Some Jewish Witnesses For Christ Part 3

Johannes Pauli, born about 1455, died at Thann, 1530. He became a distinguished preacher of the Franciscan Order at Oppenheim and Stra.s.sburg, at which latter place he took notes of Geiler's Sermons, which he edited at Schlettstadt, 1517. He is known chiefly, however, for his collection of jests under the t.i.tle, "Schimpf und Ernst" (Thann, 1519). Some of his stories were taken over into the "Hundred Merry Tales" used by Shakespeare.

John, of Capua, an Italian Jewish convert in the thirteenth century. He translated Rabbi Joel's Hebrew version of "Kallilah wa Dimnah," from Arabic into Latin, under the t.i.tle, "Discetorium Vitae Humane," and his translation was the source from which that work became so widely spread in almost all European tongues.

Joshua Halorki was born in Spain in the latter part of the fourteenth century, at Lorca, in Murcia. He early distinguished himself as a subtle Talmudist and skilful physician. He was a Jew of the straitest sect. His scrupulous search for arguments against Christianity was over-ruled to his discovering that Christianity was founded on the Rock of Ages, against which the very gates of h.e.l.l could not prevail. Dr. Joshua de Lorca then confessed, publicly, that in a.s.saying to convict the Hebrew Christian, Solomon Halevi, of heresy, he proved himself to be ignorant of the spirit, and an unbeliever in the letter, of Moses and the Prophets. He begged for the privilege of being baptized. He a.s.sumed the name, when the sacrament of baptism was administered to him, of Geronymo a Santa Fe. It was soon made evident that Joshua--or Geronymo, or Hieronymus, as he is variably known in ecclesiastical history--was a chosen vessel in the hands of his Redeemer. The new Hebrew Christian devoted his immense wealth, intellectual and other, towards the promotion of his Saviour's honour and glory, especially amongst his Jewish brethren. His extensive acquaintance with Talmudical and other Jewish lore, enabled him so to expose their false teaching, as to make their fallacies very evident to such as would not hoodwink their reason by impervious prejudice. His celebrated work, "Probationes N. T. ex V.

T. per quas doctrina Talmud improbitur, et dicitur liber contra errores Judaeorum," is one of the most decisive testimonies for Christianity, and against Talmudism, which a Hebrew Christian witness could have borne.

In the year 1413, an ever memorable conference between Jewish and Christian divines was agreed upon. The meeting was convened at Tortosa, in Aragon. The Pope-Pretender, Benedict XIII., or Pedro de Luna, presided. The most renowned and famous Rabbis of the time were ranged on one side, Geronymo a Santa Fe--a.s.sisted by Andreas Baltram, a native of Valencia, another Hebrew Christian, afterwards Bishop of Barcelona--on the other side, and they met on the 7th of February, 1413, to discuss whether "Jesus, called of Nazareth, who was born at Bethlehem in the latter days of King Herod, seventy years before the destruction of the second temple, who was crucified, and died at Jerusalem, is really the true Messiah, foretold by the prophets of the Old Testament." The discussion lasted till Nov. 12, 1414. It occupied sixty-nine sessions.

It was attended by the grandees of the Church and Synagogue of the day.

The result was wonderful. All the Jewish disputants, with the exception of two, admitted, and signed a declaration accordingly, that they were fairly vanquished, and that utterly. Upwards of five thousand Jews made a public confession of their faith in Christ, and were baptized into the same.

There is an account of that conference in a parchment MS., consisting of 409 fols., in Sto. Lorenzo del Escorial, ent.i.tled, "Hieronymi de Santa Fide Medici Benedicti XIII. Processus rerum et tractuum et Europae, Rabbinorum ex une parte, et Catholicorum ex alia, ad convicendos Judaeos de adventu Messiae." Contemporary Jewish writers are ominously silent about it. The story of Joshua Halorki is full of suggestive matter for serious thought for the Rabbis of modern synagogues, and for Christian ministers of modern churches.

