 every instance, for then all the tribes will be gathered 
 together, and they will be entirely free from subjec- 
 tion; the spirit of prophecy and the holy things, will 
 be restored to them ; miracles will be again performed 
 amongst them ; and one from the posterity of David 
 and the root of Jesse will reign over them. And as 
 the future redemption will thus strictly resemble that 
 of Egypt, the prophet justly calls it, " the second 
 time," as the prophet says " that the Lord shall again 
 put forth his hand a second time to recover the rem- 
 nant of his people," &c. 
 
 It is plain, that those only who had been already 
 once before redeemed by God, could be the subject of 
 this prophecy. And who are they, but the temporal
 
 A BOOK OF MIRACLES. 247 
 
 Israel, who have been carried into captivity, and are 
 at this present time dispersed into the four extremi- 
 ties of the earth ? (and not spiritual redemption, as 
 several writers pretend.) 
 
 Another condition is, that at the coming of the 
 Messiah, the Supreme Being will, by his means, work 
 a miracle exactly resembling the division of the Red 
 Sea by Moses, as in verse 15, " And the Lord will ut- 
 terly destroy the tongue of the Egyptian sea ; and he 
 shall shake his hand over the river, with his vehe- 
 ment wind; and he shall strike it into seven streams, 
 and make them pass over dry-shod. And there shall 
 be a highway for the remnant of his people, which 
 shall remain from Assyria; as it was unto Israel, in 
 the day when he came up from the land of Egypt." 
 The prophet here informs us of two important events 
 that are to take place at the coming of the Messiah, 
 and the restoration of the Jews, first, that God would 
 utterly destroy the tongue of the Egyptian Sea; this 
 is a very apposite and descriptive expression for such 
 a river as the Nile, the destruction of which will be a 
 great punishment to the Egyptians, as the fertility of 
 Egypt depends upon its overflow. Secondly, by the 
 expression " he shall shake his hand over the river," 
 is meant the river Euphrates, so that it would be di- 
 vided into seven streams, forming seven paths, or 
 highways for those that remain from Assyria, in the
 
 248 A BOOK OF MIRACLES. 
 
 same manner as the children of Israel went through 
 the Red Sea, when they came out of Egypt ; and the 
 reason the prophet makes mention of Assyria only, 
 without taking notice of any of the other kingdoms or 
 nations where they have been carried captive, is, that 
 in this passage he speaks particularly of the return of 
 the Ten Tribes, who were carried away by Assyria, and 
 
 placed in Haiah, ^^70 i:h ;;»^inS ii'i^^trnn r\^\:^:i 
 
 V'Jll "1"1£^{^? 2 Kings, xvii. 6, and Habor, &c., beyond 
 the Euphrates. And therefore God will divide that 
 river, that on their return they may pass over dry- 
 shod. But this miracle, it must be acknowledged, 
 hath at no time whatever yet taken place, not even 
 at their return from the Babylonish captivity; for 
 nothing like it came to pass at that time. The 
 prophet then observes that, at the time of the resto- 
 ration and salvation, Israel will offer thanks unto the 
 
 Lord (xii. 1), )":\^"n ^niN xinn nv2 nnn^i, "And 
 
 in that day thou shalt say, I will give thanks unto 
 thee, Lord, for thou hast been angry with me, thine 
 anger is turned away, and thou hast comforted me." 
 " For according to the length of the captivity (says 
 the nation) I might have thought that my hope was 
 cut off; and my enemies actually told me so; there- 
 fore now that thou hast redeemed me, I will give 
 thanks and praise thy name, for though thou hast 
 been angry with me, yet is thine anger now turned
 
 A BOOK OF MIRACLES. 249 
 
 away, and thou hast comforted me." And though 
 when the nation came out of Egypt, they were in fear 
 of a pursuit of the Egyptians, the prophet observes 
 that, at the future redemption, this will not be the 
 case, but, on the contrary, they will say, " Behold, 
 God is my salvation : I will trust, and will not be 
 afraid;" and as Moses and the children of Israel, in 
 their song at the Red Sea, said, " The Lord is my 
 strength and my song," &c, the prophet informs us 
 that at the future redemption Israel will also say, 
 " For the Lord is my strength and my song, and he 
 has become my salvation." For as the future redemp- 
 tion is called, " the second time," in regard to that of 
 Egypt, so it is to resemble it in every degree, as we 
 have mentioned. For by reason of the general re- 
 demption that will then take place, it will be made 
 known in all the earth, as above mentioned (ii. 2), 
 "And all nations shall flow unto it;" so that it will be 
 publicly known throughout the earth by all nations. 
 He then proceeds (verse 6), |V^ n^t^'V ^^1) ^ShV, 
 "Cry aloud, and shout for joy, inhabitant of 
 Zion, for great in the midst of thee is the Holy 
 One of Israel;" by which he informs us that the 
 nation of the Jews will have greater cause to rejoice 
 and exult than the rest of the nations, although they 
 will be brought to the true knowledge of God, be- 
 cause his divine presence will dwell in the midst of
 
 250 A BOOK OF MIKACLES. 
 
 them, so that then we may truly say, the glory of 
 the latter house will be greater than that of the 
 
 former. ji^^Nnn ]D [nHNNi nm non rrn' Sn:i 
 
 m6"2 /N*3"d ii^y^ 
 
 After so many arguments as I have adduced in 
 proof of the future redemption and happiness of the 
 Israelitish nation, and the building of the third 
 temple in the time of the coming Messiah, it will 
 scarcely be necessary to bring any more proofs, yet 
 I will venture to cite a few more from the writings of 
 the prophets, as contained in the Holy Scripture. 
 
 Isaiah, without question, has spoken more at length 
 and with greater distinctness concerning the Messiah, 
 than any other of the prophets; and we will just notice,- 
 beyond what we have already stated, those of his 
 prophecies which are the most clear and unequivocal 
 in pointing out the character and coming of the King 
 Messiah, the restoration of Israel, the punishment of 
 their enemies, and the resurrection of the dead. These 
 three remarkable events are, as we have seen, to take 
 place in the order we have named them, as is already 
 shown from the words of Moses, and the arrangement 
 of them by Ezekiel. 
 
 In the first place it is stated, that when the Mes- 
 siah shall come, there will be peace and prosperity 
 throughout the world, " There shall be no more war." 
 Now it is evident that hitherto the SAVord has never 
 
 I
 
 A BOOK OF MIRACLES. 251 
 
 been sheathed, and the history of all nations shows us 
 scenes of violence, bloodshed, rapine, and treachery; 
 and even the annals of religion present us with little 
 else than intolerance, bigotry, malice, persecution, and 
 massacre, a state of things which is obviously diame- 
 trically opposite to that universal peace so touchingly 
 described by the prophet. 
 
 The second prophecy of Isaiah, concerning the 
 Messiah, begins at the 33d verse of the 10th chapter, 
 and continues to the end of the 12th chapter. It is 
 there stated in the commencement, that God will 
 punish the nations in an exemplary manner, " Behold, 
 the Lord, the Lord of hosts, shall lop the bough with 
 terror: and the high ones of stature shall be hewn 
 down, and the haughty shall be humbled. And he 
 shall cut down the thickest of the forests with iron, 
 and Lebanon shall fall by a mighty one." In this 
 remarkable passage, the prophet shows, that those 
 who during the captivity of the Israelites should be 
 in the most flourishing condition, and through the in- 
 toxication of prosperity should become proud, haughty, 
 and overbearing, shall all be humbled, brought low, 
 and cut down — but that the Jewish nation, whose 
 power and splendor should be decayed, and almost 
 entirely extinguished, shall then spring forth afresh 
 and flourish under the government of the Messiah ; 
 and that peace, plenty, and prosperity shall pervade
 
 252 A BOOK OF MIRACLES. 
 
 the land, as is most beautifully and poetically described 
 in the 11th chapter. The prophet has also pointed 
 out the great events which shall peculiarly characterize 
 the days of the true Messiah, and distinguish him from 
 all other men. 
 
 These events are described in the prophecy we are 
 now considering; and on a close review it must be 
 evident that none of them have yet taken place, 
 neither at the return of the Jews from the Babylonish 
 captivity nor at any other time. It is first said, " And 
 there shall come forth a rod out of the stem of Jesse, 
 and a branch shall grow out of his roots," by which 
 we understand that the King Messiah is to be the 
 lineal descendant of David, the son of Jesse, according 
 to the divine promise, that the throne of David should 
 be established for ever (2 Sam. vii. 16, and Jer. 
 xxxiii. 17) ; and that his throne may be established 
 for ever, the nation will no longer be permitted to 
 remain in captivity. Further, it is declared that a 
 standard shall be lifted up, and a trumpet sounded, 
 which shall be seen and heard in every portion of the 
 habitable globe. The true and hidden meaning of 
 these expressions is, that the dead shall be raised up 
 at the coming of the Messiah, and this astonishing 
 event is the standard which shall be lifted up and 
 the trumpet which shall be heard ; for by the sight of 
 those who rise from the dead, and the testimony
 
 A BOOK OF MIRACLES. 253 
 
 which they will bear to the truth of revelation and 
 the unity of God, the whole human race will be 
 brought to the true knowledge of the Lord. At the 
 same time the tyrants of the earth will be punished, 
 see Psalm xliv. ; and Isaiah says, " And the loftiness of 
 man shall be bowed down, and the haughtiness of men 
 shall be made low ; and the Lord alone shall be exalted 
 in that day. And the idols he shall utterly abolish. 
 And they shall go into the holes of the rocks, and 
 into the caves of the earth, for fear of the Lord, and 
 for the glory of his majesty, when he ariseth to shake 
 terribly the earth" (ii. 17-19). But "the Lord of 
 Hosts shall reign in Mount Zion, and in Jerusalem, 
 and before his ancients gloriously" (xxiv. 2, 3) ; that 
 is, before the ancients of his people Israel, for the 
 prophet could not mean the ancients of any other 
 people. 
 
 The prophet proceeds to describe to us the happi- 
 ness of the nation at its restoration. " He will swal- 
 low up death in victory, and the Lord God will wipe 
 away tears from all faces; and the rebuke of his 
 people shall he take away from all the earth" (Ps. 
 XXV. 8), and see Hosea xiii. 14; that is to say, he 
 will put a stop to all violent death, such as the y^^ 
 ^y'^ n^J? niDH, the nation had suffered from their 
 enemies, during their long and dreadful captivity; 
 and so obviously will the Divine hand appear in
 
 254 A BOOK OF MIRACLES. 
 
 bringing about this liappy change, that the nations 
 in their rejoicing will exclaim with one voice, " Lo, 
 this is our God; we have waited for him, and he will 
 save us; this is the Lord, we have waited for him, 
 we will be glad and rejoice in his salvation !" (xxv. 9.) 
 As if they had said, "This is our living and existing 
 God, in whom we have trusted, notwithstanding all 
 the afflictions heaped upon us by our enemies for our 
 constancy; yet through all calamities we have per- 
 severed in our hope, we still trusted in his great name ; 
 and he hath not deceived us, but he hath abundantly 
 fulfilled our highest expectations : he hath saved us, 
 and caused us to rejoice in his salvation." 
 
 The doctrine of the resurrection of the dead is clearly 
 taught by the prophets; and that it is not a mere 
 metempsychosis or transmigration of souls, but a 
 literal resurrection of the same soul with the same 
 body, is obvious from death being described as a sleep, 
 and indeed the body itself being mentioned as to 
 arise : " Thy dead men shall live, together with my 
 dead body shall they arise. Awake and sing, ye 
 that dwell in dust: for thy dew is as the dew of 
 herbs, and the earth shall cast out the dead." (Is. 
 xxvi. 19.) The angel also expressly declared to 
 Daniel (xii. 2) : " And many of them that sleep in 
 the dust of the earth shall awake." The dead are 
 spoken of as sleeping, to show us that we are not to 
 
 1
 
 A BOOK OF MIRACLES. 255 
 
 consider them as eternally dead, and past revivifica- 
 tion ; but that, as during sleep there is a suspension 
 of the mental faculties, which is ended on waking, 
 even so will those who sleep in the dust awake, and 
 be restored to life, resuming all their faculties. " For 
 so," says the prophet, "the Lord said unto me; I 
 shall take my rest, and look towards my dwelling- 
 place." Is. xviii. 4. By this image, the prophet in- 
 timates that after he should die, and be removed from 
 the tumult and violence of this world, he should still 
 look towards his body in hopes of a reunion with it. 
 
 Many persons of profane and sceptical minds have 
 objected to the resurrection of the dead as an impos- 
 sibility. I have not time here to recite the whole of 
 the various arguments which can be brought forward 
 in refutation of their impious objections, but never- 
 theless I shall quote what the eminent and learned 
 Don Isaac Abarbanel has stated on this interesting 
 subject. 
 
 He asks, "In what state and condition are the dead 
 to rise ? The human body even in life is in a state 
 of continual change, both from the nutriment it re- 
 ceives, and in its transition from infancy to age, and, 
 bearing this in mind, it is interesting and important 
 to inquire in what state or condition the dead are to 
 arise ; whether it is to be in youth or in manhood." 
 
 To these questions Abarbanel replies, " The dead
 
 256 A BOOK OF MIRACLES. 
 
 will rise exactly in the same condition in which they 
 died; nay, even with their very defects; for instance, 
 if they were lame, deformed, or otherwise, they will 
 arise in precisely the same condition : and this indeed 
 is necessary to ascertain them to be the same persons, 
 and to prove their identity." 
 
 This consideration leads us to inquire into the 
 great mystery, why the soul, after being separated 
 from the body, and having entered within the pale of 
 heavenly bliss, should be obliged to enter it again ? 
 To this some have replied, that the object of the re- 
 surrection is, that the soul and body of which man is 
 compounded, may receive either the reward or the 
 punishment due to him for his good or his evil deeds. 
 The futility of this answer is obvious; for, as the 
 learned Abarbanel observes, future reward or punish- 
 ment is only for the soul and not for the body; as if 
 both soul and body are to be jointly rewarded or 
 punished, that might have been accomplished in this 
 world, and so there would have been no necessity for 
 this miraculous operation of Divine power. Abarba- 
 nel is of opinion, therefore, that there are two great 
 and important objects to be gained by the resurrec- 
 tion, the one particular and the other general ; that 
 which is particular is for the Jews, and the other 
 which is general, is for all nations. 
 
 The first great end which concerns the Jewish na-
 
 A BOOK OF MIRACLES. 257 
 
 tion in particular is, that those who have been per- 
 secuted and sUiin in their long captivity for adhering 
 to the true faith, may enjoy the salvation of the 
 Lord, according to the words of the prophet Isaiah 
 (xxvi. 19), "Thy dead men shall live," &c.; and 
 Ixvi. 10 V':i1 nn iS^^I dScTIT DN* inDC% "Rejoice 
 with Jerusalem, and exult on her account, all ye that 
 mourn over her." "And ye shall see it, and your 
 heart shall rejoice, and your bones shall flourish like 
 the green herb; and the hand of the Lord shall be 
 manifest unto his servants." From these passages 
 it is clear, that those who mourned for Jerusalem dur- 
 ing this long captivity are the same persons who are 
 to rejoice with her at the restoration, which the pro- 
 phet tells them they are to see; but this would be 
 impossible, unless by means of the resurrection, 
 which the prophet, by a beautiful metaphor, calls 
 "the flourishing of their bones as a green herb," 
 which is to be effected by the hand of the Lord 
 being made manifest unto his servants in the accom- 
 plishment of this amazing miracle, which men at 
 present cannot comprehend on account of its im- 
 mensity. 
 
