book in Hebrew, entitled "Rephuah Hanephesh," "Soul-Medicine," and after

he became a Christian, the Pentateuch with the Targum's and Rashi's

commentaries were printed under his supervision.

CHRISTIAN, Gottlob Meyer (Abraham Meyer), baptized by Schulze (the

celebrated missionary of Callenberg Inst.), in 1769. He afterwards

studied Theology.

CHRISTIANUS, Paulus, embraced Christianity about the beginning of the

eighteenth century, together with his son. The latter suffered martyrdom

(de le Roi, i. 131).

CHRISTLIEB, Johann Ludwig Karl Friedrich (Aaron Mendel), was baptized by

the Court preacher Kern, in the eighteenth century.

COHEN, Dr. Medicinalrath, a convert, at Posen, between 1830-40, took a

lively interest in the evangelization of his brethren, and encouraged

the missionaries Händler and Bellson in their labours.

COHEN, Esther, baptized at Constantinople in 1873, was a deaconess at

Mildmay, and was sent in 1885 to Jaffa as a missionary.

COHEN, Rev. James, was all his life an ardent supporter of missions to

the Jews, and for many years a member of the L.J.S. Committee. As far

back as 1849 he delivered an address to the students in the Hebrew

College. He was for many years Rector of Whitechapel, where he

eloquently preached both by word and pen. Later he was Vicar of Heston.

COHEN, Joseph Philipp, born in Prussia, was converted at Swansea, a

narrative of which he gave in a little tract, entitled "The Sweetness of

Christianity," London, 1845. It was chiefly owing to his being of a

serious turn of mind that he felt the need of redemption from his sins,

and that made him study diligently the Old Testament. Afterward a lady

gave him a New Testament, and the first passage that met his eye was,

"Come unto Me all ye that labour and are heavy laden, and I will give

you rest." He was later a missionary of the British Society until 1873.

After that time he continued his calling independently.

COHEN, J. John Baptist, after much suffering on account of his

conversion to Christianity, was employed by Lewis Way as an evangelist

in Smyrna, and remained there when Lewis Way left the station in 1837.

CORAL, J. N., a native of Rhodes, embraced Christianity in Jerusalem

some time between 1860 and 1870. He was a very earnest and loving man,

an acceptable preacher of the Gospel in Judæo-Spanish and in Hebrew to

his Sephardic brethren. He did excellent work when he used to visit with

the writer the towns of Palestine in 1871-2.

CORESH, Daniel, a convert, mentioned in Wolff, Bibliotheca Hebraica 3.

N, published at Amsterdam a Latin treatise in 1727, under the title

"Quinque aperti flores collecti ex horto malogranatorum et in fascicula

digesti." He states there that he had then lived in Amsterdam as a

Christian for fifteen years, so that he must have been baptized in 1712.

DA COSTA, Isaac. Much has been written about this great son of Abraham,

and the following is a short account of his conversion from his own

pen:--

"You request of me, dear brother, some account of my conversion to the

Christian religion, and to the faith in Jesus Christ; and I cannot

refuse to tell the things which the God of our fathers has wrought in my

soul. I will cheerfully join my testimony with that of my brethren, both

by nature and in grace, who endeavour to instruct others and to teach

their hearts by retracing the ways of God towards them in His providence

and His grace.

"To set His dispensations towards me in a clearer light, I must refer to

many long past events. A son of Israel is constantly reminded that his

personal history is closely linked with that of his fathers. I must then

crave indulgence for prefacing my account with some particulars

respecting my parentage, which I derive from one of the Jewish families

that have for several ages dwelt in the Spanish peninsula. Some of my

ancestors in that country professed Catholicism, first by compulsion;

and afterwards (a case by no means uncommon in the history of our people

in Spain and Portugal) from conviction, or, at least, in sincerity.

Humanly speaking, we might still have inhabited that country, and

professed the Romish faith; but one of the members of our family, Canon

Tresonis, of the collegiate church of Oporto, gave up, in consequence of

his doubts on religion, his office and his country to return to the

Synagogue of his ancestors.

"We learn from various biographical works[11] the history of Gabriel

(_Judaic_ Uriel) da Costa (Latin,'a Costa') who with his younger

brothers, was circumcised at Amsterdam, where, after falling into

complete infidelity, he ended his life very unhappily. It is from one of

these younger brothers, Joseph da Costa, that I take my descent, by the

direct male line. My family belonged, during two centuries, to the

Spanish and Portuguese synagogue in Amsterdam, where it enjoyed all the

privileges which Holland then presented to my nation in its exile and

tribulation. My father, who shared in the sentiment of devotedness to

the house of Orange, so common amongst the Jews, and who was therefore

very inimical to the revolution, educated me in the same principles. He

was a very upright man, and gifted with a large share of good sense; and

my education was to him an object of the most affectionate care and

solicitude. His religious principles were by no means those of a strict

Jew, although he maintained a decorous respect for the outward

ordinances of religion. My mother was much more inclined to the

religious observances of modern Judaism.

[11] "Exemplar Vitæ Humanæ," printed at the end of the "Colloquy of

Limborch with Prabio"; Bayle, "Dict. Historique," art. A. Costa; Wolff,

"Bib. Rabbin," &c.

"From childhood my mind had been partially influenced by a sort of

religious instinct, a vague desire to know and to serve God, whilst I

was, at the same time, involved in doubt and uncertainty, both as to

Revelation itself, and with regard to the ordinances, and the oral

traditions of the rabbis. At times I strenuously addicted myself to the

devotional use of the prayers, the rites and commandments of my

religion; at others, I relapsed into doubt, and gave way to a distaste

for all these outward observances. The scoffing and irreligious

philosophy of the eighteenth century inspired me with horror; and my

attention was earnestly directed to the acquiring of an intelligent

conviction respecting the existence and government of God, and the

immortality of the soul. But the books I consulted in my search into

these high interests failed to afford me satisfaction. Their arguments

were not of sufficient weight fully to convince me of their truth, nor

did their reasonings fix me in complete incredulity. Materialism

alarmed, distressed, and shocked me. But the subtleties of Plato, of

Mendelssohn, and others, could not reach my heart, nor warm it. My mind

was at that time far from being convinced of the historical fact of

Revelation, or of the veracity of the Old Testament, of Moses, and the

Prophets. And although in the midst of this uncertainty, I still clung

to the great recollections of my nation from a feeling of natural pride,

my commerce with unbelievers, and my study of philosophers, had wrought

in my mind so far as to exclude the idea of an immediate and positive

revelation. I had formed a sort of deistical system, in which were

mingled rabbinical and Mosaic principles. I looked upon Jesus Christ as

a light proceeding from Israel for the illumination of the Gentiles:

meanwhile the vanities of the world and sin ruled in my daily life. Such

was the state of my mind when in the providence of God two events

occurred which had a marked influence on my future course.

"My father, perceiving my inclination for study, destined me to the

career of jurisprudence, a pursuit which, though formerly closed to the

Jews, had been partially opened to them since the revolution of 1795.

From the age of thirteen to fifteen years (1811-1813), having attended

regularly the Latin classes in my native city of Amsterdam, I began a

course of lessons with the Professor of Antiquities and Literature, a

man of learning, and possessed of a highly refined taste. His historical

lectures gave him ample opportunity for asserting and setting in a

conspicuous light the truth and high authority of the writings of Moses,

and he earnestly vindicated those records from the sophisms and

fallacies of Voltaire, and the other sceptics of the age. The idea of a

_positive revelation_ was now awakened in my mind; I began to believe in

the divinity of the Old Testament, and this great truth gradually

developed, was to me as a beacon amidst doubt and obscurity. Revealed

religion, the divine authority of the Bible, is an historical fact.

"My study of the Bible history was soon followed by enquiries which

originated partly, I must own, from national pride. In the midst of the

contempt and dislike of the world for the name of Jew, I had ever

gloried in it. I began, therefore, to study the history of our families,

and of our nation, in Spain and Portugal, in respect to its

theology--its poetry--its attainments in science--its political and

diplomatic position, taking a general review of its prosperity and of

its astonishing calamities. Throughout their history, both ancient and

modern, I perceived something so extraordinary as to be quite

inexplicable, unless we view the Jews as the subjects of remarkable

privileges, and of as remarkable a downfall; of a special election of

God, and of an enormous crime on the part of the elect people. It was

thus that the consideration of Judaism prepared me for the knowledge of

that religion, which alone is the solution and the fulfilment of the

pure and divine Judaism of the Old Testament.

"Another circumstance in my life tended to my further enlightenment. The

perusal of the ancient classics, the political events of 1813 and 1815,

even the study of the history of my fathers according to the flesh,

awakened in my soul the faculties of poetry. As a youthful poet, I was

presented by a learned Hebraist of our nation to the greatest of our

Dutch contemporary poets, the celebrated Bilderdyk, who died at the age

of 75 years in 1831. He was a remarkable man in all respects, and one

whose political and religious convictions, and originality of mind and

character, had armed all this present age, at least in his own country,

against him. Misunderstood, persecuted, banished in 1795, and harassed

by all sorts of misfortunes, he had found from his youth, strength and

consolation in the Gospel of Christ. Attached in heart to the truths of

the confession of the Reformed Churches, he had besides early perceived

the glorious future, announced by the prophets to the ancient people of

God, and how their conversion to the Messiah, crucified by them, would

be one day to the nations at large like life from the dead. From thence

arose a particular attachment to Israel for their fathers' sake, and for

the love of Christ, who sprung from Israel according to the flesh. Very

naturally, I felt strongly drawn towards this extraordinary man, I

became his disciple, and also his intimate friend for eighteen years to

the day of his death. It is to him, under the hand of God, and through

His adorable grace, that I saw the light which led me to the Christian

religion, and to the faith in Jesus, my Saviour, and my God. Not that

Bilderdyk ever sought to make a proselyte of his young disciple. With a

wisdom which I can attribute to nothing but the direction of the

Almighty, he rather endeavoured not to sway my mind by the influence

which his superior intelligence gave him over me. He only endeavoured to

render me more of an Israelite than is consistent with the wisdom of the

present age. He spoke to me of the Old Testament; he directed my

attention to the prophecies, to the promises given to the fathers, to

the portions of revealed truth, preserved even in the traditions of the

Rabbis (Messiah ben David and Messiah ben Joseph, &c.) Especially he

tried to make me feel that the true Christian shares in the hopes of

Israel in regard to a glorious reign of Messiah upon the throne of

David; and that on the other hand (it is thus that he expressed himself

in a piece of poetry which he addressed to me in 1819), the sincere Jew

is a Christian in hope.

"Soon the hand of God led us further on. It was in 1820. Bilderdyk and I

were engaged in a deeply serious conversation on the things of God and

of truth. In the ardour of discourse he happened to say to me, that the

ancient Jews themselves had acknowledged a plurality of persons in the

ineffable unity of God. That God seeing Himself, contemplating Himself,

reflecting Himself, begot His Son from all eternity; and that the Son is

He whom Christians adore in the person of Jesus Christ crucified.

"Then did my eyes perceive the first rays of new light. I began to read

the New Testament; I read that unspeakably sublime and blessed word (St.

John i. 6-14), 'In the beginning was the Word, and the Word was with

God, and the Word was God, and the Word was made flesh.' I began to feel

an abhorrence of sin, for which the Saviour Himself manifested in the

flesh, had suffered the death of the cross. I perceived the fulfilment

of the prophecies of Isaiah, xi., liii., lxi., and in Psalms xxii., cx.,

&c. I adored--I believed, and by degrees this faith operated upon my

conscience and my practice. Religion was no longer merely a sublime

speculation, or a great national interest; I found that I must become

the property of Jesus Christ, that I must live to Him, and by Him.

Twenty years have elapsed since that period. Shame in the sight of God

and before men befits me in recording so holy an obligation. But He who

called me from the midst of darkness is faithful. He will not suffer me

to quit this life without having truly glorified Him with my lips, and

in my life, by the faith which alone saves. During the early days of my

convictions I had, though with some hesitation, opened my mind on the

subject, to my friend Capadose. We soon entered into a full discussion

of it--and our conversations were more and more directed to the great

questions of the truth and salvation; we read and examined together. A

third enquirer into the Scriptures and the truth in Christ, was soon

after joined with us. God gave me, in 1821, a wife whose choice from the

first communication we had together on this all-important subject, was

in accord with my own. By a remarkable providence of God, Hannah

Belmonte, my cousin, betrothed to me in 1820, had been, through a train

of family circumstances, brought up in a school of Christian young

ladies. Having been admitted to share their religious instructions, she

became acquainted with the catechism of Heidelberg, and had heard the

blessed name of Jesus before I did. From the time I imparted to her what

was passing in my own mind, she became to me a beloved sister in Christ,

as well as a faithful companion in the trials of life, and in the search

after eternal life through faith in our great God and Saviour. Together

with our friend Capadose, we were baptized the 20th October, 1822, at

Leyden; and the Lord afterwards added to us three other members of our

family. We kept up a good understanding, and uninterrupted communion of

feeling with my mother-in-law Belmonte, and her eldest daughter, Esther;

though we were far from anticipating the happy change and renewal of

heart and life, which quickly developed itself. By the Divine blessing,

a conversation that my mother-in-law and I had together, one evening,

was made the means of arousing her to a serious concern for the

salvation of her soul, and this example was soon followed by her

daughter. Both displayed great eagerness for Christian instruction, and

shortly after they openly confessed the name of the Lord Jesus, and

were baptized by the venerable and pious Pierre Chevalier (pastor of the

Walloon church in this town)--who is now with them before the throne of

the Lamb.

"Our mother, then aged sixty-eight years, survived her baptism two

years, a period which she devoted almost entirely to prayer and studying

the Scriptures, especially the New Testament, her previous reading

having been confined to the most frivolous publications. Perfect peace

was the portion of her latter days, and her last words were, 'Come, Lord

Jesus!' Her daughter Esther, who afterwards married the worthy son of

the Walloon pastor, our intimate friend and brother, Monsieur J.

Chevalier, after a most edifying course of devotedness to her Lord and

Saviour, died in her confinement in June, 1840. Her soul also reposes in

peace in the bosom of Abraham, and in the full fruition of His presence

who redeemed her with His blood.

"Another member of our family, who had become a disciple of Christ, and

had been baptized some time after us (but quite independently of us),

had preceded our dear sister in death; delivered from the depths of sin

by the healing grace of the Lord, he had found pardon and eternal life

through the new and living way of the blood of Christ. After having

studied theology, he was about to assume the pastoral charge of one of

our churches, when he was called to his rest.

"To God the most holy, be thanksgiving and praise for his unspeakable

mercies in life, in death, and throughout all eternity. Amen."

After Bilderdyk's death Da Costa was generally recognized as his

successor among the Dutch poets. He wrote fifty-three longer and shorter

poems. Amongst his other works are--"Israel en de Volken" (2nd ed.

Haarlem, 1848-49), a survey of the history of the Jews to the nineteenth

century, the third volume dealing with the history of the Spanish and

Portuguese Jews. The work was translated into English under the title,

"Israel and the Gentiles," by Mary Kennedy (London, 1850), and into

German by a friend of God's Word (Miss Thumb), published by K. Mann,

Frankfurt, A/M. 1855. He also wrote two papers, "The Jews in Spain and

Portugal, and the Jews from Spain and Portugal," in 1836; "The Von

Schönberg (Belmonte) family," in the "Jahrbuch für Holland," 1851; and

"The noble families among the Jews" (Navorscher, 1857).

DAHAN, Job, a Jew in Mogador, baptized by the L.J.S. missionary

Ginsburg, about 1872-3, had to experience, like St. Paul, stripes and

imprisonment, yet remained steadfast in the faith and laboured for the

Master.

DANIEL, David, laboured as a pioneer missionary at Safed, in 1849,

amidst great difficulties and personal dangers. As soon as one enquirer

came forth to make a public confession of his faith in Christ, Daniel

was exposed to ill-treatment from his unbelieving brethren, and at last

compelled to return to Jerusalem. Later he laboured among the Jews in

Frankfort, and the rest of his life he spent as a lay-worker at

Wadhurst, in Sussex. He was a true servant of Christ.

DARMON, Solomon, born in Algiers in 1850, baptized by Ginsburg in 1872,

laboured with tokens of Divine approval in Mogador. A Jewish widow, who

had declared that if angels from heaven were to tell her that Jesus is

the Messiah she would not believe, was convinced at length through the

testimony of Darmon. His own wife later followed his example.

DARMSTADT (Rabbi Schittenhoven), was baptized in Switzerland, in 1749,

by Pastor Augusti.

DARMSTADTER, son of a learned Jew, was baptized in Darmstadt, in 1680.

Concerning him, there appeared in Breslau, in 1713, a little book by

Deakonus Caspar, entitled "Geschtillte Sehnsucht eines wahren Israeliten

nach dem himmlischen Jerusalem" ("The longing of a true Israelite after

the heavenly Jerusalem satisfied"). To show the Jews that Christianity

was a matter of deep concern with him he abstained from food for several

days, and by his whole life and conversation he exercised a salutary

influence upon them.

DAVID, Andreas Friedrich, born at Altofen, in 1750, was baptized in

Vienna about 1785. Superintendent Folk reports of him in that year that

he was a sincere man and the first Jewish convert received into the

Evangelical Church in Austria ("Kalkar Israel," 203).

DAVID, Fanta, a Falasha convert in Abyssinia. Concerning him, Argawi

wrote on March 14, 1889, that he had accompanied him on a long journey

on foot to Monkullo, in order to be able to send a letter from there to

their friend, Mr. Flad, in Germany.

DAVID, Ferdinand, born in Hamburg, in 1810, was baptized in Berlin by

Pastor Schultze, in 1828. As a musician and composer he associated with

Mendelssohn. He died at Klosters, in Granbündten. His sister Louise,

born in 1811, also embraced Christianity and died in London as Madam

Dulken, in 1850.

DAVID, Georg Nathan, son of a Jewish merchant, was born at Copenhagen in

1793, and after receiving a good education, embraced Christianity. He

became Professor at the University of Copenhagen, founded the newspaper

"Fäderlandet," which advocated the political rights of the people. He

was also director of a bank. He died in 1874.

DAVID, Hakim, physician and learned Talmudist, was baptized by the

L.J.S. missionaries at Bagdad, in 1850.

DAVID, J., laboured as an evangelist among the Jews in Hamburg and

Holstein about 1875.

DAVIDSON, Benjamin, a native of Posen, embraced Christianity in London,

probably under the ministry of Ridley Herschell, who had known him at

home. In 1843 they both belonged to a Hebrew Christian Prayer Union,

which used to meet once a month for prayer. In 1847 Davidson was

appointed Principal of the Missionary Training College of the British

Society for the Propagation of the Gospel among the Jews. He also used

to instruct enquirers. He was the author of an "Analytical Hebrew and

Chaldee Lexicon," "Syriac Reading Lessons with Analysis," and "Chaldee

Reading Lessons," an English edition of Gesenius' Hebrew Grammar. He

assisted in the editing of the "Englishman's Hebrew Concordance." His

chief literary work, however, was posthumous--a Concordance of the

Hebrew and Chaldee Scriptures. Davidson was also actively engaged from

time to time in missionary work. In 1866 he laboured in Vienna and had

much intercourse with students. In Bordeaux he stirred up an interest in

the Jews among evangelical Christians, so that they founded the "Societé

d'amis d'Israel." In 1871 he became Superintendent of the Home for Aged

Converts and for Orphans, where he died the same year.

DAVIS, Joseph, a native of Poland, was baptized in 1819, in Edinburgh,

and was probably the first convert of the Edinburgh Jewish Missionary

Society, which was founded the year before. He afterwards laboured as a

missionary among his brethren.

DAVIS, Rev. Nathan, was one of the first missionaries of the Free Church

of Scotland. He was sent to Tunis in 1830, where he raised a spirit of

enquiry amongst the Jews, and baptized some of them. In 1848 he was

transferred to Gibraltar.

DENNIS, Rev. Dr. M. J., worked first as a missionary in Palestine. Later

on he left the Holy Land and joined Mr. Freshman's mission in New York,

but his station was at Boston.

DESAIR, Ludwig (Leopold Dessauer), born in Posen in 1809, embraced

Christianity. He is known as one of the greatest Shakespearian actors of

the nineteenth century.

DETMOND, Johann Hermann, son of the Court physician at Hanover, born in

1787. The whole family embraced Christianity, and Detmond, junior,

became a member of the German Parliament in 1848. ("Jewish

Intelligence," 1856, p. 329).

DEUTSCH, Christian Solomon, born at Temesvar, in Hungary, 1734. Up to

his twentieth year he studied scarcely anything but the Talmud at home

and in Prague. The Bible was a sealed book to him. He had married, as

the custom was then, very young, and had his board and lodging with his

father-in-law, so that he could apply all his energies to Talmudic

study, till he should be a light in Israel. In 1760 his wife died, and

after four months he married the second daughter, and was kept again. In

the same year he received from the Grand Rabbi of Moravia, the title of

Moreinu or D.D. However, he was not happy; he had read a passage in the

Talmud, tract Megillah 24 b, which troubled him. It is thus: "R. Jose

said: I was vexed all my life in not being able to understand the

prophecy in Deut. xxviii. 29. 'Thou shalt grope at noonday, as the blind

gropeth in darkness,' until one dark night I met a blind man carrying a

burning torch, and asked him, 'What good is that torch to you?' He

replied, 'Although I cannot myself see, yet others can see and take care

of me that I fall not into a pit or among thorns and briars." This

awakened serious thoughts in Solomon's mind. He felt that he was not

even like the blind man, for he had neglected the Word of God in the Old

Testament, and as for the New, he, living in a Roman Catholic country,

had never heard of it. So he began to practise penitence by wearing a

garment of horsehair over his body, fasting and castigations. At night

he often used to weep over his sins, and his wife could not console him.

Then she reproached him that he had some secret which he kept from her.

To this he replied, "I will confess the truth to you; we must choose

another way and get out of the darkness in which we are living, if we

wish to escape from hell." He had been already meditating about

embracing Christianity, and this he betrayed somewhat by his behaviour,

and the result was that he was compelled by the rabbi to divorce his

wife. When three Roman priests heard of this affair, they visited him,

and one of them assured him that he had prayed to the Virgin for his

conversion, therefore he ought at once to join the Church. But Solomon

refused, and left his home in 1762, praying on the way for guidance in

the name of Jesus. This prayer he records in full in his autobiography.

He came to Prague and then to Saxony, studying the Scriptures on the

way. Here in "a prominent town" (probably Dresden) he visited the rabbi,

and they enjoyed themselves in a discussion over some knotty Talmudic

subtleties. On October 24, he read for the first time Isa. liii. and

asked the rabbi concerning whom the prophet spoke. Then the rabbi

appointed an hour and a private place where he would speak to him about

this chapter. When they met together he was astonished to hear the rabbi

revealing as a secret his belief that the chapter was fulfilled in Jesus

of Nazareth. Thence Solomon went to Leipzig, Berlin, Amsterdam, and at

last to London, where he was very ill. After his recovery in 1763, he

returned to Holland. On his way by ship to Arnheim, he met a Swiss

Christian, who took a great fancy to him, and in a conversation

expressed a wish that the Lord might enlighten his eyes as he did Rabbi

Jechiel Hirschlein who had been baptized at Zurich. In short, after much

instruction, Solomon was baptized at Amsterdam, on June 25, 1767, after

handing in a written confession of his faith under the title, "Jehovah

Glorified through the acknowledgment of the true Messiah Jesus Christ,

proved from the writings of the Prophets, Evangelists, and Apostles,"

consisting of 175 pages, and printed at Amsterdam. He then studied

theology and became Pastor at Mydret in 1777, where he laboured

faithfully till his death in 1797. His chief literary work was,

"Israel's Verlosinge en eeuwige Behoudenis" (Israel's redemption and

eternal salvation), 3 vols., Amsterdam, 1769-93.

DEUTSCH, Ignaz Friedrich Gottlieb, a native of Perskretscham, and

evidently a relative of the next, was baptized in Berlin in 1825.

DEUTSCH, Siegmund Herman, was a remarkable personality. He was born in

Perskretscham, Silesia, in 1791. As usual he had an early Talmudical

education. Then he went to the Gymnasium, and then to the University of

Breslau, where he studied mathematics and astronomy. In 1815 he served

as a soldier in the Prussian army, took part in the war, and was

promoted to be an officer and teacher in the military school in 1817.

Then he had a duel with some one and was imprisoned in a fort. There he

was converted to Christianity, and afterwards served as an artillery

officer in the Greek liberation war.

Returning to Berlin in 1824, where he attended the ministry of the

celebrated Gossner, he associated with the convert Lachs, who was a

teacher in a school for deaf and dumb, sat under the theological

teachings of Neander, and was thus spiritually prepared for being called

to labour for the Master among his own people. This call came from Dr.

McCaul, and after a little more preparation in the Hebrew College in

Palestine Place, he was sent by the L.J.S. as a missionary to Warsaw in

1828, where he laboured (with a short interval at Breslau) till 1833. He

then was stationed in Bavaria. He died in 1864, leaving a MS. (not yet

printed) on the future of Israel.

DISRAELI, Benjamin, Earl of Beaconsfield, born in London, December 21,

1804, died there April 19, 1881. Of this preeminently distinguished man

in the nineteenth century there are many biographies and lasting

monuments. We need only record very briefly here that he was one of

England's greatest sons and statesmen, and the greatest ornament of the

Jewish people in modern times. An ardent lover of his nation, a genuine

English patriot, a friend of his great Queen, a thorough Protestant

Churchman, yet with liberal tendencies, and a true believer in

Christianity, which he regarded as completed Judaism. His works are

these: "Vivian Grey," 1817; "The Infernal Marriage;" "Ixion in Heaven,"

and "Popanilla," 1828; "Contarini Fleming," and "The Wondrous Tale of

Alroy," 1832; "The Young Duke," about that time; "What is he?" 1833;

"Revolutionary Epic," 1834; "Coningsby," 1844; "Tancred," 1847; "Sybil,"

1845; "The rise of Iskander," "Vindication of the British

Constitution," "Venetia," "Henrietta Temple," "The Tragedy of Count

Alarcos," and "Lothair," were all productions of his great intellect at

different seasons. Benjamin's mother, his sister Sarah, born 1802, his

brother Ralph, 1809, and his brother James, 1813, were all Hebrew

Christians.

DISRAELI, Isaac, left the synagogue in 1817. Though we have no definite

information about his baptism, we may reasonably assume that he was a

member of the Church of England. This appears from his having his

children baptized, from his pamphlet, "The Spirit of Judaism," in which

he vindicated himself for the step he had taken, from his articles on

"The Talmud," "Psalm Singing," the Pearl Bibles and six thousand errata

in his "Curiosities of literature," &c., all shewing that he was an

earnest student of religious subjects and of the Scriptures, and that he

endeavoured to spread the light of truth.

DUCAT, H., a native of Warsaw, embraced Christianity, together with his

wife, about the middle of the nineteenth century. He was a saintly

Christian man, laboured as missionary for some time under the British

Society, was one of the founders of the Hebrew Christian Prayer Union

and of a Loan Fund for needy converts. His sons-in-law are the Rev. Dr.

Flecker and the Rev. John Schor.

DUSHAW, Amos I., spent the greater part of his youth in Jerusalem,

Palestine, where he attended the school of the London Jews' Society.

Here the seeds of Christian truth were sown in his young heart. He

afterwards came to London, where he was brought into close connexion

with the members of the above-mentioned society, and the germs of truth

gradually grew, budded, and blossomed into faith in our Lord as his

Messiah.

Dushaw went to America in 1895. The following year he was baptized, upon

confession of his faith in Christ, in the Fourth Congregational Church,

at Hartford, Conn.

He followed Horace Greeley's advice, "Young man, go West." He was

determined to obtain a classical education. After a hard struggle, that

perseverance and determination to conquer all obstacles always a

component of the Jewish character, enabled him, in 1901, to graduate

from Redfield College, South Dakota. He afterwards returned to New York,

and entered the Union Theological Seminary, from which he graduated in

1904. June 12, 1905, he received a preacher's license from the New York

Presbytery.

While pursuing his regular academic course he made a speciality of

sociology, literature and history. Especially was he interested in

Hebrew history and the present social, religious and political status of

Israel. He supplemented this study by personal observation as a worker

on the East Side of New York. This training enabled him to write for

"The People, the Land and the Book" some very choice articles. Several

secular papers quoted from one of his articles, "Moses and Jesus."

The production of this article was due to the following incident. Dushaw

called upon one of the leading reformed rabbis to discuss the general

condition of the Jews in the Ghetto. This rabbi was so much impressed

with his insight into the situation, and also with his information on

many facts pertaining to Israel's development, that he advised him to

return to the Hebrew ranks. Israel, he said, would appreciate his

ability, whereas the Church would simply cast him out, because he was a

member of Israel. He thought Dushaw was foolish to waste his time in the

Church. On separating, the rabbi gave him a lecture, "Moses and Jesus,"

delivered in his temple. Dushaw then decided to write one on the same

subject, from his own point of view. We quote from it.

"If Solon belongs to Athens, Lycurgus to Sparta, Moses belongs to

humanity. He is the greatest among the great, the deliverer of his

people, the world's legislator, and the apostle and prophet of

Monotheism...."

"I wonder how much Jesus, the brother and pupil of Moses, did to make

Moses as popular as he is to-day? It was Jesus who inspired the men to

translate the writings of Moses into so many tongues. Yet this does not

in any way belittle Moses. What if the pupil is greater than the master!

Surely Moses would not envy Jesus if he accomplished more. Moses, the

most unselfish man that ever lived, would be only too glad to see a

brother the Saviour of the world. Did he not wish that all Israel were

prophets? What right has the Jew to reject Jesus? Has he not made Israel

the most known people? What if his followers did persecute Israel?

Persecution is contrary to the spirit of Jesus.

"Jesus has proved Himself to be the greater Moses. He has been a light

to the nations, guiding them to Moses, to the prophets, and unto God.

Wherever Jesus is proclaimed, there the Monotheism of Moses is

established, and the ethic, 'Thou shalt love thy neighbour as thyself,'

is given a wider interpretation."

The article "The Ghetto and Its Relation to Jewish Missions." The

substance of this work was delivered at the "First International Hebrew

Christian Conference," held in Mountain Lake Park, Md., July 28-30,

1903.

The article, "Hebrew Christian Literature," was written at the request

of the editor.

As he came in contact with both cultured and uncultured Christians, and

discovered how little they appreciated the work of Israel, he was led to

write the two articles, "Salvation is of the Jews--Jesus," and "Let

There Be Peace." We quote from the first one:

"I am anxiously awaiting the hour when there will be a new nation--'a

nation born in a day'--when the martyr nation, the suffering nation of

Isaiah, will awake from its cruel slumber and perceive that for the last

nineteen hundred years a fountain of life has been flowing for it from

the heart of one of its own sons--the best son of Israel--Jesus Christ.

What a spiritual revolution will then take place in the world! Heaven

and earth shall resound with joy! For Israel, the Prince of God, shall

clothe himself in robes of righteousness and go forth in the might of

Jehovah to conquer the earth for the Lord--to set up everywhere the

banner of social, political and spiritual freedom. Then, and not till

then--when every one shall serve his brother faithfully; when all

barriers now separating Jew and Gentile shall be no more; when every man

shall dwell unmolested under his fig-tree; when God shall be worshipped

in the Spirit of Jesus; when the old order of things shall pass away and

the whole earth shall be known as the temple of God,--then shall

Israel's mission end. For then there will be no more Jew, but all shall

be called children of God and brothers of Jesus."

DWORKOWITZ, Rev. Paul, a native of Russia, baptized by the L.J.S.

missionary Dr. Klee, in Berlin, about 1864 or 1865. He then studied at

Basle, and laboured as a missionary of the British Society, and Pastor

in Warsaw, the Baltic Provinces, Breslau, Munich and Hamburg, with much

blessing upon his labours. He is a gifted man, and above all, an

"Israelite indeed."

EBERS, George Moritz, born in Berlin, 1837. He became first Professor on

Egyptology in Jena in 1868, and then in Leipzig in 1870. He travelled

for eighteen months in Spain, North Africa, Egypt, Nubia, Arabia Petrea.

The result of his Archæological and scientific investigations he

published in several works--1. "Eine ägyptische Königstochter"

(Stuttgart, 1864), which describes Egyptian life at the time of the

Persian conquest. This was translated into English by Gore (London,

1870). 2. "Disquisitiones de Dynastia xxvi. regum Æg." (Berlin, 1855).

3. "Aegypten und die Bucher Mosis, ein Sachlicher Commentar zu Genesis

und Exodus" (Leipzig, 1868). 4. "Durch Gosen zum Sinai aus dem

Wanderbuche und der Bibliothek" (Leipzig, 1872). 5. "Ueber das alt

aegyptische Schrift System" (1875). 6. "Papyrus Ebers," his chief work,

which is in the University of Leipzig. 7. "Ein hieratisches Handbuch

Altaegyptischer Arznei Kunde," 2 vols. (Leipzig, 1875). 8. "Giarda,"

"Homo Sum," "Josua," "Aegypten in Wort und Bild" (Stuttgart, 1878).