John, of Valladolid, born 1335. An able speaker and acquainted with rabbinical literature, he persuaded King Henry of Castile that he could convince the Jews of the truth of Christianity if they were obliged to listen to him and to answer his questions. An order was accordingly issued, compelling the Jews to attend John's lectures in their synagogues and to discuss them with him. In company with another Jewish convert, John travelled throughout the Castilian provinces, lectured and debated in the synagogues, but with lack of success. At Avilla, he a.s.sembled the Jews four times and discussed with them the tenets of Christianity before numerous Christian and Moslem audiences. At Burgos, he summoned Moses ha Cohen, of Tordesillas, to a religious controversy in the presence of Archbishop Gomez, of Toledo, but he made no impression upon his opponent. Just because he was not content in bringing arguments from Scripture to prove Christian doctrines, but in imitation of the rabbinical method, he tried to base a doctrine on the form of a letter. Thus, for instance, he claimed that the final closed "mem" in the word [Hebrew: lemarbeh] (Isa. ix. 6), is an allusion to the immaculate conception.

Levi Barach (Joseph Jean Francois Elie), born at Hagenau, Elssas, 1721, embraced Christianity in Paris, 1752. His wife refused to live with him, and he refused to divorce her according to Jewish law. He obtained from the Bishops of Verdun and Metz canonical opinions that a baptized Jew might marry a Christian if his wife refused to be converted with him.

Levi Ben Shem Job, Portuguese convert, lived at the end of the fifteenth century. He is identified by some scholars with a certain Antonio, who was chief surgeon of King John II., and who wrote a pamphlet ent.i.tled, "Ajudo da Fe Contra os Judaeos."

Mandl Christof, a Hungarian Jewish convert, baptized in 1534. His G.o.dfather was George, Margrave of Brandenburg, to whom Mandl dedicated his tract ent.i.tled, "Da.s.s Jesus sey das Ewig Wort" (1536). He also wrote two other tracts on the "Seventy Weeks of Daniel," and "Jesus is the Messiah" (1552-7).

Margarita Antonius, son of Rabbi Jacob Margoliouth, of Regensburg, was baptized in 1552, at Wa.s.serburg, Bavaria. He was teacher of Hebrew successively at Augsberg, Meissen, Zell, Leipzig, and Vienna, where he died. His book, "Der ganze Judische Glaub," &c., contained among some good things, many bad and foolish things, and caused much harm to the Jews and to the author himself. His work was variously received. Luther made use of it in his writings. It was praised by Hoornbeek, B.

Luthenes, and Joseph Muller, while Wagenseil (who, as is well known, was not very partial to the Jews,) spoke of it less favourably. According to de le Roi he joined the Roman Church as a Protestant.

Medici Paulus, a Jewish convert of whom the Roman Catholic Church had reason to be proud, was a learned theologian and a skilful controversialist against modern Judaism. Of his numerous works may here be mentioned: 1. "Catalogo de Neofiti" (_ill.u.s.tri_), 1701. 2.

"Promptuarium Biblicorum Textuum ad Catholic.u.m Fidem confirmandam et Judaeorum informandam perfidiam" (1707). 3. "Dialoghi sacri supra il vechiv e Nouvo Testamento," 41 parts in 21 vols. (Venice, 1731-35). 4.

"Riti e costumi degli Ebrei confutati" (Fifth edition, Venice, 1557).

This work is partly supplementary and partly antagonistic to a similar work by the famous Jewish scholar, Leon de Modena.

Mendelson (Sorel) Mendelssohn, youngest daughter of Moses Mendelssohn the philosopher, joined the Church of Rome at the beginning of the eighteenth century. She is described as "a woman of broad interests, clear judgment, and exquisite manners."

Morasini Giulio (Samuel Ben Nahamias, Ben David, B. Isaac, B. David, Baal Teshubah) was born at Venice, 1612; died in 1687. He was descended from a wealthy family which traced its ancestry back to Nehemiah. In 1649 he was present at a disputation held in Venice between two Jews (one of whom was a convert), relating to the "Seventy Weeks of Daniel."