 The second great end may be called a general one, 
 because it eflfects alike all mankind, whether Jews, 
 Gentiles, or Christians. It is universally acknow- 
 ledged that the world was at a very early period sunk 
 
 17
 
 268 A BOOK OF MIRACLES. 
 
 in the most gross and debasing idolatry; and that one 
 nation alone maintained the doctrine of the Divine 
 unity. This nation, it is also well known, has been 
 in captivity for a long time, dispersed throughout the 
 world amongst all nations. During this period, 
 different religious sects have sprung up, and the Jews 
 have been cruelly persecuted for their adherence to 
 this great truth; and it is one of the most singular 
 wonders of Providence, that they now exist as a 
 distinct nation, notwithstanding all their sufferings. 
 
 As it is the design of the Almighty that all men 
 should thus acknowledge him, it is not to be supposed 
 that his intention can be frustrated, or that his pur- 
 poses can be put aside. This end he will, in his 
 consummate wisdom, accomplish, and will show to all 
 mankind the way wherein they are to walk; so that 
 sin may cease in the earth, and all idols be utterly 
 abolished; that all mankind may acknowledge the 
 dominion to be the Lord's, and confess that he only is 
 the supreme governor of the nations ; that the recogni- 
 tion of his unity may be unalterably universal; and 
 that the whole human race may fulfil the design for 
 which they were created, and honor and glorify God, 
 instead of filling the earth with abomination and sin, 
 as has hitherto been the case. 
 
 This great, this important, this glorious end is to be 
 effected by means of the resurrection ; for, when man-
 
 A BOOK OF MIRACLES. 259 
 
 kind shall see the dead arise in the different parts of 
 the globe ; even all the most distinguished personages 
 who have lived on earth; the most eminently righteous 
 men, the ancient patriarchs, prophets, and other dis- 
 tinguished persons ; some of the most famous heathen 
 princes, philosophers and law-givers ; together with 
 some of the most eminently wicked princes and 
 tyrants, as likewise those who shall recently have 
 left the world, — when all these shall arise, and with 
 one voice unanimously testify and declare that the 
 Lord God is ONE, and his name is also ONE ; when 
 the Gentiles shall say, " Surely our fiithers have 
 inherited lies, vanity, and things wherein there is no 
 profit" (Jeremiah xvi. 19), IJ^IinX iSh^ "IpCT "]N 
 ^^^10 DD Vi^^ b^n, and that, on the contrary, the 
 law of Moses is the only true revelation — I say, when 
 men shall thus see the wonderful works of God, and 
 hear all those who shall arise declare the immortal 
 bliss that is prepared as a reward for the righteous ; 
 the punishmentland torment prepared for the wicked ; 
 and explain to them the nature of the true worship of 
 the one true God, and the falsity, and vanity of every 
 other doctrine ; the hearts of mankind will naturally 
 be greatly affected by what they will see and hear of 
 those who arise ; and being then fully convinced of the 
 truth (for it is impossible that any should be able to 
 withstand such evidence as this), the consequences
 
 260 A BOOK OF MIRACLES. 
 
 will be that they all will forsake their idols and false 
 doctrines, sincerely acknowledge the Lord, and no 
 more follow vanity; but all will worship the one true 
 God, according to what the prophet Isaiah says (ii. 2), 
 "And it shall come to pass in the latter days, the 
 mountain of the house of the Lord shall be established 
 on the top of the mountains, and all nations shall flow 
 into it. And many people shall go, and shall say. 
 Come ye, and let us go up to the mountain of the 
 Lord, to the house of the God of Jacob ; and he will 
 teach us of his ways, and we will walk in his paths," 
 &c. Thus also (xxv. 7), " And this mountain shall 
 he destroy, the covering that covered the face of all 
 the people ; and the veil that was spread over all 
 the nations ;" which denotes the erroneous doctrines 
 maintained and inculcated by the different nations, in 
 opposition to the true word of God ; operating as a 
 covering or veil, and preventing their seeing the light 
 of truth, as hath been already observed. This is 
 properly, the " great and terrible day of the Lord," 
 mentioned by several prophets. 
 
 Though we have already waited with patient ex- 
 pectation for so many ages for the coming of this 
 glorious consummation of our hopes, and though the 
 advent of the Messiah has been so long delayed, yet 
 let us still have confidence, and still look forward to 
 his coming, the certainty of which is clearly and ex- 
 pressly borne testimony to by the prophets.
 
 A BOOK OF MIRACLES. 261 
 
 1. First, the prophet Isaiah says, ri'ltlND rCHI 
 
 mr2:i.p n:^*^i onnn ij'xn:: "nno nn rrn* p^i d^o'h 
 
 DnJin Sd vSk "nnjT " And it shall come to pass in 
 the last days that the mountain of the Lord's house 
 shall be established on the top of the mountains, and 
 shall be exalted above the hills, and all nations shall 
 flow unto it." Is. ii. 2. 
 
 This prophecy evidently relates to a future period, 
 when there shall be but one king established, and the 
 third temple shall be erected, agreeably to the pro- 
 phecy of Zechariah ; when, as Isaiah adds, ID 7m 
 
 n'\^r\ Nvn ]V)sd o vnmxn n:hy vDmo "i:-nn Dp;;* 
 
 Dw^^)yf2 "n l^ni " And many people shall go and 
 say. Come ye and let us go up to the mountain of the 
 Lord, to the house of the God of Jacob, and he will 
 teach us of his ways, and we will walk in his paths ; 
 for out of Zion shall go forth the law, and the word 
 of the Lord from Jerusalem." Is. ii. 3. 
 
 2. Secondly, the prophet Jeremiah testifies 
 
 ^Sdi pn)i no^ nnS ^nitDpm "n dn:i d\s*3 wo' np 
 
 I^trin VQ^D pN*3 npnyT Dfira HL^TT. Sot^'HI "]So 
 
 ijp"i^"mkV")pnt:^N* )D:y nn nD^SpDC*' SNn::*n ni^n^ 
 
 " Behold the days come, saith the Lord, that I will 
 raise unto David a righteous branch, and a king shall 
 reign and prosper, and shall execute justice and
 
 262 A BOOK OF MIRACLES. 
 
 judgment in the earth. In his days Judah shall be 
 saved, and Israel shall dwell safely, and this is his 
 name whereby he shall be called. The Lord our 
 Righteousness." 
 
 This prophecy also evidently relates to the future, 
 and proves that the Messiah shall be of the seed of 
 David. It cannot be applied to the period when the 
 second temple existed, for at that time there were no 
 kings of the house of David, but of the house of 
 ♦KJIDti^n Hasmony, and after them were the Dimin 
 and moreover it is said in this prophecy, " In his days 
 Judah shall be saved, and Israel shall dwell safely." 
 And yet a stronger proof than this follows in the words 
 
 of the same prophet, nSl^H ^l^^ii ".1 ^H 1)^ nON» N*S 
 
 "i[j^N "n 'n • Y'ji DN* o nnyo pND SkSntr' 'J3 ntv 
 DmDN*S 'nn: '^m< dhoin hy D'r\)2^n) hd^ nnnn 
 
 "It shall no more be said. The Lord liveth, that 
 brought up the children of Israel out of the land of 
 Egypt, but The Lord liveth that brought up the chil- 
 dren of Israel from the North, and from all the lands 
 whither he had driven them; and I will bring them 
 again into their land that I gave unto their fathers." 
 Jer. xvi. 14. 
 
 As these events have not yet taken place, it is ob- 
 viously certain that the prophecy alludes to a future 
 period.
 
 A BOOK OF MIRACLES. 263 
 
 3. Thirdly, the prophet Ezekiel speaks of the com- 
 ing of the Messiah in the latter days; of the gather- 
 ing together of the Israelitish nation ; of the huildiug 
 of the third temple ; and of the establishment of one 
 king, as the following verses indicate. 
 
 vniDH Sn")^* odSi n-nn'S vSr 2^r\:i^ inx jt "jS np 
 
 inN* ^':'/::"i pN*D nnN* njiS dhn 'n»c^;;T • ipnn 'pNii^* 
 "Tij; ivn» nSt Dnj 'j^'S -nr vn' i\^T -p^h pS:)S .'i\t 
 
 " Take thee one stick and write upon it for Judah, 
 and for the children of Israel his companion; then 
 take another stick and write upon it for Josepli, the 
 stick of Ephraim and for all the house of Israel his 
 companions. And I will make them one nation in 
 the land, and one king shall be king to them all, 
 and they shall be no more two nations, neither shall 
 they be divided into two kingdoms any more at all. 
 And David my servant shall be Idng over them." 
 Ezek. xxxvii. 16, 22, 24. 
 
 As the events spoken of by the prophet have not 
 yet taken place, it is evident the prophecy alludes to 
 a future period; and as in the time of the second 
 temple there was no king reigning over Israel of the 
 house of David, as before mentioned, it cannot be 
 referred to the period when that temple existed, but 
 must relate to the temple to be built when the Lord
 
 264 A BOOK OF MIRACLES. 
 
 shall again a second time stretch forth his hand to 
 gather together the outcasts of Israel. 
 
 4. Fourthly, the prophet Hosea says, DO^ WD^ 
 
 HD vo [wn ny^ I'Ni '^^ ['NT p^ i'N SiSnjr* 'jd ^idk'* 
 nnn.vp ^2r^ ':'N"i "n Sx nnsi ddSd in nj^i on'mS^ 
 
 . □\tD\1 "The children of Israel shall abide many days 
 without a king, and without a prince, and without a 
 sacrifice, and without an image, and without an ephod, 
 and without teraphim : afterwards shall the children 
 of Israel return, and seek the Lord their God, and 
 David their king ; and shall fear the Lord and his 
 goodness in the latter days." Hosea iii. 4, 5. 
 
 From this also is seen clearly that a future period 
 is alluded to ; we cannot say this prophecy has been 
 accomplished, because in the time of the second tem- 
 ple there were no sacrifices nor kings of the house of 
 David, and therefore it must refer to the latter days, 
 as is indicated in the text. 
 
 5. Fifthly, the prophet Joel says, iSu [V^ ^^2^ 
 
 p nnN* H'm fij^Nnn tripSni npin D'l^'ji d:)S -nvi 
 iNi^ni^vrn DDmnn pnSn* niDiSn ny^pt "And 
 
 it shall come to pass afterwards that I will pour out 
 my spirit upon all flesh, and your sons, and your 
 daughters shall prophesy, your old men shall dream 
 dreams, your young men shall see visions." Joel ii. 23.
 
 A BOOK OF iMIIlACLES. 265 
 
 It is well known that since the time of the prophets 
 Haggai and Malachi there has been no prophecy, nor 
 prophet; and moreover it is expressly stated in 
 
 Joel iii. 17, HD n^;^' nS Dnn trnip D^Sc^n* r^n'n^ 
 
 "11^ " Then shall Jerusalem be holy, and there shall 
 no strangers pass through her any more." But at the 
 present time there are many strangers there ; nor can 
 the prophecy be referred to the time of the second 
 temple for the same reason. 
 
 6. Sixthly, the prophet Amos says, 7DD *n 1)^*1"TI 
 
 a\yDy nSiDijn im npiD nx O'px ii^n^ dvd jnN 
 dmS 'nnj "it^'N* DnrjiN Syo -n;; iC'^nj' nSi Dn,t:-iN Sj; 
 
 " And I will sift the house of Israel among all nations, 
 like as corn is sifted in a sieve, yet shall not the least 
 grain fall upon the earth. In that day will I raise 
 up the tabernacle of David that is fallen. And I 
 will plant them upon their land, and they shall no 
 more be pulled up out of their land, which I have 
 given them." Amos ix. 9, 11, 15. 
 
 It is certain this prophecy can only be explained 
 by the present captivity, since in the Babylonish cap- 
 tivity, they were only scattered in Babylon, Ilalach, 
 and Habor, as appears very clearly from the letters 
 before referred to. 
 
 7. Seventhly, the prophet Obadiah says, '^^t2^ 
 
 r\i< Dpr no "iJ^^'i ^"^p ^'^^ noh^ n^nn |vv
 
 266 A BOOK OF MIRACLES. 
 
 DH^SJ^^ID "But upon Mount Zion shall be deliver- 
 ance, and there shall be holiness, and the house of 
 Jacob shall possess their possessions. And the cap- 
 tivity of the host of the children of Israel shall possess 
 that of the Canaanites, even unto Zarephath (France), 
 and the captivity of Jerusalem, which is in Sepharad 
 (Spain) shall possess the cities of the South." Obadiah 
 xvii. 23. 
 
 This proiDhecy can only be explained by the present 
 captivity; for in the Babylonish captivity, the children 
 of Israel were neither in France nor in Spain. And 
 that the prophecy relates to the future, is evident 
 from the words in riK DIfiti'S JVlf ^HD Dy-mtJ ^b^'\ 
 )^y "And saviours shall come up on Mount Zion to 
 judge the mount of Esau" (verse 21) . But the promise 
 of the Deity declared by the mouth of his prophet 
 cannot be disbelieved, therefore that the Messiah shall 
 come cannot be doubted. And the same prophet 
 observes, " And the kingdom shall be the Lord's" 
 HDlSor? "iT? »1^^1^, which must refer to the latter 
 days. 
 
 8. Eighthly, the prophet Micah says, n*iriK3 ^^'^") 
 
 U^D^ vSiS* ^inH) " But in the last days it shall come 
 to pass that the mountain of the house of the Lord 
 shall be established in the top of the mountains ; and
 
 A BOOK OF MIRACLES. 267 
 
 it shall be exalted above the hills, and all people shall 
 flow unto it." 
 
 This prophecy, as well as the preceding, relates to 
 the future, and will be accomplished, with Divine 
 permission, when all the world shall be in a state of 
 peace and tranquillity, 
 
 9. Ninthly, the prophet Nahum says (ii. 1), 
 
 yjii u)hty j;'OL!''0 it^oo hn onnn hy nin " Be- 
 hold upon the mountains the feet of him that bringeth 
 good tidings, that publislieth peace. Judah, keep 
 thy solemn feasts, perform thy vows, for the wicked 
 shall no more pass through thee ; he is utterly cut oflV 
 This is evidently also for the future, as it is well 
 known that in the time of the second temple there 
 were many wicked passing through. Neither can 
 we say that this is a conditional prophecy, that unless 
 there are some good it will not happen ; for if we 
 explain it in this manner, then it is nothing new 
 which the prophet tells us. Therefore it must relate 
 to the future, and has reference to the coming of the 
 Messiah. 
 
 10. Tenthly, the prophet Habbakuk says, p^pT l^^ O 
 2\y i^^) rpS HiD^T 1^)07 " For the vision is yet for 
 an appointed time, but at the end it shall speak, and
 
 268 A BOOK or miracles. 
 
 not lie ; though it tarry, wait for it ; because it will 
 surely come, it will not tarry." Hab. ii. 3. 
 
 Here we have a clear proof that the prophet speaks 
 of the future concerning the Redeemer and of his 
 coming, which must take place; it may delay, but 
 cannot fail, which we expect of a certainty. There- 
 fore, in the time of the second temple we did not look 
 for his coming, as we expect him now. 
 
 11. Eleventhly, the prophet Zephaniah says jlD ^J'^ 
 
 r:i) nSi^i ^noir Sj<")^» ^};nr] \v)^ " sing, o daughter 
 
 of Zion, shout, Israel ; be glad and rejoice with all 
 thy heart, daughter of Jerusalem. The Lord hath 
 taken away thy judgments, he hath cast out thine 
 enemy ; the king of Israel, even the Lord, is in the 
 midst of thee : thou shalt not see evil any more. In 
 that day it shall be said to Jerusalem, Fear thou not; 
 and to Zion, Let not thine hands be slack. The Lord 
 thy God in the midst of thee is mighty ; he will save, 
 he will rejoice over thee with joy ; he will rest in his 
 love ; he will joy over thee with singing. I will gather 
 them that are sorrowful for the solemn assembly who 
 are of thee, to whom the reproach of it was a burden. 
 Behold, at that time I will undo all that afflict thee ; 
 and I will save her that halteth, and gather her that 
 was driven out ; and I will get them praise and fame
 
 A BOOK OF MIRACLES. 269 
 
 in every land where they have been put to shame." 
 Zeph. iii. 14. 
 