EBERTY, Georg Friedrich Felix, born in Berlin in 1812, studied law, and

in 1851 become Professor at the University of Breslau. He wrote "Die

Gestirne und die Weltgeschichte, Gedanken und Raum, Zeit und Ewigkeit"

(Breslau, 1846-47). This work was translated into English. "Walter

Scott," 1860, also translated into English. "A Biography of Byron"

(Leipzig 1862). "Geschichte des Preussischen Staates," 7 vols. (Breslau,

1866-73).

EDELSTEIN, Rev. S., after finishing his theological course at Leipzig,

went to Canada, and was ordained by Bishop Hellmuth in 1880 and

appointed to a church at Eagle, Ontario.

EDERSHEIM, Rev. Dr. Alfred, born at Vienna, March 7, 1825, died at

Mentone, March 16, 1889. We give the following extract about him from

the Memoir of Dr. Saphir, by Rev. G. Carlyle: "In 1847 young Edersheim

became a student at the University of Buda-Pest. He had been brought up

luxuriously in Vienna, and was one of the leaders of fashion. He was

highly educated, spoke Latin fluently, knew Greek, German, French,

Hebrew, Hungarian and Italian. When Cremieux, the head of the French

bar, paid a visit to Vienna, the synagogue presented him with an

address, and deputed young Edersheim to deliver it. Cremieux was so

pleased with his eloquence that he offered his father to take his son to

Paris, and provide for him for life, but his parents would not give him

up.... Before the winter was over, Edersheim was under the teaching of

the Holy Spirit, and had glorious views of the Deity of Christ. Trusting

in His One Sacrifice, and filled with the peace of God, he gave himself

up to be His servant in any way it might please God to direct him. He

opened a class to teach the students English on the condition that the

Bible should be their only lesson book. Baptized, and now full of life

and vigour, it was resolved that he should go to Edinburgh, to the Rev.

Professor Duncan, to complete his theological studies. Edersheim, after

his ordination, was missionary first in Jassy, Roumania, and then

minister for many years at the Free College Church, Old Aberdeen, and

then at Torquay.... He then joined the Church of England and became

Vicar of Loders in Dorset."

He resigned his living in 1883, and settled at Oxford, where he held the

position of Grinfield Lecturer of the University. He was also Warburton

Lecturer of Lincoln's Inn, and "Select Preacher" of the University of

Oxford.

Dr. Edersheim was a voluminous author, and his works are extremely

valuable from the fact that he was able to deal with his subject both

from the standpoint of a learned Jew and a learned Christian. It may be

as well to state here his total output, from which it will be seen how

wide and extensive was his range of study and scholarship. He was

Translator and Editor of the "History of Speculative Philosophy from

Kant to Hegel, from the German of Dr. Chalybäus, with introduction by

Sir Wm. Hamilton" (Edinburgh); "Kurtz, History of the Old Covenant (vol.

1) with condensed abstract of Kurtz's Bible and Astronomy"; "Lange,

Bible Commentary on St. Matthew" (2 vols.); "Kurtz, History of the

Christian Church, with emendations and additions" (Edinburgh, 1860);

Author of "History of the Jewish Nation from the Destruction of

Jerusalem to the Establishment of Christianity in the Roman Empire" (T.

and T. Clark, 1856. Revised by Rev. H. A. White. Longmans, 1896); "The

Golden Diary of Heart-Converse with Jesus in the Book of Psalms"

(R.T.S.); "Elisha the Prophet, his History and Times" (R.T.S.); "The

Jubilee Rhythm of St. Bernard," and other Hymns, chiefly from the Latin

(J. Nisbet and Co., 1866); "The Temple, its Ministry and Services as

they were at the time of Jesus Christ" (R.T.S., 1874); "Sketches of

Jewish Social Life in the days of Christ" (London, 1876); "Bible

History," 7 vols. (R.T.S.); "The Life and Times of Jesus the Messiah," 2

vols. (Longmans, 1884; eighth edition, 1894); "Jesus the Messiah," an

abridged edition of the foregoing; "Prophecy and History in relation to

the Messiah, being the Warburton Lectures for 1880-84" (8 vols.,

Longmans, 1885); "Commentary on Ecclesiasticus," in "The Speaker's

Commentary on the Apocrypha" (J. Murray, 1888); "Tohu-va-Vohu (Without

form and void)," a collection of Fragmentary Thoughts and Criticisms,

edited by his daughter (Longmans, 1890), and various articles from time

to time in the "Edinburgh Review." He was also editor of "Israel's

Watchman" in 1877.

EDUARD, Julius Anton, born in Lissa (Posen), in 1785. When still a young

boy he felt drawn towards Christianity. In order to prevent this

tendency developing further, his mother and stepfather, then living at

Breslau, sent him away to relatives at Lissa. But in due time he

embraced Christianity, and friends helped him to study theology at

Berlin, and he was ordained in 1816, and laboured for many years as a

faithful and beloved Pastor at Breslau. His name occurs often in the

reports of the L.J.S. as one who took a great interest in the mission to

the Jews, and as having also accompanied the missionaries on their

journey to Poland.

EGSIABHER, Debtera Gebra, a very learned Falasha convert, labouring

among his brethren in Abyssinia in 1874, when Mr. J. M. Flad met some of

the converts at Kassala.

EHRLICH, Herman, born at Cracow in 1837, of a family locally designated

as Anshey Emeth (men of truth). He was baptized in London by Dr. Ewald

in 1856. After working as a lay-helper for three years, he was appointed

missionary by the London City Mission, under whom he has laboured

faithfully ever since. He was one of the first organisers of Sunday

services in theatres, and he founded the Hebrew Conference Hall, Old

Montague Street, Whitechapel, where he is [1909] doing evangelistic

work.

EISENSTEIN, Ferd. Gotthald Maxim, born in Berlin, 1832, died there 1852.

Though only twenty years old at his death, yet he was a Ph.D. teacher in

the Academy and a notable mathematician.

ELIYAHU, Rabbi Mullah, of Bushire, is recorded, together with Eliyahu of

Bagdad, as having been baptized at Bagdad in 1852. The father of the

latter had lost his occupation among the Jewish community on account of

that, and this Eliyahu afterwards accompanied Stern on his journey to

Mosul and Kurdistan.

ELKANA, Rabbi Paulus, of Prague. Superintendent Olarius, who wrote a

preface to a Hebrew translation of the Augsburg confession prepared by

Philipp Gallus in 1888, reports of the above rabbi who had been his

teacher, that he was converted to the Christian faith through reading a

Hebrew translation of the Gospel by St. Matthew and of the Epistle to

the Romans.

ELVIN, Johannes, carried on missionary work among the Jews in Hamburg in

1850, under great political difficulties.

EMIN, Pasha (Edward Carl Oscar Theodor Schnitzer), born at Oppeln,

Prussian Silesia, in 1840; killed at Kinena Station, Congo Free State,

October 23, 1892. When he was only six years old his parents had him

baptized in the Protestant Church at Neisse. Whether this famous

explorer remained a Christian or not is uncertain, but his parents must

have either embraced Christianity before or at the time of his baptism.

EPPSTEIN, Rev. John Moses (Levi, such was his name at first), was born

at Memel, in Prussia, Feb. 24, 1827, being the son of Elijah Levi and

Rose, his wife (_née_ Eppstein). Soon after his birth his father died,

and he was brought up by his grandfather, Rabbi Benjamin Eppstein, who

retired to Jerusalem when his grandson was nine years old, adopting him

as his son, and making him take the name of Eppstein. Until he was

sixteen years old Moses was taught little else than Hebrew and the

Talmud. About this time several friends of his became Christians. At

first the only effect on him of their conversion was to make him more

bigoted; indeed, he went about with a dagger for some time in the hope

of killing his cousin Lauria, a rabbi who had become a Christian. At

last, through the latter, he was led to study the Prophets, and

eventually the New Testament. After this his eyes began to be opened to

the truth as he saw fact and figure, and type fulfilled in Jesus of

Nazareth, who must have been the promised Messiah. The Talmud was put

aside for the whole written Word of God; this he studied at the risk of

being killed, the reading of even the Old Testament causing suspicion.

He had therefore to resort to all sorts of contrivances to enable him to

search the Scriptures. His own words tell out his feelings at this

time:--"My convictions deepened daily, and I longed to openly confess

the Lord Jesus; but I had not the courage to give up all for Him. All

sorts of thoughts swayed my mind, and often, when my conscience troubled

me, something would whisper to my troubled heart, 'When you grow up and

get your property you will be free to embrace Christianity, now your

wisdom is to hide your convictions.' But I was not happy, and continued

praying, and the Lord heard my prayer, for I was soon compelled to take

refuge with the Society's missionaries. In the house where I lived there

was a small synagogue. I was the only Levite in the congregation, so

that on days when the Law was read I had to read after the priest; as I

was going up to the desk my sash caught, and the tracts I had in it fell

out. The bystanders stepped forward to see what they were; on finding

their contents, 'Apostate,' they yelled, 'with these about you, you

desecrate our place of worship, and dare even to go up to read the Law!'

The whole congregation began beating me, and would probably have

murdered me, had it not been for one of them. As soon as I was free from

my persecutors, my only safety was in flight. I went to my room, and

committed myself in prayer to the Lord, and then went straight to the

house of Mr. Nicolayson." After a course of instruction he was baptized,

July 13, 1844, by Bishop Alexander.

After his baptism he found a situation in Cairo, in which he stayed for

several years, until he felt the missionary call. His employer did his

best to prevent him leaving, even to offering him a share in his

business. But his mind was made up, and he entered the Protestant

College at Malta, as a theological student, spending five years there.

He then offered himself to the Society, and in 1854 entered the Hebrew

College in Palestine Place. In 1857 he was appointed a missionary of

the Society at Bagdad. The results of his work are summed up in his own

words, "The mission was a great success, not from the number of

baptisms, but from the large numbers to whom we preached Christ." In

1867 he commenced his great work at Smyrna, where, through his labours

during eighteen years, many Jews were born again, and were baptized. In

1885 he left Smyrna. One who knew him and his work there wrote after his

death, "Mr. Eppstein will ever be remembered by thousands of Jews living

at Smyrna, and in the interior of Asia Minor. When his death became

known many Jews said, 'He was a good man, and loved our people.' He had

friends amongst the rich as well as the poor, whilst learned and

unlearned looked up to him for his great learning and Talmudical

knowledge."

In 1885, on the death of Dr. Stern, he was appointed head of the

Society's mission in London, a post for which he was singularly fitted.

He knew English, German, French, Hebrew, Yiddish, Spanish, Greek (both

modern and classic), Latin, Syriac, Chaldee, Felachi (the Nestorian

dialect of Chaldee), Persian, Italian, and Turkish. In 1893 he removed

to Bristol, in charge of the "Wanderers' Home." Here his work was

greatly blessed, as many as eighty-two Jews being baptized by him up to

1902. During his missionary career he baptized 262 Jews and Jewesses.

At last, in May, 1903, his call came to higher service. Shortly before

his death, though suffering greatly, he said he was "the happiest man in

the world," and again, "I thank God that He enabled me to lay hold of

the Pearl, and to lay hold of it with both my hands." The Society

suffered a great loss when Mr. Eppstein passed away to his eternal rest.

As a missionary he was to the end most able and faithful, and his life

and life work will ever be remembered with heartfelt gratitude to the

Almighty God for all that he was able to do through a life so fully

dedicated to His service, as was that of the late John Moses Eppstein.

EWALD, Rev. Dr. F. C.[12] In the middle of last century there was no

name more familiar to the friends of Israel than that of Dr. Ferdinand

Christian Ewald; and no missionary to the Jews was more highly honoured

for his work's sake than this distinguished son of Abraham.

[12] "Biographies of Eminent Hebrew Christians," W. T. Gidney.

It is somewhat difficult to write a memoir of one who was too modest and

retiring to say or to write much about himself: and who left but few

materials from which to frame a biography, for it was his express wish

that no lengthened life should be written. He felt that his record was

in Heaven, and that his works would follow him. As he has been at rest

for over thirty years, we think that the time has come when an account

of his life should be added to that of other labourers in the same

field, in which he was by no means the least conspicuous worker.

Ewald was born of Jewish parents, on September 14th, 1801, at the

village of Maroldsweisach, near Bamberg, Bavaria. His parents were poor,

and the education which the village offered was all they could command.

Such, however, was his ability that his friends raised a fund sufficient

to send him and his brother (mentioned on page 215) to a better school,

where he evinced a great aptitude for languages. Later on he entered the

missionary college at Basle. Whilst there he was baptized, in 1824, at

the age of twenty-three, by the Rev. Dr. Von Brunn, adding the name of

Christian to his patronymic. He remained at Basle for a few years

longer, during which the Society paid a part of his training expenses.

He subsequently graduated at the University of Erlangen. In 1829 he was

accepted as a student in the Society's College, and in 1832 he entered

the service of the Society. He took Lutheran orders in the same year,

being ordained at Lörrach, near Basle, by the Decanus Hiltzig. These he

subsequently laid aside, when he was ordained by the Bishop of London,

in 1836.

In the early part of 1832, he visited his native country for the purpose

of seeing his mother, his sister and her husband, who resided at

Bischberg, near Bamberg, and were still of the Jewish faith. His sister

told him, before he parted from her, that she believed that Jesus was

the Messiah and Redeemer. His brother Dr. Paulus Ewald, had already

renounced Judaism, and was Lutheran Pastor at Merkendorf, Bavaria.

Ewald's missionary career naturally falls into three periods: the first,

1832-41, spent in the Barbary States; the second, 1841-1851, in

Jerusalem; and the third and last, 1851-1874, in London. His work was

thus both wide in extent and lengthened in duration.

Ewald commenced his work in Africa on September 17th, 1832, by opening

a mission at Algiers. The Rev. John Nicolayson, of Jerusalem, having

visited that city in the spring of that year, and having met with a

cordial reception, came to the conclusion that the newly-emancipated

Jews (_i.e._, from the Moorish to the French dominion in 1830), were

ripe for a missionary effort. Consequently Ewald was sent out in the

autumn. His reception, however, was chilling in the extreme.

The moment he landed he was told by the Custom House authorities, when

they saw the Bibles which he had brought with him for distribution, "You

have chosen the worst part of the world for your good intentions; there

is nothing to be done in that way here." His answer was, "This book, the

Bible, has already done great things, and I trust the Lord will bless it

also in this country." Discouragement crossed Ewald at every turn, for

he wrote: "All those whom I met with, and to whom I stated the object of

my mission, told me that there was nothing to be done here, because the

people are too bad--that the Jews are the worst set of people that exist

in the world--and that most of the Europeans who have come over are the

outcasts of human society. I believe this to be true, but I think,

because this is true, I am in my proper place; the Gospel of Christ is

able to convert man, to convert even publicans to righteousness."

Ewald commenced to work amongst the Jews speaking to them and selling

his Hebrew Bibles. On one day he sold as many as nineteen copies for

twenty-six francs, a large sum from poor Jews; but they would not take

the New Testament. He also hired a house, intending to have services

there for Jews, when the French Governor-General sent him a letter

forbidding him to preach. This was a great blow, virtually suspending

missionary operations, and Ewald left Algiers.

His next attempt to found a mission in the Barbary States was more

fortunate, and he had the honour of establishing the Society's mission

in Tunis, in 1833, laying the foundation of the extensive and

encouraging work now carried on by the Rev. C. F. W. Flad, the son of

the Society's veteran Abyssinian missionary, Mr. J. Martin Flad.

At the time of Ewald's appointment to Tunis, which was before the days

of the French occupation, the Jews were greatly oppressed by the native

population. Indeed his very first experience, gained before his actual

arrival, gave him an insight into the way in which this persecution was

carried on. At Goletta, the port of Tunis, he met more than 300 Jewish

men, women and children, who were seeing some of their friends off to

Jerusalem. He says:--

"I saw a specimen of the cruel treatment the poor Jews meet with in this

country. Some of those who accompanied their brethren to the Goletta sat

down upon a bank, from which they could look to the ships where they

embarked for Jerusalem; but soon there came a Moor with a stick in his

hand, and drove them away. An old Jew, with a white beard, spoke some

words to the man which I could not hear, as I was standing too far off;

on this the Moor got into a passion, and smote the poor Jew repeatedly

in his face. I cannot express what I felt when seeing this--'O! that the

Salvation of Israel would come out of Zion; O! that the Lord would bring

back the captivity of His people; then,' and only then, 'will Jacob

rejoice, and Israel be glad!' Now poor Israel is oppressed everywhere

more or less."

Ewald made a very successful beginning amongst the Jews of Tunis, and

found an open door in that dark and benighted country. Within three

months he had sold 398 Bibles, New Testaments, and portions in Hebrew,

Arabic, Italian, Greek, Spanish and French, for in so many different

languages had the work to be carried on.

He instituted a service on Sunday, and had much intercourse with Jews,

including several rabbis, one of whom was excommunicated for visiting

him. Ewald used to visit the Jewish quarter with his pockets full of

tracts.

In July of 1834 Ewald visited Monastir and Susa, at both of which places

he was able to proclaim the Gospel to numbers of Jews. He was back at

Tunis in September, and at once resumed his intercourse with Jews. He

says:--"I have from morning till night every possible opportunity for

preaching the unsearchable riches of Christ Jesus our Lord to Jews and

Mahometans, sometimes in my own dwelling-place--at other times in their

habitations, or shops, synagogues, or in the market-place. The desire to

read and to possess the Word of God is daily increasing among the

remnant of Israel in this country. Even the very poor save a few

shillings in order to buy the pearl of great price. Others who are even

too poor to follow their example, made an agreement to pay a few pence

every week. Doors have been opened for the circulation of the Scriptures

along the coast and in some places in the interior."

In 1835 Ewald visited the Jews along the northern coast of

Africa--Solimon, Nabal, Hammamet, Susa, Monastir, Medea, El-Djem, Sfax,

Gabes, Menzel, Shara, the Island of Gerba, and Tripoli were visited, and

the Gospel preached to many thousands and thousands of copies of the

Bible were placed in their hands, and tens of thousands of tracts

circulated. Most interesting records of this visit remain, to one of

which we cannot refrain from referring. Ewald was preaching on the wild

shores of Gabes, where the Jews had never so much as heard of Christ,

but where the general cry was, "Give me a Bible; give me a Bible; here

is the money for it!" so that he had none left for other places, at

which the poor Jews cried out for the Word of God, like children

perishing with hunger.

In 1836 Ewald made a visit to England for ordination, but was soon back

at his work again. We cannot follow this devoted and faithful missionary

in his untiring efforts for the lost sheep of Israel in Africa, and must

be content with giving his own summary of his labours. On the last day

of the year 1838, he wrote:--

"I have now been since 1832 on the coast of Africa. It has been my

privilege to proclaim the Gospel of salvation to many thousands of the

sons of Abraham during that period. To thousands I have been permitted

to present the oracles of God, and tens of thousands of tracts have been

put into circulation among the great mass of the Jewish population of

this country. The effect produced by these various means of grace may be

thus described: The greater part of the Jews know now that Christianity

is not a system of idolatry, but a revelation of God built upon the

Scriptures; that the precepts of the Gospel are very good and beneficial

to mankind. They acknowledge, for the most part, that the only

difference which exists between the Christians and the Jews is, that the

former maintain the Messiah is come, and Jesus Christ is the Messiah,

whilst the latter deny both, which may, however, fairly be decided by

the Word of God. They perceive that true Christians are not the enemies

of the Jews, but, on the contrary, their well-wishers, who provide them

with the Scriptures, and pray for their real welfare. The greater part

of them are now acquainted with the written Word of God, and we are able

to appeal with more effect to the testimony of Scripture without being

constantly told, 'These passages do not occur in our Bibles, but are a

fabrication of yours, in order to make us believe that Jesus is the

Messiah.'"

For three years more Ewald carried on the work, and then, owing to

repeated attacks of ophthalmia, he had to return to England in 1841,

after a residence of some eight years in the Barbary States.

He did not, however, long remain idle, for he was within a few months

appointed to assist in the Society's Mission in Jerusalem, and he and

his wife were members of the party which accompanied Dr. Alexander, the

first Anglican Bishop, to the Holy City. They sailed from Portsmouth on

December 7th, 1841, and reached Jerusalem on January 21st--being six

weeks on the journey, which is now accomplished in nine or ten days.

For ten years Ewald laboured earnestly in the work of the conversion of

the Jewish inhabitants of Jerusalem, being also chaplain to Bishop

Alexander during that prelate's occupation of the see.

One of the most interesting incidents connected with Ewald's labours in

the Holy City was the instruction and baptism of certain rabbis. Three,

named respectively, Abraham, Benjamin, and Eliezer, had placed

themselves under Christian instruction. A deputation from the Jews of

Tiberias arrived to enquire whether the report was true, that fourteen

rabbis of Jerusalem had embraced Christianity. The Jews of Jerusalem,

very much exasperated on that account, did all in their power to avoid

coming in contact with the missionaries, and removed all the books which

they had previously received through the mission, in order that they

might not be suspected.

Shortly afterwards two of the rabbis, Eliezer and Benjamin, known

henceforth as Christian Lazarus Lauria and John Benjamin Goldberg, were

baptized with two other enquirers, Isaac Paul Hirsch and Simon Peter

Fränkel. The Rev. John Nicolayson, the head of the Society's mission,

referring to the event, wrote: "It is not a small thing, that the

apparently impenetrable phalanx of rabbinism at Jerusalem has thus

actually been broken into; and two Jerusalem rabbis been incorporated

into the restored Hebrew Christian Church on Mount Zion. How sore the

Jews felt on this occasion you can easily conceive. They were, in fact,

after all, taken by surprise, and felt sadly disappointed in having to

yield up at last any lingering hope they might have had of their

return."

Of the third rabbi, Abraham, Mr. Ewald said: "There was, indeed,

something which marred my joy on that occasion, which was the absence of

rabbi Abraham. For years had he been the faithful companion of rabbi

Eliezer and rabbi Benjamin; he had the same convictions, but he could

not leave his wife; the struggles between natural affection and

spiritual blessings were too hard for him, and he returned." Ewald

witnessed other interesting missionary events at Jerusalem, which had a

great bearing upon the subsequent history of the Society; namely, the

baptism of John Moses Eppstein, and the ordination of Messrs.

Tartakover, A. J. Behrens, Sternchuss, Murray Vicars, and Henry Aaron

Stern.

During the early part of his sojourn there, Ewald had the great

misfortune to lose his wife, who died on January 16th, 1844. He brought

his motherless children to London, but returned to Jerusalem in 1846,

just after his second marriage. In the same year he published a "Journal

of Missionary Labours in the City of Jerusalem, during the years

1842-4," which are exceedingly interesting reading, even after this

lapse of time.

It is striking to note that at that time the Jewish population of

Jerusalem was only 6,000, out of a total of 18,000; whereas the Jewish

population now [1909] numbers 60,000, out of a total of 80,000.

Ewald was compelled to leave the East, owing to ill-health, in 1851,

when he became the Society's senior missionary in London. He at once

made his way into the hearts and homes of many Jews, and founded, in

November, 1853, an institution for poor enquiring Jews, called "The

Wanderers' Home." Such was its success that within five years 303 Jews

and Jewesses had availed themselves of its benefits, no less than 150

being baptized; 76 entered the Operative Jewish Converts' Institution,

and six went to the Society's College. In 1858, owing to lack of

financial support, the Home was closed. It was, however, re-opened in

1860, and has, under Dr. Ewald's and successive management, been the

means of influencing large numbers of Jews in a Christian direction.

Ewald's reports of his work are full of encouraging missionary facts. He

was in labours "most abundant," both for the Society and the "Wanderers'

Home." For nineteen years he was at the head of affairs, and at least

forty Jewish families in London were brought through his means to faith

in Christ. He was one of the ablest missionaries who ever served the

Society.

In 1858 Ewald thus wrote of the work: "Certainly, mighty changes have

taken place amongst those Jews to whom the missionary has not been

debarred an access. If you go into their houses, you find on their table

the Bible, the Old and New Testament, just as you see it on the table of

Christians, and I have seen the authorized version of the Bible not only

in private houses, but in the synagogue. When you converse with

intelligent Jews, you soon observe that they have read the New

Testament, and other Christian books and that they know what the

fundamental doctrines of Christianity are, namely: the fall of man; the

redemption of mankind through the Lord Jesus Christ; the atonement; the

Deity of Christ; the doctrine of the Trinity, &c.; and they know also

that every true Christian believes these doctrines. Then, much of the

animosity towards converts has been gradually removed, by the number of

Jews who have embraced Christianity. You cannot meet with many Jewish

families who do not count among their relatives some converts. I have

myself heard Jews defending their friends, not for having embraced

Christianity, but from the alleged imputation of having embraced it

through impure motives. The more Christianity gains ground in the Jewish

community, the more will friendly feelings arise towards those of their

number who conscientiously look upon the Lord Jesus as the Christ.

Amongst fifty thousand Jews in England we reckon three thousand

converts. In London alone there are eleven ministers of the Lord Jesus

Christ who are converted Jews, preaching the Word of Life to perishing

sinners, whose ministry the Lord owns by granting them many souls for

their hire. These thousands of converts are as a salt in the earth, and

through their instrumentality a work is carried on silently and quietly

in this country. They have all acquaintances and friends, to whom they

speak occasionally of the Lord Jesus; and thus true religion is spread

among the Jews."

When, in 1870, Dr. Ewald, owing to increasing years, retired from the

mission, he could thankfully look back upon a successful career, whether

passed in North Africa, Palestine, or London. During his residence in

the metropolis hundreds of Jews were baptized, out of some thousands

instructed by him.

Dr. Ewald died at Gipsy Hill, London, on August 9th, 1874, at the age of

73 years.

Ewald published in 1856 a German translation of "Abodah Zarah"

(Idolatrous Worship), the name of one of the treatises of the Mishnah,

of the Tosefta, and of the Babylonian and the Palestinian Talmud, for

which his University conferred upon him the degree of Doctor of

Philosophy. A distinction which he valued still more highly was the

degree of Bachelor of Divinity, which honour was conferred upon him by

the Patron of the Society, the Archbishop of Canterbury, in

consideration of, as the diploma stated, his proficiency in the study of

divinity, of Hebrew and Oriental languages and literature; and also of

his missionary labours and eminent services in the promotion of

Christianity amongst the Jews.

The then Bishop of Carlisle (Dr. Montagu Villiers) described Dr. Ewald

as a "missionary genius," a description fully deserved for his ability

and devotion to the work to which he gave his life.

EWALD, Dr. Paulus, a brother of the preceding, also embraced

Christianity. He was lecturer at the University of Erlangen, and later

became Pastor of Pappenreuth, Bavaria. He published a translation of the

Talmud tract, "Pirke Aboth" (The Ethics of the Fathers), in 1825.

EZEKIEL, Hakim David, a physician and famous Talmudist at Bagdad, and

son of a rich Jew, was baptized there in 1850, and subsequently laboured

as a colporteur in the mission.

FALK, Max, Hungarian statesman and journalist, born at Budapest in 1828,

became a Christian as a student at the University. He displayed great

talent as a writer and politician. In 1866 he was appointed as

instructor of Hungarian to the Empress Elizabeth. The next year he

became editor-in-chief to the "Pester Lloyd," raising that paper to a

high level of excellence. In 1869 he was elected a member of the

Hungarian House of Representatives. The Emperor of Austria has decorated

him with the Komthur Cross of the Order of St. Stephen.

FANTA, Kendy, together with Beru and I. Jasu, were indefatigable in

proclaiming the Gospel of salvation to their brethren during the

captivity of the missionaries in Abyssinia.

FARO, Aharon Gabai Rodriguez, a rich Portuguese Jew living in Holland in

the seventeenth century, was converted through reading Ragstatt de

Weile's tract, "de Heerlykheyd Jesu Christi," and having heard of an

attempt that was made by a Jewish teacher to murder the author, he

decided to be baptized by him. Ragstatt himself mentioned the case in

the sermon which he preached on the occasion on Ps. ii. 6.

FAUBER, of Gran, a highly respected Jew in Pesth, was baptized in 1847.

FAY, I. L., was won for Christ in 1820 by the L.J.S. missionary L. D.

Mark, who laboured at Offenbach. Fay studied theology and became Pastor

in the Canton of Zurich, Switzerland.

FELS, Christian Leberecht, born in 1640, became eventually Rabbi in

Prague. After embracing Christianity at Cöthen, he returned to Prague

and claimed his patrimony, but the Government authorities refused to

sanction it unless he became a Roman Catholic. So he had to seek his

livelihood by teaching Hebrew and rabbinics in various schools and

Universities. To convince his brethren of the truth of Christianity, he

wrote in German a treatise under the title "Hodegus Judæorum" (Frankfort

and Leipzig, 1703), in which he, besides the Scriptures, adduces proofs

from the Targums and the Talmud in favour of Christianity. He published

a Latin Hebrew Grammar under the title "Brevis et perspicua via ad

linguam sanctam" (Sunderhausen, 1696). Also "Brevis et perspicua via ad

accentionem," 1700. No less than 52 Jews were influenced by him to

accept the Gospel. He held a Professorship at Wittenberg, but on account

of war he had to leave, and went to Verden and Lubeck, where he gave

lessons. He died in the faith at Hamburg in 1719.

FERDINAND, Philip: "Hebrew teacher; born in Poland about 1555; died at

Leyden, Holland, 1598. After an adventurous career on the Continent,

during which he became first a Roman Catholic and afterward a

Protestant, he went to Oxford University, and later removed to the

University of Cambridge, where he was matriculated Dec. 16th 1596. He

claimed a pension from the 'Domus Conversorum,' which was paid Feb. 3rd,

1598, and receipted for by him in Latin, Hebrew, and Greek. The same

year he was attracted to Leyden by Joseph Scaliger, who obtained a

professorship for him. Scaliger himself acknowledges having learned much

from Ferdinand, in the short time he was at Leyden. Ferdinand's only

publication was a translation of the six hundred and thirteen

commandments as collected by Abraham ben 'Kattani' in the Bomberg Bible

(Cambridge 1597.)

"The following is a list of his writings: 'Dictionary of National

Biography'; Wood, 'Athenæ Oxnienses,' ed. Bliss, i. 677; Cooper, 'Athenæ

Cantabrigienses,' ii. 239; Scaliger, 'Epistolæ,' pp. 208, 594, Leyden,

1627; 'Transactions of the Jewish Historical Society,' Eng. i.

27."--_Jewish Encyclopædia._

FINKELSTEIN, Rev. A. M., had a school for Jewish children in

Philadelphia in 1885.

FINKELSTEIN, Rev. Samuel, a convert from Russia, emigrated to Australia

and became pastor of a German church at Melbourne, where he also founded

a mission to the Jews in 1868.

FLEGEL, Petrus, a convert, was Professor of Hebrew at the University of

Strassburg in 1564. More is not known of him.

FLEISCHALKER, Rev. J. C, was educated at St. Chrischona College, near

Basle. He laboured for a time as L.J.S. missionary in Jerusalem, where

he was ordained by Bishop Gobat. In 1868 he became pastor of St.

George's Episcopal Chapel, New York. He was a true servant of God.

FORTUNATUS, Wilhelm, a physician, became a convert to Christianity

through the simple reading of the New Testament, and was baptized in

Baden in 1639, (Wolff, Bibliotheca Hebraica 1, p. 564).

FOULD, Achille, French Statesman and Minister of Finance under two

Napoleons, born in Paris in 1800 died in 1867. In the Jewish

Encyclopædia, it is stated that he married into a Protestant family, and

his children were educated in that faith, but he never formally abjured

Judaism, though he was buried with the rites of the Protestant Church.

But de le Roi states that in his ripe age, with full convictions, he

joined the Reformed Church, of which he had always been a true member.

The two statements are easily reconciled. He was a regular attendant at

that Church for many years, but was only baptized in his old age. (See

"Jewish Intelligence," 1868, p. 13.)

FRANCO, Rabbi Solomon, baptized in London in 1670. Wolff in Bib. Heb.

1678 records the fact that he took Ps. lxxxv. 11 as his motto, "Truth

shall spring out of the earth," and tried to convince the Jews that the

earthly promises to Israel have a higher spiritual meaning in their

being realized in Christ Jesus.

FRANCO, Abraham and Jacob, Portuguese Jews, who had once the first city

houses in London. Their posterity have all become Christians, according

to Peixotto.

FRANK, Rev. Arnold, born in Hungary, baptized in 1877 at Hamburg,

studied theology at Belfast, was appointed missionary at Altona in 1884,

where he [1909] still labours faithfully with tokens of divine blessing.

He is the author of a pamphlet entitled "The Jewish Problem and its

Solution" (Belfast, 1883).

FRANKEL, Dr. B., has written his own history entitled, "Das Bekenntniss

des Proselyten, das Unglück der Juden und ihre Emanzipation in

Deutschland" (Elberfeld, 1841).

FRANKEL, Rev. E. B., was first a missionary of the British Society, and

then entered the service of the L.J.S., and laboured successfully at

Jerusalem until 1869, where he had the privilege of baptizing his own

brother. From Jerusalem he was transferred to Damascus, where he

laboured for some years both as a missionary and chaplain to the English

community, holding evening classes and meeting the Jews at the book

depôt; the latter was once set on fire. Then he went to Tunis, and

together with his son-in-law, the Rev. E. H. Archer-Shepherd, laboured

faithfully till he retired to Bournemouth, where he died in the Lord.