He then, together with his brother Joseph, decided to embrace Christianity, and was baptized November 22 of the same year, his G.o.dfather being Angelo Morasini, whose name he took. He went to Rome under Alexander VII., intending to become a Capuchin monk, but was dissuaded by the Pope. Clement IX. appointed him Hebrew scrittore of the Vatican library, and he taught Hebrew in the Propaganda. He was the author of a work ent.i.tled, "Derek Emunah" (Way of Faith), Rome, 1683. It has as a frontispiece a portrait of the author at the age of seventy-two, and is preceded by a sketch of his life.

Nachman ben Samuel Halevi, Rabbi of Busk, Galicia. When Mikulski, the administrator of the Archbishopric of Lemberg, invited the representatives of Judaism to a disputation with the Frankists, July 16, 1759, he was one of the Frankist delegates. He afterwards became a Christian, and took the name of Pietr Jacobski (Graetz x., 392).

Nola, Menahem (John Paul Eustatius), born about 1570, died at Rome about 1608. Having instructed Thomas Aldobrandino, brother of the Pope Clement VIII., in Hebrew, he was influenced by him to become a Christian, and was baptized in 1568. He was the author of several Italian works, mainly in defence of Christianity. "Sacro Settenario" (Naples, 1579) is a compilation of extracts from the Bible, with an explanation of the ceremony of the opening of the gates in the year of Jubilee. "Salutori Discorse" (_ib._ 1582) contains nine sermons on various dogmas of Christianity, including those of the Trinity and the necessity for the coming of the Messiah. Some of Nola's works are found in the library of the Vatican, among them being commentaries, in ma.n.u.script, on Lamentations and Ruth. He wrote also a description of the Hebrew ma.n.u.scripts in that library.

Nunez, Henrique Judae, Portuguese convert, born in Borba, Portugal, died in 1524. It is a.s.serted that he acted as a spy against his people, and in consequence was stabbed by two Maranos, disguised as monks. He had received the appellation of Firme Fe, was revered as a saint, and people ascribed marvellous healing power to his tomb.

Vettinger, Edward Maria, born at Breslau, 1808, died at Blaseritz, near Dresden, 1872. In 1828 he embraced Christianity. He wrote many works, comprising novels, poems, satires, historical and biographical writings, a complete list of which may be found in the "Moniteur des Dates," vi., 83, Dresden, 1868. This work may be mentioned here in particular. It gives short biographical notes of important men (over 1,000,000 in number) from the dawn of history to the date of the completion of the book, including living persons.

Paul de Burgos, called also Santa Maria. His Jewish name was Solomon ha Levi; born at Burgos 1350, died in 1435. He was the wealthiest and most prominent Jew of the city, and was thoroughly conversant with the Talmud and rabbinical literature, and up to his fortieth year he officiated as Rabbi of Burgos. His scholars.h.i.+p and intelligence, as well as his piety, won the praise of Isaac ben Sh.e.s.h.et. Abrabanel, in his Commentary on Isa. x.x.xiv., calls him a wise man. He embraced Christianity in 1370, in his native place, after having studied diligently the O. T., especially Jer. x.x.xi., the N. T. and the works of Thomas Aquinas. He said later, _Paulus me ad fidem convert.i.t_. His mother and his children were baptized with him, but not his wife, who refused, yet was later reconciled to him and also baptized. After finis.h.i.+ng his theological studies at Paris, he was ordained and appointed Archdeacon of Trevino, and in 1402 became Bishop of Carthagena. Subsequently he became a member of the regency of Castile and Archbishop of Burgos. He wrote "Dialogus Pauli et Sauli Contra Judaeos sive Sive Scrutinium Scripturarum," but his princ.i.p.al work (in 1427) is "Additiones," which consists of addenda and emendations to Nicolas de Lyra's Postiles on the Bible; also, in his old age, he composed a "Historia Universal" in Spanish verse. As Jewish writers a.s.sert that ambition and vanity were the motives of his conversion, I give a short extract from his testament to his son, in order that the reader may judge whether this charge is justified: "What wouldest thou, my dearly beloved son, like best that I should give thee while I am still alive, or leave for thee when I die? What better thing could it be than the extension of that knowledge which thou hast already gained from the Holy Scriptures, and which will strengthen thy well-ordered zeal for the Christian truth?" He then quotes Isa. x.x.xviii.