 This prophecy will admit of explanation but for the 
 future, and cannot be applied to the time of the 
 second temple, because in that time they had ni^J 
 (troubles), as is evident from the text ; so that it can 
 only refer to the future ; and moreover it is said, " At 
 that time will I bring you, even in the time that I 
 gather you ; for I will make you a name and a praise 
 among all people of the earth, when I turn back your 
 captivity before your eyes, saith the Lord." And this 
 is evidently a promise of the Deity to gather together 
 the whole Israelitish nation from the four parts of the 
 world. 
 
 12. Twelfthly, the prophet Haggai says, n^M' Snj 
 
 : ])^*i<^n ]o innN*n • urn n^'^n -nn^ "The glory 
 
 of this latter house shall be greater than that of the 
 former." Haggai ii. 9. 
 
 We cannot explain this by the second temple, for 
 the glory thereof was not great, for different nations 
 ruled and governed in it ; and the word pinXH (the 
 least) refers to the third temple, not to the second, 
 and the word nm (this) was in the second, that is 
 to say p*inNH Hm (the last of this) similar to 
 D^jnni^ nn^n .InS HNI whilst Rachael was after 
 Leah ; and here also, and for this reason he says
 
 270 A BOOK OF MIRACLES. 
 
 ptTNnn p pniliVn and not jnilk^n non Dip of this 
 last building, but pt^wnH ]0 pinN-l Mm n^^H, the 
 glory of this latter house shall be greater than of the 
 former. 
 
 13. Thirteenthly, the prophet Zechariah says 
 
 (ix. 9), rn) -]S i<y i^Sd n:in p»v n:j n^n *Su 
 
 " Rejoice greatly, daughter of Zion ; shout, 
 daughter of Jerusalem : behold, thy king cometh unto 
 thee; he is just, and having salvation; lowly, and 
 riding upon an ass, and upon a colt the foal of an ass." 
 
 14. Fourteenthly, in Malachi iv. 4, 5, we have an 
 evident proof that the future is indicated, and that 
 before the coming of the Messiah the prophet Elijah 
 shall come to announce the tidings to the Israelitish 
 nation, and to comfort them with the coming of the 
 Redeemer, for he says, . V'JI HDI? HJ^D nilH nDr 
 VJll M^Sn nN* D:dS nhw *D:iN* nan " Remember ye 
 the law of Moses my servant, which I commanded 
 unto him in Horeb for all Israel, with the statutes 
 and judgments. Behold I will send you Elijah, the 
 prophet, before the coming of the great and dreadful 
 day of the Lord." This also shows that the coming 
 of the Redeemer depends upon meditation and obser- 
 vation of the holy and divine law, to render us w^orthy 
 of the coming of the Messiah before his time, as ap- 
 pears from the words of the prophet, nSlJJ' *D^J^mi 
 V'JI, with a rabbinical maxim, as above, ^i7 n^ti^^HH
 
 A BOOK OF MIRACLES. 271 
 
 • nni^D ID? implying that if the nation merit it, his 
 coming will be hastened, but if they do not merit it 
 he will be sent in his time, that is to say in the time 
 determined by and known to God, which cannot fail, 
 for such is the promise of the Creator of the universe, 
 and of the H^INJ, or redemption. 
 
 As we have here so many clear and certain proofs 
 from fourteen divine prophets concerning the Re- 
 deemer, it is unnecessary to adduce more, although 
 more might be adduced. It remains for me to pray 
 to the powerful and sovereign God of Israel, the 
 Creator of this great universe, that he will assist us 
 with his divine grace, and that he will render us 
 worthy that he should favor us with his divine grace, 
 with the confirmation of the prophecy promised by 
 means of his great prophet Moses, "im^tT ^l^\ "H DITI 
 " That then the Lord thy God will turn thy captivity, 
 and have compassion upon thee, and will return and 
 gather thee from all the nations, whither the Lord thy 
 God hath scattered thee." And that he will confirm 
 to us the promise of his prophet Zephaniah, i^'>r\il n^2 
 DDHK N^D}< " Behold at that time I will undo all that 
 afflict thee; and I will save her that halteth, and 
 gather her that was driven out ; and I will get them 
 praise and fame in every land where they have been 
 put to shame." And that he will hasten the prophecy 
 of the prophet Zephaniah, □»»;> S{< "jl-D-IN* tN* "For
 
 272 A BOOK OF MIRACLES. 
 
 then will I turn to the people a pure language, that 
 they may call upon the name of the Lord, to serve 
 him with one consent." And that he will ordain 
 that we may be rendered worthy of the promises of 
 his prophets, . ND"n SiSn:i JV^S N31, that it may 
 be in our daj^s. Amen. 
 
 With all this clearness, the truth cannot be denied, 
 though some critical and blind persons may not ac- 
 knowledge the truth, but twist the text of the sacred 
 writings with strange and false explanations, because 
 they do not understand what they read, &c. Of such 
 people the prophet Isaiah says, D'lOIJ^n ^in? " Woe 
 unto them that call evil good, and good evil; that put 
 darkness for light, and light for darkness; that put 
 bitter for sweet, and sweet for bitter !" 
 
 It is certain that the time is very near to come, when 
 God will give his influence to the world, to open their 
 eyes with illumination of understanding to know 
 truly their Creator, the only God, who created this 
 great universe, and they shall be all capable and wise 
 in knowledge without wanting to learn one of the 
 other; for thus has declared the prophet, UnSd *D 
 ^y"\ D^O:d "n riK r]^l yii^n, "The earth shall be full 
 of the knowledge of the Lord, as the waters cover the 
 sea." The earth shall be full of all sorts of sciences 
 and wisdom, which shall cause great tranquillity; and 
 there shall be no jealousy one of the other, nor ambi-
 
 A BOOK OF MIRACLES. 273 
 
 tion one of the other, but peace in all the universe, 
 as is affirmed by the royal Psalmist, jn* IDJ^'T' tl^* ''n 
 DlSjiO ID^ ilN* ^^y "n " The Lord will give strength 
 unto his people ; the Lord will bless his people with 
 peace." Ps. xxix. 11. y-)^:! Sd h^; "jSoS "H n\'n 
 
 iHN* lotjn nnx "n n\n» • Ninn dvd "And the 
 
 Lord shall be king over all the earth : in that day 
 shall there be one Lord, and his name One." 
 
 Now to finish my work with a moral and religious 
 discourse of great utility to the public, and particu- 
 larly to the wise and religious, who fear God and be- 
 lieve in his holy and divine law, which may they ob- 
 serve and keep ! 
 
 In relation to the H^IN^ (redemption), and in order 
 to hasten the favor of the Divinity, we must seek to 
 make ourselves worthy by good works to do the com- 
 mand of our Creator, accompanied by an heroic and 
 patient hope, that, notwithstanding it be delayed, it 
 will come in its due time, because the promise of the 
 blessed God cannot fail, which promise is thus an- 
 nounced by the mouth of his prophet Isaiah, "n »^k 
 
 . rir\:::i lor nS . njtr^nN* iijr nn};2 AVith a rab- 
 binical aphorism to this effect. " If they have merit 
 by good works, I will hasten it, and it shall come be- 
 fore its appointed time ; but if they have no merit, it 
 
 18
 
 274 A BOOK OF MIRACLES. 
 
 shall come in its appointed time, ilD^^, which is 
 stipulated and fixed, and which is known to the 
 Divinity only." To hasten this certain prophecy, 
 the words said by his prophet Isaiah must be fol- 
 lowed, n2)'^p o npn^' itr;^i D^-Li'D "inot^ "n ion* hd 
 
 Vjll N*1dS ^n^Ml^^ "Thus saith the Lord, Keep ye 
 judgment and do justice: lor my salvation is near to 
 come, and my righteousness to be revealed." 
 
 This passage proposes two principles, viz. : Justice 
 and Charity, for our guidance, and by these we are 
 required to regulate our conduct ; and these principles 
 are by many unthinkingly deemed light and simple, 
 and very easy to be observed. Be assured, however, 
 that whoever imagines them to be easy of observance 
 will find himself deceived, whatever estimate he may 
 previously entertain of his own strength and stability. 
 
 In explaining the principle of Justice, I shall not 
 be able here to adduce all the particulars connected 
 with the subject, as they are multifarious and lengthy, 
 so I shall only adduce a few of those more immediately 
 important. 
 
 In the first place, it may be stated that Justice is 
 one of the pillars of the universe ; and it is observed 
 by the wise man in Perquey Abot, Perik. 1. yy^l^l 
 
 S;»i nQN*n hy) pn h^ • a^'p oSirn cnDi '^b:; "idin* 
 • DDn);:rD )^i^^ D^SL^' Ds]:^^!3^ ddx > noN*^L^* / mScn 
 
 The learned Rabbi Simon says, that the existence
 
 A BOOK OF MIRACLES. 275 
 
 of the world depends on three things, viz. : Justice, 
 Truth, and Peace. Hence it appears that Justice in- 
 cludes truth ; and truth is the producer of peace and 
 tranquiUity in the world. Justice cannot exist with 
 falsehood, but is in itself nONH 1p^, or the line of 
 truth, which being made known, produces peace be- 
 tween contending parties, pjn ^h}^:i, as appears from 
 
 the text, v':n Dn.i onS "ILTN* D'C^XH '^ty MDy\ 
 
 " Then both the men, between whom there is a con- 
 troversy, shall stand before the Lord, before the priests 
 and the judges which shall be in those days." 
 
 The true execution of justice occasions the world 
 to remain in peace and tranquillity, and evidently 
 proves the mutual dependence of truth, justice, and 
 peace on each other, DlSji'1 /DiDt^D 'DON, and justice 
 being so essential to the existence of the world, the 
 holy and divine law directs, ih |nn D^LDi::'! □'D-31::'* 
 V'JI nn)?22^ 7^^y "Judges and officers shalt thou make 
 thee in all thy gates, which the Lord thy God giveth 
 thee throughout thy tribes, and they shall judge the 
 people with just judgment." Deut. xvi. 18. 
 
 The judge shall not fail to knoAV the persons whom 
 he judges, y^l jn ^0 flN* ^1^ DOH':**, and the parties 
 before whom he delivers judgment, and in what 
 manner justice should be done, [01 JH "]N \'n. And 
 if the judge know not, and understand not to do
 
 276 A BOOK OF MIRACLES. 
 
 justice, then he causes great evil in the world, as is 
 noticed in Perquey Abot. jnn r\^^^ S^ dSi;^S N!1 "IDI 
 
 Jt is declared in the sacred books, that King David, 
 when he judged the j^eople, defrayed the expenses of 
 justice, from his own purse, as is stated in 2 Sam. 
 viii. 15, V'jn npl^l DtDC^D n:^");; 1M %"in "And 
 David executed judgment and charity." But how 
 could he do both? if it be justice it cannot be charity. 
 Here is the explanation : — when creditors came with 
 debtors who were unable to pay them, the charitable 
 King David adjusted matters between them, and paid 
 money out of his own pocket to make peace and justice 
 between them, and did fnn n^nt^Q n^^th- But 
 when the people saw that the charitable king did such 
 benevolent deeds, there came many wicked people and 
 deceivers to get money and deceive with false pre- 
 tences. Then David prayed to God that he would 
 deliver him from such persons, as appears from the 
 text in the Psalms, V':i1 pIVI D5C*0 Ti^C^, and David 
 prayed in this manner, " 0, Almighty God, I have 
 done justice and charity, and I trust thou wilt not 
 suffer me to fall into the hands of deceivers, who bear 
 false witness to deceive me." ^p^")^^ OlUn 7{^- 
 
 We perceive then that justice is considered as 
 highly exalted before the Creator, because judges 
 stand before God, and justice is proclaimed to be ex- 
 cellent, nn^nn n:nD hid ' D^DiDL^^D. We find also
 
 A BOOK OF MIRACLES. 277 
 
 that judges were appointed to Moses at Marah, n"lD, 
 as is explained, IJnU mOD JUni riDtT, which God 
 commanded Moses, D'tDt^uVton H 7NI. And it is said 
 that the judges shall be before them as a table pre- 
 pared and made ready with food, pIDI ']^1y jriSlu'D 
 7lD5<^, as more particularly appears from Deut. xxxi. 
 19, D/l^tDD no^tr SnIC^^ '^2 nx nioSl, "Now there, 
 fore, write ye this song for you, and teach it the 
 children of Israel; put it in their mouths, that this 
 song may be a witness for me against the children 
 of Israel." 
 
 The reason why God so nuich esteems judgment is, 
 because j)eace depends on justice, the due observance 
 of which causes peace to be made between a man and 
 his companion, so much so that the judges are strictly 
 to observe all the ten commandments, because they 
 are of the utmost importance, and of the greatest 
 consequence in the eye of the Almighty. pSlp^y 
 
 We find in the book of the Medrash Rabba or 
 Sepher Debarim, Parasat Mespatim, that Rabbi Aha 
 says, " Reflect and see what justice there was in the 
 time of King Solomon, whose wisdom was so great 
 and admirable, that God favored him so much that 
 there was no one like him, nor shall there be any 
 equal to him in wisdom, as appears in the text, ODn'1 
 V'Jll DlJ^n 7DD "And Solomon's wisdom excelled
 
 27S A r>OOK OF MTKACL-ES. 
 
 the Avisilom oi' all tlio rliilihvn of the cast country, aiul 
 all the uisilom of l\i;ypt." 1 Kiiii^s iv. ;>(). 
 
 The oxtraonliuary ami maunillcont throne of Solo- 
 mon "was saiil to have been hiiilt Avith the spirit of 
 propheev, cnipH nn:3- AVhat is said in I Kings, 
 NDD? n^^V*J l!'l!'. i^ explained by the same author to 
 mean the six steps to the thrc>ne oi' Solomon. And on 
 that magnilieent throne he sat Avhen ho administered 
 instiee to the people; and on the six steps of the throne 
 Avere Avritten the six folKnvinp: verses, "which "svcre 
 Avritteu coneerninii," justice in Oeut. xvi. \W 
 
 In the tirst step, L)DL*'*J HOn N*S. Thou shalt not 
 Avrest juduuient. 
 
 In the second step. D'^^ 1*2D N*^- Thou shalt not 
 respect persons. 
 
 in the third step. "inC Hp^ N^V Neither take a gift. 
 
 In the fourth step. niL*'N "j"^ ;**Jn N^l, Thou shalt 
 not plant thee a grove. \'crse '21. 
 
 In tiie ill'th step. HDV'J ']'^ D'pn N*^1. Neither shalt 
 thou set thee up any image; Avhich the Lord thy 
 Cod liateth. v. '1-. 
 
 In the sixth step, n'j'i nii:' yn^ii "n"^ nnrn xS 
 
 D**2 ^2 n'lT "IL*'N. Thou shalt not sacriiice unto the 
 Tord thy Cod any bullock or sheep, Avherein is 
 blemish." \'c. 
 
 These six verses were written on the iVont of the 
 steps; and when the king ascended the throne he re- 
 peated the tirst verse on the tirst step, the second on
 
 A BOOK OF MIRACLES. 279 
 
 the second, the third, on the third, the fourth on the 
 fourth, the fifth on the fifth, and the sixth on the 
 sixth. 
 
 Thus was Solomon honored to judge a nation more 
 numerous than that which was in Egypt; and so great 
 was the respect paid to justice, that the lions carved 
 on the steps of the throne are said, by some ancient 
 rabbins, to have been made miraculously to pronounce 
 aloud the verses above cited. 
 
 I cannot here advance more, as my space is limited, 
 and I therefore conclude by quoting the words of 
 sacred writ, " That which is altogether just shalt thou 
 follow, that thou mayest live." J^^oS ^M^H pT:i p"lV 
 
 n^nn 
 
 ran 
 
 " The flowers appear on the earth ; the time of the 
 singing of hirds is come, and the voice of the turtle is 
 heard in our land." Solomon's Song ii. 12.
 