FRANKEL, Dr. Ivan, Medical Councillor in Berlin, became, as a convert, a

great friend of the Jewish mission, and attended the Missionary

Conference in 1870.

FRANKHEIM, a convert in Breslau, wrote two books: 1, "Doctrine of

Cohesion" (Breslau, 1835), 2, "Popular Astronomy" (_ib._, 1827 and

1829).

FRAUENSTADT, Christian Martin Julius, German student of philosophy, born

at Boyanawo, Posen, 1813; died at Berlin, 1879. He was educated at the

house of his uncle at Neisse, and embraced Christianity in 1833. He

wrote, "Studien und Kritiken zur Theologie und Philosophie," Berlin,

1840; "Ueber das Wahre Verhältniss der Vernunft zur Offenbahrung,"

Darmstadt, 1898; "Aesthetische Fragen," Dessau, 1853; "Die Natur

wissenschaft in Ihren Einfluss auf Poesie, Religion, Moral, und

Philosophie," _ib._, 1885; "Der Materialismus, seine Wahrheit und sein

Irrthum," _ib._, 1856; "Briefe über die Natürliche Religion," _ib._,

1858; "Lichtstrahlen aus Immanuel Kants Werken," _ib._, 1872. He also

wrote much about Schopenhauer's philosophy, whose works he edited in six

volumes.

FRESHMAN, Rev. Jacob, was the son of a Hungarian Rabbi, who settled in

Quebec, Canada, in 1855. His father officiated in the synagogue there

for three years, and after becoming convinced of the truth of

Christianity together with his wife, four sons and three daughters, were

all baptized by the Rev. J. Elliot, then President of the Montreal

Methodist Conference. Freshman, senior, was soon appointed as a Pastor

among the Germans in the province, and laboured in this office for nine

years. On account of his ability and learning, the degree of D.D. was

conferred upon him. Several Jews were also brought to a knowledge of the

truth through his ministry. He died through an accident in 1875. His son

Jacob was an equally able and zealous man, established a mission to the

Jews in New York City under the name, "Hebrew Christian Work." By his

popular lectures to Christians on Jewish subjects, and by his earnest

addresses to Jews, he won the hearts of both, and glorious results

followed his ministry. Many of the converts became themselves ministers

of the Gospel. Having built a church especially for this work, he

retired from the mission to carry on private ministerial work.

FREY, Rev. (Joseph Samuel) Christian Friedrich, born at Stockheim, near

Wurzburg, in 1771. His father was an assistant rabbi, in good

circumstances, and a distinguished opponent of Christianity, owing to

his wife's brother having become a Christian. The children were early

prejudiced against Christianity by their home teacher, who read to them

the story about Jesus as given in the "Toldoth Yeshu." At the age of

eighteen Frey became a teacher and a precentor in small congregations.

In the course of his wanderings he met a Christian merchant, who induced

him to enquire into Christianity, and this happened repeatedly with

others. He then learned the trade of shoemaking, and was finally

converted in 1798, at Prenzlan, when his master, a worldly man,

dismissed him on account of attending prayer meetings frequently.

Encouraged by Christian friends he went to Berlin, and applied to Pastor

Janicke for admission into his missionary training school in 1800. From

there he went to London. Then, after holding meetings with Jews in Bury

Street, Spitalfields, he wrote a most touching appeal to the Committee

of the L.J.S. (or rather to those earnest Christian men who formed

themselves later into a Committee) in 1801, and thus he gave the first

impulse to the establishment of the London Society for Promoting

Christianity amongst the Jews in 1809. (See "Our Missions," p. 19).

Of Frey's converts at that time an excellent one was Erasmus H. Simon,

who after his baptism studied theology at Edinburgh, and went with

Thelwall to Amsterdam, in 1820, to work in that city amongst the Jews,

as he knew the Dutch language. In 1816 Frey went to America, where he

assisted in the reconstruction of the already existing American Society

for Evangelizing the Jews, under the title of "The Society for

Ameliorating the Condition of the Jews in New York," under which he

laboured for some time.

Frey is the author of a long and learned dialogue, entitled "Joseph and

Benjamin;" also of a Hebrew Dictionary.

FRIEDBERG, Emil Albert von, born in Kanitz, 1837, studied law in Berlin

and Heidelberg, became eventually Professor of Ecclesiastical Law at

Leipzig in 1869, and was ennobled in Wittenberg. His published works on

Church law are too numerous to mention here. (See de le Roi, vol. ii.

230, 231).

FRIEDBERG, Heinrich, born in Friedland, 1813, also a great lawyer,

became, after holding important offices of state, Minister of Justice in

Prussia, and received from the Emperor Frederick the Order of the Black

Eagle.

FRIEDBERG, Eduard, also born in Friedland, in 1827, and evidently a

relative or a brother of the preceding was baptized by Pastor Ideler.

FRIEDENTHAL, Karl Rudolf, embraced Christianity together with his

parents and the whole family. In 1838 the family bought an estate near

Neu Silesia, where they did much in the diffusion and strengthening of

evangelical life in the midst of a Roman Catholic population.

Friedenthal was born in Breslau, 1827, studied law, held offices under

the Government, and then retired to the family estate, devoting his time

to good works. He published a pamphlet in 1864, entitled "Solus

Republicæ Supremæ," in which he strongly advocated the organization of

charity to the poor. He was elected a member of the Reichsrath. During

the Franco-German war he volunteered for the purpose of nursing the

wounded. He died in 1890. A near relative, Major A. D. Friedenthal,

likewise became an evangelical Christian.

FRIEDLANDER, Benjamin, born 1773, the son of David Friedländer, the

friend of Mendelssohn, embraced Christianity at the age of 61, together

with his wife. They, in this respect, followed the example of their

children. The whole family were decided Christians, and one of them, Dr.

Julius Friedländer, wrote a history of the Reformation, and a history of

Numismatics, and other historical works.

FRIEDLANDER, Ludwig, born in Königsberg, 1824. As a Christian he became

Professor of classical Philology and Archæology. He wrote

"Wörterverzeichniss zu Homer," Leipzig, 1860; "Homerische Kritik von

Wolf bis Grote," Berlin, 1853; "Darstellungen aus der Sittengeschichte

Roms," 3 vols., 1862-71, in which his Christian principles especially

appear.

FRIEDLANDER, Rev. Zebi Herman, a native of the Archduchy of Posen, was

baptized by Dr. Ewald, in London, about 1862. By his piety and

affectionate gentle disposition he exercised a salutary influence over

the enquirers, whom, under Dr. Ewald, he also instructed. In 1870 he was

sent by the L.J.S. to Tunis, after having laboured for a short time at

Manchester. In 1873 he was transferred to Jerusalem, where he was

ordained by Bishop Gobat. The Jerusalem Jews revered him more than any

missionary before, because he had manifested to them practical love by

being very charitable to the poor refugees from Russia, in 1885. He was

chiefly instrumental in founding the Jewish agricultural colony at

Artouf. He edited at that time a paper entitled, "Tidings from Zion." He

went later on to New York, where he edited "The Peculiar People." He

died there whilst engaged in prayer on his knees.

FRIEDMAN, Rev. George, a convert of Pastor Faltin, in Kischineff, became

his assistant there about 1885. He then translated the Lutheran

Catechism into Hebrew. Having afterwards sojourned for a time in

Jerusalem, he went from there to London, and was after a while appointed

by the British Society as missionary at Wilna, and he has since been

doing faithful work for the Master in various towns in Russia. In 1895,

the year of the great and horrible pogroms, he rendered great and

immortal service by consoling and supporting the poor suffering Jews.

FRIEDMANN, Paul, born at Berlin about the middle of the nineteenth

century. Although the son of a Jewish convert, he may exceptionally be

mentioned here, as he is a very suitable illustration of the fact that

Christians of Jewish origin cherish in their hearts warm affection to

the people from whom they have sprung. Moved by a feeling of compassion

towards the Jews, who suffered persecution in Russia between 1880-90, he

visited the land of Midian in 1890, with the intention of founding a

colony there. He, after due negotiation with the Egyptian Government,

actually founded one in 1901, on the east side of the Gulf of Akabah,

but the new colony did not last more than two months. Internal

dissensions broke out between the leaders, who were Christians, and the

Jews. Friedmann, who had sunk 170,000 marks in the project, brought a

suit against the Egyptian Government for £25,000. The Russian Consul in

Cairo also opened an investigation, and violent denunciatory articles

appeared in the Egyptian press, especially in connexion with the death

of one of the settlers, who had been forced to leave the encampment

because of insubordination. In connexion with the venture Friedmann

privately published "Das Land Madian," Berlin, 1891.

FRIEDMANN, Rev. Ben Zion, a native of Russia educated in the strictest

school of the Pharisees, emigrated to Palestine between 1870-80, took up

his abode in Safed, where he studied the Talmud with the other disciples

of the Hahamim in the Beit-hamedrash. Whilst there he found Jesus Christ

as his Saviour. In the same place he has been working as a missionary

among his former friends and companions for many years, and is certainly

regarded by them as one who has not, by embracing Christianity,

forfeited a share in the world to come. Mr. Friedmann has been to a

great extent the means of establishing a hospital for the Jews in Safed

and a school for their children. He is the author of a tract, "Or

Haolam" ("The Light of the World"), and he translated "Gideon and the

Angel of the Lord" into Hebrew.

FRIEDRICH, J. C., wrote several works, among which are these--"Die Söhne

Jacobs," "Weissagungs parallelen mit Virgil," Breslau, 1841, "De

Christologia Samaritanum," Leipzig, 1881.

FROHLING, Carline, a Swedish converted Jewess, laboured as assistant

missionary at Stockholm, in 1880-82, by conducting an industrial school

in which poor Jewish children were taught useful work, and by visits

among the resident families, and spreading the Gospel.

FROMMAN, Dr. Heinrich Christian Immanuel, physician and author, was one

of the most distinguished converts in the first half of the eighteenth

century in Germany. He had been studying in Dessau, under rabbi David

Fränkel, when one day he visited a tailor who, on seeing him, began to

weep. Asking for the cause, the tailor said that he was grieved by the

thought that such a nice young man should be lost. Fromman thereupon

rebuked him sharply--but the tailor did not mind it--and offered him a

New Testament, urging him to read it. He went away, but came again

another time and asked for the same Book, but when he saw it was written

in German, which he could not read, he threw it on the table and left

the house. He then went to a bookseller, wishing to buy a Bible, who

demanded a thaler for it, which he could not afford to pay. However, the

tears of the tailor gave him no rest, and at last he bought the German

Old Testament, and spent whole nights in learning to read. Having

acquired this knowledge, he was glad to receive the New Testament and to

study it diligently. He then went to Gotha and confessed his faith in

Christ, and was baptized about 1722 or 1723. During his study of

medicine, he translated the Gospel of St. Luke into Judæo-German, in

1730. Later he translated other parts of the New Testament. Having

written the tract, "Das Licht am Abend" ("Light at Eventide"), which is

still circulated and appreciated among the Jews, he managed to acquire

the art of setting up type and of printing when he was an inmate of the

Callenberg Institute, and produced the work with his own hands as well

as mind. He also wrote and translated other Christian books, and

composed the fundamental part of the rabbinic commentary on St. Luke,

which Dr. Biesenthal perfected and brought to light.

FUERST, Dr. A., a native of Pommern, Germany, when only fourteen years

old, heard the L.J.S. missionary Moritz discussing Christianity with the

Jews in his native town, and received from him a Bible. Another time he

received a tract from the L.J.S. missionary Hartmann, which made a

strong impression upon him. After studying in a seminary for teachers,

in Schneidemuhl (Posen), he went to England, and was instructed and

baptized by the Rev. Ridley Herschell in 1856. Subsequently he was

appointed by the British Society as a missionary in England. From 1867

to 1871 Dr. Fürst laboured among the Jews in Stettin. He then entered

the service of the Free Church of Scotland, and was stationed at Prague,

Amsterdam, and Strasburg, and latterly he retired to Stuttgart, where he

still bore testimony to the Jews of the assured hope of salvation,

through his Master whom he so long and faithfully served. Dr. Fürst was

a fine scholar, and he wrote a book entitled, "Christen und Juden Licht

und Schattenbilder aus Kirche und Synagoge," Strasburg, 1892.

GANS, Eduard, born in Berlin, 1798, studied, and through the influence

of the philosopher Hegel, embraced Christianity in 1825, and in 1828

became professor in the Berlin University. He wrote, among other works,

"Das Erbrecht in Weltgeschichtlicher Entwickelung" (4 vols.), Stuttgart,

1834, which was translated into French by Leoménie, Paris, 1845; "Ein

System des römischen Civil Rechts," Berlin, 1827. He edited Hegel's

"Geschichte der Philosophie," and "Jahrbücher für wissenschaftliche

Kritik." He died as professor in 1839.

GELBFLAUM, Rev. Isidor, was born in the city of Warsaw, in Russian

Poland, in the year 1865, of orthodox Jewish parents. We cull the

following from his autobiography:--"My father was a corn merchant in

very comfortable circumstances. His desire from the day of my birth was

to bring me up in strict adherence with Rabbinical traditions, and I, on

my part, followed dutifully and cheerfully the guidance of my dear

father. But very early in my career, God graciously intervened, and in

1877 I came into contact with a colporteur of the British and Foreign

Bible Society, who sold me a copy of the Hebrew New Testament. Though I

was only then in my thirteenth year, I nevertheless read the

newly-acquired treasure with intense longing to find out whether Jesus

of Nazareth was the Messiah. I used diligently to read the New Testament

whenever the opportunity presented itself. One day my father suddenly

came into the room where I was reading the Acts of the Apostles. He

immediately demanded the production of the book, and I instantly gave it

to him. A few weeks later on I had occasion to be in the market-place,

and I purchased another copy of the same colporteur, which I read with

greater caution. Although I thus read the Book again and again, I could

not understand it, much less could I apply its contents. I was like the

Ethiopian eunuch, and needed some one to explain to me the meaning of

the revelation of God's purpose to mankind. Soon after an event occurred

which contributed greatly to determining my spiritual future. My

parents, noticing the abatement of my zeal for rabbinical Judaism,

decided to send me to a _Yeshiba_, and they determined on Pressburg, in

Hungary. I had not been in Pressburg more than a week, when I was

brought into contact with a Hebrew Christian missionary from Vienna, who

was visiting the place at the time for missionary work. He spent over an

hour with me explaining the things of God, and directing my attention

to the Messiahship of the Lord Jesus. I remained in Pressburg till the

spring of 1881, after which I returned to Warsaw. In 1885 a Protestant

Christian lady in Warsaw became interested in me, and by her advice, and

with a letter of introduction to the late Rev. Dr. Stern, I came to

England in June of that year, only to find that my would-be instructor

had been called home to his rest. I waited till the arrival of the Rev.

J. M. Eppstein, who instructed me and subsequently baptized me in 1886.

I then entered the Operative Jewish Converts' Institution, and passed

the following two years there in happy association with other converts

to Christ. In 1888 I offered my services to and was accepted by the

London City Mission, and worked among my brethren in the East End of

London till March, 1893, when I was appointed by the British Society,

and ultimately sent to Leeds. Since coming to that city, I have been the

humble instrument, in God's hand, of leading many of my brethren to

Christ, two of whom have become Christian ministers, one in the west of

England and the other in the United States of America. A third convert

given to me is an earnest Sunday school teacher, and a fourth a local

preacher."

GELLERT, Alexander, was a missionary of the L.J.S., first in England and

then, in 1861, in Roumania, where he had some fruits of his labours, and

died in 1870.

GELLING, Michael, was born 1597, and baptized 1616. He translated in

Hamburg R. Isaac Troki's "Chizzuk Emunah," 1633, into German. Dr. John

Müller made use of this MS. in his "Judaismus detectus," 1694, and it

came into possession of M. Chr. Ziegra. Wolff in his "Bibliotheca

Hebraica," iv. p. 639, gives detailed information about this MS. and a

specimen of Gelling's translation. Bishop Kidder wrote a refutation of

the "Chizzuk Emunah" in his "Demonstration of the Messiah," in 1694.

Jacob Gusset likewise in his "Controversarium adversus Judaeos ternio,"

Dortrecht, 1688. The whole was edited by Arnold Borst, and published in

1712, at Amsterdam, under the title, "Jesu Christi Evangeliique Veritas,

salutifera, demonstrata in confutatione libri Chizzuk Emunah." The Rev.

A. Lukyn Williams is now answering the same in English, and the writer

is translating it into Yiddish.

GERMANUS, Johannes Isaac Levita, having been convinced that Isaiah liii.

was a Messianic prophecy and fulfilled in Jesus, was baptized with his

wife and his son Stephen by Joh. Draconites in 1546. Later he became

professor of Hebrew in London and in Cologne. He wrote a controversial

work entitled: "Defensio veritatis Hebraicae," Cologne, 1558, also a

Hebrew grammar, "Mebo Imre Shofar," which passed through several

editions; a treatise on the book of Ruth; and translated some of the

works of Maimonides and Juda Ibn Tibon into Latin. His son, Stephen, who

was a physician, translated the prophet Malachi into Latin.

GEROLD, Rev. G. L., was a rabbinical student in Breslau, baptized by Dr.

Stern in the year of his death, graduated at Cambridge, was ordained in

1898, and is now Rector of Easthope, Much Wenlock, Salop, in the diocese

of Hereford.

GERSON, Christian ben Meir Biberbach, born at Reeklichhausen, August 1,

1567, received the usual Talmudical education, and was a teacher in

several places. A neighbour, who was a Christian woman, borrowed from

him ten pence, giving him as security a Lutheran New Testament. Curious

to know the source of the Christian errors, he and his two

brothers-in-law read it with much amusement. Yet finding there

quotations from the Old Testament, he continued reading it more

earnestly, comparing Scripture with Scripture, until his conscience was

awakened and felt the need of salvation through Christ. He wrote

afterwards--"I found such light, for which I have to thank the Lord God

all my life." He was baptized by Pastor Silberschlag at Halberstadt,

October 19, 1600. Gerson's son Stephen was baptized years later, but his

wife got a divorce from him. He then taught Hebrew at Copenhagen, and

eventually, after being persuaded by friends, he became a preacher of

the Gospel. Testimony is given him that he heartily loved his people,

and defended them against blood accusations. His works are: "Des

Jüdischer Talmud fürnehmster Inhalt und Widerlegung," Gislav, 1707,

Gera, 1613. A German translation of the eleventh chapter of Tract

Sanhedrin. Gerson died on October 22, 1642, only 47 years old, as a

preacher of the Gospel, in poverty. He was pastor of two parishes,

receiving a stipend of six gulden, and had to work as a farm labourer

for his living. In the Jewish Encyclopædia it is stated that Gerson was

drowned at Roelheim, September 25, 1627. Here is a specimen of the

contradictory statements of historians.

GERSON, Rev. Marks, was born in Kovno, Poland, in 1879. His father died

when he was four, and his mother when he was thirteen. Up to that age he

received the usual Jewish education and his elder brother kept him at

school for another year, but then he had to make a start to earn his own

living. He worked with relatives for five years, and then came to

London, where the "Hebrew Christian Testimony" was instrumental in

leading him to Christ. In 1898 he was admitted into the Operative Jewish

Converts' Institution, and in December of the same year was baptized by

the Rev. G. H. Händler in Christ Church, Stepney. In June, 1899, he was

confirmed by the Bishop of Stepney, and in 1901 he was accepted by the

Church Missionary Society for training first at Clapham Common, then at

Blackheath, and subsequently at the College in Islington. On the 18th of

June, 1905, he was ordained in St. Paul's Cathedral, and since then he

has laboured with good success in India: being stationed at present in

Calcutta.

GERSTMAN, W. A., was a missionary of the L.J.S. at Jerusalem in 1837,

and then on account of illness was transferred to Constantinople in

1840.

GINSBURG, Rev. Dr. Christian David, born at Warsaw, December 25, 1821,

embraced Christianity there in 1846, was missionary of the British

Society in Liverpool till 1863, when he retired in order to devote

himself entirely to literary work. Dr. Ginsburg contributed a

considerable number of valuable articles on Jewish topics to Kitto's

Encyclopædia, published a book on the Karaites and Essenes, and a full

account in English of the Kabbalah, its doctrines, development, and

literature. But he will be especially remembered for his massoretic

studies, and translation of Elias Levita's "Massoreth-ha-Massorah" in

1867, and of Jacob ben Hayim's "Introduction to the Rabbinic Bible,"

published in the same year. He was on the Revision Committee of the Old

Testament. He edited the Massoretic Critical Text of the Hebrew Bible

for the Trinitarian Bible Society, 1894, and also Salkinson's

translation of the New Testament into Hebrew, 1886.

GINSBURG, Rev. J. B. Crighton, was instructed and baptized by the L.J.S.

missionary Hausmeister, at Strasburg. After doing good work in England,

and not without results, he laboured for many years in Algeria. Among

his converts there were Moses Ben Oliel and T. E. Zerbib. He then

laboured faithfully in Mogador, amidst many difficulties and trials, and

lastly he had the charge of the mission at Constantinople from 1886,

till the time of his death there, when he entered into the higher

service of Heaven.

GOLDBERG, Dr. John Benjamin, was one of a number of rabbis and learned

men, who were converted to Christianity in Jerusalem in the first half

of the nineteenth century. He was baptized in Christ Church, Jerusalem

by Nicolayson, in 1843. He had consequently to undergo much persecution

and loss of property. In 1847 we find him as a preacher of the Gospel to

his brethren in Cairo, and then, on account of illness; he was

transferred to Salonica. In 1851 he was appointed as missionary at

Constantinople, and from there he went, in 1860, to Smyrna. Goldberg was

a most spiritually-minded and lovable man. His latter years he spent in

England, and contributed to the "Hebrew Christian Witness," in 1874, two

learned and very valuable and extensive articles on "The Language of

Christ," and on "The Future Division of the Land of Israel."

GOLDBERG, Johann Peter, missionary to the Jews. We give the following

extracts from his life and work, edited by his son-in-law, the Rev. J.

A. Hausmeister:--

"It might appear strange that Goldberg should so soon give up his

acquired profession and become a teacher; but the fact is, that, from

his earliest years, he showed a disposition more for intellectual

employment than for business, for the latter he never displayed any

great talent. At the same time, he did not conceal his religious, or,

rather, anti-Jewish tendencies, as he was always open and

straightforward. These were in his case tolerated, because he was

respected on account of his learning, and in a few years he was duly

appointed as teacher of the whole Jewish community.

"Concerning his conversion, he, in his reminiscences, tells the story

thus: 'On New Year's eve, 1803, I and several Jews went, out of

curiosity, to the Hall, where the congregation of the Moravian brethren

worshipped. Here, I heard, for the first time, of the birth, the

destiny, the suffering, death, and the resurrection of our Saviour, and

seized by a kind of foreboding feeling, my heart was filled with joy and

happiness. Deeply touched, I left that sacred house with the resolve to

visit it often, and the impressions of the love of God to men were so

forcibly within me, that they also accompanied and refreshed me in my

sleep. Yet, alas! this beneficial impression vanished soon, by reason of

the implanted prejudices against Christianity, and of the unbelief which

had already taken root in me, even in the Scriptures of the Old

Testament. But since that night I felt, more and more, a disconsolate

emptiness in my heart, though I continued, at a distance, from the way

of life.' We hear here the knockings of God on the door of an erring

heart, which refused to open itself. How often must the gracious God

visit a man, now with love and then with affliction, before He can gain

admittance into his soul. But a Jew has still more difficulties to

contend against; for the prejudices against Christianity, which he

imbibes from his youth, arise from the natural heart as soon as it has

come under the influence of the truth. He has to contend not only

against the enemy of unbelief, but also against the enemy of

superstition, which bars his way in every direction. Though Goldberg was

surrounded by various Christians at Neuwied, and came, sometimes, in

contact with the Moravian brethren, yet many years passed before he

submitted to the Word of God, and found the peace which the world can

neither give nor take away. It is very telling for the character of

Goldberg that he chose Neuwied for his home. With his former principal

at Hamburg, he continued a friendly correspondence, and received from

him repeated invitations to return to the situation, where every

prospect for his advancement and happiness awaited him. But he was firm,

and felt no matrimonial inclinations for the rich merchant's daughter,

but rather chose for his partner the daughter of Solomon Rubens, the

Jewish butcher at Neuwied. They were married in 1806, and she brought

him something better than money--a true and loving heart; which helped

him to carry his burden, and was ready with him to cast that burden upon

the mighty shoulders of the Saviour, and to participate in his joy and

peace. Nevertheless, many a rivulet flows into the Rhine, and the couple

had to drink much of the bitter waters of Marah, before they tasted of

the cup of salvation. I will only mention a few instances:--

"When Goldberg established his own home, he resumed his connexion with

his family, not only by correspondence but by paying them a visit, which

he had long yearned to do. In the very fruitful year of 1811 he started

upon his journey, in spite of the dissuasion of the Austrian ambassador

at Frankfort, who had told him that he was liable to punishment in his

country, because he had failed to present himself for military service.

Safely arrived at Regensburg, the superintendent of the police refused

at first to give a _visé_ to his passport for Austria, as it had not the

signature of the ambassador, but he and his wife at last prevailed over

the officer. In Vienna, again, the police told him that he would have to

be transported home as a transgressor of the law, but through the

influence of a banker, a cousin of Goldberg, and by means of a bribe, he

was permitted to remain some time in Vienna unmolested. On his return

journey to the Rhine he experienced immediate Divine protection, even in

a more striking manner. He had made this journey on foot, and came one

day very tired to a village and rested a little in an hotel. Black

clouds covered the sky and announced the approach of a storm, when

Goldberg resumed his march, though against the warning of the hostess,

as he was very anxious to see his wife and children as soon as possible.

As soon as he entered a thick forest, the rain came down in torrents,

accompanied by thunder and lightning, and the wanderer had to stop.

There was an open space in the forest with only a few stumps of trees in

it, and he was meditating upon which of the stumps he should sit down.

He decided for the one which stood on the right. Scarcely had he sat

down, when the stump on the left was struck by lightning and shivered to

pieces. He was thus much impressed with the wonderful protecting care of

the providence of God.

"The Jews have many nice customs and rites as well as beautiful prayers.

When the Spirit of God will some day revive this people, then will many

a Jewish form and custom, which is now performed like an empty ceremony,

be exercised in spirit and leave a blessing. One of these customs is,

that after the service on the Sabbath and on feast days, the children

approach the parents, who lay their hands on them and bless them.[13]

Also, when a Jew goes on a journey, the members of his family follow

him and pronounce a blessing. It was so before Goldberg started on his

journey that his mother-in-law laid her hands on his head, blessed him,

and then added: 'Farewell, we shall never see one another again.' Yet

Goldberg could not believe that these parting words would be fulfilled.

When on his journey back he spent a night at Regensburg, and awoke early

in the morning, there suddenly appeared to him near his bed, the form of

a friendly woman, dressed in white, who looked at him complacently. He

recognized her as his mother-in-law, looked at his watch, it was four

o'clock, and was greatly astonished. He rose up and resumed his journey,

and when he arrived at Frankfort, he met a Jew from Neuwied, of whom he

enquired after his family, and was told by him that they were all well,

and at last that his mother-in-law had died. Now he understood the

meaning of the apparition. He used often to refer to this event and say:

'You know that I am no believer in ghost stories, yet I have, myself,

experienced, and am convinced, that spirits can be in communication with

one another.' Deeply moved, he returned to his family, and his arrival

was to them a great comfort.

[13] This custom is very seldom seen nowadays.

"We should have thought that all these experiences would have caused

Goldberg to think right earnestly of making his peace with God, but this

was not yet the case. When a man does not read the Word of God with

prayer, and does not seek the influence of the Holy Spirit, no

conversion can take place in his heart. Goldberg, at this period, had

lost all faith in the Bible. He belonged to a society of so-called

enlightened Jews at Neuwied, who contributed to a periodical entitled

'Measaph.' He, himself, wrote many nice Hebrew articles, with the object

of enlightening his co-religionists, though his own mind was yet

surrounded by darkness. His Jewish friends and some Christians used to

read novels together, and lived according to the pernicious principles

which the frivolous books inculcated. But though he was a member of this

circle, yet the good hand of the invisible God kept him from falling

into gross sins, so that all his experiences of Divine help and

protection contributed, at least, to maintain in him the fear of God. He

used often to speak of this with great thankfulness.

"The Lord had also continually given him a cross to bear, in order to

bend his stiff neck. In those times of dreadful wars, Goldberg, on

account of his knowledge of the Polish and Russian languages, was often

obliged to act as interpreter among the troops of these nations who had

their quarters there.

"In 1814, he was called one evening, very late, to quiet an uproar that

had arisen among the Russian soldiers. This accomplished, he returned

home late in the night, and in the darkness he did not observe a waggon

that stood in the way, and fell over the shaft and broke his leg; and,

consequently, was laid up for several weeks.

"In November, 1815, a daughter was born to him; another, four years of

age, suddenly died on the same day. His wife, likewise, fell into a

dangerous illness, which lasted twenty-four weeks, and from continued

watching by her bedside, he became exhausted and extremely dejected. He

described his experience of that time thus:--'Placed in a condition of

tedious misery and all kinds of sorrow, and not having a single

sympathetic soul to comfort me, I became utterly dejected. I could not

think of God with a feeling heart, and, therefore, suffered

indescribable pangs in body and soul. When once I lay down at midnight,

and placed my miserable condition vividly before me, a feeling of

despair seized me, and I cried out: "Lord, how long?" But immediately

God set me up by instilling a beam of hope within my soul, that He would

soon deliver me out of my trouble. This new hope revived me, and I felt

peace; my wife, also, became better that very night and felt a

refreshing influence. Then I went in a corner, wept and prayed for the

help of God in the sense of Ps. xxxii. and xxxviii., and vowed to the

Lord to read again His Word with reverence, and to place myself entirely

under His guidance, and to be no longer so distrustful. From this moment

another Spirit had the rule over me. Injurious books which had led me to

unbelief were laid aside, and the Bible had a new attraction for me. Now

also a longing after the promised Redeemer revived in me. In this

manner, He who searches the hearts, and is near to them who seek Him in

sincerity, prepared me gradually for the time when He, as the good

Shepherd, would completely open the door to His fold for me, and

translate me out of the darkness into His marvellous light.' So

Goldberg could speak after he had already come to the knowledge of

Jesus; but the way in which this was brought about was, in its

beginning, obscure. He, himself, tells of the first occasion thereto:

"'In August, 1817, a learned Jew, who had recently come from London,

where he was teacher for a long time, sent for me, and told me, in a

cautioning tone, that a certain gentleman had visited him on that day

and put the astonishing question to him whether there were not some Jews

there who would be inclined to read the New Testament in the Hebrew

language; in which case he could supply them with it gratis. Then, he

added, that there is in London a Society for Promoting Christianity

amongst the Jews, having agents abroad of whom this gentleman must be

one, and, therefore, I should beware of coming in contact with him. But

this communication effected a different impression upon me to that which

was intended. The gentleman against whom I was warned was neither a

preacher nor a missionary, but a universally respected merchant, by the

name of Keetman. I had a great desire of becoming acquainted with this

dangerous man, who took so much trouble to visit the Jews and to talk to

them on religious matters, and as I was not in the habit of visiting

people without any occasion, this desire increased the more. At last I

ventured, one Saturday, to go to Mr. Keetman, and say to him that I had

heard that he had Hebrew books, and if he wished me to copy them I

should be ready to do so.' In this manner Goldberg became acquainted

with an earnest and warm friend of Israel, and this acquaintanceship

formed a new chapter in his life, which I cannot better designate than

his awakening."

GOLDENBERG, D., was born in Piatka, Volhynia, in 1805. His father, Hayim

Baruch, was a learned rabbi, and consulted by others on difficult

rabbinic questions. His grandfather was a Zadik or wonder rabbi, and

used to talk to him about the speedy coming of the Messiah. At the age

of 10 his parents found him a bride, and at the age of 17 he was

married, and went to live with his father-in-law in Tschidoroff. Passing

through a severe illness, he began to think earnestly about the state of

his soul before God. He felt the burden of his sins and frequently

prayed for the advent of the Redeemer. His friends advised him to divert

his mind by more diligent study of the Talmud, but he remained restless.

At this time, in 1821, cholera visited the place, and he dreaded to die.

Passing by just then a Christian school, he heard the children pronounce

the ineffable name of Jehovah, which attracted his attention, so he

bought a catechism to see what the Christian doctrine was, but he laid

it aside. Then he received a packet of tracts and a New Testament from

Myerson, who got them from the L.J.S. missionary Moritz when he visited

Berditscheff. He was not long after convinced of the truth of the

Gospel, visited Moritz, and with his friend went to Berlin, where he was

instructed and baptized by Pastor Schultz ("Jewish Intelligence," 1824).

His father came to Berlin and tried to win him back to Judaism, but

when he found that he was thoroughly in earnest and happy in his faith,

he left him in peace in a friendly manner. Goldenberg went then to

London, and was thence sent to Poland, to witness for Christ among his

brethren.