19: "The father to the children shall make known Thy truth," and continues: "I was not learned in my youth, but educated in Jewish blindness and unbelief. While I learned to know the Holy Scriptures from unholy teachers, I received the opinions of erring men who obscured the pure letter of the Scriptures with impure devices. But it pleased Him whose mercy is infinite to call me out of darkness to light and out of the pit into the pure air of heaven; so that it appeared to me as if scales fell from the eyes of my understanding. I began to seek the truth, and to trust no more in myself, and so with a humble spirit I prayed to G.o.d to shew me what appertained to the salvation of my soul.

Day and night I sought help from Him, and so it happened that my love for the Christian truth increased, and finally I received strength publicly to confess the faith which was already in my heart." Then after telling his son how G.o.d had blessed him in raising him to a high position of usefulness and dignity in the church, and that he had been on intimate terms with King Henry III. and chancellor of his son, the Regent of Spain, he intimates to him that, with all this, he had not acc.u.mulated any worldly wealth. _Unum est quod silentio committere non possumus n.o.bis_ _ex Levitico sanguine descendentibus._ "One circ.u.mstance which I cannot pa.s.s over in silence is this: that we are descendants of Levi, and the promises which were given many centuries ago have been fulfilled--'Wherefore Levi hath no part nor inheritance with his brethren, the Lord is his inheritance according as the Lord thy G.o.d promised him' (Deut. x. 9). Truly G.o.d Himself is our inheritance.

Christ is our portion. This, my dearly beloved son, is my testament for thee, and let it also be thine inheritance, that the Law of the Lord may be thy joy, and that thou shouldest meditate upon His Word day and night."

Paulus of Prague, Elhanan ben Menahem; born in Chelm, Poland, about 1540; died at Prague about the end of the sixteenth century; baptized at Nuremberg, 1556. He wrote several works in German, with Latin t.i.tles, in defence of Christianity--1. "Solida et Perspicua Demonstratio de SS.

Trinitate." 2. "Confessio Fidei et Testimonia Scripturae Sacrae de Resurrectione Mortuorum." 3. "The Book of Jona," translated in Hebrew, Greek, Latin and German. 4. "Mysterium Novum," with a preface of a Hebrew poem consisting of 139 verses, arranged in alphabetical order, and giving an acrostic of his own name. 5. "Symbolum Apostolic.u.m." It is a.s.serted that he was twice baptized, or that he relapsed; but as writers are not in accord with each other, as to dates and places, we may have our doubts about it.

Pierleoni (of a n.o.ble Roman family descended from a Jewish banker of Rome) was baptized in the first half of the eleventh century, and took the name of Benedictus Christia.n.u.s. His son was named Leo, and his grandson Petrus Leonis. It is from the latter that the family name is derived. Petrus was prominent in the liberation of Pope Gelasius II., and when Petrus died, his son of the same name was Cardinal, and on several occasions rendered service to the Church. In 1130, this son, Cardinal Pierleoni was elected Pope under the name of Anacletus II., while the counter party chose Innocent II.

Ponte, Lorenzo da (Jeremiah), born at Ceneda, Italy, 1749; died 1837. He belonged to a well-known Jewish family, which had produced the Italian-Turkish diplomatist, Dr. Israel Congeliano. He embraced Christianity, a.s.suming the name of Da Ponte, in honour of a Catholic bishop who was his protector. At an early age he became professor of _belles lettres_ at Treviso, and published various poems, including a political satire, which led to his exile. He went to England and was secretary to the Italian Opera Company in London. Then he went to America, where he wrote various plays, sonnets, critical essays, and a translation of the Psalms. But his best known work is his extremely interesting "Memoirs," which Zuckerman has compared to Franklin's Autobiography. They indicate that even in his youth he was proficient in Hebrew, and the impress of his ancestry and of his early Jewish studies has been discerned by critics of his works and views.