 280 A BOOK OF MIRACLES. 
 
 AN ADDRESS 
 TO THE ISRAELITISH NATION IN GENERAL. 
 
 I, MoSES, son of Isaac Edrehi, of Morocco, having 
 from childhood travelled through various parts of 
 the world, by land and by sea, and having suffered 
 many hardships for the sake of obtaining a true un- 
 derstanding of the law of God, not in pursuit of riches 
 or honors, but only for the study of divinity and 
 general science, have, by the grace of God, collected 
 a little here, and a little there. I have also been 
 enabled to publish several works, the production of 
 my labor and research : viz. 1st, HtJ^D HS in Amster- 
 dam; 2d, D^^n nmn, in London; and 8d, n:r;?D, 
 D»D."1 in Amsterdam. The first is an exposition of 
 several portions of the law; the second contains por- 
 tions for meditation on the sixth night ; and the third 
 is an explanation of the several miracles of the God 
 of Israel, and contains various historical records. 
 
 I am now, however, stricken in years, and shall, in 
 all probability, not be spared to publish any future 
 work, and, therefore, I have thought it proper to ad- 
 dress my children, that they may observe the three 
 ollowing particulars, which are of great importance
 
 A BOOK OF MIRACLES. 281 
 
 in this life, and much more so for that Nvhicli is to 
 come. 
 
 The first particuLar is rrnin 1M2^^ to study the 
 holy Law of God themselves, and to instruct their 
 children according to the express command of the 
 Deity. Om::^^. DOnnC'l DHN* Dm^ST; and a-uin 
 Deut. xi. 19, DD "iDlS DIJ^JD riN DilX DHIoSv Con- 
 sult also the writings of that luminous writer, RaJjhi 
 Moses Maimonides in his work, r\"r\ r\)2hT] nptnH 1^ 
 ' HdSh y^ chap. iii. of Talmud Torah. 
 
 The second is Hpli' (charity), and it is a duty to 
 give alms to the poor, and more especially to such as 
 study the law, the n'Tl (learned men) ; and ]jy the 
 strict observance of this duty, mankind will ]je de- 
 livered from evil occurrences, and from untimely 
 death; as is declared nl23^ ^'i*n np"lVl, Prov. x. 2, 
 and as our ^"\ D^DDPI have expounded tlie verse 
 niN* mim ms*0 nj O- " Wisdom is Uke a lamp, 
 but the law is like a light," &c. Prov. vi. 23. 
 
 The third is the propriety of raising a fund to en- 
 courage the study of the law; and this fund sliould 
 be applied to the maintenance of a certain number 
 (at least ten), a college H^'tJ'* who should entirely 
 devote themselves to the constant study of the law. 
 This work would be highly meritorious in the sight 
 of God, and would tend to the edification of souls 
 after the founders of the institution should die ; and
 
 282 A BOOK OF MIRACLES. 
 
 for the pious deed their sins would be forgiven them, 
 as our h"\ sages ^D^n have expounded. "jDSinnD 
 
 nn*C*n N^n? And if such an institution could be 
 established in Jerusalem it would be still better, as 
 it is written, nmi niin Nl^H J WO O, "For the 
 law goeth from Sion, and the word of the Lord from 
 Jerusalem." D^StmO "H. 
 
 Therefore, my dear children, if you desire to be 
 prosperous, to have length of days, and to escape 
 from all evil accidents in this world, and to be greatly 
 rewarded in the next, you must exert yourselves to 
 promote these things, as they are of very great virtue 
 and utility : first, learn the Holy Law of God yourself 
 and teach it to your children : secondly, be charitable, 
 and give the tenth portion of Avhat you gain in your 
 lifetime; take the "]t^*_^D from the property you leave 
 behind you, which for aught you can tell may be 
 dissipated or destroyed ; and, therefore, it is obviously 
 much better to do such good with it as shall redound 
 to 7/our honor and credit. 
 
 All T have here stated to you is confirmed from 
 the Holy Text, and various sacred writings; and I 
 could add much more, but I cannot transfuse the 
 force and beauty of the original Hebrew into an 
 English translation. Lideed the sacred tongue can 
 only be translated, with propriety, into the Spanish
 
 A BOOK OF MIRACLES. 283 
 
 language, which has been used in all the congrega- 
 tions of the Sphardim/=' from the time of tlieir first 
 establishment in Spain to the present day, in all 
 parts of the globe, wherever the Spanish and Portu- 
 guese Jews have been scattered, in Europe, Asia, 
 Africa, and America. This language is used by 
 them in all kinds of ceremonies ; and the best Hebrew 
 authors have written and published in the Spanish 
 language. 
 
 The principal languages into which tlie Hebrew 
 can be properly translated are : 1st, Arabic ; 2d, 
 Spanish; 3d, Italian; 4th, High German; 5th, French. 
 It is true that Hebrew admits of being rendered into 
 other languages, so as to have its meaning explained ; 
 but not in so correct a manner as in those languages 
 I have enumerated. But this is a digression from my 
 subject, though I thought it necessary to allude to this 
 matter in case of any criticism upon my translation of 
 Hebrew into English. 
 
 * Spanish and Portuguese Jews.
 
 284 A BOOK OF MIRACLES. 
 
 LETTER 
 TO THE COMMITTEE OF THE LITERARY FUND. 
 
 Gentlemen, — I take the liberty of addressing you 
 at present to offer my thanks for the favors I have 
 already received from your noble and benevolent 
 institution on presenting the copies of my former 
 works. 
 
 The educated gentlemen of England have always 
 been renowned for their liberality and generosity in 
 patronising those who devote themselves to the ad- 
 vancement of knowledge, and for extending a helping 
 hand to those who are cast among them from foreign 
 lands. In this respect, indeed, that noble class may 
 be truly said to act not only according to the ordinary 
 principles of morality, but fulfil the injunctions of the 
 divine law, -^lOD "|;?")S n^nNI " Thou shalt love thy 
 neighbor as thyself" Lev. xix. 18. 
 
 The Talmud, in commenting upon this passage 
 observes, that obedience to this great precept is most 
 pleasing in the sight of God, and includes the obser- 
 vance of all the six hundred precepts of the law. 
 
 Sd ny iSno ^idd "|i/nS riDnxi r\))io D;'pon h^
 
 A BOOK OF MIRACLES. 285 
 
 Now among these precepts of the hiw, as laid 
 down in the Tcahnud, (nlV*J y"in) the obhgatioii to 
 assist and encourage men of learning and understand- 
 ing, that they may be enabled to benefit the world 
 by their knowledge, and to pursue without interruj)- 
 tion the study of the Holy Law, is one of the principal 
 injunctions. And this branch of moral study is 
 the more needful to be observed, as poverty and 
 trouble continually harass learned men and students, 
 as is stated by Solomon in the book of Ecclesiastes, 
 ix. 11. 
 
 "I returned, and saw under the sun, that the race 
 is not to the swift, nor the battle to the strong, neither 
 yet bread to the wise, nor yet riches to men of under- 
 standing, nor yet favor to men of skill ; but tiuie and 
 chance happeneth to them all." 
 
 The great characteristic of the Divine law is that it 
 does not confine itself to enjoining the exercise of 
 kindness and generosity to those only who arc our 
 fellow-countrymen, but commands their extension to 
 those who are strangers and foreigners ; and to be kind 
 and benevolent to them is to fulfil the universally 
 benevolent exhortation, " Love ye, therefore, the 
 stranger." Deut. x. 19. 
 
 The deeds of benevolence which your noble insti- 
 tution is designed to perform, are such as are certainly 
 followed by blessings, and bring the praises of all inen
 
 286 A BOOK OF MIRACLES. 
 
 upon you, particularly those of the destitute, who in- 
 deed appear throughout the Scriptures to be pre-emi- 
 nent objects of the divine solicitude. 
 
 Charity stands in such estimation in the sight of 
 God, as to produce from him a promise of long life to 
 those who shall practise it; and he vouchsafes to 
 them protection from all kinds of evil accidents and 
 sudden death, as is found in Proverbs x. 2, np1i*1 
 niOD y'^D " Treasures of wickedness profit nothing : 
 but righteousness delivereth from death." And as is 
 stated in the counsel which Daniel gave to Nebuchad- 
 nezzar, Dan. iv. 27, v':n ^S^^ "ist:^* oSo ^::Sd jnS 
 
 " Wherefore, king, let my counsel be acceptable 
 unto thee, and break off thy sins by righteousness, 
 and thine iniquities by showing mercy to the poor ; if 
 it may be a lengthening of thy tranquillity." 
 
 The duty of benevolence to " the stranger" is thus 
 explained in the Holy Law : — " And you shall love 
 the stranger." This is a direct command, and is thus 
 stated in Leviticus xxiv. 22, DdS tl^n^ ItMi Di)u'X: 
 Dynhi< »' ^JN* O n\n» nnrN*^ n:iD " Ye shall have 
 one manner of law, as well for the stranger as for one 
 of your own country : for I am the Lord your God." 
 
 This passage is, by the tradition of our wise men, 
 explained to mean that, if a stranger shall remain in 
 the land for twelve months, he shall be considered as
 
 A BOOK OF MIRACLES. 287 
 
 one of the inhabitants, and entitled to all lulvantages 
 and privileges, according to the law of the country. 
 
 The study of the divine law, the pursuit of science, 
 and the advancement of the public welfare, are duties* 
 of the highest importance, and Moses makes it an ol> 
 ligation on every one to meditate on the Holy Law 
 (Deut. v. 1). 
 
 "Without doubt the greatness of this nation, and its 
 reputation amongst the nations, has arisen from the 
 extensive charities which have been instituted, and 
 the great exertions which have been made to extend 
 benevolence to all, of whatever country, and of what- 
 ever creed, who stand in need of protection and sup- 
 port, and amongst these institutions, it is certain that 
 there is not one that can justly claim a higher rank 
 than your noble society. 
 
 As the end I have in view, in the present publica- 
 tion, is to raise a small sum to enable me to retire to 
 the Holy Land to spend the few remaining years of 
 my life in the city of Jerusalem, in the bosom of my 
 own family, and surrounded by relations — that I 
 may, after a long life of many and varied vicissitudes, 
 devote myself to meditation on the Holy Law, and 
 the exercise of devotion to the God of Israel. Li 
 humble hope, that your benevolent society will render 
 me some assistance to enable me to proceed on my 
 journey, and enable me to devote myself to so lauda-
 
 288 A BOOK OF MIRACLES. 
 
 ble an object, I have taken the liberty of addressing 
 the present letter to you; and I feel assured, that 
 when my case is taken into consideration, you will 
 generously condescend to assist me. 
 
 In conclusion, I hope I may be permitted to express 
 my gratitude for all the kindness I have received 
 whilst sojourning in this highly favored land ; and I 
 pray that the Great Governor of the Universe, who 
 dispenseth salvation unto kings, may bless, preserve, 
 assist, and greatly exalt our most gracious sovereign. 
 King William IV., the patron of your noble institu- 
 tion, his most gracious consort. Queen Adelaide, and 
 all the branches of the royal family, giving them 
 health, prosperity, and length of days, and adding to 
 them every good gift ; and may the great God inspire 
 the kino; and all his councillors with benevolence to- 
 wards us and all our brethren of the House of Israel. 
 In his days may Israel be saved, and dwell safely ; 
 and may the Redeemer come unto Zion. That God 
 of his infinite mercy may grant this, and send pros- 
 perity to your society ; and that every blessing may 
 be bestowed upon you, shall be the constant prayer 
 of, Gentlemen, 
 
 Your obedient humble servant, 
 
 M. Edrehi.
 
 A BOOK OF MIRACLES. 289 
 
 CONCLUSION. 
 
 My work is now brought to a conclusion, and I end 
 with the words of the wise man (Eccl. vii. S), 2D^ 
 in^t^Nnx: "IDI nnriNS "Better is the end of a thing 
 than the beginning thereof;" of which saying there 
 are many interpretations, but I shall only mention one 
 of them at present. It is clear that whatever a per- 
 son commences cannot be deemed excellent till it be 
 complete — as perfection cannot be attained till the 
 end of the work; and in this sense it is obvious, that 
 the end of a work must be considered better than the 
 beginning, as however good an intention may be, its 
 fulfilment must be better. This may fairly be said of 
 all human affairs ; in which many more things are 
 begun than are ever brought to completion. And, in 
 the hoj)e of our faith, it is the end we look forward 
 to, as the reward of our exertions, and the consimi- 
 mation of our happiness. In this view it is that the 
 wise man says, after all his observations and dis- 
 coveries, that all things depend upon, and are con- 
 tained in our duty to God (Eccl. xii. 13), "iDl i^lD 
 ^"y^^f2^^ 7^1*1? "Let us hear the conclusion of tlie 
 whole matter: — Fear God, and keep his command- 
 
 19
 
 290 A BOOK OF MIRACLES. 
 
 ments, for this is the whole duty of man." And now 
 I take my leave, in the hope that what I have done 
 will be approved in the sight of the Almighty, and 
 also of the public. 
 
 : DINT D'nhii 'y:;:i 2)d Srjtri p nvoi 
 
 So shalt thou find favor and good understanding in 
 the sight of God and man. Prov. iii. 4.
 
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 Henry Gaehle, 9 Eutaw Street, ..... 
 Francis J. Werth, 18 Light Street, .... 
 Lewis G. Kemp, 18 Baltimore Street, .... 
 I. S. Peregoy, 6 N. Liberty Street, .... 
 S. McDonard, 87 Bowles's wharf, ..... 
 S. Wolff, 125 High Street, ..... 
 Henry Jatho, 79 Lombard Street, ..... 
 Francis ^1. Page, Exchange Place, .... 
 Robert Lillte, 8 Commerce Street, ..... 
 Charles Gelorman, 72 Exchange Place, .... 
 
 E. H. Byrne, Northeast corner of Exchange Place and South Street, 
 C. F. Singleton, 51 Lombard Street, .... 
 Floyd Waggaman, Exchange Hotel, ..... 
 S. Farnandas, 44 Exchange Place, .... 
 Charles Farquharson, 2 Donnell's Buildings, corner Gay and Lom- 
 bard Streets, ....... 
 
 H. McKim, 56 South Gay Street, ..... 
 .James F. Pendergast, Smith's wharf, .... 
 A. A. Chapman, 87 Smith's wharf, ..... 
 
 F. W. Brune, 89 Smith's wharf, ..... 
 
 G. G. McCimas, 44 Lombard Street, .... 
 Wm. Spear, 40 Lombard Street, . . . • • 
 Jacob H. Taylor, 128 Dugan's wharf. .... 
 Edmund Burke, ....-•• 
 W. P. N. Fitzgerald, ....••• 
 August A. Von Schmidt, ...••• 
 Charles G. Page, ...-••• 
 T. R. Peale, ....•••
 
 SUBSCRIBERS. 
 
 William Rich, • • " ' ' 
 
 M. Hazel, Baltimore, . • • ' 
 
 WASHINGTON, D. C. 
 Z. C. Robbins, F Street opposite Patent office, 
 Wm. P. Elliott, opposite Patent office, 
 W. J. Brown, P. 0. Department, . 
 James Lawrcason, P. 0. Department, 
 H. W. Geo. Oflfutt, P. 0. Department, . 
 Stephen J. Dallas, 
 Thomas G. Clinton, 
 Andrew Smith, G Street, 
 Taylor & Daniel, Third Auditor's Office, 
 James M. Torbert, First Auditor's Office, 
 Alex. V. Frase, Rev. Bureau, 
 McC. Young, Treasury Department, . 
 Charles Abert, Treasury Department, . 
 Charles Dummer, Treasury Department, 
 John Y. Bryant, General Land Office, 
 S. H. Laughlin, Land Office, . 
 Warren C. Choate, 
 Edmund F. Brown, 
 George G. Cox, State Department, 
 N. P. Trist, for Library of State Department, 
 Josiah F. Polk, Second Auditor's Office, . 
 