GOLDINGER, Tobias W., was a L.J.S. missionary in Poland in the forties

of the nineteenth century, where he laboured successfully. He was, under

God, the means of the conversion of a number of Jews, one of whom may be

named here. Goldinger had once given the "Life of Friedrich Augusti" to

the son of Rabbi L. Altschiller, of Marronopol, and this led to his

eventual conversion. The case attracted at the time much public

attention, as the young man passed through a great struggle with his

family, but came out triumphant. Goldinger laboured latterly at Breslau,

where the writer had the privilege of making his acquaintance at the end

of 1872, and was very much impressed by his gentle Christian spirit. It

is a pity that Pastor de le Roi, who was at that time his colleague, did

not give us more information about him. It is probably because

Goldinger, like many other Jewish converts, out of modesty was reluctant

to publish to the world his personal history.

GOLDSMID, Frederick, is known to have laboured as a successful

missionary in India.

GOLDSTERN, Israel, a native of Lemberg, Galicia, educated in strict

orthodoxy. Already in his early manhood he became President of a Talmud

Union. Failing in health, he journeyed to the Bath Heines, and on his

way met a Christian merchant who, in a conversation, convinced him that

the Talmud has no Divine authority. This shook his faith in modern

Judaism. For two years he had no peace of mind. His widowed mother, in

order to divert his attention, got him married. But it did not last long

before he came into collision with his family on account of his

religious views, so he left for Constantinople, whither his wife

followed him. Eventually he was baptized by Pastor Bonnet, in Cologne,

in 1875, while his wife still hesitated to take the decisive step. His

father-in-law, when he found out the place of their residence, brought a

suit against him for embezzling his property, because before he left

Lemberg he had pawned his wife's ornaments, which he himself had given

her. However, his friends at Cologne, paid the whole sum. He afterwards

studied theology at Barmen, and became missionary of the Westphalian

Rhenish (now called West German) Society, under which he has been

labouring with much blessing upon his efforts ever since. He succeeded

the writer at Frankfort-on-the-Maine.

GOTTFRIED, Johann Adam (Nathan), born at Altona in 1726, died in 1773.

After losing his father in his youth, his mother sent him to an uncle,

who was a diamond cutter in London, to learn the trade. There he somehow

heard the name of Jesus and got to love it. He soon returned, and his

mother went with him to another relation, Rabbi Koppel Fränkel, at

Fürth, under whose auspices he made rapid progress in Jewish learning,

so that at the age of 17 he was asked to take charge of a school in the

country. Two years before, two rabbis predicted that he would yet become

a Meshummad. The Jews in former days used sometimes to call a sharp boy

Meshummad or ganov (thief). At the age of 21 he passed by an evangelical

church at Sulzberg, and listened to the worship there, and was solemnly

moved. Henceforth he studied the Scriptures, especially Isaiah liii., as

he had heard that Christians refer to it. The result was that he made a

public confession of his faith, and was baptized by Pastor Pfeiffer, at

Erlangen, in 1750. He studied theology, but was too humble and timid to

ascend the pulpit. So he maintained himself by teaching Hebrew, Latin,

Greek, and French, and by writing. One of his works is entitled: "Der

troslose Jude in der letzten Todesstunde." Another is, "Der bussfertige

Sünder Schriftgemässe Vorstellung und freundliche ermahnung an

sämmtliche proselyten der jetzigen Zeit. Vernünftiger Unterricht über

die natürliche Religion und desen Vornehmste Streitigkeiten und über die

Christliche Religion."

GOTTFRIED, Philip Selig, born in 1722 in a little town near Halle. When

ten years old his mother died, and the Jewish authorities would not

allow her to be buried there, because they had heard a rumour that "she

had in her dying hour committed her soul into the hands of Jesus Christ

the Saviour of the world." His father had to take her at night to Halle

for burial. Philip was then sent to a school at Fürth, where he studied

the Talmud diligently. He narrates in his autobiography, 3 volumes,

Leipzig, 1755: "I can, without boasting, say that when I was 13 years

old I could repeat by heart 500 pages of the Talmud without mistake, and

deliver a Derashah (sermon) on a solemn occasion." His father then got a

theological student to instruct him in Latin and German, but made it a

condition that he should not mention the subject of religion to the boy.

However, the teacher and his clever, inquisitive, pupil soon had

disputations together. It happened one day that a Jewish girl passed by

their house, dressed in black and accompanied by a number of Christians

leading her to church to be baptized. A neighbour asked Gottfried

whether he liked the procession, and his reply was that "it looks like

leading a criminal to the place of execution." "Quite right," said the

other, "the girl is led as a sinner to Jesus to have her sins washed

away by the blood which He shed on the cross." Gottfried continued his

disputes about Christianity with his teacher, who sometimes was

perplexed in not knowing how to answer his objections. He brought a

Hebrew scholar to him and they read Isaiah liii. together, Gottfried

quoting the rabbinical interpretations of it, and the other refuting

them. After the debate was over, Gottfried earnestly reflected upon the

subject, and was convinced that the Christians are right. He then bought

a New Testament for 12 groschen, and studied it critically. After a long

inward struggle and earnest prayer, he by the aid of the Holy Spirit

triumphed over his intense prejudices, and applied to a pastor for

Christian instruction. Before his baptism, in 1738, he had to answer 400

questions in his examination. Two sisters followed his example. The

father disinherited them all. The convert Friedrich Augusti was then

very kind to him. In 1788 he published a Kabbalistic work entitled

"Sepher Shimush Tehillim." His chief work was his weekly paper, "Der

Jude," in 9 volumes, Leipzig, 1767-1771.

GOTTHEIL, Rev. Paul Eduard, brother of Rabbi Gustav Gottheil, of the

Temple Emmanuel, New York, born at Franstadt (Germany), April 5, 1818,

died at Stuttgart in 1893. He was one of the most distinguished converts

and missionaries in the nineteenth century. He studied theology at Basel

and then entered the service of the British Society in 1848, in which he

continued all his life. He was for many years minister of the English

Church at Canstadt, and then minister of the Diakonessenhaus at

Stuttgart. In both offices he was very successful. Some of those he

baptized at Nuremberg, Canstadt and Stuttgart, have become ministers of

the Gospel or missionaries to the Jews, like Bahri and Löwen, who both

laboured at Vienna. He published "Blätter für die Evangelische Mission

unter Israel," 1850-1858; "Der Messias Israel's Hoffnung und aller

Völker Verlangen," 1863 (translated into English); "Mishan Lehem,

Lebensbrot für Gottes Volk aus Gotteswort" (Hebrew and German), 1871,

Yiddish and German 1873; "Die Arbeit an den Einzelnen," in "Nathaniel,"

1891, No. 6; an extensive Memoir of Professor Franz Delitzsch in "The

Everlasting Nation," 1890.

GOTTLIEB, K. J., was a native of Sadagora (Bukovina, Austria), a town

which has been the residence of several generations of wonder-working

rabbis for about a hundred years, and has become the Mecca of the

Chassidim. Naturally he was brought up in strict orthodoxy. An elder

brother of his, however, managed to learn German and to study medicine,

and settle as a practitioner in Pesth. At the age of 16 Gottlieb visited

his brother, in whose house he found a Hebrew Bible with a German

translation, which he diligently read, and his brother explained to him

difficult passages, directing his special attention to Messianic

prophecies without at once disclosing his own views. This excited his

interest, and he began to enquire into the subject. He then happened to

meet with a Jewish tract, entitled "Source of Salvation," in which the

year 1864 was assigned for the advent of the Messiah, but in which the

Messiahship of Jesus was distinctly repudiated. This caused him to ask

his brother if he could throw light on the subject, and to his surprise

he found that his brother had long been a baptized Christian, and he

resolved to become one likewise if he should by instruction be

convinced. A place was then found for him as Hebrew teacher in the

Scotch Mission school, and he received Christian instruction from Pastor

König and Pastor Wagner. However, it was found advisable to send him to

Prague, where, after receiving further instruction from Mr. Schönberger,

he was baptized by him in 1876. Gottlieb studied afterwards at Basel,

and for a time was a missionary of the Free Church of Scotland, but most

of his missionary career was in the service of the Berlin Society, in

Berlin, Jassy, Chernowitz, near his home, and lastly in Stanislau. In

all these places he was much beloved for his excellent qualities and

true Christian piety. He died comparatively young, and "the remembrance

of his name is for a blessing."

GREEN, Rev. Samuel J., was baptized in 1859 by the Rev. John Wilkinson,

the founder of the Mildmay Mission to the Jews. He went to Australia and

preached the Gospel to the Jews at Bathurst, where he also built a

church in 1879.

GURLAND, Rev. Rudolf Hermann, born in Wilna, 1836, of a family which

were Spanish Gentile Christians, who became Jews and had fled from the

Inquisition at the beginning of the eighteenth century into Russia. The

father was a strictly orthodox and bigoted Jew, and sent his son to

various yeshivas (rabbinical colleges), so that in 1857 he received the

title of Doctor, and was called to be the President of the Seminary at

Berditscheff, where he remained till 1860. He tried at first to

introduce reform in the Synagogue, and wrote a work under the title "Das

Judenthum und die Reformversuche des 17 und 18 Jahrhundert" (only in

M.S.), but won no sympathy for his attempt. Meeting a traveller in 1862,

he received from him a Hebrew New Testament, and at the same time

learned from him about Pastor Faltin's missionary activity at

Kischineff. He went there and became rabbi of a congregation. One day he

came to Faltin and asked him if he could get him pupils for caligraphy

and drawing, and showed him some specimens of his work. Faltin tried to

do so but failed, and then proposed that they should read the Hebrew

Bible together. Gurland agreed, but made it a condition that the main

issue between Judaism and Christianity should not be introduced. Some

time passed in reading book after book of the Old Testament, and Gurland

gave no sign of any change in him. They were reading Isaiah liii. for

the second time. When Faltin finished, Gurland said, "Read it over

again," but he could not wait till he had done so, because he was

inwardly moved, and went home in silence. Faltin then fell on his knees

and earnestly prayed that God might open the eyes of the rabbi to see

Christ in all His glory. The next time Gurland came, he asked Faltin to

read again the same chapter; and then he could no longer resist the

striving of the spirit within his heart, and exclaimed, "I do not know

what it is, I now find much in the Bible which I have not found before,

although I know it by heart. The chapter must refer to your Jesus, and I

must soon acknowledge that He is the promised Messiah." The result of

this meeting was, that the rabbi became the pupil of the pastor,

receiving frequent instruction from him in the doctrines of the Gospel.

But this frequent intercourse between them could not fail to be observed

by the Jews, yet they at first had not the slightest suspicion of the

rabbi's intention, but on the contrary thought that Faltin was inclined

to embrace Judaism. In fact, one of them told this to one of his

congregation. This man came to the pastor and questioned him about it,

and was assured by him that he would never deny his Saviour, but it was

possible that Gurland might embrace Christianity. Several rabbis came

now to Gurland and, like the Protestant, asked him whether Faltin wished

to become a Ger (proselyte) to Judaism. This brought the matter to a

climax, and he confessed before them all that Jesus was the Messiah and

proved his convictions from the Bible. They cried, "You have a false

Bible," but he answered, "Compare it with your own and see whether it is

false." What he had to suffer afterwards, need not here be described. He

and his wife were baptized on Easter Sunday, 1864, before a large

congregation of Christians and Jews. He then studied theology in Berlin,

returned to Kischineff and became assistant pastor to Faltin, when many

Jewish converts were the result of their labours. Gurland was later

chief pastor at Mitau, working at the same time among the Jews. His

latter years were devoted to spreading the New Testament in Wilna,

Odessa and the Baltic provinces, under the auspices of the Mildmay

Mission to the Jews. Professor Delitzsch called him "A noble soul."

GUTENHAUER, Gutschalk Eduard, after having been won for Christ and

baptized by the Rev. W. Ayerst in Berlin in 1836, studied philosophy and

became Professor at the University of Breslau in 1841. There he

published a work about Leibnitz, and another about Lessing, 1842, 1852.

HALBMILLION, Jacob, a convert of the L.J.S. at Jerusalem, was afterwards

house-father of the Wanderers' Home in London, under Dr. Stern, and then

one of the first missionaries of the Mildmay Mission, zealously

labouring in London and then in North Africa. He died in Morocco in

1888.

HAMBURGER, a convert in Holland, died in 1872. Da Costa delivered an

oration at his funeral.

HÄNDLER, Rev. H. G., born in Warsaw in the thirties of the nineteenth

century. In his youth he became distinguished for his Talmudical

learning, so that the epithet Harif or Nilley (expert) was applied to

him at that time. Gifted with a good memory, he easily acquired a

knowledge of German, Polish, Latin, and Greek, and he compiled a

collection of noble sayings in the Greek Classics. When quite a young

man he came to London, and was converted to Christianity under the

ministry of Dr. McCaul, Reichardt, and others, in Palestine Place. After

four years at the Operative Jewish Converts' Institution he studied in

the L.J.S. Hebrew College, and then laboured as a missionary in Breslau,

and in Tunis. In 1873 he opened a school for Jewish children (mostly

girls) at Cracow, and carried it on successfully for about ten years. In

1883, he was transferred to Vienna, where he had many tokens of Divine

blessing upon his efforts. One of his converts has for many years been a

Chaplain in India, and is still there. Händler assisted Professor

Delitzsch in his translation of the New Testament into Hebrew, and

furnished the abbreviations to Professor Dalman's Chaldaic Dictionary,

revised Biesenthal's rabbinic "Commentar der Romans," wrote several

tracts, and revised the Judæo-German translation of the Bible for the

Trinitarian Bible Society.

HARZUGE, Johannes, brought out a German translation of the New Testament

in Hebrew characters in 1550. Some Hebrew words were retained in this

translation for the purpose of making it more intelligible to the Jewish

readers at that time. A specimen of this translation will be found in

Wolff, (Bibliotheca Hebraica iv. 205).

HAUSMEISTER, Rev. Jacob August, was born in Stuttgart, 1806. His father

was a quiet man, and his mother was rather inclined towards

Christianity, and often ejaculated, "O that my son Jacob might become a

Christian. We Jews cannot keep the commandments and are therefore

without consolation, whilst Christians are saved by grace." Hausmeister

was left an orphan when still young. Left without a guardian, he was

inclined to live a worldly life. Meeting a Christian companion, he

followed him to Church, and listened to the fervent preacher Hofacker.

His uncle, a watchmaker, to whom he was apprenticed, heard of it and was

very angry with him, but he persevered in going to Church. Hausmeister

was baptized by Dekan Heswig in Esslingen in 1825. He then studied at

Basel, and afterwards in the Hebrew College, Palestine Place. In 1832 he

was appointed missionary by the L.J.S., at Strasburg, where he laboured

zealously till the end. Three scores of converts were the fruit of his

labours. Hausmeister did also much literary work. He wrote the tract (1)

"Wörte der Liebe an meine Brüder nach dem Fleisch"; (2) "Gespräch zweier

jüdischen Freunde über das Wort Gottes"; (3) "Winke und Mittheilungen

über die Mission unter Israel"; (4) "Ueber den Unterricht der

Proselyten, Evangelische Mission unter Israel"; also biographies of

Börling and of Goldberg, his near relatives.

HEFTER, Rev. Albert David, born in Dombrowa, Galicia, in 1819. His

father was a well-to-do jeweller. His mother had made a vow that he

should become a rabbi. When he was only four years of age he was

instructed by a Zadik, or wonder working rabbi. Among the books of his

father he found a New Testament, and questioned him as to its contents,

but it was snatched away. Whilst he was in the Yeshiva, his parents

died, and he went to Tarnopol, to live with a married sister, where he

pursued his studies, but took offence at the philosophical opinions

which some of his fellow students entertained. One of them offered to

teach him Science, and he consented with a view of bringing his friend

back to Talmudism. After a time he came to Cracow, where he got

acquainted with the L.J.S. missionary Hoff, who gave him to read "The

Confession of a Proselyte," by Fränkel, and also the New Testament. This

brought him to a knowledge of the Saviour. But it was not thought safe

to baptize him in Galicia, so he was sent to Bellson, in Berlin, who

baptized him in 1846. Hefter was one of a band of noble and most learned

missionaries of the L.J.S. in the nineteenth century. He was stationed

eight years in Jerusalem, then a short time in Pesth, and then in Memel

and Posen, and, lastly, for many years in Frankfort. One of his converts

there is the very able and successful missionary, Rev. M. Kameras, of

the British Society, at Vienna. A blind Jew who was baptized by Hefter,

died on Christmas Day, 1881, and his last words were, "I shall see Him."

HEILBRONNER, Johannes Christlieb (Moses Prager), was baptized in

Heilbronn in 1709, his wife in Pirma in 1716. He taught Hebrew and

Talmud in various universities. He published a tract on Isaiah liii.,

Tübingen, 1710; "Klare Beweisthümer über Jesum Christum, dass Er der

wahre Messias und Sohn Gottes ist, aus dem Alten Testamente, der

Rabbinen und Kabbalisten Schriften, nachgewiesen mit einem Anhang, was

für einen Messias die Juden erwarten," Dresden, 1715; "Eine Widerlegung

der Einwürfe der Juden gegen die Geschlechtsregister Christi, besonders

wider die Schrift Chizzuk Emunah gerichtet," Hamburg, 1718.

HEINERSDORF, Julius Christian, born in Breslau in 1805. When a little

boy at school he had to suffer much persecution from the Christian boys,

and he became a bitter enemy of Christianity, but in riper age he got to

know and esteem true Christians, who read the Old and New Testaments

with him, and through their influence he was baptized in 1826. He then

studied theology, and became a pastor, and later superintendent (equal

to a Bishop or Moderator) near Königsberg. He was a gifted and pious

man, and his ministry was blessed.

HELIC, Lucas, was a member of the Moravian brethren in 1570, when, owing

to his excellent Hebrew scholarship, he was elected as co-translator of

the Kalitzir Bible. He received Moravian ordination, and preached the

Gospel till 1858; also printed his sermons for circulation.

HELLMUTH, Isaac. The fact that the subject of this sketch was one of the

three Hebrew Christian Bishops of the last century--Bishops Alexander

and Schereschewsky being the other two--invests his life and memory with

a special interest for all workers for Israel.

Whilst Alexander spent his life in actively seeking "the lost sheep of

the house of Israel" in various lands of their dispersion, and

Schereschewsky the "other sheep" of the Redeemer's fold in the heathen

Empire of China, Bishop Hellmuth's career was mainly associated with the

promotion of the spiritual and intellectual interests of the sons and

daughters of the Greater Britain beyond the seas.

Isaac Hellmuth was born at Warsaw, Poland, on December 14th, 1820, and

was from early childhood instructed and trained "according to the

perfect manner of the law of his fathers," in Rabbinical schools of high

repute, where he acquired great proficiency in Biblical and Talmudical

learning. His parents gave him a thorough religious and secular

education. He was sent at the age of sixteen to the University of

Breslau, where he continued with success his studies in classical and

Oriental literature. At that time Dr. S. Neumann, a Hebrew Christian,

and a missionary of the London Society for Promoting Christianity

amongst the Jews, was stationed at Breslau. Being also a professor at

that University, he was more especially brought into contact with

learned Jews and students, over whom he exercised great influence. It

was through him that young Hellmuth had his attention drawn to

Christianity. In 1841 he came to England, and was baptized in All

Saints' Church, Liverpool, by the Rev. H. S. Joseph, a missionary of

the same Society. Isaac had two brothers. When he was baptized his

father cut him out of his will altogether. But, on his father's death,

his two brothers, although they themselves remained Jews, generously

restored to their Christian brother his share of their father's

property.

After remaining some three years in England, studying English theology

under Hugh McNeile, Haldane Stewart and others, Hellmuth left for Canada

in 1844, taking with him commendatory letters from many eminent

clergymen, including one from Dr. Sumner, afterwards Archbishop of

Canterbury. Hellmuth's ministerial life was principally spent in Canada,

where he had a distinguished career, for many particulars of which we

are indebted to "Bishops of the Day," which particulars were most likely

furnished by himself. Hellmuth was ordained both deacon and priest in

1846 by Dr. Mountain, Bishop of Quebec. He received the Lambeth degree

of D.D. in 1853, and the honorary degrees of D.C.L. from Trinity

College, Toronto, and D.D. from the University of Lennoxville in 1854.

He spent eight years as rector of Sherbrooke, Quebec, and as professor

of Hebrew and Rabbinical Literature at Bishop's College, Lennoxville, of

which institution he was also vice-principal. His views were strongly

Evangelical. He resigned his posts in Quebec on being made general

superintendent of the Colonial and Continental Church Society in British

North America. The Bishop of Huron, Dr. Cronyn, had been much troubled

about Provost Whitaker, of Trinity College, Toronto, whose teaching he

considered unsound, although the other Bishops of the province, on being

referred to, upheld it. The Bishop, not satisfied, decided to establish

at London, Ontario, a college more under his own control. This resulted

in the formation and partial endowment of Huron College, which was

opened in 1863 under the presidency of Dr. Hellmuth, who was also made

archdeacon of Huron. His educational enthusiasm led him to start a

college for boys, called Hellmuth Boys' College. Recalling his efforts

in its behalf, he said: "Twice I visited England to plead its cause, and

through the liberal gifts of friends in the mother land, the grounds and

buildings for the Divinity College were secured. Amongst the benefactors

of this College, one valued friend, the Rev. Alfred Peache, endowed the

Divinity chair with the munificent sum of £5,000 sterling.

"Huron College faithfully fulfilled its trust and served its designed

end. Over one hundred devoted ministers of Christ's Gospel have been

trained within its walls, the majority of whom are labouring with

success in our own Diocese, while the remainder have been called to

occupy prominent positions in various other parts of our Dominion."

In 1867 Dr. Hellmuth was made rector of St. Paul's Cathedral and Dean of

Huron. He used his large private means unsparingly in advancing the

cause of higher education. In 1869 he launched the Hellmuth Ladies'

College.

The venerable Canon Christopher, rector of St. Aldate's Church, Oxford,

thus alludes to this institution:--"He found that Canadian Protestants

were sending their daughters to convent schools, because they did not

know of any good Protestant ladies' school. He established an excellent

school for young ladies near his own house. I addressed nearly a hundred

young ladies in this school in 1872. Some of these had to travel twelve

days and nights from their homes to their school, in the absence of a

railway from British Columbia."

Dr. Hellmuth was chosen on July 19, 1871, by a large majority of the

diocesan synod to be Bishop Coadjutor of Huron, with the title of Bishop

of Norfolk and the right of succession. Dr. Cronyn died in the following

September, and Dr. Hellmuth became Bishop of Huron. He had been

consecrated in St. Paul's Cathedral, London, Ontario, on August 24,

1871. In 1877 the Bishop formed a scheme for a Western University in

connexion with Huron College, subscribing no less than 10,000 dollars

towards it. In the following year he attended the Lambeth Conference,

and took confirmations for the Bishop of London in Norway, Sweden, and

Denmark. He came to England again, in 1880, to obtain funds for the

Western University, which was opened on October 5, 1881, with a medical

faculty in connexion with it. By 1881 the Bishop's exertions had proved

so successful that the S.P.G. aid was no longer required, and the

diocese could rely on its own resources.

During the Bishop's episcopate, which lasted from 1871 to 1883, great

progress was made in every department of diocesan work. The number of

livings increased from 34 to 65; the number of churches from 149 to 207;

and the clergy from 92 to 135. The Sunday schools rose from 110 to 166;

and the communicants from 4,390 to 8,910. Dr. Langtrey, in his "Colonial

Church Histories,"[14] says that the Bishop "devoted himself with great

earnestness to his work, and soon became very popular throughout the

country." The Rev. Dr. Hurst, a resident of twenty years in Huron, thus

referred to the Bishop's labours:--"I can speak from personal knowledge

of his liberality, zeal, and self-denying efforts to make his diocese an

active mission field, and a model for higher Christian education--much

at his own personal expense--in both of which God greatly blessed his

instrumentality. His indefatigable and successful labours have been

acknowledged by all parties in the Church."[15]

[14] Published by the S.P.C.K. in 1892. (See p. 111.)

[15] "The Greater Britain Messenger," C. and C.C. Society, May, 1896, p.

113.

The Bishop resigned the see of Huron in 1883 under somewhat peculiar

circumstances. The Bishop of Ripon (Dr. Bickersteth) desired to have Dr.

Hellmuth appointed his Suffragan under the Act of Henry VIII. Dr.

Hellmuth, being informed that his title was to be Bishop of Hull, and

that the letters patent could not be executed till he had resigned the

see of Huron, formally resigned that see on March 29, 1883.

In his last charge, delivered before the Synod of the Diocese, the

Bishop's broad and loving sympathies found vent in the following

expressions:--"I am fully persuaded, as I said on a former occasion,

that the glory of the Church is her assimilation to Christ. And never

will her usefulness and her splendour reach their meridian until the

love of a common Saviour shall bind together every heart and unite every

hand. Envy, jealousy, evil surmisings and uncharitableness can only tend

to weaken and scatter the resources of the Church and palsy her

exertions; but, when through the abundant outpouring of the Holy Spirit,

arm shall be linked to arm, and heart to heart, and prayer to

prayer,--when to love and serve Christ, and to anticipate heaven, and to

save immortal souls,--when these shall be the grand and all absorbing

terms of Christian communion,--oh, then, what a firm and powerful

phalanx shall go forth from the Church of the living God against the

powers of darkness and the enemies of men! For this ONENESS of aim I

would again repeat, Pray, strive and labour."

The news of the Bishop's resignation was received with great regret

throughout the Dominion, and a service of plate was presented to him

with an address from the standing committee of the diocese.

On March 21, 1883, the Bishop of Ripon issued a Pastoral to his diocese,

in which he formally announced the Royal assent to the appointment of

Dr. Hellmuth as Bishop Suffragan of Hull. In the following May, nearly

two months after Dr. Hellmuth's resignation of the see of Huron, the law

officers of the Crown discovered that the Act of Henry VIII. did not

apply to any one already in Episcopal orders, and that therefore Dr.

Hellmuth could not become Bishop Suffragan of Hull. Bishop Hellmuth, who

was thus placed in an extremely anomalous position, appealed to the then

Governor-General of Canada, Lord Lorne (the present Duke of Argyll), who

made representations to Mr. Gladstone, at that time the Prime Minister.

In reply, Mr. Gladstone pointed out that the Bishop of Ripon still

intended to avail himself of Dr. Hellmuth's services as his Assistant

Bishop or Bishop Coadjutor. Bishop Hellmuth then took up his work in the

diocese of Ripon as Assistant Bishop, although the position was

obviously very different from what he had been led to expect when he

resigned the see of Huron. With the consent of Bishop Bickersteth,

further representations were made to Mr. Gladstone, who replied

expressing regret for the error which had been committed. By the death

of Bishop Bickersteth, in 1884, Dr. Hellmuth's position became still

more trying, for his commission as Bishop Coadjutor ceased, and he made

another appeal to Mr. Gladstone for some suitable preferment, but

without success. He was rector and rural dean of Bridlington from 1885

to 1891, and perpetual curate of Bessingby from 1888 to 1891. In the

latter year the Colonial and Continental Church Society gave him the

chaplaincy of Holy Trinity, Pau, which he held for six years. He was

subsequently rector of Compton-Pauncefoot, Somerset, from 1897 to 1899,

when he retired owing to failing health. He passed away within two

years, on May 28, 1901, at the advanced age of eighty-one.

Bishop Hellmuth was the author of "The Biblical Thesaurus" (1884), a

literal translation and critical analysis of every word in the original

languages of the Old Testament, with explanatory notes and appendices;

and "The Divine Dispensation," a critical commentary on the Hebrew

Scriptures. Amongst his minor contributions to literature may be

mentioned two articles in "The Everlasting Nation"; one on "The

Authenticity and Genuineness of the Pentateuch," (1867) and the other on

"The Spirit of Prophecy," a luminous paper on the allusions in the Old

Testament to the Messiah of his race.

The Bishop married, first, Catherine, daughter of the late General

Thomas Evans, C.B., who died in 1884, and secondly, in 1886, Mary

Louisa, second daughter of Admiral the Hon. Arthur Duncombe, son of the

first Baron Feversham, and widow of the Hon. Ashley Carr Glyn, son of

the first Baron Wolverton.

The Bishop, as was natural, ever evinced hearty and unbounded interest

in the spiritual welfare of his brethren according to the flesh, and on

many occasions advocated, from pulpit and platform, their claims to the

Gospel. In the work of the London Jews' Society he was especially

interested. Towards the end of his life he frequently presided over the

meetings of its Committee, amongst whom he was ever a _persona grata_.

His solid learning, acquaintance with the languages and modes of thought

of his own people, sound common sense, wise and prudent counsels, as

well as his urbanity and courtesy, made him an ideal chairman. He had

unlimited sympathy with those engaged in what he regarded as a great

and important work, for he could enter fully into its arduous character

and numerous difficulties. Many a time did he pay a friendly visit to

the Society's House,--a delightful interlude in official routine--to

encourage and to sympathize; on one occasion narrating the thrilling

story of how, in early youth, he had found Him whom his soul loved. The

Bishop's sterling qualities of heart and mind, his confiding nature and

buoyant temperament, and his bright and happy face, always infused

sunshine wherever he went.

One who knew him writes:--"We cannot forego one personal word in

grateful appreciation and loving remembrance of the charming personality

of one, whom, during the latter period of his long and honoured life, we

were privileged to call our friend. To know him was indeed to love him

as well as to honour and esteem. His sweet and gentle nature, his

amiable disposition, his beautiful character, his fatherly attitude, and

his unfailing tenderness and sympathy, have indelibly associated him in

our mind with the beloved disciple St. John, whose last words would have

been natural indeed upon his lips, 'Little children, love one another.'"

HEYMAN, Heinrich Wilhelm David, son of a shochet (slaughterer) in poor

circumstances. When he was only ten years old, he was obliged to give

lessons to peasant boys in order to help his father. He was fond of

reading, and read Lessing's and Mendelssohn's works, and this caused him

to get new ideas of the world, and to keep aloof from the Talmud. Coming

in contact later on with Dr. Heinrich Ditmar, the author of a universal

history, he learned from him to know the Gospel, and he and his wife and

three children were baptized in 1833. Then his mother and wife refused

to have anything to do with him. Then a son and daughter got very ill,

and he was tempted with the thought that he was punished for his

apostasy, yet he persevered in prayer, and could triumphantly exclaim in

the midst of his troubles, "Lord Jesus, Thou art still my Lord and my

Saviour." At last, in 1844, he was called by the friends of Israel in

Basel, to be the principal of the house for proselytes in that city,

which office he held faithfully, with great ability and usefulness in

many directions, till his death in 1868. One of his sons became pastor

at Altbayern, and the other, Frederick, who was formerly pastor in the

Pfalz, succeeded him as principal and agent of the Basel Mission to the

Jews, and became a professor in the University there.

HERSCHELL, Moses (Christian Moritz), was born at Breslau, September 13,

1754. In 1804 he embraced Christianity, and at his baptism assumed the

name of Christian Moritz. Among his works, the following deserve

mentioning: "Kampf der Jüdischen Hierarchie," Breslau, 1784; "Jüdische

Intoleranz und Fanatismus in Breslau," _ib_. 1789; "Patriotische

Bemerkungen," _ib._ 1790; "Ueber die Allzufrühen Ehen der Jüdischen

Nation," 1790; "Apologie der Menschenrechte," Zurich, 1793; "Biographie

des Jüdischen Gelehrten und Dichters, Ephraim Moses Kuh," _ib._ 1791.

HERSCHELL, Rev. Ridley Hayim, born at Stozelno (Posen), April 7, 1807,

was strictly brought up, together with his four brothers, in Jewish

orthodoxy. When quite young he had a desire to become a rabbi, and left

home seeking to enter some rabbinical school. In his wanderings he was

overtaken by robbers, but escaped. At the age of fourteen, he came to

Rabbi Aron in the town where his grandfather Hillel resided; there he

remained two years among the Chassidim, seeking, after their manner, in

vain to become perfectly righteous before God. How he came to the

knowledge of Him who is the Lord our Righteousness, he has himself

recorded in the following pages:

"Having been favoured by God with pious parents, their great care was to

impress my mind from childhood with a profound reverence for God, and

for the Holy Scriptures. I was taught to repeat the morning and evening

prayers with great solemnity; and on the feast days my attention was

particularly drawn to the impressive confession in our Liturgy, 'It is

because of our sins we are driven away from our land,' &c. On the Day of

Atonement I used to see my devout parents weep when they repeated the

pathetic confession that follows the enumeration of the sacrifices which

were appointed by God to be offered up for the sins of omission; and

many a time I shed sympathetic tears as I joined them in saying, that we

have now no temple, no high priest, no altar, and no sacrifices. As I

advanced in years and understanding, my religious impressions became

stronger; fear and trembling often took hold upon me; and what was then

my refuge,--what the balm for my wounded spirit? Repeating more prayers,

and asking God to accept the calves of my lips. This satisfied my mind

at the time; but the satisfaction arose from ignorance of the character

of God as a holy and a just Being, and of my own state as a guilty

sinner, whose prayers proceeding from unclean lips, could not be

accepted as a sweet savour by the thrice holy Lord God of Sabaoth.