Raphael, Mark, an Italian Jewish convert, flourished at Venice at the beginning of the sixteenth century. It is said that he was a rabbi before his conversion. He was consulted by Henry VIII. on the question of the legality, according to Jewish law, of his levirate marriage to Catharine of Braganza, and was invited by him to England. Raphael accordingly arrived in London on January 28, 1531 (Calendar of State Papers, Spanish, i. 335). He decided that such marriage was legal, but suggested that the King might take another wife conjointly with the first. Later, he reviewed his opinion by pointing to the object of levirate marriage, and contending that as no children had been the result of the union, the King must have married his brother's widow without the intention of continuing his brother's line, and consequently the marriage was illegitimate and invalid. We have here the picture of a man whose mind as a Jew was trained in rabbinic quibbles, and as a Romanist had learned to hold the doctrine of intention.

Raimuch (Remoch) Astruc, physician of Fraga, in the fourteenth century.

As an orthodox Jew he visited Benveniste ibn Laki, of Saragossa, and other prominent Jews; but in 1391 he embraced Christianity, taking the name of Francisco Dias Corni, and endeavoured to convert his former Jewish friends, among them, En Shealticel Bonfos (Graetz viii. 85).

Ratisbonne Alphonsi Marie, born at Stra.s.sburg in 1812, and died at Jerusalem, 1884. After taking his degree in law he visited Rome, when probably he met his brother, who won him for the Church. After pa.s.sing through the novitiate of the Society of Jesus, he joined the Order of Notre Dame de Sion. He then went to Jerusalem, founded the Order of the Sisters of Sion there, had a school for Jewish children, and officiated there as a priest until his death. He was the author of "Elevations sur les Litanies de la Sainte Vierge."

Ratisbonne, Marie Thedor, brother of the former, born at Stra.s.sburg, 1802; died at Paris, 1884, was also a lawyer before his conversion. He became successively, Professor in the Pet.i.t Seminaire, a.s.sistant Rector of the Cathedral of Stra.s.sburg, and Superior-General of the Order of Notre Dame de Sion, founded by him in thanksgiving for the conversion of his brother. Among other works, he published, "Essai sur l'Education Morale" (Stra.s.sburg, 1828). "Histoire de Saint Bernard," 2 vols. (_ib._ 1841). "Le Manuel de la Mere Chretienne" (_ib._ 186). "Questions Juives"

(1868). "Miettes Evangeliques" (_ib._ 1872). "Reponse aux Questions d'un Israelite de Notre Temps" (_ib._ 1878).

Ricius Augustinus, Jewish convert to Christianity and astronomer of the fifteenth century. He was a disciple of R. Abraham Zacuto, and wrote a work on the motion of the eighth sphere, a Latin translation of which appeared in Paris, 1521. He quotes Ibn Ezra, Abraham ben Hiyya, and other Jewish authors, and mentions the epoch 1477.

Riccio Paulo, or Paulus Riccius, was born in Germany, and flourished in the first half of the sixteenth century. After his conversion to Christianity he became Professor of Philosophy in the University of Pavia, subsequently he was physician to Maximilian I. He was a friend of Erasmus, and held a controversy with Eck on astronomical subjects. He sought the spiritual welfare of his Jewish brethren, and imparted to Christians much information about Jewish literature. His best known book is his "De Posta Lucis R. Josephi Gecatilia" (Augsburg, 1616), which is a free translation of a part of the Kabbalistic work of "Sha'a re Orah,"

by Joseph Gikatila. Jerome Riccio (Hieronymes Riccius), Paulo's son, sent a copy of the work to Reuchlin, who utilized it in the composition of his "De Arte Cabbalistica." Riccio relates that he was ordered by the Emperor Maximilian to prepare a Latin translation of the Talmud. All that has come down of it are the translations of the tractates of "Berakhoth, Sanhedrin, and Makkoth" (Augsburg, 1519), which are the earliest Latin renderings of the "Mishnah" known to bibliographers. The most important of his works is "De Caelisti Agricultura," a large religio-philosophical work in four parts, dedicated to the Emperor Charles and to his brother Ferdinand (Augsburg, 1541, 2nd ed. Basel, 1597). His "Opuscula Varia," which contains a treatise on the 613 commandments, a religio-philosophical and controversial work, aiming to demonstrate to the Jews the truths of Christianity, and an introduction to the Kabbalah, followed by a compilation of its rules and dogmas, went through four editions (Pavia 1510, Augsburg 1515, 1541, and Basel 1597).