 VIRGINIA. 
 
 John S. Salusbury, Norfolk, . 
 
 John Fisher, 157 Main Street, Richmond, 
 
 Wm. D. Mills, 35 Main Street, Richmond, . 
 
 Jacob Ezekiel, 31 Main Street, Richmond, 
 
 W. P. Turpin, lOJ E. Main Street, Richmond, 
 
 Louis J. Bossiux,'l2 Main Street, Richmond, 
 
 John D. Smith, Main Street, . 
 
 John T. Walsh, 25 E. Main Street, 
 
 John G. Oldney, 6 Main Street, 
 
 Simon Bonairla, Richmond, 
 
 Wm. L. Montague, 164 Main Street, 
 
 Jos. L. Crowell, 86 Main Street, . 
 
 H. B. Girachmey, 10 Main Street, 
 
 AVilliam Mountjoy, Fourteenth Street, 
 
 James T. Sutton, Jr., Richmond, 
 
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 SUBSCRIBERS. 
 
 Richard H. Lorton, Custom House, ..... 
 
 Wm. Holt Richai-ason, Fourteenth Street, opp. Exchange, 
 v. A. Favier, 12J Governor Street, .... 
 
 Dr. C. J. Randolph, D. D. S., 9 Governor Street, 
 Columbus Drew, at W. C. Choate's, Washington, 
 Frederick Anderson, Franklin Street, Richmond, 
 Charles Dimmock, Richmond, ..... 
 
 T. J. Barns, Main Street, ...... 
 
 Edward Kingsford, Grace Street, Richmond, .... 
 
 Dr. P. W. Brown, Franklin, between Fourth and Fifth Streets, . 
 Jannette M. Gordeu, Franklin Street, .... 
 
 Mary E. S. Hatchett, E Street, ..... 
 
 Governor of Virginia, Richmond, ..... 
 
 M. B. Portiaux, Jr., M.D., Eighth Street between Franklin and Grace, 
 John Howard, Valley Street, Richmond, .... 
 
 John Harrold, 109 Broad Street, Richmond, . 
 
 Wm. H. H. Gardner, 111 Main Street, . 
 
 E. W. Maunurdo, Railroad Depot, 
 
 Andrew Lesslie, 129 Broad Street, 
 
 J. Hersman, 177 Broad Street, Richmond, 
 
 Richard Singleton, Richmond, 
 
 J. E. Henderson, 209 Broad Street, Richmond, 
 
 Dr. Carmichael, Richmond, 
 
 Joseph Darflingey, .... 
 
 W. H. Seabrook, Main Street, Richmond, 
 
 A. J. Cumberson, !Main Street, Richmond, 
 
 Lemuel James, Mathews C. H., . 
 
 John Bohannon, Jr., Mathews C. H., . 
 
 John Daingerfield, Mathews C. H., 
 
 James Simpson, Main Street, 
 
 R. Bruce Watkins, Bank Street, Richmond, 
 
 Dr. Charles Johnson, Church Hill, 
 
 Thomas Giles, Twelfth Street, Richmond, 
 
 G. A. Myers, Twelfth Street, Richmond, 
 
 A. Empie, Richmond, .... 
 
 W. A. Reye, Richmond, 
 
 Levi Philips Sycamore, Petersburg, 
 
 Wedey Gregg, Old Street, Petersburg, 
 
 Charles Campbell, Petersburg, 
 
 Charles Corliug, Sycamore Street, Petersburg, 
 
 John G. Machin, Sycamore Street, Petersburg, . 
 
 Wm. E. Steward, Sycamore Street, Petersburg,
 
 SUBSCRIBERS. 
 
 Peter J. Cairns, Petersburg, 
 
 Robert R. Collier, 
 
 John McNeice, Petersburg, 
 
 0. 11. Tucker, Jr., Sycamore Street, . 
 
 Wm. T. Iryms, Petersburg, 
 
 G. W. Varnum, High Street, . 
 
 W. F. Jones, Tabb Street, 
 
 Wm. AV. Townes, 
 
 J. H. Publy, Second Street, 
 
 Susannah Parrish, Petersburg, 
 
 William K. Seymour, Norfolk, 
 
 E. Pendleton, Norfolk, 
 
 John A. Higgins, Cambell's Wharf, Norfolk, 
 
 J. 0. Carnes, Cambell's Wharf, Norfolk, 
 
 Ro. J. N. Keeling, Cambell's Wharf, Norfolk, 
 
 Henry Moore, Maxwell's Wharf, Norfolk. 
 
 Simon Stone, .... 
 
 T. B. Whiting, Roanoke Square, 
 
 R. A. Worrall, Roanoke Square, Norfolk, 
 
 Wm. Parmell, .... 
 
 Thomas B. Nicholls, Plymouth, 
 
 S. March, Norfolk, 
 
 Wm. S. Butt, Norfolk, 
 
 J. M. Freeman, Norfolk, 
 
 William Hawkins, Norfolk, 
 
 John B. Whitehead, Norfolk. . 
 
 Wm. Stevens, Norfolk, 
 
 Wm. A. Walters, Norfolk. 
 
 James Adam, .... 
 
 Dr. W. F. McClenahan, U. S. Navy, Norfolk, 
 
 H. Bohm, Church Street, Norfolk, 
 
 James Baker, notary public. West Water Street. 
 
 James .Jackson, Jr., West Water Street, 
 
 D. Osheal, Portsmouth, 
 
 E. S. Gayie, Portsmouth, . 
 James R. Parrish, Portsmouth, 
 William Tee, .... 
 John C. Neaville, . . . . 
 Joseph A. Bilisoly, 
 
 Henry BafF, ..... 
 
 William C. Wingfield, 
 
 J. S. Stubbs, .....
 
 SUBSCRIBERS. 
 
 Stephen James, 
 
 Joseph Bourke, 
 
 Charles Bilisoly, . 
 
 Daniel J. Turner, 
 
 John Accinelly, 
 
 M. F. Daughtrey, 
 
 Isaac H. Gulp, Drummondville, 
 
 Dr. John Mays, Lewisburg, 
 
 NORTH CAROLINA. 
 
 S. Plin Talley, Wilmington. 
 
 Robert Mathews, 
 
 William B. Jones, Wilmington, 
 
 Joseph H. Dickson, 
 
 William Blaney, 
 
 John J. Blaney, 
 
 Joseph S. Miller, M.D., . 
 
 G. McRee, 
 
 T. D. Meares, 
 
 A. L. Price, Wilmington, 
 
 C. Erhart, 
 
 Thomas H, Howey, 
 
 Theodore R. Gouldsmith, 
 
 J. W. Foy & Co., Wilmington. 
 W. A. AVilliams, . 
 
 H. P. Russell, Wilmington, 
 
 E. J. Lutterloh, AVilmington, 
 
 E. B. Derley, . 
 
 R. G. Rankin, 
 
 J. T. Russ, 
 
 E. Peterson, Wilmington. 
 
 T. Loring, Wilmington, 
 
 .James McGary, AVilmington. 
 
 John McRae, 
 
 Martin Schalken, Wilmington. 
 
 W. J. Love, Jr., 
 
 Alex. Malkar, Jr.. 
 
 B. F. Mitchell, 
 
 .Joseph Small, 
 
 D. Guthery, 
 
 W. E. Anderson,
 
 SUBSCRIBERS. 
 
 SOUTH CAROLINA. 
 
 Edward Morris, 88 Meeting Street, Charleston, 
 R. Douglas, 14 Savage Street, 
 J. M. Rantin, Meeting and Hazel Streets, 
 John T. Syme, Jr., 147 Meeting Street, 
 0. H. P. Hewitt, 149 Meeting Street, 
 Nelson Carter, Meeting Street, 
 Gustavus Follin, 169 Meeting Street, 
 William E. Honour, 175 Meeting Street, 
 John Phillips, 145 Meeting Street, 
 
 D. Leckie, 164 Meeting Street, 
 Eugene B. Bell, bookseller, 
 G. N. Reynolds, Jr., 89 Meeting Street, 
 W. Hasseltine, 9 Hayne Street, . 
 
 J. W. Schmidt, Cumberland Street, opposite the Church, 
 John D. ]Meyer, Meeting Street, . 
 Nathaniel Levin, Charleston, , 
 Wm. B. Foster, Charleston, 
 Charles K. Sass, Charleston, 
 Charles A. Wheeler, Charleston, 
 John R. Gibbes, Jr., Charleston, 
 C. B. Northist, Charleston, 
 Henry V. Toomer, Charleston, 
 H. G. Lopez, .... 
 
 L. J. Moses, .... 
 
 E. W. Edgerton, 32 Broad Street, Charleston 
 Frederick Richards, . 
 R, H. Darby, 38 Broad Street, 
 J. Finagin, 40 Broad Street, . 
 John Klinck, 44 Broad Street, 
 Alfred Hugee, P. M., . 
 Capt. William Perry, corner of Church and Market Streets, 
 Wm. M. Martin, 9 Broad Street, 
 A. Moroso, Broad Street, 
 
 F. D. Richardson, 42 Broad Street, Charleston, 
 Henry Willis, Jr., 50 Broad Street, Charleston, 
 Daniel E. Hugee, Jr., Charleston, 
 Benjamin C. Yancey, Hamburg, . 
 Wilmot G. De Saussure, 23 Broad Street, Charleston, 
 Angus Stewart, Charleston, 
 Joseph H. Dukes, Broad Street, Charleston, 
 W. Alston Priugle, Charleston,
 
 SUBSCRIBERS. 
 
 E. M. Carey, Broad Street, . 
 R. de Gianmont, Broad Street, 
 M. Jacobs, Custom House, 
 G. A. Johnston, Meeting Street, 
 Charles H. Lanneau, 1 Pitt Street, 
 
 A. C. Smith, Union Bank, 
 Solomon A. Benjamin, 
 Wm. L. Duval, 2 Queen Street, . 
 S. J. Cohen, Coming Street, 
 Eugene Huchet, 83 Wentworth Street, 
 J. Stevens, Charleston, 
 
 B. F. Smith, 7G East Bay, 
 Lewis D. Murry, 78 East Bay, 
 H. W. Mitchell, 64 East Bay, 
 J. C. Walker, 87 East Bay, . 
 
 A. W. Black, 75 East Bay, 
 Edward W. Mathews, 37 East Bay. 
 
 B. Ford, 85 East Bay, 
 Thos. Fell, 47 East Bay, 
 Jacob Stevens, 
 J. B. Bours, 40 East Bay, 
 John French, 40 East Bay, 
 A. M. Huger, 40 East Bay, . 
 Henry Missroon, East Bay, 
 R, Mure, East Bay, 
 S. Simons, 114 East Bay, 
 
 C. Stone, 112 East Bay, 
 Charles Blake, 108 East Bay, 
 P. A. Chazal, 106 East Bay, 
 G. Gaetzens, 102 East Bay, 
 P. B. Martin, Jr., 236 King Street, 
 W. P. O'Hara, 137 East Bay, 
 William G. Mood, 32 East Bay, . 
 Nathaniel Barnwell, 22 East Bay, 
 
 J. Ravonel, IG East Bay, .... 
 
 0. Mills, East Bay, .... 
 
 H. M. Blodgett (delivered to IMessrs. Lyon & O'Harra), 
 
 F. C. Black, 11 Exchange Street, 
 
 James Ross, ...... 
 
 William B. Heriot, 9 Exchange Street, . 
 Daniel Lesesne, Hamilton's Wharf, 
 F. A. Nance, Eraser's Wharf, 
 E. L. Trenholm, Central Wharf,
 
 SUBSCRIBERS. 
 
 G. A. Trenholm, Central AVharf, 
 
 Wm. Adams (John Russell's bookstore), 
 
 Edward C. Jones (John Russell's bookstore), 
 
 Thomas B. Clarkson, G Smith Street, 
 
 Carl Epping, .... 
 
 Henry Cohia, Vendue Range, . 
 
 James M. Stocker, Vendue Range, 
 
 J. L. Egleston, Exchange Wharf, 
 
 Edward Jordan, Dewee's Wharf, 
 
 George A. Hopley, Maywood's Wharf, 
 
 James R. Simonton, Exchange Wharf, 
 
 E. T. Paine, Exchange Wharf, 
 
 J. Friedlander, Queen Street, 
 
 Parion Strong, 
 
 George Gates, bookseller, 234 King Street, 
 
 John Russell, bookseller, 256 King Street, 
 
 J. W. Stoy, bookseller, 258 King Street, . 
 
 E. C. Kelting, 266 King Street, 
 
 John Marion, 293 Iving Street, 
 
 H. C. Millen, 273 King Street, 
 
 W. S. Bambray, 255 King Street, 
 
 J. P. Abrams, 253 King Street, 
 
 William C. Small, 253 King Street, 
 
 Gabriel DeWitt, 253 King Street, 
 
 John J. Stevens, 237 King Street, 
 
 J. Fogg, 203 King Street, 
 
 W, M. Butler, 167 King Street, . 
 
 Wm. Emton, 145 King Street, 
 
 N. Jacobi, 139 King Street, 
 
 Ed. Maryck, Coming Street, 
 
 John J. Jessen, corner of King and Bi'oad Streets, 
 
 George G. Evans, .... 
 
 A. W. Trair, 187 King Street, 
 
 Benjamin Franklin, 144 King Street, 
 
 Emanuel Currant, 146 King Street, 
 
 •John G. Willis, corner of King Street and Horlbeck Alley, 
 
 C. Shomdieu, corner of King and Market Streets, 
 
 S. C. Mclntyre, 190 King Street, 
 
 P. Swan, 206 King Street, 
 
 McCarter & Allen, booksellers, 
 
 J. E. Adams, King Street, 
 
 G. W. Sampson, 253 King Street, 
 
 W. H. Whilder, 338 lung Street,
 
 SUBSCRIBERS. 
 
 Samuel M. Hyanis, Charleston Neck, King Street, . 
 
 Charles W. Davis, Literary Depot, :3o:].V King Street, 
 
 Samuel Wiley, 3G1 King Street, 
 
 J. T. Brown, King and Reed Streets, 
 
 William S. Coates, Union Wharf, 
 
 William Elfe, Custom House, 
 
 Miss Mary J, Legare, 4 George Street, 
 
 Miss C. Cooper, 64 Anson Street, 
 
 D. C. Gibson, 1G8 Meeting Street, 
 M. D. J. Holbrook, Tradd Street, 
 Benno Parker, 6 George Street, 
 Robert Q. Pinckney, Meeting Street, 
 J. M. Harper, 46 Anson Street, 
 R. M. Johnson, 230 King Street, 
 F, A. Becher, 149 Meeting Street, 
 Mrs. Sarah Prince, 205 East Bay, 
 Mrs. Julia Du Pre, 190 East Bay, 
 John McNellage, Hasell Street, . 
 J. M. Taylor, Hasell Street, . 
 Andrew MoflFett, 243 King Street, 
 David Ramsay, Wall Street, . 
 John F. Evans, Williams's Wharf, 
 James Marsh, Jr., Hasell Street,. 
 James Jeffords, Wentworth Street, 
 N. H. Lebby, 15 Tradd Street, 
 Joseph Lumble, Coming Street, 
 
 E. G. Stoney, Broad Street, . 
 0. W. Wokel, 1 Society Street, . 
 Edmund Bull, East Bay, 
 P. A. Meilhe, Boundary Street, . 
 H. M. Michel, M.D., 78 Queen Street, 
 Eugene Vente, M.D., 19 Beaufain Street,. 
 Eliab J. Kingman, N. E. corner of Boundary and Coming Streets, 
 John Anderson, dentist. North corner King and Beaufain Streets, . 
 J. W. Cogdell, 59 Broad Street, ..... 
 Susan Vardell, Vanderhorst Street, opposite St. Paul's Church, 
 Samuel Y. Tupper, 52 Tradd Street, .... 
 