"I continued in this state of mind until I was about sixteen years of

age. During this period of my life, I often spent three sleepless nights

in the week, studying the Talmud, and other Hebrew works. I also

committed to memory several chapters of the prophets every week, in

order that I might become sufficiently familiar with the Hebrew language

to correspond in it. At this period I became acquainted with a Polish

Jew, who had studied several years at the University of Berlin, and

consequently had become acquainted with Gentile literature. He strongly

advised me to give up the study of the Talmud, and devote myself to the

study of German and secular literature. After a hard struggle of mind, I

resolved to follow his advice, and accordingly went to ----. Here there

was not only a change in the character of my studies, but an entire

change in my habits and mode of life. Many things that I formerly

regarded as essential parts of my religion, were considered by my

fellow-students _alt modisch_ (old fashioned), quite unfit for the

_aufgeklärten_ (enlightened). At first my conscience was much disturbed,

and I was often very unhappy; but, after a time, these feelings wore

off; I conformed to the manners of my fellow-students, and I also

'lived like a Christian,' as the Jews in those parts are wont to say of

such of their brethren as have no fear of God before their eyes. I

formed acquaintance with many young Gentiles; and this I could now do

with impunity, as neither they nor I troubled ourselves about each

other's religion; neither of us, in reality, having any, although they

called themselves Christians, and I was a Jew. The only thing that

reminded me what people I belonged to, was the look of contempt I

received now and then from Christians; and the little children in the

streets calling after me, 'Jew, Jew.' Then, indeed, I realized that I

belonged to the people who have become a proverb and a by-word among the

Gentiles.

"I well remember the first time I ever heard of one of my brethren

becoming a convert to Christianity. It was a young Jew, who was

apprenticed to a tradesman in the town where I studied. My idea of

Jewish converts to Christianity was, that they renounced their national

privileges and obligations; that they separated themselves from the

covenant God made with Abraham, Isaac, and Jacob, and publicly joined

themselves to the ungodly Gentiles, who live without God, and without

hope in the world. Although at this time I had laid aside many of the

outward observances of the Jewish religion, I had still a strong

attachment to the fundamental doctrines of the Jewish faith, because I

believed them to be of Divine origin. The idea of any Jew becoming a

Christian, therefore, seemed to me a dreadful apostasy; and I regarded

the youth above-mentioned with mingled pity and contempt, as one who

had forsaken God, and given up all hope of eternal life.

"I pass over in silence several years of my life, which were devoted to

the world, and the things of the world; during which time I kept up such

a measure of conformity to the customs of my religion as I considered

respectable and consistent; but my early convictions and impressions

were faded and forgotten; and I belonged to that class whom the Psalmist

designates 'men of the world, which have their portion in this life.'

"In process of time the Lord laid His afflicting hand upon me. The death

of my beloved mother, whose tenderness to me I remember to this day with

the deepest gratitude and affection, was a heavy stroke to me, and

plunged me into the utmost grief. I was then visited with sickness, and

my conscience became much disturbed. What I then endured can only be

expressed in the language of the sixth Psalm. I solemnly vowed to become

very religious; I resolved to fast one day in every week, to repeat many

prayers, and show kindness and charity to the poor. But this could not

pacify my guilty conscience, as the study of German literature had

weakened my confidence in religious observances,--had driven me from my

own religion, and given me nothing in its place. One day I was in acute

distress of mind, feeling, as David expresses it, that I had sunk 'in

deep mire, where there is no standing'; that all my own efforts to free

myself were of no avail, my struggles only made me sink deeper and

deeper. For the first time in my life I prayed extempore. I cried out,

'O God! I have no one to help me, and I dare not approach Thee, for I am

guilty; help, O help me, for the sake of my father Abraham, who was

willing to offer up his son Isaac, have mercy upon me, and impute his

righteousness unto me.' But there was no answer from God,--no peace to

my wounded spirit. I felt as if God had forsaken me; as if the Lord had

cast me off for ever, and would be favourable no more. I fully

understood the words of the Psalmist, 'Mine iniquities have taken hold

upon me, so that I am not able to look up; they are more than the hairs

of my head; therefore my heart faileth me' (Psalm xl. 12); and I felt

that all my devotional exercises were what the prophet Isaiah was

instructed to declare the sacrifices and offerings of the Jews in his

days to be,--vain oblations, an abomination in the sight of God.

"I was far from my home and relatives; and my gay companions, seeing I

was depressed in spirits, though ignorant of the real cause of this

depression, earnestly urged me to frequent the theatres, and other

public amusements, to cheer my mind. At first this partially succeeded;

but the merciful kindness of God left me not thus to my own devices, but

graciously interposed, and again roused me to seek after more solid

happiness.

"God, in his tender mercy, had again disturbed and disquieted my

conscience so much, that I fully realised the words of the Psalmist, 'I

am troubled, I am bowed down greatly, I go mourning all the day long,

for my loins are filled with a loathsome disease, and there is no

soundness in my flesh. I am feeble and sore broken; I have roared by

reason of the disquietness of my heart' (Psalm xxxviii. 6-8). I had no

peace nor rest; but wherever I went, or however I was employed, I

carried about with me a sense of misery that was intolerable. I could

say with Job, 'The arrows of the Almighty are within me, the poison

whereof drinketh up my spirit' (Job vi. 4).

"One morning I went to purchase an article in a shop, little knowing

that God had there stored up for me the 'pearl of great price,' which He

was about to give me 'without money and without price.' The article I

purchased was wrapped up in a leaf of the Bible, which contained a

portion of the Sermon on the Mount. The shopkeeper was, probably, an

infidel, who thought the Bible merely waste paper; but God over-ruled

the evil for good. As I was walking home my eyes glanced on the words:

'Blessed are they that mourn, for they shall be comforted.' This

arrested my attention, and I read the whole passage with deep interest.

"'Blessed are the poor in spirit, for their's is the kingdom of heaven.

Blessed are they that mourn, for they shall be comforted. Blessed are

the meek, for they shall inherit the earth. Blessed are they which do

hunger and thirst after righteousness, for they shall be filled. Blessed

are the merciful, for they shall obtain mercy. Blessed are the pure in

heart, for they shall see God. Blessed are the peacemakers, for they

shall be called the children of God. Blessed are they which are

persecuted for righteousness' sake, for their's is the kingdom of

heaven.' (St. Matthew v. 3-10.)

"I was much struck with the sentiments contained in this passage, and

felt very desirous to see the book of which it was a portion; I had no

idea what book it was, never having seen a New Testament. A few days

after, God directed my footsteps to the house of an acquaintance, on

whose table lay a copy of the New Testament. Impelled by curiosity I

took it up, and in turning over the leaves beheld the very passage that

had interested me so much. I immediately borrowed it, and began to read

it with great avidity. At first I felt quite bewildered, and was so

shocked by the constant recurrence of the name of Jesus, that I

repeatedly cast the book away. At length I determined to read it

through. When I came to the twenty-third chapter of the Gospel of St.

Matthew, I was astonished at the full disclosure of the nature of

Pharisaism, contained in it; and Christ's lamentation over Jerusalem, in

the concluding part: 'O Jerusalem, Jerusalem, thou that killest the

prophets, and stonest them which are sent unto thee, how often would I

have gathered thy children together, even as a hen gathereth her

chickens under her wings, and ye would not!' affected me even to tears.

In reading the account of the crucifixion, the meekness and love of

Jesus of Nazareth astonished me; and the cruel hatred manifested against

Him by the priests and rulers in Israel, excited within me a feeling of

compassion for Him, and of indignation against His murderers. But I did

not as yet see any connexion between the sufferings of Jesus and my

sins."

In 1828 he entered the Operative Jewish Converts' Institution, which

was under the superintendence of Erasmus Simon, and was baptized April

14, 1830, when he took the name of his godfather, Rev. Henry Calbone

Ridley. Owing to some scruples, he preferred to enter the nonconformist

ministry, in which he also zealously laboured for the spiritual welfare

of his brethren. He was one of the founders of the British Society.

Among his converts was Dr. A. Fürst, a very able missionary of that

Society. Ridley Herschell edited a periodical under the title, "Voice of

Israel." He wrote also an account of his journey to his home, "A Visit

to my Fatherland"; "Reasons why I am not a Roman Catholic." With the

assistance of Sir Culling Eardley he built Trinity Chapel, Regent

Street, where he was, one might say, a father to the converts in London

in 1845-6, and they reciprocated his love by sixty of them presenting

him with a polyglot Bible, in eight languages, in 1845.

HERSCHELL, Rev. David Abraham, a brother of the above, a very saintly

man, baptized in Basel, 1845, was first his assistant at Trinity Chapel

and afterwards, nearly all his life, minister of the Congregational

Church, Loughborough Park, Brixton.

HERSCHELL, Rev. Louis, another brother, laboured for many years as

missionary and deputation of the British Society, and was a minister at

Ware, and later at Peckham Rye, London. He died in 1890.

HERSCHELL, Rev. Victor, another brother, emigrated to the United States,

was baptized in the Seventh Presbyterian Church in Philadelphia, and was

ordained to the ministry there.

The son of the fourth brother, who remained in Judaism till late in

life, embraced Christianity in Germany.

HERSCHEL, Sir William, English astronomer, born at Hanover, November 15,

1738, died at Slough, August 22, 1822. His father, Abraham, brought him

up as a musician, and in that capacity he went to England in 1755, in

the band of the Hanoverian guards, and for a considerable time earned

his living as a teacher of music, obtaining a position as organist in

Bath, in 1760. This seems to show, in all probability, that either he

was baptized during this interval of five years in England, or that he

was baptized in Germany. For as a professing Jew he would scarcely have

ventured at that time to apply for the position of an organist, neither

would his services have been accepted. He is known as the founder of

Sidereal Science. His views on the position of the Solar System, in

relation to the Milky Way, still form the central factor in the modern

theory as to the constitution of the universe. He is also known as the

discoverer of the infra-red solar rays.

HERSHON, Paul Isaac, was born in Buczacz (Galicia) in 1818, where he

received an excellent Hebrew and Talmudical education. Going to

Jerusalem he came under the influence of Nicolayson, and was baptized by

him. He then studied in the Jerusalem Missionary College from 1842 to

1846. Afterwards he was appointed principal of the House of Industry,

and then from 1848-55 he laboured as missionary in England. Then he was

appointed as head of the model farm at Jaffa, which office he resigned

on account of illness in 1869, and returned to England. Henceforth he

devoted himself to literary work, and wrote "Extracts from the Talmud,"

1860; "The Pentateuch according to the Talmud," Hebrew, 1874; "A

Talmudical Miscellany," 1880; "Treasures of the Talmud," 1882. He died

in London, 1888.

HERTZ, Henrik, Danish poet, born at Copenhagen, August 25, 1798; died

there February 25, 1870. He embraced Christianity in 1832. His dramatic

works alone comprise eighteen volumes and were published in 1854-73.

HEYNEMANN. From this family in Saxony, whose head was Court

Commissioner, no less than nine persons embraced the Protestant faith

about 1749.

HIERONOMY, David, baptized with his wife and six children in 1676, was

nominated by the King Friedrich of Prussia as Inspector of the

Synagogue. He had to suffer martyrdom.

HIRSCH, Rev. David Jacoby, was born in 1820 at Sandersleben, in the

Duchy of Anhalt. His parents were strict Jews. He received his early

education at a school in Dessau. When he was a young man he came over to

England, and in 1844 got to know the late Dr. Marsh, who first spoke to

him of Christ. This led him to study the Word of God, and to enquire how

he, a sinner, could be saved. Subsequently, Dr. Baylee, of Birkenhead,

took a great interest in him, as he taught his boys German, French,

Latin, and Hebrew. From him he received instruction in the Christian

faith, and at the end of 1845 was baptized by him, and married his

daughter. Later on he was ordained by Bishop Sumner for the German

pastorhood at Liverpool, a post he filled until 1852, when he added to

his pastoral duties missionary work among the Jews, receiving a grant

from the Society for twelve years. He then retired until his death, in

1898, greatly missed by all who knew him.

HIRSCH, Paul Wilhelm, was baptized in 1692, taught Hebrew, and issued a

pamphlet in Berlin, 1717, under the title "Entdeckung der Tekuphath," in

which he exposes the superstition held by rabbinic Jews, and then

published in the calendar, that at the entrance of each of the four

seasons of the year the fluid of the vessels containing water is turned

into blood. This superstition has probably done them much harm.

HIRSCH, Siegfried, born in 1816, studied history under the celebrated

historian Ranke. Through the influence of Neander he became a devoted

Christian. In 1844 he was appointed professor of history in the

University of Berlin, where he was esteemed and beloved by the students.

He was one of the founders of the conservative paper "Kreuz Zeitung." He

died in 1860.

HIRSCH, Theodor, born 1806 in Altschottland, near Danzig, embraced

Christianity through the influence of Schleiermacher. He too became

professor of history, first at Danzig, and later, in 1865, at

Greifswald. In spite of his great learning, it is recorded that he was a

very quiet and humble man. He died in 1881.

HOGA, Stanislaus, a native of Casimir, Russia, was, after embracing

Christianity, a missionary of L.J.S. in London. He was mostly engaged in

literary work, and translated "Songs of Zion," a selection of English

and German Hymns, into Hebrew (1834--with additions, 1842); a

translation of McCaul's "Old Paths" into Hebrew; "Nethivoth Olam," 1851;

a Hebrew grammar of the English language, 1840; "The Controversy of

Zion," a meditation on Judaism and Christianity, 1845; "Halichoth Orah,"

which is a translation of Bunyan's "Pilgrim's Progress"; "Eldad and

Medad," which is a dialogue contrasting the New Testament and the

Talmud; "Malakh Haberith," a translation of the tract "Angel of the

Covenant." He also, together with Reichardt, revised the old edition of

the Hebrew New Testament.

ILIEWITZ, Alexander, a medical missionary long connected with the

Society's work in Jerusalem. It would not be easy to mention a

missionary who, throughout a long career of labour, had shown more

loving sympathy for his brethren, or more patience and self-denial in

labouring for their good, than he did. He was not a theologian, or a

Talmudical scholar, and was not fitted for carrying on learned

disputations with highly educated Jews. But he had a simple, trustful

faith, which made him never tired of proclaiming the way of salvation. A

learned rabbi, widely celebrated for his profound knowledge of the

Cabbala, complained that he had dared to preach Christ to _him_. "I did

not send for him," said the rabbi indignantly, "to tell me that the

Messiah has come. I sent for him to prescribe for my bad feet." He was

in a special way the friend and helper of the poor and unlearned. He

used to tell a sad story about a young Jew of this kind who died of

cholera in 1865. When dying, this poor lad whispered to Mr. Iliewitz as

he stood by his bedside, "You have often told me to 'kiss the Son lest

He be angry.' He _is_ angry! He _is_ angry!" and so passed away.

His early life was one of continuous trial and struggle. His father died

before he was born. At an early age he left home and became apprentice

in a surgeon's shop at Berditcheff, where he remained three years. He

then removed to Odessa, and afterwards to Galicia, where he stayed eight

years with a surgeon. He entered the college at Lemberg, passed the

examinations, and received his medical diplomas.

The crisis of his life was now approaching. He was taken ill, and this

made him think about his soul. "I knew the Almighty God," he wrote at a

subsequent period, "only from nature. I saw how gracious and merciful He

was towards me, and therefore I lifted up my hands and eyes to Him, and

prayed in my ignorance: O Lord, Thou hast made me so that I could learn

many scientific and useful things, grant me now also opportunity to be

better informed of Thy Holy Name. In this also the Shepherd of Israel

heard me." After his recovery he removed to Pesth, where he met

missionaries; he was taught the way of salvation. In 1845 he was

baptized, and in 1856 he was sent to Bucharest. Two years later he was

transferred to Jerusalem as assistant medical missionary, in which

capacity he laboured until within a year or two of his death. He passed

away on June, 1895, aged 80. Many will rise hereafter and call him

blessed, having received the first seeds of eternal life through him.

IMMANUEL, Siegmund (Salomon Jacob), born in Hamburg, 1792, died at

Minden, 1847. Seeking for true religion, he found it in the Gospel, and

embraced Christianity in 1809. When still a student at the Gymnasium of

Altona he wrote a treatise entitled, "Animadversiones ad Coluthe carmen

de rapta Helena cum specimine Versionis Germanicæ." He then studied

theology at Helmstadt, Göttingen and Leipzig till 1813. After being a

private teacher at the house of the Russian General Berdiageff he, in

1814, became state teacher at Hirschberg, in Silesia, and in 1821 was

appointed Principal of the Gymnasium at Minden, which position he held

until his death. He was the first principal to introduce gymnastics into

the school curriculum (1831), and to divide the Gymnasium into

departments of arts and sciences (1840). Among Immanuel's works may be

mentioned: "Die Anfänge der Reformation und die Gründung des Gymnasium

in Minden" (Minden, 1822), "Declamation Unterricht auf Schulen" (_ib._

1824), "Historischer Unterricht auf Gymnasium" (_ib._ 1827), "Gutachten

über Herrn Lorinser's Schrift zum Schutze der Gesundheit auf Schulen"

(Bieldfeld, 1836).

ISAACS, Rev. Albert Augustus. The cause of missions to Jews possessed a

very intelligent and warm-hearted advocate in the Rev. Albert Augustus

Isaacs, who was himself, as his name indicates, of Jewish parentage, and

who throughout his long life, identified himself with every movement for

the welfare of his brethren according to the flesh.

Mr. Isaacs was born in the island of Jamaica, on January 24th, 1826, at

Berry Hill, a coffee plantation, of which his father was the owner.

Jamaica was at that time one of the most prosperous colonies of Great

Britain. His father, Isaac Isaacs, had become a convert to Christianity

some years previously. We have no authentic particulars of his father's

life, although we have an idea that in the story of "The Star of Peace,"

by "Ben Abram," which ran through the first two volumes of "The

Everlasting Nation," the adventures of Isaac Da Costa, in Jamaica and in

England, were those of his own father.

Albert was his second son, and was sent to England for his education,

which was received at Maze Hill, Greenwich, under Dr. Smithers. The

religious instruction in the school, and preparation for confirmation,

though slight in themselves, led him to serious reflection, and were the

means of deciding him to give his heart to Christ at the age of

fourteen, and they influenced his future career. When he left school

Albert returned to Jamaica for four years, at the expiration of which

time, on the recommendation of Canon Carus, he entered Corpus Christi

College, Cambridge, being a contemporary of one who afterwards became

master, Dr. Perowne, and of Bishop Moule, of Mid-China. Young Isaacs'

residence at Cambridge was marked by a strict adherence to his

collegiate studies, which he commenced daily at five o'clock in the

morning. His religious life was very fruitful, he being a teacher in the

Jesus Lane Sunday School, the founder of the Cambridge University Prayer

Union, and the organizer in his college of successful efforts on behalf

of the Bible Society and the Church Missionary Society. He himself

ardently desired to become a missionary, his sympathies being especially

drawn towards East Africa. The door, however, was not open in that

direction, and so after taking his degree in 1850, he was ordained in

the same year by Dr. Davys, Bishop of Peterborough, and licensed to the

curacy of the parish church in that city, of which the Bishop's son, a

well known evangelical of those days, was the vicar. If our supposition

about "Ben Abram's" story is true, the following information from the

last chapter but one of the "Star of Peace" is interesting. We read

there that Isaac Da Costa (his father) had so arranged his movements as

to be present on an occasion of great interest to himself and others,

and with no little pleasure was looking forward to the opportunity of

witnessing his son's ordination. He had been unable to say what might be

the day of his arrival, as the voyage from Jamaica to New York was made

at irregular intervals, and it would appear that he arrived too late to

witness that rite, for we read, "All was silent as the night in the

little cathedral town in which Da Costa's son had begun his ministerial

work. It was late when the last train arrived from the west, and a cab

containing the father drove to the lodgings of the son. The sound of a

bell vibrated upon the ears of those who were slumbering; but it was not

so loud as to arouse them to consciousness. But early in the morning a

messenger arrived from the chief hotel to announce the arrival of Mr. Da

Costa. Telegrams were not so far available in those days as to enable

him to communicate the fact of his arrival. It was Saturday night, and

Da Costa had calculated on the enjoyment of the services of the Lord's

Day amidst the scenes of his son's labours. As these consisted of four

separate services--in whole or in part--he had the evidence that his lot

was not cast in idle, although it was in pleasant, places."

Mr. Isaacs remained in the curacy at Peterborough for two years,

discharging his ministerial duties with zeal and ability. In 1852 he

became an association secretary of the L.J.S., having charge of the

counties of Norfolk, Suffolk and Lincoln. The following year he was

appointed assistant clerical and association secretary for the north

metropolitan district. Mr. Isaacs had married the eldest daughter of the

Rev. J. M. Johnson, rector of Scoulton, Norfolk, and a niece of Lord

Berners. She was a remarkably clever linguist and a student of Hebrew.

She died in 1856, after a very brief married life. After her death Mr.

Isaacs visited Palestine in the winter of 1856-7, and found the

particulars gleaned during that visit of much subsequent use in his

advocacy of the cause. He gathered the materials for subsequent books,

took numerous views of the country, and bought a property near Jaffa

called "The Model Farm," which, under an edict of the Sublime Porte,

was made over to him as a British subject. He visited Palestine again in

1869, and was a traveller also in various parts of the world.

Mr. Isaacs married, secondly, in 1861, the eldest daughter of the Rev.

S. H. Causton, Vicar of Highgate, and a niece of Lord Lilford, who died

in 1866, leaving two children, Miss Annie Isaacs and the Rev. Wilfrid

Henry Isaacs. Thirty years later, in 1896, Mr. Isaacs married Mrs.

Peppin, the widow of Surgeon-Major Peppin, and daughter of James

Herdman, Esq., of Zion House, co. Tyrone, Ireland, who survived him.

Mr. Isaacs was Jubilee Secretary for the L.J.S. during the year

commencing February 15, 1858, and ending on the same date in 1859, which

post entailed upon him much additional labour, to which he always looked

back with considerable pleasure. He resigned his secretaryship in July,

1859, having served the Society with great acceptance for nearly seven

years.

Mr. Isaacs now went to Jamaica on a short visit to his family, and

improved the occasion by giving lectures, which were attended by crowds,

in order to stir up an interest in the Holy Land. He had given a very

great deal of attention to photography, a difficult pursuit for the

amateur in those days, and was the first to introduce it into his native

country. On his return to England, he occupied successively posts at

Laura Chapel, Bath; in London; at Hanford, in Staffordshire; and at the

Priory Church, Malvern.

In 1866, he was appointed by Lord Berners, vicar of Christ Church,

Leicester, in his old diocese of Peterborough, where for more than 25

years he laboured in season and out of season, carrying on his ministry

on staunch Protestant and evangelical lines, and being surrounded by a

large band of fellow-workers, who heartily appreciated his teaching and

work. The parish was thoroughly re-organized; numerous useful agencies

started; the church restored and its accommodation increased; schools

and other buildings erected. Mr. Isaacs was known as "the Jew of

Leicester," and continued his great interest in all efforts for the

conversion of his brethren to Christianity. He also rendered much and

conspicuous voluntary aid to other Societies, notably the Church

Missionary Society, the Church Pastoral Aid Society, and the Church

Association, as well as to all local institutions and enterprises.

Mr. Isaacs took great interest in elementary education, and was returned

at the head of the poll, by a majority of nearly 4,000 votes over the

second candidate, at the first School Board election in Leicester. He

also greatly interested himself in, and was successful in raising the

tone of the Police Force, the members of which most thoroughly enjoyed

the winter and summer treats which he arranged for them. Mr. Isaacs was

also chaplain of the Leicester gaol, a work in which he took the keenest

interest, and where he was the means of leading many a sin-stricken soul

to the Saviour of sinners; and reforming the lives of those who had been

led astray principally through strong drink. The work at Leicester was

thus of a very arduous character. Notwithstanding the poverty of his

parish, Mr. Isaacs raised as much as £25,000 for various objects during

his incumbency. His whole ministry eloquently testified to the power of

a simple and faithfully proclaimed Gospel.

In 1891 Mr. Isaacs was appointed to the incumbency of St. Augustine's,

Bath, or, as it had long been known, Portland Chapel, which position he

held till 1899. It was a post after his own heart, with its associations

and traditions handed down from a long succession of faithful Protestant

ministers. For a short time he was in charge of Eaton Chapel, in London.

Mr. Isaacs frequently took chaplaincies on the continent, especially in

Holland and Germany, and in 1902 he became resident English chaplain to

Christ Church, Düsseldorf, and ministered to the congregation there up

to the day of his death, on Sunday, November 15, 1903.

His home-call was very sudden, and found him in full work, just as he

would have desired. He had no previous illness.

The funeral took place on Thursday morning, November 19, at the

beautiful Friedhof cemetery at Düsseldorf, where he rests. Amongst the

company present were Mr. Mulvany, the British Consul, with Mrs. and Miss

Mulvany, and about 120 other friends, mostly attendants at the Consulate

Chapel. The memorial sermons were preached on the following Sunday in

the Consulate Chapel by the Rev. T. H. Sparshott. When Mr. Isaacs went

there the congregation numbered only about thirteen persons. He soon

gathered round him, however, an attached people, upon whose affections

he obtained a strong hold, and his ministry was very gratefully

welcomed. Not only did he increase the attendance at the Sunday services

till an excellent congregation was built up, but on Thursday afternoons,

at his own residence, he held Bible readings and social gatherings,

which were warmly appreciated by a large number of young men and women.

Those who understand the intense loneliness of British residents in a

continental city, especially one somewhat off the beaten route of

tourists, will readily comprehend how much such kind hospitality and

friendly intercourse must have meant to strangers in a strange land.

Mr. Isaacs' travels familiarized him with Palestine, and he wrote "The

Dead Sea" (1857); and "A Pictorial Tour in the Holy Land" (1858). He was

also the author of the well-known "Biography of the Rev. Henry Aaron

Stern, D.D." (1886); and the editor of four volumes of "The Everlasting

Nation" (1889-92). Amongst his other publications may be mentioned "Emma

Herdman, Missionary Labours in the Empire of Morocco" (1900); "The

Fountain of Siena, an Episode in the Life of John Ruskin" (1900); "In

the Lord," a series of articles, published in the "English Churchman"

(1901); a series of articles entitled "The Tabernacle and the Temple,"

published in the "Protestant Alliance" magazine (1902); followed by a

second series in the same magazine, (1903), entitled "The Protestants of

the Bible"; and "The New Vicar" (1903), published posthumously.

Besides his literary gifts, Mr. Isaacs possessed considerable gifts and

talents in art and in music, being a keen judge of both. He had some

knowledge of colloquial French, Italian, and German, and not long before

his death gave a short address in German at a mission hall on "I am the

way, the truth and the life," which was listened to with marked

attention. He had promised to give a second address on the Wednesday

which followed his death.

Mr. Isaacs was a man of keen intellect, marked ability, deeply taught by

the Spirit of God, and a faithful servant of Christ during his long

ministerial career of fifty-three years. His Jewish descent, his

acquaintance with the language and customs of the Jews, his sympathy

with them and zeal for their conversion made him a strong and an

acceptable advocate in the cause of Jewish missions. He was a Life

Member of the L.J.S., and frequently attended the meetings of the

Committee, where his long and varied experience, and prudent counsels

were fully appreciated.

It will be easily gathered from the above that Mr. Isaacs' life was

extremely rich in incident and experience. He was blessed with wonderful

strength and health, which he attributed greatly to total abstinence

from alcohol and smoking, and enjoyed the friendship of many prominent

people, amongst whom may be mentioned Prince Münster.

Mr. Isaacs in his own person was a proof of the success of Jewish

evangelization, and of its far-reaching consequences, and we would close

this brief biography of our departed friend with the last words from his

"Star of Peace":--

"When Isaac Da Costa arranged for the baptism of his children he was, in

the providence of God, opening the floodgates of blessing for himself

and family. The consequences were to be widespread as well as important.

Up to that time, not one of his family in any of its branches had ever

been brought out of Judaism into the full revelation in Christ of the

Law and the Prophets. But when he closed his eyes, he left behind him

the record of every member of his family but one, both on his own and on

his wife's side, having embraced the Christian faith, and thus set their

seal to the truth and inspiration of God's Holy Word."

JACOB, John, a Jew from Poland, was baptized in England, in the

seventeenth century. In 1679 he wrote a tract under the title, "The Jew

turned Christian, or The Corner Stone," which was translated into Dutch

and published in Amsterdam, under the title, "Jesus de waare

Hoeckstein." In this he magnifies the grace of God as manifested in and

through Christ Jesus, by which alone fallen man can find acceptance in

God's sight and realize perfect peace and salvation.

JACOBI, B. T., was born in Königsberg, 1807. His father went to England,

and became a Christian there. During his absence his wife, not knowing

at all about her husband's religious change, embraced Christianity, and

was baptized with her four children. Jacobi studied theology, and was

appointed Chaplain, at the George Hospital, Königsberg, having also the

pastoral charge of the Workhouse, and giving religious instruction in a

High School. From 1858 he was also acting as missionary of the British

Society, and quite a number of Jews of the higher class were won by him

for the Saviour. He was permitted to celebrate his ministerial Jubilee

in 1877.

JACOBI, Karl Gustav Jakob, born at Potsdam, 1804, died at Berlin, 1851.

He was a distinguished Professor of Mathematics at the University of

Königsberg and Berlin from 1825, and, together with Abel, made his

epoch-making discoveries in the field of elliptic functions. Most of

Jacobi's papers were published in Crelle's Journal, "Für die Reine und

Angewardte Mathematik," and in the "Monatsberichte" of the Berlin

Academy of Sciences, of which he became a member in 1836. Of his

independent works may be mentioned: "Fundamenta Novæ Theoriæ Functiones

Ellipticorum," Königsberg, 1829; and "Canon Arithmeticus," Berlin, 1839.

Jacobi's lectures on dynamics were published in Berlin in 1866 and 1884.

The Berlin Academy of Sciences published his "Gesammelte Werke," 8

vols., 1881-91.

JACOBI, Heinrich Otto, born at Tutz, West Prussia, and educated in a

Jewish school in Berlin. He was baptized by Pastor Hossbach. After

teaching in several schools, he became Professor of Greek Philology at

the Fried. Wilh. Gymnasium of Berlin in 1860. He wrote several treatises

in the Greek language, and received the degree of D.Ph. from the

University of Königsberg, even without passing an examination. He died

in 1864.

JACOBSOHN, S. S., born in German Ostrowo, 1810. He went to Berlin and

studied painting in the Academy of Arts. After being an earnest enquirer

for a year, he was baptized by Pastor Kunze in 1831. Two years later he

entered the service of the Berlin Jewish Society, and laboured among the

Jews until 1871, with great patience and love toward them, so that many

acknowledged that he was a true Christian. He published a tract

entitled, "Immanuel, die Erscheinung des Messias in Knechtsgestalt,

seine Erlösungsthätigkeit und die Ausbreitung seines Reiches nach

Jesaia" (Berlin).

JACOBSON, Heinrich Friedrich, born in Morenwerder, 1804, died in 1868,

as a true pious Christian, lamented by all who knew him. He became

Ordinary Professor of Jurisprudence at the University of Königsberg in

1836. He was author, among other works, of "Geschichte der Quellen des

Katholischen Kirchenrechts der Provinzen Preusen und Posen," (1839);

likewise "Geschichte der Quellen des evangelischen Kirchenrechts," of

the same provinces, (1844). His chief work was, "Das Evangelische

Kirchenrecht des Preusischen Staates und seiner Provinzen," (Halle,

1862-66).

JACOBSON, Jacob, was born at Goldingen, in the province of Courland,

Russia. He tells his own story thus:--

"My parents early taught me to value the precepts, rites, and ordinances

of Judaism, which they most rigidly observed. They therefore early

placed me under the care of a Talmudical tutor, to be instructed in the

Jewish faith, which consisted in the religious observances established

by the authority of the Rabbis, and the promised reward to those who

adhere to them.

"As I grew older, and began to reflect upon the nature and principles of

Judaism as practised in the synagogue, my understanding showed me that

such formal worship could not be in accordance with the will of God,

that something or other was deficient in the system, there being nothing

solid to influence the heart and give vitality to the worshipper. I

could not help experiencing at times something like a vagueness in my

mind with regard to my religious perceptions.

"By the providence of God I was led to leave home; and, although it was

contrary to the wishes of my parents, I set out on my journey, and in

due course arrived in England, in the City of London. After my sojourn

there for some time, I was incidentally brought into contact, for the

first time in my life, with one of those messengers who are sent out by

the British Society for the Propagation of the Gospel among the Jews,

whose work is to disseminate the Word of Life. It was by him that the

Gospel was, in the first instance, proclaimed in my ears. Though some

impression was made on my mind in consequence of his preaching, I

nevertheless resisted it, on account of the deep-rooted prejudice I had

imbibed against the Christian religion, and I refused his kind

invitation to go to his house.

"God, who guides the destiny of men in a most marvellous way did, by His

gracious design, cause me again to meet the same missionary, who once

more entreated me to accept Jesus as the Messiah, and to search into the

truth of the Christian religion. As on the former occasion, I again

resisted with increased strength, and again declined his kind

invitation. Still, the impression which was left on my mind on this

second occasion, led me to reflect upon the question at issue between

Jews and Christians, and whether this Jesus, whom our forefathers had

rejected, was the same who should redeem Israel. Thus I was for some

time perplexed and undecided, and in my perplexity I at length resolved

that I would go to the missionary's house, not with any desire to be

converted, but simply for further information.