Riccio wrote about ten other works, all in Latin, on various religious, philosophical and Kabbalistic subjects, which appeared in Augsburg in 1546, and were reprinted in Basel in 1599.

Rittangel, Johann Stepha.n.u.s, controversial writer, born at Forsheim, near Bamberg; died at Konigsberg in 1652. He first became a Roman Catholic, but when he found out the serious errors of the Roman Catholic Church he became a Protestant. He was professor of Oriental languages at Konigsberg, and issued a number of translations of Hebrew works: one of the "Sefer Yezirah" (1642); one of the "Pa.s.sover Haggadah" (1644); he published also his "Libra Vertatis" (Fraenker, 1698); and one of the earliest translations of Jewish prayers, under the t.i.tle, "Hochfeyerliche Solentaten, Gebete und Collecten Anstalt der Opfer, nebst andern Ceremonien so von der Judischen Kirchen am Ersten Neuen-Jahrstag Gebet und Abendgebet werden mussen" (Konigsberg, 1653).

His posthumous work, "Biblia Veritatis" was written to substantiate the claim that the Targums prove the doctrine of the Trinity. This is also the subject of his "Veritatis Religionis Christianae."

Rosenthal, David Augustus, German physician and author, born at Neisse, Silesia, 1812; died at Breslau, 1575. In 1851 he embraced Roman Catholicism and set about to improve the tone of the Catholic press and the condition of the Catholics of Silesia. In 1862 he edited the poetical works of the Roman Catholic mystic, Angelus Silesius, better known as Johan Scheffler. Between 1869 and 1872, he published his "Convertetenbilder aus dem neinzehnten Jahrhundert" (4 vols., Schaffhausen), or biographical sketches of Jews and Protestants who had embraced the Roman Catholic faith during the nineteenth century. This was arranged according to countries. A supplement of the entire work is found in the last volume. The "Convertetenbilder," which went through several editions, is a very important contribution to the history of the Church in the nineteenth century, and supplements de le Roi's work, "Geschichte der Evangelischen Juden Mission," which treats only of the Jews who have joined the Protestant Church.

Santangel (Sancto Angelos) Luis (Azorias) De, a convert and learned jurist of Calatayad, Spain, died before 1459. He was converted by the sermons of Vincent Ferrer (probably in 1412, when that missionary was most active) and was made magistrate of the capital of Aragon. One of his grandsons took part in the discovery of America by lending 17,000 ducats towards the expenses without interest.

Sixtus Sinensis, born at Sienna in 1520; died in 1569. After embracing Christianity he joined the Franciscan Order. By the order of Paul IV., Sixtus and another convert travelled about the Papal States preaching in the synagogues. He was more favourable to the Zohar than to the Talmud.

Besides homilies and mathematical writings, Sixtus was the author of the "Bibliotheca Sancta" (Venice, 1566), a Latin work in eight books, treating of the divisions and authority of the Bible. It contains an alphabetical index and an alphabetical list of the rabbinical interpreters of the Bible.

Ugolino Blaisio, an Italian Jewish convert, born about 1700. He is known for his "Thesaurus Antiquitatum" (34 vols., Venice, 1744-69). In this work he reprinted most of the seventeenth century treatises on Jewish antiquities by Bochart, Bonfrere, Buxtrof, Carpzov, Cellarius, Clavering, Deyling, Goodwin, Hottinger, Huet, Lowth, Opitz, Pfeiffer, Prideaux, Reland, Rhenferd, Saubertius, Selden, Sigonius, Spencer, Trigland, Van Til, Wagenseil, and Witsius, besides some from fresh contributors, and translating much himself from the "Midras.h.i.+m." He also himself translated the treatises Menahoth, and Zebahim (vol. xxi.) Pesahim, Shekalim, Yoma, Succa, Rosh-Hashanah, Tamid, Megilah, Hagigah, Bezah, Moed Katon, Ma'aseroth, Maaser Sheni, Hallah, Orlah, and Bikkurim (vols, xvii.-xix.), besides a part of Maimonides' "Yad-Hazakah," and of Abraham Portaleone's "s.h.i.+lte ha Gibborim."