 M. R. Snares, Barnwell, ...... 
 
 J. R. Wescoat, Edisto Island, ..... 
 
 Letitia Lewis, 19 George Street, near King Street, 
 
 James Smith, Hudson Street, ..... 
 
 Thomas R. Vardell, Meeting Street, two doors north of John Street, 
 Wm. Porcher Miles, Coming Street, one door above Wentworth,
 
 SUBSCRIBERS. 
 
 COPIES. 
 
 C. R. Brewster, office G9 Meeting Street, . . . .1 
 
 Abraham Jones, Back Street, ..... 1 
 
 Mrs. Hyrnan Jacobs, at the burial-ground of Kadish Bethelohim, . 1 
 
 CONNECTICUT. 
 
 Rose & Still, 126 Main Street, Hartford, ... 1 
 
 J. H. Averill, 1 Central Row, Hartford, . . . .1 
 
 H. S. Parsons, bookseller, 6 Central Row, Hartford, . . 1 
 
 C. C. Murfy, 109 Main Street, Hartford, . . . . 1 
 
 H. Schulze, 225i Main Street, ..... 1 
 
 Isaac M. French, 278 Main Street, Hartford, . . .1 
 
 Mrs. Charles B. Smith, 43 Mill Street, .... 1 
 
 L. Weld, for the American Asylum, . . . . .1 
 
 L. D. Olmsted, care Olmsted, Thacher & Goodrich, Main Street, 1 
 
 E. Myers, New Haven, ...... 1 
 
 Fred. Croswell, New Haven, . , . . . .1 
 
 A. T. Wood, ... 
 
 DELAWARE. 
 John R. Edridge, ....... 
 
 John Toy, bookseller, 6oJ Market Street, AVilmington, 
 
 0. K. Barrett, Wilmington, ..... 
 
 Joseph W. Day, 95 Market Street, Wilmington, 
 
 John Fullmer, 94 Market Street, .... 
 
 Piercefor Hook, 88 Market Street, .... 
 
 Mrs. Anna Barrett, 9 East Fourth Street, Wilmington, . 
 
 John Gaunt, 92 King Street, Wilmington, 
 
 Jonas P. Fairlamb, Wilmington, ..... 
 
 James Robertson, ...... 
 
 ADDITIONAL SUBSCRIBEKS. 
 
 George W. Smith, Peun Street, Allegheny City, Pa., 
 
 Samuel Cook, Allegheny, Pa., .... 
 
 Moses T. Sweeney, Allegheny, Pa., 
 
 Thomas Barnettz, Beaver Street, Allegheny, Pa , . 
 
 John Sterritt, Federal Street, Allegheny City, Pa., 
 
 John Sargaul, Federal Street, Allegheny City, Pa., . 
 
 Heni'y Piohbork, Pittsburg, Pa., .... 
 
 L. 0. Reynolds, corner of Penn and Irwin Streets, Pittsburg, Pa 
 
 George W. Murphy, AVood Street, Pittsburg, Pa., 
 
 R. W. Cook, Fourth Street, near Walnut, Cincinnati,
 
 SUBSCRIBERS. 
 
 Martin Bomberger, 14 West Fourth Street, Cincinnati, 
 
 Wm. G. Jordan, at Degraw & Jordan's, 15G Main Street, Cincinnati, 
 
 D. P. Strade, Fourth and Ludlow Streets, Cincinnati, . 
 
 J. Weesen, 212 Main Street, Cincinnati, .... 
 
 H. S. Miles, 230 Main Street, 
 
 AVilliam Appleton, Fourth and Sycamore Streets, Cincinnati, 
 William B. Shcppard, Main Street, Cincinnati, Ohio, 
 James & Brother, Main Street, Cincinnati, Ohio, 
 James M. Moreland, Northwest corner of Seventh and Vine Streets, 
 George T. Jones, engineer, Southwest corner of Fourth and Main 
 Streets, Cincinnati, ...... 
 
 J. Childs, 120 Main Street, Cincinnati, .... 
 
 T. B. Young, " 
 
 Abraham Harris, Main Street, " . 
 
 C. Oppenheim, cloth store, Third and Main Streets, Cincinnati, . 
 
 L. Milius, U. S. store, Cincinnati, ..... 
 
 Israel Brown, U. S. store, " . 
 
 J. P. Williams, Third Street, Cincinnati, .... 
 
 E. G. Haines, Fourth Street, " 
 
 Wm. W. McCormick, Third Street, Cincinnati, 
 
 W. R. Morton, Third Street, between Walnut and Main, Cincinnati, ' 
 
 H. J. Miller, Gas Company's office. Third Street, " 
 
 E. P. Lanphear, at office on Third Street, three doors west of Wal- 
 
 nut, under Odd-Fellows' Hall, Cincinnati, 
 Samuel Turner, bookseller, " . 
 
 P. Clarke, Third Street, between Main and Walnut, Cincinnati, 
 
 F. Stainberg, 25 East Fourth Street, near Sycamore, " . 
 Theodore McKoy, Court Street, " 
 Nathan Sampson, 217 Main Street, " . 
 Thos. B. Stevenson, Atlas office, " 
 Jacob Levi, corner of AValnut and Third Streets, " . 
 
 .1. A. & U. P. James, Walnut Street, between Fourth and Fifth, Cin- 
 cinnati, ....••• 
 
 D. H. Dyer, Walnut Street, between Fourth and Fifth, Cincinnati, 
 B. M. McConkey, Vine Street, ..... 
 Edward D. Mansfield, East Third Street, Cincinnati, 
 
 Richard L. Stone, 1 Court Street, between Main and AValnut, Tin., 
 Henry Bird, Sycamore Street, between Third and L. ALarkct, Cin., 
 .J. W, S. Browne, Commercial office, Third and Sycamore, Cincinnati, 
 Daniel H. Lockwood, 12 Pearl Street, Cincinnati, . 
 James Michael, 18 Pearl Street, "... 
 
 Elias Mayer, 22 Pearl Street, 
 
 20
 
 SUBSCRIBERS. 
 
 COPIES. 
 
 M. Aucker, 22 Pearl Street, Cincinnati, .... 
 P. McArthur, 30 Pearl Street, " .... 
 
 James Wiles, 25 Pearl Street, " 
 
 Bussola Pompei Inocente, Lower Market Street, Cincinnati, 
 Ambrose Cook, 66.]- Lower Market Street, " 
 
 C. A. Crook, 66 Lower Market Street, " 
 John J. Thompson, 56 Lower Market Street, " 
 W. M. Corry, Main below Pearl Street, " 
 P. S. Brown, at Charles McKinnell & Co., " 
 E. S. Wayne, Columbig, Main Street, " 
 S. A. Jones, 10 Commercial Row, Cincinnati, 
 William Graham, 4 and 5 Commercial Row, Cincinnati, 
 L. La Bryleaux, 30 Columbia Street, up stairs, " 
 T. S. Brown, Columbia Street, between Main and Sycamore, Cin., 
 M. French, Mount Auburn, Cincinnati, .... 
 H. M. Florux, 9 Sycamore Street, Cincinnati, 
 Geo. F. Davis, 11 Sycamore Street, Cincinnati, . 
 
 D. H. Mears, Spring Street, East of Broadway, Cincinnati, 
 Sachs & Brothers, Southwest corner of Sycamore and Lower Market 
 
 Streets, Cincinnati, ..... 
 
 G. A. "Bidwell, 10 Lower Market Street (bookseller), Cincinnati, 
 
 C. B. Kellum, 15 Walnut Street, Cincinnati, 
 
 John P. Gould, corner of Pearl and Walnut Streets, Cincinnati, 
 
 P. McFarnsworth, 28 and 30 West Front Street, " 
 
 A. H. Harvie, 30 Lower Market Street, " 
 
 Maimer Holland, 37 Water Street, " 
 
 Thomas Emery, 33 Water Street, " 
 
 C. D. Michell, corner Pearl and Walnut Streets, " 
 
 A. & J. Tromstree & Co., 373 Main Street, " 
 
 Thomas Walton, 225 Main Street, " 
 
 0. H. Henshaw, corner Court and Main Streets, Cincinnati, 
 
 Rinbly W. Lee, Walnut Street, between the Canal and Court Street, 
 
 Geo. W. Stippbourd, Main and Court Streets, Cincinnati, 
 
 Hiram Cox, Eighth Street, between Race and Elnor, North side, 
 
 John Gundi-y, corner of Walnut and Fifth Streets, Cincinnati, 
 
 John S. Mace, Chilicothe, Ohio post-office, " 
 
 H. Reiring, Walnut Street, between Third and Fourth Streets, 
 
 Leonard Buel, Bar Street, between Cutter and Mound Streets, . 
 
 Philip Myers, New Orleans, ...... 
 
 Wm. F. Colston, 485 Main Street, Louisville, Kentucky, 
 
 Willis Stewart, Louisville, Kentucky, .... 
 
 0. J. Harrison, Louisville, Kentucky, ....
 
 SUBSCRIBERS. 
 
 Geo. W. Noble, bookseller, Fourth Street, .... 
 H. Hudson, Fourth Cross Street, Louisville, Kentucky, 
 M. M. Rawlings, Northwest corner of Chestnut and Fifth Street;^, 
 Louisville, Kentucky, ..... 
 
 C. S. Thockmorton, at Noble's Depot, Louisville, Kentucky, 
 T. McGrain, Fourth Street, " 
 H. B. Westby, Fourth Street, at Noble's Depot, Louisville, 
 John Smidt & Co., Fourth Street, Louisville, Keutucky, 
 Geo. Starkey, Fourth Street, " 
 Win. M. Sherley, 3 Commission Row, "Water Street, Louisville, 
 H. S. Shaffner, on first street beyond Broadway, k . 
 E. J. Davis, Mammoth Cloth Depot, " 
 J. Turney, Noble's Depot, " 
 
 J. B. Tilgray, Louisville House, " 
 
 E. M. Peter, Fourth Street, near .Jefferson, " 
 
 E. S. Craig, Fifth Cross Street, between Market and Jefferson Streets, 
 
 Thomas ti. Conway, bookseller, Fifth Street between Market and 
 
 Jefferson, Louisville, Kentucky, . 
 
 James S. Dozier, Louisville, Kentucky, . . . . 
 
 D. W. Strader, Jefferson House, Taniton, Jefferson, 
 
 J. Milton Bright, Fourth Cross Street, between Market and Jefferson 
 Streets, Louisville, Kentucky, . . . . . 
 
 N. Nicholas, " ..... 
 
 0. W. Pail, Market Street, between Fourth and Fifth, Louisville, . 
 
 R. W. Snowden, Oldhaven Court, Kentucky, 
 
 B. Boyd, Commercial School, corner of Jefi'erson and Second Streets, 
 Louisville, Kentucky, . . 
 
 Jos. B. Stewart, Louisville, Kentucky, .... 
 
 A. S. Winan, 66 Fifth Street, between Main and Market, Louisville, 
 
 John D. Young, Louisville, Kentucky, .... 
 
 J. B. AValker, 335 Main Street, Louisville, Kentucky, . 
 
 J. Burdsall, 531 Main Street, Louisville, Kentucky, 
 
 Wm. Ross, Southwest corner of Main and Third Streets, Louisville, 
 
 Abraham Hite, Main Street, Louisville, .... 
 
 H. H. Honore, Pearl Street, " . 
 
 Edw. J. Carrell, Noble's Book-store (Theatre), Louisville, 
 
 Thomas G. Booth, Noble's Book-store (Theatre), " 
 
 W. B. Belknap, for the library, " . 
 
 Thomas Phillips, on Main Street, between Fourth and Fifth, U 
 Smith's office, Louisville, .... 
 
 Samuel Yenawine, Fifth Street, Louisville,
 
 SUBSCRIBERS. 
 
 James Mackinson, 486 Main, between Fourth and Fifth Streets, 
 
 John C. Gwin, M.D., Market Street near Fifth, Louisville, 
 
 J. F. Bullitt, Main Street, Louisville, 
 
 Samuel Jackson & Co., 418 Main Street, Louisville, 
 
 I. Jeffery, 384 Main Street, " 
 
 Eobert Aikin, 335 Main Street, " 
 
 Joshua Moore, 332 Main Street, " 
 
 G. Self Mark, 413 Main Street, " 
 
 Samuel Hyraan, 417 Market Street, . 
 
 Dr. H. J. Jones, Third Street, between Green and Jefferson, 
 
 E. Bamberger, between Fourth and Fifth Streets, in Market, 
 
 Charles F. Hoyt, Bullitt Street, .... 
 
 Thomas Bridgman, Wall Street (painter), 
 
 J. D. Gandros, ...... 
 
 "VVm. T. C. Barker, Fulton House, Louisville, Kentucky, 
 
 William AVhite, Market near Preston Street, Louisville, Kentucky, 
 
 W. H. Howison, 420 Jefferson Street, .... 
 
 J. Harrison, corner First and Main Streets, . , . . 
 
 M. Robinson, Athens, near Lexington, Kentucky, 
 
 Charles M. Thunton, Louisville, Kentucky, . . . , 
 
 Edward Gary, Seventh Street, near Broadway, . 
 
 Llewellyn Powell, ....... 
 
 Noble Butler, Walnut, between Fourth and Fifth Streets, 
 A. S. Wights, corner Sixth and Main Streets, 
 
 Squire Lochry, 81 Eighth Street, between Green and Walnut Streets, 
 Louisville, ....... 
 
 James G. Drake, Louisville, ..... 
 
 Theodore S. Bell, Louisville, .... 
 
 T. W. Bullitt, at Kellogg, W^issingen & Co., Main Street, , 
 
 James Underwood, on Clay Street and Main, 
 
 Wm. Ferguson, 10 and 11 Green Street, 
 
 Henry E. Lee, 7 and 8 Walnut Street, 
 
 James N. Kellogg, Main Street, .... 
 
 Samuel Griffith, Jefferson Street, between Fourth and Fifth, 
 
 S. D. Gross, Jefferson Street, between Fourth and Fifth, 
 
 J. B. Lancaster, Jefferson Street, between Fourth and Fifth, 
 
 S. R. Chenoweth, Jefferson Street Jail, 
 
 W. H. Pope, Second Street, near Main, . 
 
 Robert F. Baird, corner Fifth and Jefferson Streets, 
 
 Samuel Frederick, Fourth Cross Street, . 
 
 James McCrum, Main Street, .... 
 
 A. Gray, Main Street, .....
 
 SUBSCRIBERS. 
 
 Guerdon Gates, 213 :\[arket Street, .... 
 
 E. M. Pingue, 340 Green Street, ..... 
 
 James C. Robinson, Ninth, between Marlcet and Jefferson Streets, 
 
 Thomas J. Sharp, Walnut Street, between Sixth and Seventh Strec'tj 
 
 John Crawford, 246 Main Street, 
 
 John H. Heywood, 373 Green Street, 
 
 John Salve, Jefferson Street, .... 
 
 David Nevin, Main Street, ..... 
 
 Wm. Bull, Fulton Street, between First and Second Streets 
 
 H, F. Christy, .... 
 
 Carter Landram, West Gait Street, Louisville, 
 
 David Byrn, N. Albany, Main Street, 
 
 Wm. Fogg, New Albany, Indiana, 
 
 D. M. Hooper, New Albany, . 
 N. F. AVebb, New Albany, 
 F. A. Hickheiser, New Albany, .... 
 
 E. D. Sayre, to be left at H. Ferguson & Son, or Lexington Kentuckv, 
 Edward Drapen, New Albany, 
 J. L. Beeler, New Albany, Indiana, . 
 J. W. Davis, New Albany, Indiana, 
 A. Constine, New Albany, Indiana, . 
 John James, Elizabeth, Indiana, 
 Benjamin Conner, New Albany, Indiana, 
 J. C. Davie, New Albany, 
 John B. Anderson, New Albany, 
 John R. Monemacher, bookseller, 
 Isham Key, New Albany, 
 George Robertson, Lexington, 
 Dr. John Bruce, Lexington, Kentucky, 
 
 A. Cox, bookseller, ...... 
 
 H. H. Kavanaugh, Lexington, Kentucky, ... 
 Geo. P. Richardson, Masonic Grand Hall, 
 
 D. Warner, Lexington, ...... 
 
 B. C. Blineal, Lexington, ..... 
 
 Geo. P. Jouett, ....... 
 