"I thus became directed to read the Word of God, in order to verify the

predictions which refer to the Messiah, and their fulfilment in the

Person of Jesus Christ. I then began to read the New Testament, and to

compare this with the Old, and, in course of time, the doing so

terminated in my conviction that Jesus is indeed the Messiah, who gave

Himself a sacrifice for sin, and was cut off but not for Himself. After

some inward struggle of mind, my agitated feelings may be better

conceived than described, and in spite of all hindrances that presented

themselves, I was enabled, by the grace of God and the enlightening

influence of the Holy Spirit to decide for Christ, and He became my Lord

and Saviour. I avowed myself by public baptism a believer in the Triune

God.

"After some years of Christian life, I was called to the service of God,

in making known the same Saviour and the same Gospel I had received to

our benighted Jewish brethren, and, by the grace of God, I have been

engaged in so doing for fifteen years, in Newcastle and the district.

The Lord has graciously blessed my humble efforts, and unto Him I

ascribe the glory."

JACOBY, Dr. Ludwig, was the founder of German Methodism at St. Louis,

Mi., U.S.A., and helped to spread it in Germany, in the latter half of

the 19th century. His biography is found in the Rev. Fr. Kopp's

characteristic pictures from the history of Methodism.

JACOBY, Rev., was one of Dr. McCaul's converts in Warsaw, and missionary

of the Protestant Episcopal Church to the Jews in New York. He became

later on an earnest Army Chaplain in a small-pox hospital during the

Civil War, in Washington, 1864.

JAFFE, Philipp, M.D. and historian, born at Schwersenz, Posen, 1819,

studied under Ranke in Berlin, where he won the history prize. He

published "Monumenta Germaniæ Historica," 1854-63; "Bibliotheca rerum

Germanicarum," 1864; "Regesta pontificum Rom. a Condita Ecclesia ad

Annum post Chr. 1198"; in which work no less than 11,000 papal documents

and letters were investigated, and in consequence received the attention

of Pius IX. These ecclesiastical studies led him finally to embrace

Christianity in 1868.

JAFFE, Philipp, son of Rabbi Baer of Gnesen, Posen, was born in 1824.

Naturally he was brought up in strict orthodoxy and early imbibed

prejudices against Christianity, so that when reading a book in the

school he refused to utter the name of Jesus. His father sent him later

to Wales to learn commerce at the house of a relative. Then a Christian

lady gave him a New Testament which he secretly read, and that became

the means of his conversion. He studied in London, and at the age of

twenty-six he was ordained in the presence of the then Secretary of the

British Society, whose service he afterwards entered and laboured as a

missionary in Bristol and in Birmingham; and then from 1853 till 1857 at

Frankfort-on-the-Oder, Nüremberg and Hamburg. He was instrumental in the

conversion of a number of Jews, among whom was a Jewess 83 years of age,

and also in the conversion of a Roman Catholic priest.

JAIR and JAN, Dr. Aga, two Persian Jews, the latter of whom especially

was under the influence of the C.M.S. missionary, the Rev. Dr. Bruce.

They were baptized by the Armenian Protestant pastor in Hamadan in 1878.

JANASZ, Adolf, proprietor of an estate at Ploch, near Warsaw, having

together with his father embraced Christianity, and then afterwards

married the daughter of the L.J.S. missionary Rosenthal, henceforth

devoted himself to good works and especially to promote Christianity

among the Jews by word and deed. In 1863, after the Polish revolution,

he founded an orphanage on his estate, which he maintained at his own

expense. He also appointed a Bible-woman in Warsaw to visit the Jews,

and always showed sympathy and rendered practical help to the

missionaries, and sent from time to time considerable contributions to

the L.J.S. He published a little excellent work in German, entitled "Die

Zukunft des Volkes Israel," Berlin, 1882.

JANY, a Jewish officer who served in the Prussian army from 1806 to

1815, afterwards embraced Christianity, and then devoted himself

especially, till the age of 90, to the care of the deaf and dumb, and

was one of the presidents of the Deaf and Dumb Institution at

Königsberg.

JASU, was one of the three Falasha converts who carried on the work of

the mission during the imprisonment of the missionaries in Abyssinia.

JEDIDA, Hirsch Leib, Smlinsky, born in Gragewo, Russia, 1847. After

being strictly brought up and becoming Bar Mitzvah (confirmed) at the

age of 13, he studied at several rabbinic schools for five years, and at

last at Plotzk, where he formed a firm friendship with another Bachur

(student), by the name of Samuel Nasielsky, a native of Warsaw. They

both thirsted for knowledge and studied diligently. The other had one

day to return home, on account of the illness of his mother, and Hirsch

soon followed him. In Warsaw they came in contact with the missionary

Ifland, who showed them another source of knowledge besides the Talmud,

and which alone could satisfy not only their minds but also their souls.

Having read the New Testament, they were convinced that Jesus was their

Saviour. They resolved now to go to Germany together. Before doing so

they met with a monk, who tried to win them for the Church of Rome and

as they were not able to answer all his objections to Protestantism, the

result was, that they read the New Testament more diligently and

earnestly. Hirsch was further instructed by Ifland, and was baptized in

the Reformed Church at Warsaw, by Superintendent Splasczynsky in 1864,

when he received the name of Jedida (beloved of the Lord). His fervent

prayer before his baptism is recorded, but it is too long to reproduce

here. His friend, who had hitherto been hindered by his family, now

joined him, and they travelled together to Bromberg, where they were

welcomed by the missionary Koppel into his home at Salem. His parents

came to fetch him home, but he returned. Here Samuel was also further

instructed, but as Jedida got ill, he was sent to the Hospital Bethany

at Berlin, and he followed him there, where he was baptized in 1866, and

received the name of Luria, and very often visited his sick friend, to

whom he was attached, like David to Jonathan. But Jedida's earthly

pilgrimage now drew to a close, yet, before his departure, he composed a

Hebrew prayer as follows:--"O Lord! watch over my bed when my end draws

near and my soul departeth. Stretch Thou forth Thy hands to receive and

to bring it into Thy habitations. Place me among the heirs of Thy

kingdom. Satisfy me with Thy comfort and salvation. Make me to rejoice

in the light of Thy countenance, that I may ever live with Thee. Amen."

The Lord answered his prayer and gave him grace and strength to endure

excruciating bodily pains calmly and resignedly, and took him to

Himself in September, 1867. His friend followed him three years later

and was buried at his side.

JERTES, Dr., known to the Rev. F. W. Becker, laboured with great

blessing as a missionary at Frankfort-on-Main in 1838.

JESAIA, Paul, an educated Jew of Prague, after showing an inclination

towards Christianity at home, went to London on business about the

middle of the seventeenth century, where he came in contact with true

Christians. The Jews being then few in number in the city, intercourse

between them and Christians frequently took place on very friendly

terms. In Bohemia there arose a false Messiah who deceived the people.

On his way to London, a Jesuit at Antwerp tried to convert him to Roman

Catholicism. All this contributed to his searching for the truth, and

when he found it in the English Church, he at once joined it by baptism.

Then he wrote a treatise under the title, "A Vindication of the

Christian's Messiah," London, 1654. (Wolff, Bib. Heb. 4. N. 1811. d.)

JOACHIM, Joseph, born in Kittsee, Hungary, 1831, is known to have

embraced Christianity. He became a famous musician on the violin, and

founded a high school for music at Berlin in 1867.

JOACHIMSTHAL, born in Goldberg, 1818, was baptized by Pastor Schultz in

Berlin, 1842. He became eventually Professor of Mathematics in Berlin

and in Halle. He died in 1861.

JOHN, Evangelist, was one of those Jews baptized at Constantinople about

1827-8, in the time of Wolff, when they were put in prison and

bastinadoed.

JOLBERG, Madam Regine Julie (_née_ Zimmerman), was born at

Frankfort-on-Main in 1801. Her father was a wealthy man, and sent her at

the age of thirteen to a Christian school at Heidelberg, where she

received good impressions. In 1821 she married a Jewish lawyer, named

Dr. Neustetel, and they settled at Hanau. There the seed sown in her

heart at school began to spring forth, her husband too was influenced by

her and by an evangelical pastor who visited him in his sickness, and he

wished to be baptized, but died before he could realise his wish. She

gave him a Christian burial. Subsequently, in 1826, she was baptized

with her children, and married her former teacher, S. Jolberg. Her

second husband died three years later, and soon after the children she

had by him. Then she went to the village of Berg, near Stuttgart, in

1831, with the two children of her first husband, and there her

Christian faith was strengthened and deepened by the circle of Christian

friends around her. In 1841 she took a house at Leutsheim, where she

instructed children in knitting. This school became later an asylum for

poor children. This was four years after enlarged to admit a branch for

the education of teachers. Six years later, in 1851, she hired a small

castle in Nonnenwier, with garden and woods, from Baron Bücklin, because

she had already eighty nurses under her instruction and supervision.

This institution prospered and became well known, so that her example

was followed in different parts of Germany and other countries. After 25

years labour there were 300 Nonnenwier sisters in Germany and abroad,

and 260 nurses for children. She became known in Germany as Mutter

Jolberg, and rightly so, for indeed she was a mother in Israel.

JOSEF, an artist, was baptized in Stockholm, 1832, through the preaching

of the L.J.S. missionary Moritz.

JOSEPH, H. S., was precentor in the synagogue at Bedford, where he heard

the Gospel. In 1829 he resigned his office and went to Norwich, where he

was baptized by the Rev. Samuel Titlow. He wrote afterwards: "Reasons

for Renouncing Judaism and Embracing Christianity," Norwich, 1830. He

studied theology and was ordained in 1836 as minister or curate of St.

Simon's Chapel, Liverpool. With the permission of the Bishop of Chester

he established a Hebrew service. It may be mentioned, too, that on the

day of his ordination in Liverpool, six Jewish souls were baptized by

the Rev. H. Stewart, viz., Theodor Bernstein, and Joshua George Lazarus

with his wife and three children, and twelve others that year. In 1837

Joseph became connected with L.J.S., from whom he received a grant. He

was the first, as far as we know, to open a home for enquirers, of which

he had the charge for many years.

JOSEPHSON, Cornelius, was Flad's companion in the Gospel in Abyssinia.

JOSEPHSON, Karl and Ludwig, two brothers, who were converted in

Westphalia in the first half of the nineteenth century, and have given

to the Church in Germany quite a number of theologians and pastors.

JOSEPHSON, Van Reis, born at Stockholm in 1818, became a Christian

whilst at school. He then studied at the University of Upsala, and

graduated in 1842. Then he applied himself entirely to music, and became

Director of Music at the University. His compositions were popular in

the north, such as: "Vart land," "Rings Drapa," "Islossning." His church

compositions have made him famous, e.g., his "Kyrie," and his "Quando

Corpus."

JOSHUA, was colporteur in Syria and in Asia Minor about 1860.

JULIUS, Henrietta, sister of the physician Nicol Heinrich Julius,

attended the Church of Dr. Routenberg in Hamburg, which caused her to

embrace Christianity, and was baptized in 1820. Her brother became a

Romanist, but lived with her in harmony. She wrote a German biography of

Elizabeth Fry.

KAHN, David Isaac, a physician at Uhlefeld, called afterwards

"Christfreund," received Christian literature from the Mission at Halle,

and this alone was the cause of his and his whole family embracing

Christianity at Cadolzburg in 1739. The eldest son who still hesitated,

was baptized afterwards.

KAHN, Rev. J., L.J.S. convert, graduated at Cambridge. After being

curate in various parishes and then Vicar of Bishopstone, Sussex, he

became Vicar of St. Stephen's, Holloway, in 1884.

KALKAR, Christian Andreas Herman, born November 27th, 1802, at

Stockholm, died at Gladsaxe, February 3rd, 1886. He received his early

education from his father, who was a rabbi and a member of the

consistorium, and at the schools of Copenhagen, where, in 1818, he

became a student of law. In 1823 he embraced the evangelical faith and

studied theology, passing his examination in 1826. After being teacher

at Oldensee, from 1827 to 1841, he travelled in Spain, and was appointed

minister at Gladsaxe and Herloi in 1844. Among Kalkar's many works may

be mentioned--"Evangelische Missionsgeschichte," 1857; "Geschichte der

Römisch-Katholischen Mission," 1862 (German translation, Erlangen,

1869); "Geschichte der Christlichen Mission unter den Heiden," 1877

(German translation, Gütersloh, 1879); "Die Mission unter den Juden,"

1868 (German translation, Hamburg, 1869); "Israel og Kerken,"

Copenhagen, 1881. From 1871 to 1880 Kalkar was editor of the "Theologisk

Tidskrift."

KALORIA, Rev. John B., a native of Jerusalem when he for the first time

heard the Gospel from the L.J.S. missionaries. After his conversion he

studied at Basel, and was then sent out to Uruguay as pastor and teacher

in a German Colony there. About 1887, he assisted Mr. Eppstein in

London, and then went to the United States, where he became engaged in

Ministerial work, contributing valuable articles to the Jewish

Missionary periodical at New York, "The People, the Land and the Book."

KAMERAS, Rev. Nathanael, missionary in Vienna, of the British Society

for the Propagation of the Gospel among the Jews. The following is an

abridged extract from his autobiography:--

"On the road leading from Russian Lithuania to Russian Poland there

stands a large and lonely inn. It was there that I first saw the light

of day in the year 1862. A clay-floored entrance divides the rooms of

this extensive house into two rows; on one side are the rooms for the

strangers, who lodge here over night, the large tap-room, and the small

rooms belonging to my parents; on the other, a one-windowed chamber,

where our teacher slept, and the hall, a pretty large room, set apart

for prayer and study. It contained long narrow tables and forms, an

ornamented cupboard on the eastern side, in which the Thora-rollen (law

scrolls) were kept, a prayer-desk with a seven-branched brass candelabra

and a hanging lamp. The male members of our family, and Jews from the

neighbouring villages, assembled there for Divine Service, to which the

women listened in an adjoining room. There, too, our teacher instructed

my four brothers and myself in the Hebrew language, and in the Talmud.

As soon as I was five years of age, my parents, wrapping me up in a

Tallith (prayer-mantle), solemnly brought me in there, in order that I

might receive the necessary instruction; so that from that moment I

devoted myself exclusively to study. Every other occupation, every other

employment, every recreation, game, or fun of childhood, all that makes

the heart light and the body strong, was banished from my life. I felt

like a bird imprisoned in a cage, and debarred the free movement of its

limbs; outside, was the world in all its beauty, where numbers of joyous

creatures were flying about in the full enjoyment of their individual

freedom, whilst I, powerless, clung to the bars. Before my eyes lay a

landscape, rich in rural splendour; as far as I could see, village after

village, surrounded by fruit-laden trees, presented a most cheerful

aspect, and from the window I could watch the Christian children at

their play, enjoying the fresh air of freedom in the flowering fields

and sprouting meadows. Amidst the songs of birds, the rustling of leaves

and the roar of the forest, I caught the sound of happy human voices,

whilst I, chained to my books all day and until late at night, was

forced to pore over marriage contracts and divorces and other similar

things, which would have been better kept from my childish reason. 'Oh,

if I were only that poor farm-servant coming home from the fields with

the tired horses, or that ragged boy driving his cows home!' Thus I

sighed. But all my longings and wishings were useless; I had to go over

the same tiresome road that all the Jewish children of orthodox parents

must labour through. The master behind me, drove me on with a volume in

one hand and the rod in the other; my father drove me, my relations

drove me, and thus, without rest or quiet, I was hurried through all

those voluminous works that are of no value for practical existence

whatever, so that the years of my childhood passed by, joyless and

unenjoyed.

"This Jewish elementary school, called Cheder, seemed to me just like a

prison, and the teacher, who bore the title of Melamed, I looked upon as

a jailer, so that when the news reached me of my parents' resolve to

send me to a Yeschiva, I welcomed it with the same joy with which a

convict welcomes his acquittal after long and hard imprisonment.

"It was not difficult to find a suitable Talmud school for me. The

son-in-law of our district Rabbi was Rosh-Yeshiva (professor at a Talmud

college) in a town where an uncle of mine lived. Thither my parents sent

me shortly after I had been confirmed (Bar mitzvah), that is to say,

when I had completed my thirteenth year. There, in his private lodgings,

I visited Rabbi Schimele Wolf, for so the Talmud lecturer was called,

and begged him to accept me as a pupil. At first he received me very

coldly, and with dignity that involuntarily pointed to the importance of

his position, but after I had delivered the recommendations I brought

from his father-in-law, and had told him that his family doctor was my

uncle, the stern look in his coal-black, thoughtful eyes, that shone

like two glowing specks out of his pale face, fringed by a black beard,

relaxed, and with extreme friendliness, he dispensed with the usual

examination on entrance, and ordered his servant to lead me to the

Yeshiva, and assign me a place there. We were still at a considerable

distance from our destination when a great noise of human voices broke

on my ear, and when at last I entered the hall, in which the Yeshiva was

held, I was quite stunned by the terrific noise that was being made

there. More than a hundred boys, youths of about thirteen to twenty

years of age, were assembled, each one screaming and moving about in

unrestrained restlessness. Some of them were sitting round long, narrow

tables, continually swaying the upper part of their bodies backwards

and forwards or from side to side. Others were standing in front of

small portable desks, leaning over them or swaying to and fro with them,

or going round and round them. Each boy had a ponderous volume open

before him, from which he chose a passage, that he quoted at the top of

his voice. One roared like a lion, 'Omar Rabbi Akiwa (Rabbi Akiwa said)

sa......id, sa......id ..Ra......bbi...A......ki......wa..., oi Mamuni

(Oh Mammy) Rabbi, oi Tatutim, (Oh Daddy) Akiwa, oi Ribene schel olam (Oh

Lord of the World) said; said Rabbi Akiwa; what did Rabbi Akiwa say? A

...ki....wa...sa......id...,' and so on for hours. Another sang very

daintily, imitating the voice of the chanter in sad and joyful melodies,

such as had remained in his memory from the various festivals, or he

composed something at will, with the following words; 'According to the

doctrine of Samai it is permitted to eat an egg that has been laid on a

holiday on that same day, whereas according to the doctrine of Hillel,

it is forbidden.' My arrival attracted their attention and had a

subduing effect; there was a lull. Suddenly a voice cried: 'The

Massgiach (overseer) is coming.' This was uttered in the same sing-song

manner, as though the boy were studying some sentence out of the Talmud.

It was repeated by a second, then a third and a fourth in the same

manner, and was the signal for them all of one accord to begin their

lamentations and singing afresh, with increased vigour, endeavouring to

drown each other's voices. It is in this way that these pale boys and

youths prepare for the 'Schir' (lecture), which lasts from two to four

o'clock in the afternoon, taking place daily, and being carried out in

the following manner:--The scholars stood round in a semi-circle at the

feet of the Rabbi, who sat on an elevated chair at a desk. Charging one

pupil to read a certain passage out of the Talmud, he desired another to

read the commentaries to it, and again a third to read and explain the

marginal notes to those commentaries.

"In the quiet cloisters of a large town I met a lonely man, living one

day like another, a quiet and edifying life, to whom I felt particularly

attracted. His head was a real study; a long white beard covered his

breast, and he had a high, broad forehead, a finely arched nose, and

large blue eyes, in which a whole world of goodness lay; over his

features there was an expression of touching humility, as though he

would excuse himself to everyone for daring to breathe the air and to

fill a space in the universe. Hoping that with him I should not fare

badly, I settled down there, and indeed, I did not regret it. From the

beginning he showed me his goodwill in unlimited measure, taking care

that I should receive free board from the prayer-men, who assembled

there three times a day, and in such wise that I boarded with a

different one each day in the week; besides which he contrived to give

me ample pocket-money. I was often allowed to substitute him in reading

'Mischnais for anniversaries' (extracts from the Talmud to be read for

the departed souls on the respective days of their death, which the

relations generally remunerate well). He took me with him wherever he

was called to sing psalms or say prayers, either at the cradle of a

new-born child that had scarcely opened its eyes to the light, or at the

bedside of the dying, closing them to the light, to a wedding-feast or

to a death-watch, and everywhere money poured in. Thus we lived together

day and night in a neighbourly, friendly manner in the cloisters, and

nothing lay further in the recluse's thoughts than that he should rob me

of my peace of mind, which, however, he did without wishing to do so.

His fervent prayers for the redemption of the people of Israel it was

that had such a striking effect on my mind. Years will not efface from

my memory the sight of that old man at midnight, when all around was

quiet, and he thought himself unobserved, taking off his shoes and

seating himself on the floor, imploring the Lord in heartfelt sincerity,

in His mercy to return to Jerusalem and reign there as He had

prophesied. I still hear those heart-rending tones, in which he prayed;

'Stretch out Thy right hand, Oh God! and in mercy redeem the people of

Israel. Oh, that it might soon be announced to the unhappy nation: "Your

Redeemer has come to Zion!"' Every sentence was accompanied by a sigh or

broken by a sob. He imagined me to be asleep, but I heard every word,

and was often moved to tears, involuntarily beginning myself to pray

eagerly and perseveringly that the Messiah might soon come and release

His people from captivity. From henceforth I devoted much thought to the

subject, and, in my childish fancy, pictured to myself how glorious it

would be when the Messiah would come, and, as a child rejoices to greet

its father from afar, I looked forward, daily and hourly, to the advent

of the Redeemer of Israel. On the other hand, the question often worried

me; Why does not God answer such real and fervent prayers? Why does not

the Messiah come to release His people? I did not dare to speak to Rabbi

Todresch, such was the name of the recluse, on the subject, but once

when a Talmudist from some well-known Talmud school came back to his

home in the cloisters, I told him what it was that troubled me so much,

and my astonishment was indeed great when I heard his answer: 'Prayers

such as those will and can never be answered; for the Messiah has come.'

In vain did I beg him to explain it to me, but he purposely avoided all

my questions, telling me only so much that he possessed a book which

explained the question thoroughly, but which he could not entrust to me

for fear of the consequences such a step might have for himself;

besides, it would be of no use to me, as I should have to give up my

present career entirely. 'If you want to know the full truth,' he said

to me, 'you must go abroad, for only there can you search after the

truth freely and independently; whereas here, you must sell your freedom

for your bread.' Tortured by restlessness, despair and longing, and

fearful lest my parents should get ear of the change in my heart, when

they would certainly oppose my plans, I decided to follow his advice at

once and to leave Russia.

"After taking a hearty leave of the recluse, and my new friend, the

Talmud student, I seized my staff and went out into the wide world, a

toy for wind and weather. Like a nomad, I wandered uncertain, for a long

period, from town to town and from village to village. It was quite late

often when I reached a strange place; all the doors and gates were

closed, and I turned my steps to the ever open house of God, entered

upon a 'Kasche' (a Talmudic question of dispute) with any one of those

present, and I immediately felt at home, had my board and lodging, and

the pious prayer-men, who came there daily, openly and secretly pressed

their charitable gifts into my hand. Thus I was enabled to wander

through the whole of Russia to the frontier, which, having no passport,

I could not legally cross, and was therefore forced to smuggle myself

through by giving a man a rouble to conduct me through a wood which led

into Germany. Now that I was in another country, my position became a

different one. On reaching the first German town, I asked as usual for

the 'Beth-Hamedrash' (Jewish prayer and school-house), but to my

greatest dismay no one could give me any information. Only one thing I

was aware of, and that was that I could not make myself understood at

all. It was evening; the first stars, those companions of my wanderings,

began to twinkle in the sky, but into my sad heart no light would enter;

there all was dark and dull. Here I was, standing at the corner of a

street leaning against a post, a little bundle in my hand, without

means, work, knowledge or language; alone, forsaken, not knowing where

to turn. A lady passing by stopped and looked at me inquisitively. The

sight of a slender little lad, clothed in the long wide Kaftan, with a

pale face and sad eyes filled with tears, must have aroused her

sympathy. She addressed me, but finding I did not understand a word she

said, she gave me a few pence and showed me an inn where I could pass

the night. It was certainly a very cheap night's-lodging that I had, but

I was obliged to sleep amongst tipsy room-companions, to whom I was much

too interesting a personage for them to leave in peace. Some would

insist on making a common covering of my long coat; others played

incessantly with my long fore-locks, whilst others again were interested

in my Arba-Kanfoth (a garment with fringe at the ends) and were

continually pulling at them. It was a long, weary night that I passed

there, and as soon as the rising sun shone faintly through the dirty

window-panes I hastened out, and, being once more alone, allowed my

tears to flow. For the first time since my departure home-sickness with

all its overwhelming power quite overcame me, and I felt the seriousness

of life in its full meaning. However, I soon took courage again, laid my

Tephillin (prayer-strap) on and implored the Lord to lend me His

assistance and protection, taking a solemn oath that from henceforth I

would blindly let myself be guided by Him in all things. With this

sacred oath and with the firm conviction that the Lord would carry out

all to His glory, I went on my way. With great difficulty and many

privations I reached Breslau, where I met a man from Russia, who

assisted me in obtaining a place as instructor of the Hebrew language in

a Polish Jew's family. After staying there a few months I seemed,

curiously enough, to be drawn as by an invisible hand towards Vienna.

The money I had earned as a teacher amply sufficed to take me there, and

after a lengthy search, I found inexpensive lodgings in a Jewish family.

(The head of the family is dead, but the wife still lives here, and her

son is now, thanks be to God, a dear believing Protestant Christian.)

Here I became acquainted with a Jewish shoemaker, who was the first to

give me a New Testament in the Hebrew language to read. The very first

sentence in that book was sufficient to draw me to it like a magnet, for

there it was written what that Talmud-scholar had briefly told me,

written clearly and in full, namely, that the Messiah, who until now had

been the object of my prayers, my desires and hopes, had actually been

born. On asking him to tell me something more about the book, the

shoemaker conducted me to the missionary, Herr E. Weiss, who advised me

to go to Pastor Schönberger, preacher at Prague, where I found a very

friendly welcome. I passed the winter there, but, as Pastor Schönberger

was obliged to be away for a year, he took me to his friend, the Rev. D.

A. Hefter, L.J.S. missionary at Frankfort-on-the-Main, who kindly took

me under his paternal care.

"The year 1881 was a decisive one for me. The Word of Life rooted itself

deeper and deeper in my heart; prejudices vanished one by one, and the

love of Jesus took their place. I perceived how deeply my heart had been

wounded by sin; but at the same time I acknowledged the most lovable of

all the children of the earth, the Son of God, who has redeemed me too

through the shedding of His innocent blood, and has healed all my

wounds. On the 14th of August, 1881, I was baptized by the missionary,

Herr Hefter, in the 'Dreikönigskirche' at Frankfort-on-the-Main,

receiving the names Nathanael Karl Albert. At first I learnt the art of

bookbinding in Frankfort, but as the Rev. D. A. Hefter desired me to

become a pupil at the missionary-house in Barmen, I complied with his

desire most willingly, regarding this step as one indicated by the Lord.

One year I passed in the preparatory-school of the missionary-house, and

four years in the seminary itself. During these years I received

abundant blessings from the Lord. I was led deeper and deeper into the

Spirit of the Word of God, and guided to more independent search by

teachers endowed with truly divine minds, and treated with the greatest

affection by a friendly circle of brethren, among whom I was permitted,

thanks be to God, to grow stronger in faith, more fervent in love, and

riper in understanding. To serve the Lord in His empire, and to win

souls for Him out of His ancient people of the covenant, was my most

coveted desire, and this too the Lord has granted me in His endless

goodness and mercy. At the end of the year 1887 I passed my final

examinations, and at the beginning of 1888, in answer to the proposal of

the British Society for the Propagation of the Gospel among the Jews, I

was permitted to begin my active duty among Israel in Vienna. Three

years later, in 1891, I received my ordination from the celebrated

theologian of Würtemberg, Dr. Burk, in Stuttgart.

"One incontestible certainty has been proved to me both in the wonderful

guidance of my life as also in my profession, which I now hold for more

than sixteen years, that of myself I can do nothing, not even the

slightest thing, and imbued with the conviction of my powerlessness and

utter helplessness, of my own poverty and wretchedness, I have learnt to

make use of the sweetest privilege of our life, namely, the subjection

of my own will to the will of my Saviour, Jesus Christ."

KAUFMANN, Rev. Moritz, T.C.D., a native of Germany, convert and student

of the L.J.S. about 1860, was ordained Deacon in London, 1865; priest in

the diocese of Meath, 1869. He held two livings in Ireland, was

Lecturer, Tutor, and Assistant Chaplain of St. Aidan's College,

Birkenhead, from 1877 to 1883. In 1884 he was appointed Vicar of

Erpingham, and afterward Rector of Ingworth, Norfolk. Dr. Kaufmann

obtained the prize for Hebrew, Chaldaic and Syriac, and is the author of

the following works: "Socialism, its Nature, its Dangers, and its

Remedies Considered," 1874; "Utopias, or Schemes for Social Improvement

from Sir Thomas More to Karl Marx," 1879; "Christian Socialism," 1888;

"Charles Kingsley, Christian Socialist and Reformer," 1892; "Socialism

and Modern Thought," 1895.

KAUTZ, Christian Friedrich, baptized in Berlin, 1702, published in 1703

"Des 12 jährigen Jesu vom Nazareth Verstand im Fragen und antworten,

darüber sich die juden verwundern," also "Erkannte Göttliche Wahrheit

aus der Schrift Alten und Neuen Testamentes," Waldenburg, 1716, and a

"Catechismus für Juden," 1720.

KEYPER, a native of Prague, was Rabbi in Schleusinger, where he was

converted and baptized by Superintendent Friedrich Ernest Weis in 1715.

He afterwards was lecturer on Jewish antiquities in Altorf and in

Regensburg. Later he gave lessons in Talmud and Rabbinics at Bremen.

Wolff in Bib. Heb. 3, 4, N. 1356 b. speaks of him as a learned, upright

and sincere man.

KIEL, a physician from Roumania, made, as a pious Jew a pilgrimage to

Jerusalem, thinking that in the Holy City he would find spiritual

satisfaction and peace, but he did not find it in the Judaism that he

found there, but in the Gospel which was preached by the missionaries.

He and his wife were baptized by Bishop Alexander in 1844, and he

laboured afterwards as a medical missionary in Safed.

KLEIN, Julius Leopold, a native of Hungary, born at Nocskolez, 1810,

died in Berlin, 1810. He was a physician, poet and writer. His works

appeared in seven volumes, under the title "Dramatische werke," Leipsic,

1871-2.

KÖBNER, Pastor Julius, was born in Denmark in 1806. Was by profession an

optician like Spinoza, but God vouchsafed to him greater spiritual sight

than to the philosopher. He embraced Christian faith in the Lutheran

Church of which he became a minister, but afterwards joined the

Baptists. Endowed with spiritual and mental gifts, he henceforth

laboured with great zeal in Copenhagen, where he built the Christian

Chapel, and also in many other parts. Later he laboured in Berlin, where

he died 1884. His notable writings are, "Das Lied von Gott," an epic

poem from the creation to the redemption of the world. "Die Waldenser,"

a dramatic poem with notes, "Die Neue Erde." On his hundredth birthday,

1906, appeared a hundred of his choicest sermons in the press, under the

title "Lebens Wasser."

KOFLER, Carl, born in Lemberg, 1820, was baptized with his parents at

Breslau in 1822, graduated at the University there, and was appointed

Vicar in Bad Lardeck in Silesia in 1851. He is recorded to have been a

gifted preacher of the Gospel and a conscientious pastor. He died in

1877.

KOPPEL, Dr. J., born in the Archduchy of Posen in 1830. He began to

learn Hebrew when he was three years old. Afterwards he attended a Roman

Catholic school, where he was badly treated, and he imbibed strong

prejudices against Christianity. In 1846 he entered a Jewish seminary

for teachers at Bromberg, and when he finished his studies, he was

appointed teacher by the Government in a town near the Russian border,

and also interpreter. At that time he realised that there was a great

contrast between the Bible and the Talmud, but he had no inclination

towards Christianity whatever. Coming to Berlin, he made the

acquaintance of Dr. Jaffe, whose brother was a missionary of the British

Society, and he advised him to go to him for Christian instruction. The

result was that he was baptized by Jaffe. In 1860, Koppel entered the

service of the British Society, and laboured at first in England. In

Bristol he became acquainted with George Müller and with his

institution, which served him to good purpose in his future activity.

Returning the same year to Bromberg, it happened that one day a pair of

boots were stolen from him, and a poor beggar boy was suspected of the

theft. This incident awakened in Koppel's heart deep compassion towards

the poor neglected boys, and he applied to the municipal authorities for

permission to found a Home or Ragged School for them where they might

receive Christian training. This permission was, after some hesitation,

granted, and the Home was opened in 1864, which served at the same time

as a refuge for gutter children, orphans, Jewish enquirers and converts.

Koppel then displayed great activity together with Dr. Ben Zion, Dr.

Mossa and other friends whom he gathered around him. They instructed the

children, visited the prisons, preached to the Jews, of whom thirty-five

were converted there. Koppel laboured in faith, and the means of support

were not wanting. A waiter sent him 200 thaler and rich people helped

him liberally. In 1866 there were seventy inmates in the "Home" at

Salem. In 1869 Koppel, not feeling strong enough to carry on the work,

delivered it to others and went to London, where he did similar work and

was well known at the Mildmay Conference Hall. Subsequently he went to

Texas to found a colony there.