Veil, Ludwig Karl de, a native of Metz, whose father and grandfather were rabbis, the latter an author of Hebrew books, embraced the Roman Catholic faith at the age of 17, when he was a teacher of Hebrew in 1655. It is said that Louis XIII., King of France, compelled him to be baptized in Compiegne. At all events, the King and the Queen were his sponsors. He is also called Compiegne, after the town. He became afterwards ordinary Royal professor of Oriental languages in the Sorbonne, Paris. Wagenseil, who made his acquaintance in Paris, praises him for his modesty as well as for his learning and talents. Ludwig de Veil translated the first eight tracts of the "Yad-Hazakah" of Maimonides into Latin, adding notes thereto (Paris, 1662-78); also "Sefer Hakorbanoth," with Abrabanel's introduction to Leviticus (London, 1683). A separate edition of this introduction appeared under the t.i.tle "Hakdamat Abravenl El Sefer Wayikra" (Amsterdam, 1701).

Veit, Johann Emanuel was born in Ruthenplan, in Bohemia, in 1789, died in Vienna in 1876. He was the son of a rich Jew named Benedict (Boruch).

He studied medicine and philosophy first at Prague and then in Vienna, in which city he became professor and director in the Veterinary College in 1819. In the newspaper "Bohemia," he was reported to have given the reason for his conversion in these words:--"I went through the Old Testament, and now I must look into the New." And to Dollinger he once said, "Judaism is the vestibule to the Hall Christianity, and I wanted to pa.s.s from the one to the other." Here are some remarks which he made occasionally in letters to friends with reference to his spiritual development and his coming to Christ. Thus he wrote:--"The time past, the near as well as the remote, lies behind me like a series of dissolving views. I am not in the state to give chronological data, I know only that it is a good while ago that a decided direction to the positive belief took me without my exertion." A deeper view is given to us in the following letter:--"You do not know the miserable history of my life, neither the ways by which the Divine Mercy has conducted me, nor the unutterable distress inc.u.mbent upon me. n.o.body did know me, myself the least, but the Lord has helped me wonderfully. What can the world judge of a poor, contrite old student, full of sinfulness, craving only G.o.d's love, who has finally prostrated himself, in great anxiety of heart, at the feet of Jesus, the Crucified, crying, 'O Lord, do not cast away from Thee the poor dog which licks Thy feet, although it stretches still its nostrils to the hideous savours of this world.'"

Having such a confession before us, we forbear to search after other influences which may have worked upon his soul. A true Israelite, with the humility of the woman of Samaria, he found in Jesus Christ the peace with G.o.d which neither Judaism, the modernised as little as the rabbinical, nor the philosophical systems could give him. Of course, he desired to confess his belief in Jesus Christ as his Saviour and Redeemer by baptism, and this he did on May 4th, 1816, in the Church of St. Carl, Vienna. Eventually Veit was appointed as Cathedral preacher at St. Stephen's and his fervent eloquence drew large crowds to hear him, and many on bended knees cried out for pardon of secret sins. When in 1840 the Damascus blood accusation affair took place, Veit stood up in the pulpit before the whole congregation, lifted up a crucifix, and swore solemnly that this oft repeated accusation had no foundation whatever in fact.

Wolken of Ratisbon, a convert to Roman Catholicism in the second half of the fifteenth century. In contrast to Veit, he was an accuser of his former co-religionists. Whether this arose from personal spite or from superst.i.tion does not matter. His memory is only here preserved as a warning to others.

Wolowski, a Polish family in the seventeenth and eighteenth centuries, directly descended from Osias Tebuat Shor, gave to the Roman Catholic Church several members, _viz._, a Jewess named Hayya Wolowski (she had an excellent knowledge of the "Zohar"), Nathan ben Elisha (Michael Wolowski) and his brother Solomon (Lucas Francis Levi Wolowski). They were all influenced in favour of Christianity by the Frankist movement.

Some descendants of this family are still living in Galicia.

ADDENDA.

CONVERTS IN THE "DOMUS CONVERSORUM" IN LONDON.