 W. E. Melton, Short Street, Lexington, .... 
 
 Thomas B. Baxter, Lexington, ..... 
 
 Geo. ^Y. Stewart, ...... 
 
 W. K. Higgins, ....... 
 
 Thomas H. Gilliss, corner of Main Street and Cheapside, Lexington. 
 Kentucky, ....... 
 
 C. F. Coppage, Main Street, Lexington, Kentucky, .
 
 SUBSCRIBERS. 
 
 John Henry, Lexington, Kentucky, 
 
 Wm. H. Kainey, Lexington, Kentucky, 
 
 H. B. Franklin, Lexington, Kentucky, 
 
 H. W. Boull, Lexington, Kentucky, . 
 
 Joseph Granma, Lexington, Kentucky, . 
 
 J. Harper, Lexington, Kentucky, 
 
 George Nichols, Mill Street, Lexington, . 
 
 Josiah Emis, Short Street, Lexington, 
 
 R. N. Sharp, City Hospital and Workhouse, 
 
 Joseph Ficklin, Lexington, Kentucky, 
 
 S. P. Scott, .... 
 
 J. Y. Chies, .... 
 
 George T. Megowan, Lexington, 
 
 E. Koney, Tower Street, .... 
 
 Joseph G. Allen, Athens Post-office, Fayette Co., Kentucky, 
 
 Enoch Clark, Limestone Street, 
 
 Richard A. Buckner, Lexington, Kentucky, 
 
 L C. Richardson, M.D., " 
 
 Thomas Bradlej', Lexington, Kentucky, . 
 
 M. C. Johnson, Lexington, Kentucky, 
 
 Wallet Rodes, " 
 
 E. H. Sayre, " . . 
 
 James B. Beck, " . 
 
 Wm. Atwood, " . . 
 
 James M. Wood, Jordan's Row, Lexington, Kentucky, 
 
 John W. Watts, Fayette, Winchester Road, . 
 
 jM. Tilford, Lexington, Kentucky, 
 
 Isaac Lyons, " ... 
 
 Robert P. Kelly, " 
 
 Robert Rerfair, Post-office, Aberdeen, Mississippi, 
 
 Philip Swigert, Frankfort, Kentucky, 
 
 B. H. Kerrick, Jefferson City, Kentucky, 
 
 D. L. Price, Lexington, Kentucky, 
 
 Isaac P. Miller, Jefferson Co., Kentucky, 
 
 W. G. Hughes, Union, Kentucky, 
 
 Thomas S. Theobald, Frankfort, Kentucky, 
 
 R. N. Bradley, " 
 
 Samuel Barlow, M.D., 
 
 Samuel B. Bell, Simpsonville, Kentucky, 
 
 James H. Moras, Clay Village, Kentucky, 
 
 Wm. J. Wallar, Shelby College, . 
 
 W. F, Hill, Shelbyville Female College,
 
 SUBSCRIBERS. 
 
 I. Miller, Shelbyville, Kentucky, 
 
 D. S. Slaughter, Shelbyville, Kentucky, 
 
 Anna Cronwall, 
 
 M. N. Lindsey, Frankfort, Kentucky, 
 
 S. V. Wornack, Shelbyville, 
 
 Thomas Page, Frankfort, 
 
 R. P. Letcher, Frankfort, 
 
 Em'd H. Taylor, Frankfort, Kentucky, 
 
 H. Win gate, Frankfort, Kentucky, 
 
 Ben. Suckett, " 
 
 T. J. Todd, " 
 
 Benjamin Mills, <' 
 
 John W. Pruett, . 
 
 G. W. Doxan, 
 
 D. F. Wrightor, Louisville, 
 
 James S. Stoughton, Frankfort, Kentucky, 
 
 Benjamin Munroe, 
 
 I. F. Meek, Frankfort, Kentucky, 
 
 B. F. Johnson, " 
 
 A. H. Eennick, " 
 
 AVm. Tanner, <' 
 
 Thomas J, Hall, Pleasureville, 
 
 Mason Brown, 
 
 D. C. Wickliffe, 
 
 G. W. Stone, Lexington, Kentucky, 
 
 Oliver Anderson, " 
 
 W. H. Brand, 
 
 Samuel C. McCullough, Lexington, Kentucky, 
 
 W. H. Anderson, " 
 
 Rev. John Ward, 
 
 J. L. Kemp, Lexington, Kentucky, 
 
 S. Poppal, '< 
 
 Benjamin Goutz, " 
 
 J. T. Frazer, " 
 
 Milo S. AValler, . 
 
 W. Riordan, Lexington, Kentucky, 
 
 R. B. Kirtley, " near Bryn Station, 
 
 Benjamin Hardinge, . 
 
 John R. Allen (Lunatic Asylum), Lexington, Kentucky, 
 
 A. G. Dillon, Frankfort, Kentucky, . 
 
 C. B. Johnson, " 
 
 H. C. Halliday, Lexington, Kentucky,
 
 SUBSCRIBERS. 
 
 Jos. Cross, Trans. Uni., Lexington, Kentucky, 
 
 Levi Sparks, Jeffersonville, Indiana, 
 
 Thomas Wilson, " 
 
 John Dixon, " 
 
 Doctor W. D. Stewart, " 
 
 Daniel Trotter, Jeffersonville, Indiana, 
 
 Waller L. Merri wether, " 
 
 Moody Park, Madison, Indiana, 
 
 John H. Taylor, 
 
 S. Stein, St. Louis, 
 
 W. P. Brannan, 
 
 John E. Cravens, Madison, 
 
 Robert E. Lee, 
 
 Y. B. Ilolcombe, Madison, 
 
 B. C. Pile, Jefferson, 
 
 Moody Dustin, 
 
 Wm. T. Shackleford, Lexington, Kentucky, 
 
 John T. Fudger, 
 
 Thomas C. Kelly, Georgetown, Kentucky, 
 
 B. P. Blewett, Georgetown, Kentucky, 
 
 Elulson Drake Hakman, . 
 
 H. W. Kwiker, Georgetown, Kentucky, 
 
 J. T. Daviess, " 
 
 J. E. Polk, " 
 
 A. D. Webb, " 
 
 Wm. McDaniel, 
 
 W. S. Fitzgerald, Georgetown, 
 
 John P. Cullen, " 
 
 A. T. Cone, .... 
 
 George W. Williams, Paris, 
 
 John W. Williams, " 
 
 W. S. Brown, bookseller. Market Street, Maysville, 
 
 Lewis Collins, bookseller, Maysville, Kentucky, 
 
 Elijah C. Phister, 
 
 J. S. Gilpin, 
 
 A. C. Respess, " 
 
 M. Ranney, Cincinnati, Ohio, 
 
 G. W. M'Donnald, Covington, Kentucky, . 
 
 Stone & Lovel, Dayton, Ohio, . 
 
 G. AV. Bomberger, " 
 
 D. Stout, Third Street, " 
 
 John S. Inskip, " ... 
 
 Kentucky,
 
 SUBSCRIIJERS. 
 
 George Jewell, Dayton, Ohio, . . . . _ 
 
 • James Odell, Jr., bookseller, Dayton, Oiiio, 
 
 J. F. Howells, .. 
 
 Dayton Masonic Library Association, " 
 
 C. C. Kiffen, Dayton, Ohio, 
 
 J. Woodruff, Louisville, Kentucky, 
 
 John Bate, Jr., corner of Jefferson and Jackson Streets, Louisville, 
 Kentucky, 
 
 James H. Pepper, Rising Sun, Indiana, 
 
 Wm. Bashaw, Front Street, Dayton, Ohio, 
 
 S. Haines, '« 
 
 Henry Herman, << 
 
 Joseph Clegg, " 
 
 L. Dunlap, Indianapolis, Indiana, 
 
 Philander Nash, " 
 
 L. Henderson, " 
 
 Samuel F. Woollen, " 
 Dr. Hinman B. Hoyt, " 
 S. Major, " 
 
 William Sullivan, '< 
 
 John D, Defrees, '< 
 
 James Largrave, " 
 
 Daniel Keely, '« 
 
 Napoleon B. Taylor, " ... 
 
 Jeremiah Foote, " 
 
 Edwin Coburn, "... 
 
 Christian Beck, <« 
 
 I. Stevens, " 
 
 E. Hedderly, " 
 
 Levi Campbell, " 
 
 Milam Knox, " . . 
 
 Hiram Bland, '< ... 
 
 L. Lister, " . 
 
 A. N. Blacklidge, " 
 
 A. M. Harrison, " 
 
 E. B. Thorne, " ... 
 
 Adam Knader, " . . 
 
 Lohagett Yandes, " ... 
 
 P. E. Davis, New Orleans, Louisiana, 
 
 C. Hequembourg, corner Second and Chesnut Streets, St. Louis, Mo. 
 
 Organ Office (Anderson & Staley), No. 9 Chesnut Street, St. Louis, 
 
 paid in advance, ....... 
 
 f«pi«.
 
 SUBSCRIBERS. 
 
 E. M. Mallory, Hotel for Travellers, St. Louis, . 
 
 Alfred E. "Wilson, No. 46 Market Street, " . . . 
 
 Louis Bauman, St. Louis, ...... 
 
 Abraham S. Jacobs, " 
 
 "VVm. MoUoy, Market Street, St. Louis, .... 
 
 H. Kausil, Anzuger dcs Westons Office, No. 4 Main Street, St. 
 
 Louis, ....... 
 
 W. H. Almeida, druggist, corner Broadway and Washington Streets, 
 
 St. Louis, ...... 
 
 Charles Demain, City Hotel, St. Louis, 
 
 Rudolph C. Lawler, 145 Third Street, St. Louis, 
 
 Julius Ruthenburg, 67 " 
 
 Joseph H. Sloss, 56 Chesnut Street, " . 
 
 Charles N. West, 91 
 
 A. L. Haskin, St. Louis, .... 
 
 F. P. Fritz, " ... 
 M. Langsdorf, No. 20 Market Street, St. Louis, 
 Julian Hutawa, 45 Second Street, " 
 Planters' House, St. Louis, Missouri, 
 William Leighton, Pine Street, St. Louis, Missouri, 
 Thomas Grey, " 
 T. Bosseron, " 
 John Stubbs, 84 Second Street, " 
 Louis Ledue, Seventh Street, between Chesnut and Pine Streets, St 
 
 Louis, jMissouri, ...... 
 
 James Blanchard, St. Louis, Missouri, .... 
 
 Daniel Hobbs, corner Locust and Main Streets, St. Louis, 
 
 Wm. Elman, " . . 
 
 W. D. Skillman, bookseller, St. Louis, 
 
 Thomas & William Cohen, " . . . . 
 
 Rev. James A. Lyon, " . 
 
 W. C. Long, 138 Morgan Street, " 
 
 D. K. Ferguson, corner of Second and Cherry Streets, St. Louis, 
 
 William Shidy, 276 Main Street, St. Louis, 
 
 Thomas Venander, 83 Main Street, " . 
 
 P. L. Van Deventer, St Louis, ..... 
 
 Capt. Lewis Birjell, ...... 
 
 H. J. Loring, bookseller, 138 Main Street, St. Louis, Missouri, 
 
 H. C. Clark, bookseller, 124 Main Street, St. Louis, 
 
 A. Farr, Sr., J47 Main Street, St. Louis, 
 
 James A. Eddy, 151 Main Street, St. Louis, 
 
 J. H. Kinkead, 151 Main Street, ....
 
 SUBSCRIBERS. 
 
 J. E. Galloway, 153 Main Street, 
 Jos. L. Smith, Market Street, 
 
 E. M. Clifford, Market Street, St. Louis, 
 John Everhart, 101 Market Street, St. Louis, 
 Benton B. "Whiting, 81 Market Street, 
 B. Farrar, 79 Market Street, St. Louis, Missouri, 
 L. Westbrook, Go Market Street, 
 
 Wm. Howlett, 117 Pine Street, between Fourth and Fifth Street 
 Stettheiner & Brothers, 166 Main Street, St. Louis, 
 Frederick Kretschmar, 32 " " 
 
 J. L. Ridgely, 127 Main Street, St. Louis, 
 J. Charness, 49 " " 
 
 T. B. Butcher, il Lewis Street, " 
 George Robertson, 127 Main Street, St. Louis, 
 W. H. F. Digge, 113 
 
 John C. Feris, 95 " 
 
 S. A. Rawlett, 79 " 
 
 B. I. Morrow, 17 Olive Street, " 
 
 Simon Abeles, 70 North Main Street, " 
 J. T. Sullivan, 42 North Main Street, St. Louis, Missouri, 
 G. Garretson, 42 " 
 
 Tarlton F. Tynce, 42 " 
 
 M. A. Cohen, 32 " 
 
 K. Mackinzie & Co., . 
 V. Benesendorff, German Tribune, 
 J. D. Loaruess, St. Louis, 
 P. C. Hanaker, 5 Main Street, 
 
 F. Lafon, 7 Main Street, 
 Wm. Reinhard, St. Louis, ^lissouri, 
 W. Wade, St. Louis, Missouri, 
 George Trowbridge, St. Louis, Missouri, . 
 Aaron Barlow, St. Louis, jMissouri, . 
 J. S. Osborne, Planters' House, . 
 Wm. C. McElroy (Page's :Mills), 
 B. W. Alexander, St. Louis, 
 James Bromley, St. Louis, 
 George De Baun, Jr., 70 Commercial Street, St. Louis, Missouri, 
 R. F. Sass, 10 Commercial Street, .... 
 Oliver A. Hart, corner of Pine and Seventh Streets, . 
 
 James Johnson, at Brewster and Hart's, on Locust Street, between 
 Fifth and Sixth Streets, St. Louis, ....
 
 SUBSCRIBERS. 
 
 C. Edmund La Beaurne, Southeast corner of Pine and Third Streets, 
 
 up stairs, 
 C. M. Doolittle, 60 Pine Street, . 
 J. W. Taylor, 56 Pine Street, 
 H. A. Garland, St. Louis, 
 W. Hollister, 37 Pine Street, St. Louis, 
 
 A. W. Ayers, 15 Pine Street, St. Louis, . 
 Thomas M. Finney, 105 Washington Avenue, 
 R. Scarritt, Mammoth Furniture Store, Planters' Tobacco Ware 
 
 house, corner Second and AVashington Avenue, 
 Timothy Nash, New Orleans, Louisiana, 
 
 B. B. Brown, St. Louis, . 
 G. H. Silvers, 
 W. M Harlow, " 
 J. W. Alexander, " 
 Wm. H. Ames, 27 Locust Street, 
 S. Finn, 80 Levee, 
 Joseph A. Sire, 
 George Myers, 32 Vine Street, 
 Wm. B. Barber, 83 Levee, 
 Metcalf & Ryne, booksellers, 
 John M. Palmer, Carlinville, Illinois, 
 
 B. T. Burke, " 
 J. L. Luuyon, Springfield, 
 
 C. F. Hughes, " 
 C. W. Chatterton, " 
 Z. P. Calonis, " 
 A. W. French, " 
 R. F. Ruth, . 
 Aug. C. French, . 
 J. C. Henkle, . 
 John G. Ives, 
 M. Reeds, 
 George Woods, 
 Henry H. Brown, 
 
 J. B. Steel, bookseller, 14 Camp Street, New Orleans, 
 James Desban, " 
 
 0. H. Bliss, 30J Poydras Street, . 
 E. Johnson, ...... 
 
 Stewart & Yeomans, 68 Camp Street, 
 
 Alexander Leary & Co., booksellers, 44 Camp Street, 
 
 Wm, T. Mayo, Music Store, 5 Camp Street, New Orleans,
 
 SUBSCRIBERS. 
 