KRONHEIM, Joseph Nathaniel, a native of Magdeburg and son of wealthy

parents. In his youth he led a restless life, served as a soldier under

Napoleon I. in his Russian campaign, and then was schoolmaster in

Magdeburg, where he bought a New Testament, to teach moral principles

from it. The rabbi, on hearing of this, dissolved the school. He then

came to England and made the acquaintance of Bishop Alexander, who

preached the Gospel to him. He then took more time to investigate the

question at issue between Judaism and Christianity, travelling in the

country to sell optical instruments, till he came to the Rev. Wyndham

Madden, of Woodhouse Parsonage, near Huddersfield, by whom he was

further instructed and baptized in 1832. In 1835 he settled as optician

in Belfast. A year later the friends of the Jews there, observing his

Christian character, ability, and great Biblical knowledge, asked him to

give up his business and become an agent of the Belfast Auxiliary

Society, which he did, though he was then sixty years old. Through him a

lively interest was awakened in Ireland for the cause of missions among

the Jews. He laboured there for seventeen years, and died in 1852.

KRÖNIG, Rev. Joshua Charles Solomon, heard the Gospel in Paris from the

L.J.S. missionary Markheim, and was baptized by him in 1857, in the

chapel of Lewis Way, when Lord Shaftesbury was one of the sponsors.

After doing good work in London as a city missionary, he studied

theology at King's College, was ordained by the Archbishop of York,

1871-1872, and was appointed by trustees to the Vicarage of St.

Barnabas, Hull, where he laboured for the rest of his life as a faithful

minister of the Gospel to his congregation and missionary to his own

people, esteemed and beloved by them both. In 1875 he opened a

reading-room for Jews, which he called a "Beth hamedrash," in which he

placed one of his own converts as house-father. In 1881 he bought a

house for this purpose, on which he placed the inscription, "The doors

of Zion, house for studying God's Word." In 1884, he told a pathetic

story of a Jew who was a blasphemer, but whom the power of the Gospel

converted and regenerated, so that he became his assistant in the work

of the mission. Krönig was much sought after as a deputation.

KROPVELD, Rev. E., Pastor at Ablasserdam in Holland and Secretary of the

Dutch Reformed Church Mission to the Jews. He was brought up in strict

Jewish orthodoxy. Starting in life in a merchant's office and living

carelessly, he one day had a conversation with a Christian peasant, who

assured him that he was certain of entering at last into the heavenly

Canaan. This made a deep impression upon him, and he began to live in

stricter conformity with Judaism. At the age of seventeen he heard the

L.J.S. missionary Pauli preach, and felt the power of the Gospel

message, which led to his being baptized. He then became a colporteur of

religious books, when he suffered much from his friends, yet lived so

economically that he managed to save sufficient money to enable him to

study for the ministry. He then became Pastor in Rundem, Minnertsga,

and at last in Ablasserdam. He wrote several books in relation to the

Jews.

KUH, Christian Daniel, a merchant in Breslau, having been convinced of

the truth of Christianity, was baptized in the Evangelical Church at

Breslau in 1805. The result was that his wife and three children, his

brother-in-law Hans August Fisher, and his fiancée followed his example.

KUNERT, Rev. Karl, was born on May 25th, 1870, at Krotoschin, in Posen,

one of the Prussian provinces. Of his history he says:--"My father was a

furrier, who, in the family of his grandfather, a rabbi at Breslau,

received not only the usual superficial knowledge of Judaism, but at the

same time a truly orthodox education, and, as a pious Jew, he took good

care that the laws of his people should be strictly kept by his whole

family.

"I was named Karl, after this great grandfather, and I was expected to

follow his profession likewise. As far as I can remember, I assisted at

Divine service every morning and evening from about the third year of my

life, and from the age of four I joined in the prayers whenever they

were offered. Nor were the other branches of my education in any way

neglected. Being able to read and write when quite a little boy of five,

I became well versed in the history of my people and country. When nine

years of age I was sent to the college of my native town, and later on,

when my parents removed to Breslau, I visited the Catholic college of

that town, but at the same time the Jewish school. It was at this

period of my life that I got a very strong antipathy to Christ and His

adherents. Is that to be wondered at? All I saw was the thoughtless

worship of Popish idols. And then, the greater evil to my young soul was

wrought by my fellow-pupils, who, though educated in the Catholic faith,

nevertheless found much pleasure in laughing at each new thought or

religious exercise, and spent much time in reading all kinds of immoral

books.

"I was very fond of reading, and in the memorable year 1885, the Lord

led me to purchase the New Testament. There was a certain sacristan at

Breslau who sold the books and tracts of the British and Foreign Bible

Society, and often on Sundays, about dinner time, I went to see him and

to buy books to read. In this way I came into possession of the New

Testament in Greek, German and French. But the sacristan never uttered a

word in favour of the Gospel, and I thought him a very greedy man who

sold Christian books for the only purpose of gaining money. Such

behaviour in a professing Christian, together with the sad experiences

in my school-time, made me an embittered enemy of Christ and His Church.

During my time at college I visited the University and the Rabbinic

Seminary, in order to prepare myself for the chosen profession of a

Rabbi. The bitter hatred of all who confessed Christ grew more and more

intense, and at last, I triumphantly delivered a public lecture at

Berlin against Christianity.

"But already, at the time of my visiting the Rabbinic Seminary, I felt

an inner restlessness, and even when I changed theological studies for

other pursuits, this uneasiness would not quit me. I used to perform the

Jewish law with a still greater zeal, notwithstanding that the inner

voice told me most distinctly that I was wrong and would never find true

happiness in this way. I could speak to no one about this conflict of my

soul. The Jews did not understand me, and Christian people I most

heartily despised.

"I then resolved to go to Paris, firmly believing that new surroundings

would restore my peace of mind, and I felt I must conquer the heartfelt

unrest at any rate. But on the very day of my arrival in Paris I took

the train for Antwerp, and the next morning found me wandering about the

streets of that town in dread despair. At length I resolved to return

home, and that once more at Berlin I would seek rest in work. But in

vain. I wandered under the old trees of the Tiergarten for long hours

wrestling with my God, whom I was willing to serve, but after my own

fashion as a Jew. I would not yield, and though I was hardly able to

bear this inward conflict longer, I still went on with praying in public

on the Day of Atonement.

"At the close of November, 1898, my anxiety grew so strong that I

resolved to start for Altona, in order to be thoroughly instructed about

Christianity, in a mission house. Nobody had told me of such an

institution, but by chance I learned of its existence from one of its

former inmates. The 26th of November, 1898, found me at Hamburg. But

still the old Adam would not yield, and I never entered the mission

house till the utmost need forced me to go and see the Rev. A. Frank. He

received me most kindly, and was willing to give me shelter in the

house, but told me that, like all other inmates, I would have to engage

in manual labour. I most gladly agreed to this, and I became a pupil of

the mission on December 1st.

"Far from the noise and influence of the world I first met my Saviour in

all His glory. There was no question now about justification by

performing Moses' laws; His light made me see my sins in all their

awfulness, and I broke down crying, 'My punishment is greater than I can

bear' (Gen. iv. 13). But soon Divine love made me sing, 'My life is

preserved' (Gen. xxxii. 30), and all my heart went out to my Saviour who

had done so much for me. I was baptized on April 23rd by Pastor Aston.

For a short time after I stayed at Hamburg as a private teacher, and the

Lord's blessing was with me; but I was soon asked by our dear Pastor

Dworkowicz if I would be willing to work as missionary to the Jews, and

he felt I might be of service at Königsberg. Circumstances at the

beginning of 1901 made my way clear. I knew then that it was after my

Saviour's will that I should enter upon this work; so I applied to the

British Society for the Propagation of the Gospel among the Jews, and I

was accepted on June 9th, on the recommendation of Pastors Dworkowicz,

Aston and Frank, of Hamburg. I commenced work there under the direction

of the first named, but on March 15, 1902, I started for Königsberg, in

order to labour in that city for the glory of God my Saviour. 'The Lord

hath done great things for us, whereof we are glad' (Ps. cxxvi. 3)."

LANDSMAN, Daniel, was living in Jerusalem about 1870, maintaining

himself by his handiwork as a strict, pious Jew. Whenever the L.J.S.

missionary Stern met him he used to preach Christ crucified to him, so

that at last he, in a passion, assaulted Stern violently, but at length

was conquered by the Gospel, and then became his best friend. After his

baptism in the Holy City he witnessed for Christ there before the Jews

for some time. Then a position as assistant missionary was offered him

in the Scotch Presbyterian mission at Constantinople, where he zealously

laboured for seventeen years, and Bassin, afterward a missionary was one

of those in whose conversion he was instrumental. He then emigrated to

the United States, and was appointed by the Lutheran Synod at Missouri

as missionary in New York about 1883, where he was blessed in his

efforts to win souls for the Kingdom of God. He wrote the following

tracts, partly in Hebrew and Yiddish, "Jeshua Sar ha Panim"; "Jeshua ha

Nozri ist der Messiah Emeth," "Memra," "Shabbath Feiertage und

Beschneidung"; "Was sagen die Rabbinere über Maschiah"; "Was sagt die

Kabbalah, &c., über die Dreieinigkeit Gottes," 1888.

LASERON, Dr. Michael Maximilian August Heinrich, born in Königsberg,

1819, died in London, 1894. His father was a rabbi, but died on the same

day, as his mother, when he was only seven years old. Laseron was then

brought up by bigoted relations, who were not very kind to him. Owing to

this he had no great love for the Jews, but rather sought after

Christians, from whom he learned to know the Lord Jesus as his Saviour.

He did not conceal his convictions, but told his relatives that he had a

desire to become a Christian. Thereupon they so illtreated him that his

life was in danger; so when he was seventeen, he escaped on foot to

Frankfort, enduring great hardship on the way. Then he was instructed

and baptized by Pastor Keimers, but he could not remain in Frankfort on

account of persecution by the Jews, so he went to Basel. Scarcely had he

arrived there, when he got very ill, and the wife of the missionary, a

lady by the name of Haslen, nursed him till he recovered. Friends in

Switzerland recommended him to the L.J.S., and he was for a time in the

Operative Jewish Converts' Institution, Palestine Place. Then he entered

as a student the newly-founded Missionary Training College of the

British Jews' Society, and remained there over two years. However,

though he was interested in the Jewish mission, and took practical part

in the same, yet he felt that he was called to be a medical man, and the

Committee allowed him to leave in 1849. Thereupon he went to Erlangen

and studied medicine, and at the same time practised homoeopathy

privately. Laseron then returned to London, and was a successful

practitioner. Settling at Edmonton in 1854, he there lost his eldest

child. This was the occasion for a call to a great enterprise of faith

which bore glorious fruit. The bereaved parents noticing in the street

poor, half-starved children, resorted to prayer and then resolved to

establish an asylum for poor children where they could receive a good

education. An Irish lady hearing of it, sent him £3; with this

encouragement he hired a house, appointed a teacher, and opened the

school in 1856, having sixteen scholars on the fore-noon of the first

day and more in the afternoon. He also built a chapel. In a few months

the school was so full that he could not admit any more children. Then

he opened evening classes and services on Sunday, which were attended by

150 persons, who seldom went to a place of worship. In answer to earnest

prayer Dr. Laseron received small and large, and even very large, gifts

of money for his work in a most remarkable manner, often from people who

were entire strangers to him, notably the brothers Samuel and John

Morley supported him very generously, so that he was enabled to

establish the Evangelical Protestant Deaconesses' Training Institution

at Tottenham, now called The Prince of Wales's General Hospital. Dr.

Laseron reached the age of 75, and before his departure he asked a

friend to write to his children in Australia--"I thank God that I am

surrounded by such as love me and Him."

LASERON, Rev. David, came to Edinburgh from Germany, and maintained

himself there by giving lessons in German and in Hebrew. He had also

Christian pupils who visited him when he was sick and from whose young

lips he first heard of the great Physician of souls. After his baptism

in 1844 he was sent as a missionary to Cochin, where he established

schools for heathen and Jewish children. In 1852, these schools were

attended by 16 white Jewish boys, 112 black Jewish boys and 24 girls.

Laseron baptized one Jew there by the name of Jehil Benjamin, in 1849.

He was recalled home in 1855, owing to some disagreement with his

colleague.

LASSON, Adolf, born in Alt Strelitz, 1859, embraced Christianity while

he was tutor of Philosophy in the University of Berlin. He wrote the

following works: "Fichte über das Verhältniss von Staat und Kirche,"

Berlin, 1863; "Meister Eckhardt der Mystiker," 1878; "Das Cultur ideal

und der Krieg," 1868; "Principien der Zukunft des Volkesrechts," 1871.

In reference to religion, he belonged to the evangelical party in the

German Church. The year of his baptism is not known.

LAUB, P. B., born in the Bukowina, Austria, and received a strictly

orthodox Jewish education. Receiving a New Testament from some one, he

became convinced of the truth of Christianity, and then went to London,

where he came in contact with the writer, who recommended him to the

Operative Jewish Converts' Institution, but he soon left for Stuttgart,

and was baptized by Gottheil there. He then studied at Basel, but

wishing to devote his life to the Jewish Mission, he went to the

Institutum Delitzschianum, in Leipzig, to prepare himself for future

work. In 1889, he went to assist Mr. Flad in Tunis, and then was called

by the French, and afterwards by the Swiss Missionary Society to be

their missionary in Alsace.

LAURIA, Rabbi Elieser, was one of several Rabbis who became Christians

in Jerusalem in the first half of the nineteenth century. He was

baptized by Bishop Alexander in 1843, whereupon he was forced by the

Jewish authorities to divorce his wife, who was sent by them back to

Russia. She, however, returned to him in 1846, and in the next year she

too made a public confession of her faith in our Saviour. Henceforth she

assisted her husband in winning souls, and they laboured together at

Cairo, until her death of cholera in 1849. Lauria opened a mission

school there in 1850. He was much esteemed, even by the rabbis, and he

circulated the Scriptures as far as Arabia, and the mission was not

without results.

LAZARUS, Joshua George, was baptized with his wife and two children in

Liverpool, under the ministry of Rev. H. S. Joseph. In 1842, he became

his assistant there and in Manchester. In 1851, Lazarus reported that

sixty-eight Jews had been baptized since he entered upon his labours in

the two cities. He retired on account of feeble health in 1853, and died

in 1869.

LEBERT, Herman, M.D. (Levy), born 1813, died 1878. He as a Christian

doctor was very distinguished. Friedrich Wilhelm IV. bestowed upon him

the gold medal for Art and Science. He became Professor of Medicine in

Breslau, 1859. His literary works are: "Anatomie Pathologique générale

et speciale," 2 vols., 1854-62, for which the Parisian Academy gave him

the prize. "Handbuch der Practischen Medicin," 2 vols., 1859.

LEBRECHT, Abraham (Herz), born at Gross-Glogau Germany, 1706. At the age

of seventeen both his parents died, and his relatives sent him to a

Jewish high school at Prague. In 1739, he was a teacher at Belgrade, and

when the Turks captured the city, they sold him and Newman, son of a

Lutheran pastor, with many others, as slaves. The master tempted Newman

to sin, but he resisted, and was cruelly beaten. The master then tried

to make him yield through the medium of Herz, but Newman said to him: "I

cannot offend my Lord Jesus, and would rather die than commit sin." This

made a strong impression upon the young Jew, and henceforth he became

very anxious about the state of his soul, and the other preached to him

the good tidings of salvation through Christ. Newman died from the

stripes he had received, and Herz was sold to Hadshi Mustapha, who

brought him to Smyrna in 1741. There the Jewish community bought his

release, presented him with sixteen ducats, and sent him to

Constantinople, whence he made his way back to Germany, where in various

ways he experienced the lovingkindness of God. Twice when he was in

great despair, and was about to commit suicide, he was providentially

saved and brought to his senses by Christians, who had come to him at

the right moment. In his wanderings he visited Friedrich Augusti, the

well-known convert, who had had similar trials. Finally, he was baptized

on Whitsunday, 1744, when he assumed the name of Lebrecht (Live right),

and refused to receive a present from his sponsors, which it was the

custom to give. He then lived as a consistent Christian to the age of

70, and died in 1776. This extract is taken by Pastor de le Roi from

Lebrecht's autobiography, which closes with a prayer for the conversion

of Israel.

LEDERER, Gideon R., born in 1804. As the son of a rabbi he was educated

in strict rabbinical orthodoxy, and for a time was a rabbi himself. He

and his wife were converted under the ministry of the early Scotch

missionaries, and afterwards assisted them to spread the Gospel in

Hungary. In 1853, he came to London, but soon after went to New York,

where he laboured for the rest of his days, as a humble city missionary,

with much blessing. He edited a periodical entitled, "The Israelite

Indeed," and the writer knew him as such an one himself.

LEENER, de Louis, a Dutch convert of the nineteenth century, was a

respected author. Among his works are these--(1) "Ben Onie, Tafereelen

uit het dagboek van een tot het Christendom bekeerden Israelit," (2) "De

waarde vrouw in Israel," (3) "De Nederlandsche jood," (4) "Ons Pascha,"

Amsterdam, 1865-70.

LEHRS, Karl, was born in Königsberg in 1802, and died 1878. It is

recorded that while studying in Berlin he became a Christian from

conviction, and was baptized in 1822. A number of his relatives were

influenced by him for Christianity. He was a classical teacher in

several schools, and then Professor at the University of Königsberg. He

published a book of considerable merit under the title, "De Aristarchi

Studiis Homericis," 1833; "Questiones Epicae," 1837; "Pindars-scholien,"

1873.

LEIBNISTH, Samuel, born 1823, was a Jewish teacher, and after his

conversion, about 1868, devoted his leisure to voluntary missionary work

among the Jews in Germany. In 1874, he was appointed missionary at

Elberfeld, where he died in 1882.

LEITNER, H. C., was won for the Master by the Rev. C. A. Schönberger. He

laboured at Constantinople as a very able teacher in the Scotch mission

schools for many years.

LEITNER, Dr. M., born at Pesth in 1800, studied medicine and settled as

a practitioner at Broussa in Turkey. Having come into possession of a

New Testament, he read it carefully, and was converted and baptized in

1844. He then gave up his lucrative position and devoted his life to

missionary work. He was the L.J.S. medical missionary at Constantinople

from 1853 to 1861, when he died of fever.

LEO, Dr., a physician in Warsaw, after having had intercourse with the

L.J.S. missionaries for eight years, became fully convinced of the truth

of the Gospel, and was baptized with his family in 1831.

LEONHARD, Friedrich Conrad, a convert in the latter half of the

eighteenth century, published a dialogue under the title, "Erweis dass

die Rabbinen Schnurstracks wider dass Gesetz Moses lehren, Aus den

Kirchengesetzbüchern der heutigen Juden geführt," with a preface by

Pastor Siegmund Mörl, Nürnberg, 1781.

LESSMAN, Daniel, was born in Soldin (Brandenburg), 1794, studied

medicine in Berlin, was wounded in the war, baptized in 1824, he became

a great author, novelist, biographer and poet.

LEVI, Jacob, a native of Smyrna, according to the report of Dr.

Buchanan, heard the Gospel from a C.M.S. missionary. He then bought a

New Testament and studied it with the intention of refuting the

arguments of the missionary, and for this purpose he translated it into

Hebrew, but the result was that he became a believer and preached Christ

to Jews, Mohammedans and Christians.

LEVI, Jacob, baptized by the missionaries Lewis and Hartley at Athens,

about 1840-1. Was cast into prison by the Rabbis ten times. In the

prison at Casanegra, he was bastinadoed and kept six months, but he

declared if he was there a thousand years he would still confess that

Jesus was the true Messiah.

LEVI, Dr. Leone, was born in Ancona, 1802, and settled in England. An

article of his in the "Liverpool Album," in 1849, occasioned the

establishment of the Chamber of Commerce, of which he became secretary.

He joined the Presbyterian Church, was author of "Commercial Laws, their

Principles and Administration," 1850-52; "Wages and Earnings of the

Working Classes," 1867; "History of British Commerce and of the Economic

Progress of the British Nation," 1863-70. He became professor of

political economy at King's College in 1862; barrister in Lincoln's Inn,

1859; D.L. of Tübingen, 1861: and died in 1888.

LEVIEN, Edward, was born in 1818, of highly respectable Jewish parents,

nearly related to the distinguished Goldsmids. His parents returned to

the true faith, and were baptized and admitted into the Church of

England, with their children, when the latter were yet of tender age. He

was educated at Shrewsbury Grammar School, under Drs. Butler and

Kennedy, and at Balliol College, Oxford, where he took honours in

classics. In that department he filled a professor's chair at Glasgow.

His great skill in ancient manuscripts, and intimate acquaintance with

historical lore commended him, in 1850, to an important post in the MSS.

department of the British Museum. This post he held for nearly a quarter

of a century, with advantage to the public and credit to himself. He was

also honorary secretary of the British Archæological Association, to

which he rendered essential service in promoting its prosperity, in

various ways, literary and otherwise. His loss to that Association was

as keenly felt by their Committee as by his most intimate friends. The

catalogue of the British Museum has several pages devoted to his

literary productions.

LEVINSOHN, Hessel, a brother of the next named, who together with his

parents had anathematized Isaac on account of his supposed apostasy, was

in the first place influenced by him through correspondence, not to pass

such a harsh judgment upon himself. Then, when he came to England, he

was gradually won by him and other Hebrew Christians to read the New

Testament, and to search the Scriptures earnestly, until he too could

publicly confess that Jesus was his own Redeemer. He afterward became a

missionary of the British Society for the Propagation of the Gospel

amongst the Jews.

LEVINSON, Rev. Isaac, was born in Kovno (Russia), in 1855. His father

was a pious man, and used to fast every Monday and Thursday. When Isaac

was five years old, his father himself taught him Hebrew, and then sent

him to school, where he made rapid progress in learning, so that at the

age of eight he could read the Pentateuch with the Targum and Rashi's

commentary. Henceforth he studied mostly the Talmud, in which he felt no

delight nor even satisfaction, especially when at thirteen years of age

he became bar mitsvah (confirmed), and began to realize responsibility

for his sins. This caused him to lay aside the doctrines of men, and to

study more diligently the Word of God. In 1871 he took leave of his

parents, and after much hardship and God's loving care on the journey,

arrived in London, September 19th, with the intention to go from there

to America or Australia. But just as he landed he was robbed of the

little baggage he possessed, and a kind Jew took him to his house, with

whom he spent the Day of Atonement. Subsequently he once passed by the

L.J.S. Chapel at Palestine Place, and noticed a Hebrew inscription on

the front. Thinking it was a synagogue he entered, and was surprised to

find that it was a Christian place of worship, where the prayers were

said in Hebrew. He listened to the service, and after it was over, a

Hebrew Christian spoke to him, and told him that he had found peace in

believing in Jesus as the Messiah. This was exactly what Isaac was

searching for. He then made the acquaintance of Dr. Stern, was

instructed and baptized by him, and entered the Operative Jewish

Converts' Institution. After a time Levinson was for some years a clerk

in the R.T.S., where he made good use of his time in preparing himself

for studying in Spurgeon's College. He was then ordained to the Baptist

ministry, and was engaged by the British Society as deputational

secretary, in which capacity he laboured zealously and ably for some

years, until he was called to succeed the late Rev. John Dunlop, as

chief secretary of the same Society.

LEVY, Benjamin, was the son of Moses Levy, one of a well-known firm of

shipowners in London. When he was quite a young man he set up in

business as a clothier and draper in Holborn. Subsequently he removed to

Sunderland, where he spent the last forty-two years of his life; and so

greatly did he prosper that he opened branches of his business in

Shields, Stockton, Middlesborough, West Hartlepool and Barrow in

Furness. His admission by baptism into the Church of Christ took place

when he was twenty-six years old. Before then he had drifted away from

the moorings of the synagogue, and then soon followed his total neglect

of all religious observance, and all belief in the Bible. It was at this

crisis in his religious life that he was brought under decidedly

Christian influences. He came in contact with a clergyman of the Church

of England, who led him to accept Christ and Him crucified; after which

he ever remained a faithful follower of the Lord Jesus, and a promoter

of Christian work. He became Warden of St. Thomas', Sunderland, for

which Church he did a great deal. He was elected member of the Town

Council of Bishopwearmouth in 1861, and in 1871 he was made Alderman of

the Sunderland Ward; had he lived longer, he would have attained the

chief civil dignity there. His funeral was attended by the whole Town

Council in its official capacity. He left a family of four sons and five

daughters, all of whom were doing well at that time.

LEVY, Philip, was converted in England, at the beginning of the

eighteenth century. He published an English, Hebrew, and Chaldee Grammar

in 1705, at Oxford.

LEWALD, Fanny, daughter of a Jewish banker at Königsberg, and born 1811,

became a member of the Evangelical Church by baptism in 1828. She is

distinguished as a great authoress. Her works comprise twelve vols., six

of them under the title, "Meine Lebens Geschichte" (Autobiography),

Berlin, 1871-75. She died at the age of 78, in 1889.

LEWIS, Dr. de Leno, was editor of "Israel's Watchman," at Baltimore,

1888.

LICHTENSTEIN, George Philipp (Susskind Mayer), was born at Frankfort in

1606, and became a Christian through intercourse with pious Christians,

and through hearing Christian hymns.

LICHTENSTEIN, Jacob, the brother of the above, born in 1826, became a

more famous pastor and theologian. He published "Das Leben unsers

Herrn," Erlangen, 1855; "Prüfet alles und das Gute behaltet," 1870. He

died in 1875.

LICHTENSTEIN, Jehiel Zebi (Hershensohn), was born at Jassy, in 1831, and

brought up in Bessarabia, among the Chassidim and Kabbalists. Having

received a New Testament at Jassy, he studied it diligently, and being

convinced that Jesus was the Messiah, he baptized himself in a river in

1855. In 1868, he published a Kabbalistic book, entitled, "Limude

hanebiim," in which he tried to show that the teaching of the Kabbalah

and of the New Testament are identical. In 1872, he came to London and

was baptized by Dr. Stern. He then assisted for a short time Mr.

Dworkowicz in Warsaw and Pastor Weber in Neudeklslau. From 1874 to 1879

he laboured as a missionary of the Berlin Society in Berlin. He then was

for a time in Russia, whence he went to Leipzig in 1885, where he was

afterwards appointed to be one of the tutors at the Institutum

Delitzschianum. He is the author, besides the above-mentioned, of the

following Hebrew works:--"Chizzuk Emunah Emeth" (A defence of

Christianity against the Jewish book "Chizzuk Emunah,") 1879; "Toldoth

Jeshua," a refutation of the book under that name, 1883; "A Short

Rabbinic Commentary on the whole of the New Testament," published

gradually. Lichtenstein also translated the whole of the Old Testament

into Yiddish for the British and Foreign Bible Society, of which parts

have appeared.

LICHTENSTEIN, Johann Daniel, son of the above, who was baptized in his

youth, became afterwards a very devoted Pastor in Frankfort. It is

recorded that he displayed self-sacrificing activity, especially among

the sick and the prisoners. He died in 1862, and in allusion to his name

"Lightstone," the people said of him that "he was a light which consumed

itself."

LICHTENSTEIN, Moritz, born 1824, embraced Christianity in 1842 together

with his mother and brothers and sisters. Moritz became a preacher of

the Gospel in 1855, and died 1876.

LICHTENSTEIN, Rabbi J., is one of the most remarkable converts to

Christianity in the nineteenth century. The story is briefly this:

Finding one day a New Testament in the school under his charge, he took

it away, and hid it in his library. Then during an anti-Semitic

agitation in Hungary he, thinking that there must be something in the

teaching of the New Testament, which excited enmity against the Jews,

examined it carefully, and was convinced of the contrary, and more, he

began to admire and to love the Lord Jesus, and gradually to quote

passages from the New Testament in his sermons in the synagogue of Tapio

Szele, of which he had been minister for forty years. He also wrote

three pamphlets--"Der Talmud auf der Anklage Bank," Budapesth, 1866;

"Mein Zeugniss," 1886; "Die Liebe und die Bekehrung, ein sehr ernstes

wort zu sehr ernster Zeit." At last some of his congregation accused him

to the chief rabbi of Budapest of heterodoxy. Rabbi Lichtenstein then

confessed his faith in Jesus Christ crucified. The result was that he

had to resign his office, and to the end of his life he lived as a

Christian, constantly preaching the Gospel in Pesth though not

baptized. He died in the Lord in 1908.

LIPSCHITZ, Benjamin, a convert to Christianity, died 1876, in Vienna,

leaving to the inhabitants of his birthplace, Kriegshaber, near

Augsburg, 70,000 gulden, to be equally divided between Jews and

Christians. Besides this he bequeathed 35,000 gulden to the Jewish

Congregation of Augsburg, 100,000 gulden for the Jewish Home at Munich,

and 100,000 gulden for the Jewish Home at Vienna.

LIPSHYTZ, Christlieb T., Director of the Barbican Mission to the Jews,

London. Born in 1858 at Warsaw, the capital of Poland, he was brought up

in strict Judaism, according to the principles of his orthodox Jewish

parents. It was essential that he should undergo a Talmudical Jewish

training, and in addition he was given a thorough secular education.

When he was five years of age, his eldest sister became a Christian, and

for this she endured severe persecution. Her testimony made a deep

impression on the mind of her brother, and awakened a desire in his

heart to know what it was that Christianity really taught. So strong was

this desire that while at the secular high school in his native city, he

embraced every possible opportunity of listening to the religious

instruction given to the Gentile pupils. For this he was chastised by

his father, but the severe punishment inflicted was of no avail, for the

Spirit of God had directed the message of the Gospel home to his heart,

and within a short time he surrendered to the Lord. The bitter

persecution through which his sister had passed was a vivid and painful

memory, and it is not surprising that Lipshytz hesitated to incur the

same suffering by making a public confession in his native place.

Eventually he went away to Königsberg. Here, after a course of

instruction by a missionary of the London Jews' Society (Mr. Skolkowski)

and the Rev. Konsistorialrath Dr. Kahle, he was baptized on the 19th

October, 1878. After further study and preparation he worked under the

auspices of the home mission in the North of Germany, and afterwards in

connexion with the mission among Jews in the West of Germany. Coming to

England, Mr. Lipshytz was for some time superintendent of the Wanderers'

Home, under the direction of the late Rev. J. M. Eppstein. At the close

of 1887 he became assistant missionary to the Rev. Paul Warschawski.

When the latter relinquished the mission on account of failing health,

the work was in danger of coming to an untimely end. At this crisis

Prebendary Gordon Calthrop, who became the first President, called

together a number of friends, with the result that Mr. Lipshytz was

asked to undertake the re-organization of the work. After prayerful

consideration, the invitation was accepted. For two years and a-half the

mission was housed in London Wall, thence a removal was made to larger

premises in Finsbury Square, which were occupied for seven years. From

the first, Mr. Lipshytz exercised remarkable tact and ability, and it

became increasingly evident that under his able direction the mission

was destined to become a powerful agency in proclaiming the Gospel to

the Jews and winning their allegiance to Christ. Prebendary Gordon

Calthrop had now passed to his rest, and Archdeacon Sinclair succeeded

as President, to be followed after a time by Prebendary H. W.

Webb-Peploe, a life-long friend of Israel. With his unfailing energy and

enthusiasm, Mr. Lipshytz set about raising a memorial to the memory of

the first President of the mission, and in this he had from the first

the hearty co-operation of the devoted men who formed his council. The

outcome was the erection of the perfectly equipped and commodious

headquarters of the Barbican Mission situated on the main thoroughfare

of Whitechapel, and known as "The Gordon Calthrop Memorial," which was

dedicated and opened in the spring of 1901. Besides the mission house

and church, the property includes a spacious open-air preaching ground,

with a stone pulpit. The entire scheme involved an outlay of £13,000,

the whole of which sum was soon raised. Having succeeded in this matter,

Mr. Lipshytz realized the necessity for providing a Home for Converts

and Enquirers, and a permanent residence for the head of the mission.

This he was also able to accomplish, and the Home at Mitcham, which cost

£3,500, was soon freed from debt. With all his undertakings Mr. Lipshytz

was careful to see that the spiritual work of the mission was not

neglected. "First things" were given first place: hence the mission

abundantly prospered in his hands.

LÖBEL, Carl Friedrich Raphael, a native of Lissa, in Prussian Poland,

was baptized by Pastor Hasselman in Soran, in 1825. He studied

Pedagogy, became a very effective schoolmaster, and wrote:--"Gebete für

die Schule," 1836; "Erklärungen der Episteln," 1859. He founded a Rescue

Home, and died in 1869.

LOBGOTT, Abraham Meyer (sometimes called Gottlob), a native of Posen,

was instructed and baptized by Pastor Schultz in Berlin in 1769. He

studied theology in Halle. He translated Elias Levita's "Massoreth ha

Massorah," which Dr. Semler published in 1773. He also translated the

first three chapters of Mendelssohn's Judæo-German Pentateuch into

German, Erlangen, 1786. He published in 1775, during the time of his

studies, "Sententiae Rabb. de successione ab intestato et testimentaria

collectae a R. Joseph Karo" (Schulchan Aruch).