 J. C. McAllister, 11 Camp Street, Ncav Orleans, 
 
 L. A. Levy, Jr., 15 w 
 
 Isaac Hart, " <* 
 
 T. J. Odell, " « 
 
 J. A. Kelley, corner of Camp and Common Streets, 
 
 R. M. Davis, corner of Royal and Conti Streets, 
 
 George AV. Nott, " 
 
 Joseph Rau, " 
 
 D. A. Bickel, 21 St. Charles Street, . 
 L. Lutairn, broker, 
 
 E. P. Hunter, under St. Charles Hotel, 
 H. B. Cenas, 16 Royal Street, . 
 Prosper Landry, 11 St. Charles Street, 
 R. H. Marr, 11 St. Charles Street, 
 
 S. M. Charles, • . , . . 
 
 A. L Hyanes, 30 St. Charles Street, 
 
 J. A. Dimick, at Morning Chronicle Office, 72 Camp Street, 
 
 Lewis Benjamin, 109 Chartres Street, 
 
 Dr. Hyman Brown, New Orleans, .... 
 
 P. S. Campbell, 60 Camp Street, New Orleans, 
 
 A. Bronseme, bookseller, 74 Camp Street, New Orleans, 
 
 Walter Wakefield, at R. F. Nichols & Co., 76 and 78 Camp Street, 
 
 S. W. Watson, City Bank, 
 
 C. L. Blane, 
 
 H. MaccuUoch, ..... 
 
 C. W. Bradbury, 45 Camp Street, 
 
 Alexander Walker, 112 Poydras Street, . 
 
 T. P. AVhite, 26 Camp Street, 
 
 Thomas Toly, 69 " 
 
 G. W. West, 71 '< 
 
 S. Hawes, 71 " ... 
 
 R. B. Sumner, 73 " 
 
 Joseph H. Landus, 89 Camp Street, 
 
 L. G. Rein, 89 "... 
 
 Harratine Brock, . 
 
 C. P. Bennett, 97 Camp Street, 
 
 Henry Renshar, 97 Camp Street, 
 
 C. D. Bruce, 30 Canal Street, 
 
 Wm. Grant, IC Canal Street, 
 
 Edward R. Radford, corner Canal and Magazine Streets. 
 
 E. H. Eaton, 19 Canal Street Row, 
 
 J. Mitchell, 17 Canal Row, ....
 
 SUBSCRIBERS. 
 
 John ?I. Lee, 24 Common Street, 
 
 R. M. McAlpin, 20 Common Street, . 
 
 John Kemp, corner of Canal and Tchoupitoulas Streets, 
 
 D. Simonin, 63 Royal Street, 
 James L. Witray, 43 Canal Street, 
 S. L. Relf, 45 Canal Street, .... 
 McKcan Buchanan, 13 Tchoupitoulas Street, 
 J. Bowles, 51 Canal Street, .... 
 Thomas L. White, bookseller, 53 Canal Street, . 
 Thomas F. Gwin, corner St. Charles and Canal Streets, 
 Pemberton, Merchants' Insurance Company, 
 Robert Morrison, 97 Canal Street, 
 
 E. J. Pinkerton, 89 " . . 
 Wm. W. W. Wood, 83 " 
 
 Fofal Diezman, 126 " . . 
 
 S. C. Rice, " ... 
 
 Dr. T. W. Compton, 120 Canal Street, 
 John Robertson, 31 Canal Street, 
 Augu't Baguie, Louisiana State Bank, 
 Adam Giffen, 7 Magazine Street, .... 
 
 Lewis A. Diffendaffar, corner of Magazine and Gravier Streets, 
 D. C. Biscoe, 14 Magazine Street, corner of Common, 
 
 Wm. H. Beecher, 26 " 
 
 Wm. Heyl, Jr., " ... 
 
 A. W. Tufts, Arcade Hotel, 
 
 Wm. M. Hinton, 58 Magazine Street, 
 
 S. W. Taylor, 70 " . . 
 
 Edwin R. Parker, 92 "... 
 
 II. Delagrove, 98 " . . 
 
 Samuel Z. Forgay, 299 Poydras Street, 
 
 M. L. Dickey, dentist, 108 Common Street, 
 
 D. M. Hildreth, Veranda Hotel, 
 
 Walter de Lacy, 92 Common Street, New Orleans, 
 
 J. IMarvon, 22 Magazine Street, 
 
 Charles Drake, 88 Common Street, 
 
 Charles Lesschapurg, Howard Exchange, 
 
 George Jonas, 51 Common Street, 
 
 Benjamin Florance, 55 " 
 
 Alexander Harris, 17 Royal Street, 
 
 R. Yearmine, 85 Common Street, 
 
 A. F. Jones, 89 "... 
 
 T. D. Hailes, Erato Street, near Nagadry,
 
 SUBSCRIBERS. 
 
 Henry J. ITyams, 5 Chartrcs Street, 
 Wm. Solomon, 85 " 
 
 Joseph Grand, 94 Gravier Street, 
 
 C. D. Buck & Peek, 88 " 
 Abram C. Labatt, 8 Banone Street, 
 Lm. Baldo, 10 Gravier Street, 
 J. V. Perin, 29 
 
 D. D. Ricardo, 79 " 
 
 D. F. Roysdon, 99 " 
 Geo. T. Ross, 99 " office No. 2, 
 
 E. H. Dix, 95 " 
 J. Thayer, New Orleans, 
 S. L. Green, " 
 H. J. Baer, 64 Poydras Street, 
 Joseph G. Ellis, .... 
 Presbury & Pomianat, 34 Poydras Street, 
 G. Schmidt, 87 Gravier Street, 
 Bell & Stibbins, 39 Poydras Street, . 
 T. M. Loewenstein, at 123 Julia Street, New Orleans, care 
 
 Peter Herrman, . 
 S. H. Turner, 77 Poydras Street, 
 John S. Davis, 104 " 
 
 J. M. Ellis & Co., 104 " 
 S. Hayward, 29 Natchez Street, 
 J. H. Lyon, " 
 
 James F. McQuilkin, 24 Poydras Street, New Orleans, 
 J. H. Mulfra, IG '< 
 
 E. L. Percier, 16 " 
 
 J. J. Dix, per George G. Lavoni, 71 Tchoupitoulas Street, 
 George G. Lawrie, 71 Tchoupitoulas Street, 
 David Hadden, 77 " 
 
 Paul Queyrouse, 93 «« 
 
 R. Knight, 122 ♦« 
 
 Rev. Milbank, 96 " 
 
 J. H. Sturges, 86 " 
 
 K. S. Kennard, 12 " 
 
 J. Myers, 55 *' 
 
 J. W. Marks, 25 «' 
 
 A. Worthington, 26 New Levee, . 
 J. F. F. Mayor, 44 " 
 
 S. Ries, 56 '« . . 
 
 Robert Murphy, 62 Old Levee, 
 
 of Mr.
 
 SUBSCRIBERS. 
 
 F. Friedniels, 48 Old Levee, 
 
 0. Roaticn, -14 <' 
 
 Y. Noel, 27 
 
 W. S. Cockerille, 25 " 
 
 P. Maspero, 21 " 
 
 Decius Beebe, 13 " 
 
 E. H. Todd, 1 Front Levee, up stairs, 
 
 P. S. Wiltz, 11 " 
 
 W. J. Vridenburgh, 30 Old Levee Street, 
 
 E. J. Walsh, 24 
 
 AVm. Twyster, " 
 
 Ls. Milli, 41 Chartres Street, 
 
 L. F. Maxent, 1G9 Royal Street, . 
 
 Theo. Guyol, 83 " 
 
 H. G. Schmidt, " 
 
 Alfred Henner, 38 " 
 
 Charles Maurian, " 
 
 Ed. Turk, 102 
 
 P. J. Stapp, Nevr Orleans, 
 
 S. Harrold, Royal Street, 
 
 Edmond F. Shoste, 66 Julia Street, 
 
 C. Hamilton, M.D., 54 " 
 
 John Cottier, Louisiana Bakery, . 
 
 E. Davis, corner Julia and Tchoupitoulas Streets, 
 
 Randolph, 17 Jackson Street, 
 
 G. H. Peterson, 219 Tchoupitoulas Street 
 
 Bernard Maglone, . 
 
 Henry Gindemann, 5 Annunciation Street, 
 
 Andrew Daley, 10 " 
 
 Dr. A. Binaghi, Jr., corner Tivoli Circle and Viston Wal 
 
 Lyman Brigg, New Orleans, Louisiana, . 
 
 H. Grienard, 114 Old Levee Street, . 
 
 R. H. Horn, 115 
 
 A. Bohne, 170 " . . 
 
 Mt. Boullement Literary Institute, Mobile, Alabama 
 
 W. W. McGuire, Mobile, Alabama, . 
 
 Wm. M. Loomis, 52 Royal Street, 
 
 Isicher Newman, 17 J Dauphin Street, 
 
 T. J. Carver & Co., booksellers, . 
 
 T. S. Bidgood, bookseller, 
 
 George Bancroft, 28 Dauphin Street, New Orleans, 
 
 G. W. Pritchard, Mobile,
 
 SUBSCRIBERS. 
 
 Bernard Cohen, corner Dauphin ami Water Streets, 
 Wm. Faucklaml, bookseller, .... 
 James Divine, baker by trade, 108 Dauphin Street, 
 Wm. C. Land, Dauphin Street, 
 
 D. Sands, G3 "... 
 Henry Getz, " ... 
 
 E. B. Gould, 55 
 
 Nathaniel Bruce, Paris, Alabama, 
 John C. Morton, 42 Government Street, . 
 Thomas Reid, 88 Royal Street, 
 Allan Cameron, 3(3 " 
 
 W. Roberts, Mobile, Alabama, 
 
 B. W. Van Epps, Tatersalls Stable, Mobile, Alabama, 
 
 F. C. Ewens, Waverley Stables, " 
 Forbes, 35 St. Francis Street, Mobile, 
 Laird, " 
 A. H. Hutchinson, *' 
 
 C. W. Gascoigne, 4 Water Street, 
 
 C. Robinson, Mobile, 
 Thomas Ecleson, Mobile, 
 Thomas Lesesne, " . 
 .John Fullner, " 
 George P. Kelly, " . 
 Smith, \VyckofF & Nicoll, Mobile, 
 J. W. Olds, Mobile, 
 J. H. Daughdrill, Springhill Road, 
 Henry Parish, 27 and 29 Commerce Street 
 
 of T. Adams & Co., 
 John Smith Purch, 
 Wm. Rex, .... 
 
 A. C. W^alker, Mobile, 
 
 D. S. Fedbroog, " 
 John S. Goortman, office of Baker, Williams & Co., Mobile, 
 William Morris, 10 Commerce Street, 
 
 G. R. Keith, Mr. Mallory's office. Mobile, 
 
 B. F. Boardmard, corner Court and Frances Streets, 
 B. F. Marshall, 
 
 Thomas Strang, 42 Commerce Street, 
 J. S. Allen, 44 " ... 
 
 0. Eustis, . . . . • 
 
 J. S. Gordon, Corner Dauphin & Commerce Streets, Mobile, 
 A. Auld, corner Church and Commerce Streets, 
 
 21 
 
 Mobile, Alabama, care
 
 SUBSCRIBERS. 
 
 Garner & Nevill, corner AV.iter and St. Michael Streets, 
 
 S. L. Lockwood, A. Brount & Son's Office, 
 
 Henry V. II. Voorhees, at J. B. Toulmin & Son's Office, 
 
 James N. Hooper, 33 St. Michael Street, 
 
 P. Chantun, , . . . . 
 
 Jg. Kymarishi, Cotton Press, 
 Robert Mitchell, Mr. Winding's, Levee Street and Jackson, 
 Nicholas Dobbins, Levee Street between Fourth and Fifth Streets 
 Lafayette, ....... 
 
 William Tiiitemann, Lafayette, one door above Jackson Street, 
 Octave Reggio, Plaquemine's Parish, .... 
 
 E. A. FuUerton, Merchants' Exchange, 
 
 A. W. Noel, Telegraph Office, Exchange Place, . 
 
 James Borron, A. &• J. Dennistoun «& Co., 51 Custom House Street, 
 
 Leopold Jeannett, 22 St. Louis Street, New Orleans, 
 
 W. B. Lebo, Natchez, Mississippi, Free Trader Office (paid), 
 
 F. 0. Wadsworth, " 
 T. C. Spengeon, " 
 S. Sanders, Jr., " 
 Barnard Shipp, " 
 Wm. Donan, " 
 
 C. K. Smith, St. Paul, Minnesota Territory, 
 Wm. Gorman, Hamilton, 
 John R. Nickuna, Hamilton, High Street, 
 Thomas H. Wilkins, . 
 Michael Freeman, High Street, Hamilton, 
 Joseph Traber, Rossville, Ohio, 
 AVilliara Anderson, " 
 
 George Lauthan, " 
 
 P. L. Walker, " 
 
 J. C. Andrews (to be left with P. L. Walker), 
 Thomas Reed, Bason Street (paid), 
 James McBride, Hamilton, Ohio, 
 
 John H. Ballance, corner of Race and 
 H. Bahn, Cincinnati, Ohio, 
 
 C. F. Meyer, Cincinnati, Ohio, 
 J. D. Hicks, Xenia, Ohio, 
 Charles Pv.. Merrick, Xenia, Ohio, 
 James I. Winans, 
 Samuel Harvy, 
 
 D. B. Tiffany, Xenia, Ohio, , 
 J. Charters, " 
 
 Court Streets, 
 
 Cincinnati,
 
 SUBSCRIBERS. 
 
 J. Ilidgway, Columbus, Ohio, 
 
 Charles G. Deshler, " 
 
 W. B. Thrall, Columbus, Ohio, 
 
 Wm. L. Deshler, . 
 
 n. Greer, 173 Iligli Street, Columbus, Oliio, 
 
 J. N. Whitby <Sc Iluntiiigaon, booksellers, Columbu 
 
 J. W. Constance, 117 High Street, 
 
 A. B. Newburgh, Neil House, 
 
 A. L. Martin, OJeon Hall, 
 
 Phil. D. Lisher, " . 
 
 Wm. F. Tallmadge, Neil House, 
 
 D. W. Gulick, Stage Office, Columbus, Ohio, 
 S. W. Summers, Front Street, Columbus, Ohio, 
 Rufus Main, " (< 
 Dr. H. Matthews, 
 Henry C. Noble, . 
 R. Humige (Treasury), 
 J. W. Osgood, 
 
 Nathan Cole, Jr., Columbus, Ohio, 
 J. Leiby, " 
 
 John Lane, at Hanes & , 
 
 Thomas Sheldon, . 
 
 R. I. Peach & Imri Richards, Zanesville, Ohio, 
 
 E, P. Kendrick, Chilicothe, 
 Wm. H. S. Kerrett, . 
 Charles Martin, 
 
 E. P. Pratt, .... 
 H. M. Rinto, 
 Seneca W. Ely, 
 W. H. Taylor, 
 John Marfield, 
 A. F. Swindler, 
 
 J. B. Lodrirek, Portsmouth, Ohio, 
 M. AVright, Talmadge, Summit County, Ohio 
 G. D. Haralsan, Memphis, Tennessee, 
 Robert C. Jordan, 
 M. P. Camden, 
 
 J. F. Ross, .... 
 
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 21*
 
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 ' Lieut. -Colonel DeLatre, 
 
 ork.
 
 131 
 
 THE LIBRARY 
 UNIVERSITY OF CALIFORNIA 
 
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