LOPES, Sir Manasseh Massey, Bart., was born in Jamaica in 1755, and died

1838. He belonged to the Sephardim Jews. Both he and his father Mordecai

Rodriguez Lopes embraced Christianity in 1802. In that year Manasseh was

returned to Parliament as member for New Romney and was created a

baronet in 1805. At the next election, he was returned as member for

Barnstaple, and lastly, for Westbury, where he held also the office of

Recorder, in addition to being a magistrate for two counties.

LOTKA, Rev. J., a native of Russian Poland, where he was brought up by

his parents in strict orthodoxy, but as he arrived at the age of

discretion, he somehow managed to study, besides Hebrew and the Talmud,

the Polish and the German languages. Becoming acquainted with much

Christian literature he had a great desire to read the New Testament,

and this led him to give up the position of a Jewish teacher and to come

to London for the purpose of receiving further Christian instruction by

Dr. Ewald, who baptized him on November 22, 1863. About two years later

he went from the Operative Jewish Converts' Institution to Basel,

studied theology, and was sent out to labour as a Pastor among the

Germans in Illinois, U.S.A. In 1879 he was appointed Professor of Hebrew

in an Episcopal Seminary near Chicago, where he did also missionary work

among the Jews. In 1872, he joined the L.J.S. and was sent to Lemberg,

where he laboured for ten years, and visited many towns in Galicia. In

1881, after he had been on a tour of enquiry with the Rev. Frederick

Smith in the Crimea, he was sent to Persia, where he remained from two

to three years, and laid, so to speak, a solid foundation for the

revived mission there. He subsequently laboured for a few years at Posen

and Bucharest, and much longer in Birmingham, and then succeeded the

Rev. J. C. S. Kroenig at Hull. He was the author of several tracts.

LÖWE, H. G. F., a Hebrew Christian living in Hamburg. With a view to

make known, both to Jews, and Christians, the nature of rabbinic

Judaism, he wrote the following works:--1. A translation of the first

chapter of Berachoth (Benedictions), with preface, introduction, and

three appendices, 1836. 2. A translation of four parts of the Shulchan

Aruch Aben Ezra, Hoshen Hamishpat, Orach Hayim and Yoreh Deah,

1836-1840.

LÖWEN, Moses Gotthold (Pseudon, Hananiah Berliner), was born August 8,

1859, just at the time when his father, dressed in mourning, was sitting

on the floor in the synagogue, bewailing the destruction of Jerusalem.

When the father returned home, a near relative presented him with his

firstborn son. His parents educated him after the manner of orthodox

Jews, and he studied diligently the Talmud and the "Shulchan Aruch," but

very little the Old Testament. When the boy was fifteen years of age, he

was employed by the rabbi of Sombar, in Galicia, as a copyist, and for

this he received from him instruction in rabbinical writings, in the

Bible, and in religious philological literature. This distinguished

savant, Joshua Hullas by name, was liberal-minded and exercised a

salutary influence upon the boy. Later on he perceived the untenableness

of the rabbinic views of the world, and gave up the idea of becoming a

rabbi as his parents wished. He then devoted himself to commerce, but

found no pleasure in it. Then he met the Rev. J. Lotka, missionary of

the L.J.S. at Lemberg, and for the first time learned to know the New

Testament and other Christian literature; and after an inward struggle,

lasting ten years, in which the late Professor Franz Delitzsch

encouraged him to persevere, he threw himself at the feet of Jesus, and

became His faithful disciple. He was admitted into the Church of Christ

by baptism, by the Rev. P. E. Gottheil, in Stuttgart, in 1886. Two

years later he entered the service of the Berlin Society for Promoting

Christianity among the Jews, under whom for years he laboured with great

blessing upon his efforts. Löwen's work was mostly of a literary

character. In 1888, he wrote a useful booklet in Yiddish, entitled

"Siach l'Elohim," through which he introduced the jargon of the Eastern

Jews into Christian literature. A year later he joined Chr. Theophilus

Lucky, in editing the Hebrew monthly periodical, "Eduth l'Israel." This

was and remained the first Jewish Christian periodical in the sacred

language. He worked at this difficult post for only two years, but

continued in co-operation with Professor Dalman for fifteen years in the

publication of his monthly Yiddish periodical, "Berith Am." He also

contributed numerous articles, poems, narratives, etc., to "Nathanael"

and to "Messiasbote," publications of the Berlin Society. On Löwen's

suggestion, the International Jewish Missionary Conference at Leipzig in

1897, resolved to offer a prize for a life of Christ in Yiddish. Amongst

the competitors was the well-known Joseph Rabinowitz, but the umpires,

Professor Strack and the Rev. A. Bernstein, adjudged the prize to

Löwen's work, which is entitled "Podeh Umazil," which has found great

acceptance among the Jews. In 1901 a collection of essays appeared from

his pen, under the title, "Brod und Salz" (bread and salt), which was

gladly read. He also brought out a series of booklets entitled "Orchim,"

which was of the greatest missionary value. Löwen was stationed in

Berlin, Lemberg, Posen, and Vienna, where he continued to testify to

the Jews of the unsearchable riches of Christ, and the Lord crowned his

work with success, in that he was permitted to witness a spirit of

enquiry among the Jews, not a few of whom acknowledged Him as their Lord

and Saviour through his labours.

LÖWENTHAL, Rev. Isidor, a native of Posen, where he received a liberal

education, finishing his studies at the Gymnasium at the age of

seventeen. His father wished him to enter into business, but he had no

taste for such a life. With companions of the same age, he founded a

liberal political union, and owing to a poem of a radical character,

which he recited in public, he was arrested by the police. For this

reason he emigrated to New York in 1846. On his arrival he tried to get

employment, but failed. He was then obliged to become a pedlar. One cold

November day he offered his goods to the Rev. S. M. Gayley, of

Wilmington, Delaware, who, noticing his poor plight, invited him to his

house, where in conversation he soon learned that Löwenthal was well

educated. He then offered him hospitality until he should find a

situation as teacher of German and French. This he procured for him in

Fayette College at Easton, Pa., in 1847. There Löwenthal was

indefatigable in his studies of the English language and literature. His

iron will and his excellent memory enabled him soon to overcome all

difficulties. Hitherto he had not revealed to Mr. Gayley his Jewish

nationality, but now he not only did this but also told him that the

family prayers and the services which he had attended had led him to

study the Scriptures, and that he was convinced of the truth of

Christianity. He was then baptized by Mr. Gayley in the Presbyterian

Church. In 1848 he became teacher of languages at Mount Holly Collegiate

School, where he remained several years. Mr. Philipps, of the First

Presbyterian Church, New York, advised him to study for the ministry,

and he entered the Theological Seminary at Princeton, New Jersey in

1852. During his course there he contributed articles to the "Biblical

Repository." When about to leave the Seminary, he gave a lecture on

Indian missions and then offered his services to the Board of Foreign

Missions. The Board sent him in 1856 to Afghanistan. He acquired the

language in one year, so that he could preach in it fluently; but he was

only permitted to labour there seven years. During this short time he

translated the whole of the New Testament in Pushtu and printed it, and

compiled a dictionary of that language which he left in manuscript. He

preached easily in five languages, and none knew the East better than he

did. He possessed the largest collection of Asiatic MSS. and rare books

that ever was the lot of a European. He was beloved by the natives and

Europeans alike. Sir John Lawrence, especially during the mutiny,

consulted him as a friend. He preached uninterruptedly in Afghanistan

and in the Khyber Pass. At the last, he was shot dead by his own

servant, it is said through a mistake, who, seeing him walking on the

roof at night, took him for a thief. This was in 1864, when he was only

thirty-eight.

LOWITZ, Rev. J., laboured for years as a missionary of the British

Society at Algiers, where he also acted as agent for the British and

Foreign Bible Society. In 1872 he succeeded Davidsohn as principal of

the British Society's Home for Converts and Enquirers, at 28, Alfred

Place, Bedford Square, London.

LUCKY, Rev. C. Theophilus, a native of Tisminitz, in Galicia, and a most

remarkable convert to Christianity in the nineteenth century. He was

known not only as a great Hebrew scholar, writing Hebrew in classical

style as a living language, and as thoroughly conversant with the whole

range of Jewish literature, but also as possessing a wide knowledge of

Christian literature. Having studied at the Berlin University and High

School for the knowledge of Judaism, and making researches in

philosophical and religious subjects, he was led to become a believer.

Lucky received Evangelical ordination in New York. In 1887 he first

published a Hebrew periodical, "Eduth le Israel," which he continued for

some years, when he returned to Galicia and took up his residence in

Stanislau. There he lived and laboured among his brethren, preaching by

the written and spoken word, but above all by his example, scarcely

receiving any help from men. He was a living illustration of a Hebrew

Christian of the first century; though thoroughly Orthodox as to the

cardinal doctrines of Christianity, yet he believed that it was

incumbent upon him to observe the Jewish Sabbath and all other Jewish

festivals and the dietary laws, not for the sake of being justified by

the works of the law, but for the sake of satisfying his own conscience,

and that he might be more useful as an evangelist amongst his brethren

in Galicia.

MAAS, Dr. M., was a teacher at Breslau in the nineteenth century, and

wrote the following works, advocating amalgamation of the Jews with

Christians: "Die Sociale Stellung der Juden in Deutschland und das

Ceremonial Gesetz," Löbau, 1876; "Die Mischehe das Einzig wirksame

mittel einer dauernden Vereinigung zwischen der jüdischen und

christlichen Bevölkerung Deutschland's," ib.

MACKHAN, Beatus Christian (Nehemiah Cohen), after having travelled in

three continents, and held the office of Rabbi at Avignon embraced

Christianity, in the Baltic Provinces in 1672. In 1690 he published in

the German language: "Schriftmässiger Jesus--Palmbaum oder Klarer

Beweissthum wider die Juden, dass Jesus der wahre Messias sei" (Riga),

Wolf, Bibliotheca Hebraica 3. N., 1648.

MAGATH, Rev. Julius, some time after his baptism became Professor in the

Wesleyan College in Oxford (Georgia, U.S.A.) Later on he was requested

by the Conference to do missionary work among the Jews. In 1886 he

published a periodical entitled, "The Hebrew Missionary," and this was

changed in 1888 to "The Hebrew Messenger." He also translated a

treatise, written by the Roman Catholic Jewish convert M. M. Leman,

entitled, "Jesus before the Sanhedrin," 1887.

MAIMUNY, Rabbi Mordecai, was born at Bona, Algeria, in 1817. His father

was a well-to-do goldsmith, who had settled in Tunis in 1823, where

Maimuny received a strict rabbinical education. When Dr. Ewald was

stationed at Tunis, Maimuny was his great opponent and used to blaspheme

the name of Jesus. Later on he went to Jerusalem, where his fanaticism

became more excited when he observed the activity of Bishop Alexander.

However, the bishop's calm and gentle disposition made a great

impression upon him, and he received a Hebrew New Testament, which he

studied diligently and became a changed man. His wife seeing that he

visited Nicolayson and the other missionaries was very angry with him.

To pacify her, and in the hope that she would change her mind, he left

Jerusalem with her, and they wandered through Asia, North Africa, and

Europe, and then returned to Jerusalem, where he had to undergo great

persecution, and was obliged to return to his native place. Finally, in

1853, he was baptized by the Scotch missionary, the Rev. Benjamin Weiss.

MAMLOCK, L. C, a native of Kalisch, was instructed and baptized by Dr.

Ewald in 1863. After being in the Operative Jewish Converts' Institution

for some considerable time, Dr. Ewald employed him as his assistant, and

he became a parochial lay reader. Subsequently he was appointed by the

L.J.S. as missionary in Manchester, and was transferred to Paris after

the Franco-German war. There he laboured faithfully the rest of his

life, spreading the Gospel far and wide during several exhibitions, and

had the privilege to see many sons and daughters trusting in the Lord

Jesus Christ for their salvation.

MARCUS, Moses, born in London, 1701, was sent by his father to Hamburg

for his education. There he had intercourse with Christians, read the

New Testament, and came to a saving knowledge of the truth. In 1721 his

father returned to England from India, where he had amassed a fortune,

and summoned him to come home. Marcus then told his father of his

religious convictions, when the latter was shocked, and threatened to

disinherit him if he should be baptized; he once even threw a long knife

at him. Marcus, however, persevered and was baptized in 1723. In 1724 he

wrote a pamphlet entitled, "Principal Motives to leave the Jewish

Faith." In defence of Christianity, against the then prevalent

rationalism, he translated into English the second part of Dr. J.

Gottlob Carpzov's "Critica Sacra," adding his own notes (London, 1729).

MARCUSOHN, Rev. J. W., was sent by the Scotch Church as a missionary to

Constantinople, at the request of the American Board of Missions, in

1859. He subsequently preached the Gospel to the Jews in the United

States of America.

MARGOLIOUTH, Ezekiel, was a very remarkable man, a typical Jew, and a

typical convert to Christianity. As an Hebraist he was equal to any of

his day. He had a profound knowledge of the Talmud, rare even amongst

Talmudists. It was, however, in the composition of modern Hebrew that

his chief talent lay, and competent scholars often spoke

enthusiastically of the elegance of his rabbinic writings. Like his

namesake, Dr. Moses Margoliouth, he was a native of Suwalki in Poland,

where he was born in November 1816. His father, Abraham, had been

thirty-three years chief rabbi of the town, and his mother could trace

twelve rabbis amongst her ancestors. It was natural that Ezekiel should

study the Talmud and practise all the precepts of the rabbis with the

utmost vigour. After he had become bar mitzvah, he studied with his

father, and later on went to Brody, in order to perfect himself in

rabbinic lore. There he met enlightened Jews, and often disputed with R.

Solomon Kluger. He began to study the Bible, and philosophical works in

Hebrew, like those of Maimonides; his desire for knowledge being

fostered under Michael Perl of Tarnopol, the first Jewish reformer in

Galicia. Later on he went to the rabbinical seminary at Warsaw, where he

first met missionaries of the L.J. Society, through whom he was

irresistibly drawn to Christ, His Person, and His teachings. At the age

of twenty-seven he confessed faith in Christ as his Saviour, though his

wife, whom he had married the previous year, for a long time refused to

become a Christian. He then came over to England, where she afterwards

joined him, and in 1848, also became a Christian. In the same year he

entered the Operative Jewish Converts' Institution to learn bookbinding.

In 1852 he was appointed a missionary of the L.J.S. in London, and

worked as such almost to the end of his life. It was not as a popular

preacher that he excelled, though his faith in, and knowledge of, the

Word of God always profoundly attracted his audiences. His chief labours

were literary, and in these he had no rival. His "Derech Emunah" and

"Nethivoth Olam," in Hebrew, are masterpieces. His greatest work was the

revision of the New Testament in Hebrew in 1865. On May 2, 1894, he

passed away in a gentle and peaceful death, greatly mourned both for

himself and for the loss of his learning and piety. His son is the Rev.

Professor David S. Margoliouth, D.Lit., Laudian Professor of Arabic at

Oxford University, and examining chaplain to the Bishop of Liverpool.

MARGOLIOUTH, Rev. George, a nephew of Dr. Moses Margoliouth, was

converted to Christianity at Strassburg. He studied philology at the

University of Bonn, and theology at Cuddesdon College, was ordained in

1881-1883, held the curacy of St. Thomas', Leeds, when he was also

missionary of the Parochial Missions to the Jews; then at Carleton,

Yorks., 1883-84; then again missionary curate of Holy Trinity, Stepney,

1884-87; then at St. Mary the Less, Cambridge, 1887-89; St. Botolph,

Cambridge, 1889-91, when he took his degree in Semitic languages, at

Queen's College. He is the author of "Descriptive List of the Hebrew and

Samaritan MSS. in the British Museum," 1893; "The Superlinear

Punctuation," 1893; "The Liturgy of the Nile, Palestinian, Syriac and

English," 1896; "The Palestinian Syriac Version of Holy Scripture, four

recently Discovered Portions," 1896. He also contributed valuable

articles to the "Jewish Quarterly Review."

MARGOLIOUTH, Rev. Dr. Moses, was born at Suwalki in 1820, and died in

London, 1881. He was no relation to Ezekiel Margoliouth, though from the

same town. Coming to Liverpool in 1837 he met the missionaries of the

L.J.S., Lazarus and Rev. H. S. Joseph, and as a result of intercourse

with them he was baptized in 1838. He entered Trinity College, Dublin,

in 1840, and became curate of St. Augustine, Liverpool, January 30,

1844. Much later he was curate of St. Paul's, Onslow Square, London, and

lastly, Vicar of Little Limford, Buckinghamshire. He took the degree of

Ph.D. at Erlangen in 1857. In 1847 he started a Hebrew Christian monthly

magazine entitled, "The Star of Jacob." In the seventies he was editor

of "The Hebrew Christian Witness." He also wrote the following works,

all published in London: "Modern Judaism" (1843), "The History of the

Jews of Great Britain" (1851), "A Pilgrimage to the Land of my Fathers"

(1855), "The Curates of Riverdale"(1860), "The Spirit of Prophecy"

(1864), "The Poetry of the Hebrew Pentateuch" (1871). Margoliouth was

one of the revisers of the English version of the Old Testament. He

wrote also a considerable number of minor works.

MARGOLIOUTH, Naphtali, baptized in 1603 under the name of Konrad Otto,

became professor of Hebrew in Altorf. He wrote "Grammatica Hebraica"

(Nurnberg, 1605), a part of a "Dictionarium radicale" of rabbinic and

Talmudic words, "Gale Razia or Revelatio arcanorum ex Daniel ii. 29," in

Latin and German.

MARKHEIM, H. A., was one of the most gifted missionaries of the L.J.S.

in the nineteenth century. As a great linguist he suitably occupied the

following stations: In 1840, he succeeded Lewis at Smyrna; in 1850, he

laboured at Oran and Tangier; in 1860, at Gibraltar; in 1863, at Turin;

from 1861-63, at Marseilles, and then until the siege of Paris by the

Germans, he laboured there. He died in 1889.

MARIA was born of English Jewish parents, in affluent circumstances.

When yet a child she fell down a steep flight of stairs and seriously

injured her spine, so that she became a permanent invalid. A Christian

lady used to visit her, and got permission to read to her the Psalms.

She asked her father to buy her a Bible, who instead of doing so bought

her some narratives, but seeing her disappointment, complied with her

request. From this Bible, which contained the New Testament, she learned

to know and to love the Saviour, believing that Jesus made a perfect

atonement for her sins. Becoming gradually feebler and losing her sight,

she said to Miss P. that she enjoyed great tranquillity of mind, and had

learned to understand Isaiah xxvi. 3, "Thou wilt keep him in perfect

peace, whose mind is stayed on Thee." Prayer was never a weariness to

her. She influenced her sister to read to her the Bible. She then bore

witness from her sick bed to the faith which was the source of her calm

resignation and happiness before those friends, both Jews and Gentiles,

who visited her. When her life drew to a close, she said to her father:

"Dear father, I have one request to make; remember! it is my dying

request, the last favour I shall ever ask you, father." With much

kindness he enquired, "What is it, my dear?" "It is, father, that you

will consent to my baptism." "No, Maria, I cannot do that, you were born

a Jewess and you must die one." "Father! that is impossible, for I am a

Christian. I believe that Jesus is the Saviour and without Him we should

perish everlastingly." She then explained that by being a Christian she

had not ceased to be a Jewess. She was then permitted to receive both

sacraments from the curate of the parish. Before her death she said to

her brother: "My dear brother, be good, and never, never despise the

Messiah Jesus Christ. I am going to heaven, and may I not hope to meet

you there? I have prayed for you and all my family, and it is my belief

the Lord will answer my prayers, and shew His salvation to you all."

(_Jewish Intelligence_, October, 1841).

MARKS, J. D., a convert was at first in 1819. It was owing to his

influence that a missionary society in Switzerland was founded. This is

emphasized in a letter from Basel to the L.J.S. in 1820, whose

missionary he then was. At that time there seems to have been an

important movement among the Jews of Frankfort and its neighbourhood

towards Christianity, in which he was to some extent instrumental, and

the result was that in three years ninety Jews embraced Christianity. He

died as missionary at Offenbach in 1841.

MARKS, Rev. John Ebenezer, D.D., of Canterbury, 1879, laboured as a

missionary at Moulmein, India, 1863-67; as Chaplain at Rangoon,

1867-68; Irrawaddy, 1869 and 1876-83; Mandalay, 1869-76; Tavoy and

Mergui, 1883; as missionary of the S.P.G. and Principal of St. John's

College, Rangoon, from 1876-96.

MARX, Adolf Bernard, was born in Halle in 1779. From his youth he was

very fond of music, and Handel's "Messiah" led him to become a

Christian. His father, though indifferent to religion, was very angry

with him, and he was obliged to prosecute his studies of law and music

under great deprivations. He finally became a judge at Wittemberg, but

he had more taste for music than for the law. He then relinquished his

office and went to Berlin, and devoted himself entirely to the study of

music. He made there the acquaintance of the English musician Logier,

and got from him some new ideas, which he was not slow to put into

practice. In 1837, he published a work on the principles of harmony. He

did much for the proper understanding of Beethoven, Sebastian Bach, and

Glück. He is said to have been the founder of modern musical literature.

He died in 1866.

MARX, Karl, born at Treves, in 1818. He was baptized with his father,

his brother, and five sisters in 1824. In 1842, he became editor of

"Reinische Zeitung für Politik, Handel, und Gewerbe." In 1843, he

published at Paris, "Zür Kritik der Hegelschen Rechts Philosophie." In

1848 he edited the "Neue Rheinische Zeitung." He is known as the founder

of the political theory called Socialism, and on account of that he came

in conflict with several governments, and he sought refuge in England.

He married the sister of the minister, von Westphal. She died in 1881,

and he also passed away in 1883, in London.

MASSENA. All that is known about him is a tract, published at

Strassburg, in 1859, entitled "Massena ein Wahrer Israelite oder die

Kraft Gottes."

MASSIAH, Rev. J. P., was curate of Holy Trinity, Stepney, in 1883, when

he received some Jews into the Church.

MATHAI (Shimon), Adam Rudolf George Christoph, was born at Fürth,

Germany in 1715, and was instructed in the Talmud by his father Jaidel,

a teacher in the Beth-hamedrash there. At the age of sixteen, he went to

Prague to continue his studies, and on returning home he, too, became a

Talmudic teacher. Just then he narrates, in the preface of his

"Description of the Jewish Sabbath": "When I considered the corruption

among my people, doubts arose in my mind about the rabbinic system of

religion, and I began to study its doctrines, rites and ceremonies, and

found that they did not agree with the Word of God." The name Jeshua sar

happanim, in the service for the New Year, struck him as very

mysterious, and he began to enquire as to which of the angels this name

referred. At last, after long enquiry, he became convinced of the divine

origin of Christianity and applied to a pastor in Fürth for baptism in

1748. However, on account of the commotion created among the Jews, he

went to Nürnberg, where he was baptized the same year.

MATTHEWS, Rev. Aaron, after embracing Christianity with his wife, was

appointed a missionary of the British Society in London in 1867, where

he laboured successfully for some years. Then he accepted a call to be

minister of a Baptist Chapel in Liverpool, which position he only held

for a few years. Then he opened a mission to the Jews at

Newcastle-on-Tyne, and afterwards laboured amongst them in Glasgow with

considerable blessing on his labours, attracting the Jews by his fervent

and devotional spirit as well as his Hebrew learning.

MAYER, Samuel Morum, was born in 1797 at Friedenthal; and died in 1862.

His father was a rabbi, his grandfather was appointed by King Friedrich

grand rabbi, who gave the grandson a good Jewish education, so that at

the age of ten he could repeat the Psalter in Hebrew with Mendelssohn's

translation. A pastor also privately taught him classics. He was then

sent to a Talmud School, but the Talmud did not satisfy his thirst for

useful, solid knowledge, so he sent a petition to the King asking for

permission to enter the Gymnasium. This was granted in 1815. He studied

there and subsequently became a celebrated lawyer. Government offices

were offered him on condition of his embracing Christianity, which he

repeatedly refused, but held a professorship unconditionally. However,

he investigated the doctrines of Christianity himself, and was baptized

in 1834. He was then persecuted by his relations, but he rendered them

good for evil. The following is a list of his works in their

chronological order; with one exception they were published at Nürnberg.

"Beschreibung des Jüdischen Sabbath,"

1750; "Die Verderbniss des heutigen Judenthums," 1752; "Beschreibung des

Jüdischen Neujahrfestes," 1755; "Beschreibung des Jüdischen

Purimfestes," 1758; "Beschreibung des Jüdischen Yom Kippur," 1760;

"Sammlung Talmudisches Lehrsätze," Schwabach, 1763; "Abhandlung von der

Verleumdung," 1765; "Sendschreiben an Rabbi Peloni aus der Stadt

Lo-Theda," 1766; "Kurzgefaste Talmudische Lehrsätze von der

Nothwendigkeit sich in den Ehestand zu begeben," no date; "Beweis von

der Uebereinstimmung der alten Israelitischen Kabbalah mit der Lehre des

Apostel Paulus," no date; "Beweisgrunde von der Uebereinstimmung der

Altjüdischen Lehre mit der Lehre der Christen," 1770; "Kristliche

gesinnte Erklärung der Kabbalisten über das Hohelied," 1776.

MAYER, Rev. W., was educated both in the school and college of the

L.J.S. in London. In 1855, he succeeded his brother-in-law, the Rev. A.

I. Behrens, at Jassy, where he was assistant missionary for some time

previously. He had there a most flourishing school, containing about 300

scholars. Mayer, who was a very intellectual man, was somewhat affected

by the criticism on the Bible by Bishop Colenso, and he also was of the

opinion that the Jews ought to have their own Christian Church. This led

to his severance from the Society. He, however, remained in Jassy all

his life, and revised the Roumanian Bible for the British and Foreign

Bible Society.

MENDELSSOHN, Abraham, second son of Moses Mendelssohn the philosopher,

was born in Berlin in 1779. In 1804, he married Leah, a sister of Jacob

Levi Solomon Bartholdi. The latter having become a Protestant Christian

in 1805, influenced his sister and brother-in-law to follow his example.

Whilst his father had resisted the arguments and persuasion of Lavater

to take this step, he declared:--"Formerly I was the son of my father,

now I am the father of my son." Accordingly, he had his children--Felix,

Fanny, Rebecca, and Paul--baptized in the Evangelical Church, under the

additional name of Bartholdi.

MENDELSSOHN, Dorothea, a daughter of the philosopher Felix, became a

Protestant in Paris in 1802.

MENDELSSOHN, Felix Bartholdi, was born at Hamburg, February 3, 1809, and

died 1857. When he was four years old his parents removed to Berlin. His

father at once procured teachers in music for him, as he had begun thus

early to show great talent in that direction. His teachers on the piano

were Louis Bezer, and Zelter, the friend of Goethe. The chapel

choirmaster, Mr. Hennings, gave him instruction on the violin. The

father of the poet, Paul Heyse, who later became the celebrated

philologist, was his private tutor in the home of the Mendelssohns,

where the intellectual aristocracy of Berlin frequently assembled. When

Felix was nine years old he appeared for the first time at a public

concert, where his remarkable performances won him great applause. Two

years later, we find him in a Berlin Musical Academy, where he studied

church music under Zelter's direction. When he was twelve years old,

Zelter placed him in the Olympic in Weimar, where he made remarkable

progress. When he was fourteen, we find him a guest at Goethe's house,

and his host wrote thus to Zelter:--"Felix's productions astonish

everybody." No one was more delighted at the boy's success than his

father, who took pride in gratifying his son's every wish regarding his

musical education, and the latter's diligence amply rewarded any outlay.

Before Felix was out of his teens he had written four operas. His father

accompanied him to Paris, where he had the education of the best

teachers of the time. Soon after he went to London, where he wrote an

original overture founded upon Shakespere's "Midsummer Night's Dream,"

which attracted the attention of the celebrated singer, Henrietta

Sonntag, and won a great triumph for its composer--he was then twenty

years old. He became a member of a Philharmonic Society. He spent some

time in Rome, where he composed "Die Walpinges nacht," and arranged the

one hundred and fifteenth psalm to music. He also visited Naples. This

Italian town made a lasting impression upon his mind. He played before

many of the crowned heads of Europe. King Frederick William IV. of

Prussia was greatly interested in the young composer, and employed him

to write the music for the "Tragedy of Sophocles." His success greatly

excited the jealousy of the older musicians, but the King became his

dearest friend. Mendelssohn played in 1841 before Queen Victoria. He

thus described the occasion in a letter to his "dear little mother." "I

asked Prince Albert, the Queen's husband, to play something on the organ

for me. He complied. His playing--so beautiful and perfect--many an

organist might have envied him. Then I played and sang my chorus from

"St. Paul," "How beautiful are the messengers." When I had finished the

first stanza, the Queen and Prince Albert joined in the singing. The

Queen asked if I had any new compositions; if so, she would gladly have

them printed. We went into her salon, where there was a piano. I played

and sang again. She praised my playing and singing, and when I bade them

adieu said: 'I hope you will soon visit us in England again.'" This

brilliant career was speedily cut short. The death of his dearly beloved

sister Fanny, in the spring of 1847, affected him seriously. All his

compositions thereafter were melancholy. He became nervous and

irritable. He could not apply himself to his work, but would sit for

hours with his hands folded. After a brief illness he died on November

4, 1857, when he was only thirty-six. Three days after, he was carried

to his grave by the side of his sister Fanny Hensel, in Trinity

Cemetery, Berlin. Felix Mendelssohn was a favourite of the German

people--a musical genius like Weber and Schubert. He put his whole life

and soul into his work. His early death confirms Neander's words--also a

Hebrew Christian--"Whom the gods love die young." God gave him a musical

gift, which he delighted to use for His glory.

MENDELSSOHN, Henrietta, daughter of the banker, Alexander Mendelssohn,

was baptized in Berlin in 1822.

MENDELSSOHN, Nathan, the third son of Moses Mendelssohn, was born in

1782. In 1809, he was baptized by the Reformed Pastor Petiscus,

assuming the name of Carl Theodor Nathanael Mendelssohn. He became a

mechanic by profession, and was at the head of a large industry in

Silesia. He was a sincere Christian, and took an interest in missionary

work among the Jews. He requested the missionaries of the L.J.S. in 1826

to supply him with Bibles for distribution among his workmen. He died in

Berlin in 1852.

MENSOR, Rev. Dr. Meyer, studied theology in Berlin, where he received

the degree of D.D. in 1846. He was subsequently chief rabbi of Chicago.

After embracing Christianity, he was ordained by the Archbishop of York

in 1861-2. After holding several curacies in the North of England, he

was appointed Vicar of Stoke Mandeville in 1879, where he preached the

Gospel for many years, and took a great interest in missions to the

Jews.

MEYER, Friedrich Christian, born in Hamburg in the second half of the

seventeenth century, died in Belgium about 1738. After having been

baptized at Bremen, he became a missionary and travelled for thirty

years. He was the author of the following works: (1) "Licht zu

Erleuchten die Juden," exalting the glory of Christ (Leipzig, 1711). (2)

"Meirath Enayim," a pamphlet written in German, in which the author drew

a parallel between Moses and Christ, shewing the supremacy of the latter

(Amsterdam, 1713). (3) "Der Abscheuliche Mord Christi," in which he

endeavoured to demonstrate that the duration of the exile of the Jews

can be attributed only to the Crucifixion of our Lord, Hamburg, 1719.

(4) "Vera Immanuelis Generatio," written in Hebrew, and demonstrating

the Deity of Jesus from the prophets, especially from Isaiah vii. 14.

MEYER, Hermann Edward, was born in Gross Glogau in Germany, 1796, and

converted in 1817; he studied in Halle, and became professor of law and

philology in Greifswald and in Halle. He wrote mostly about Greek laws,

"Attischen Process," Halle, 1824. In 1828 he became editor of the

"Allgemeine Literatur Zeitung," and especially contributed to the

"Allgemeine Encyklopædie" of Ersch and Grüber. He died in 1855.

MEYER, Rev. Jonas Theodor, was born in Crivitz, a small town in

Mecklenberg, January 30, 1819, and died in New Jersey, March 14, 1896.

His early Hebrew education he received from a Polish Jew in the Cheder,

and then he was sent to relatives in Schwerin, where he studied in the

Gymnasium, so that at the age of fifteen he was in the first class. As

far as religion is concerned, he was taught to fear God, but he knew

very little of the love of God, so that he only lived to appease the

divine wrath by ascetic practices and good works. This did not satisfy

his soul, and he resorted to worldly pleasures, but neither did he find

satisfaction in them. At this juncture he met with the writings of R. S.

Hirsch, the then leader of orthodoxy, and with those of mystic Plessner,

which awakened him somewhat from his spiritual slumber. He then began to

study the Scriptures, and trusted to God's grace and mercy for the

pardon of his sins, yet he found no peace. Thereupon he came in contact

with Dr. Holdheimer, the leader of the Reformed Jews, and by him was

appointed teacher in Schwerin, in 1841, and subsequently recommended as

Reformed rabbi to a congregation in Butzow. But the Reform movement at

that time went to extremes. The rabbis denied the belief in the Messiah

at a congress, from which Meyer dissented. He was placed in a

predicament between the extremes of Orthodoxy and Reform, in neither of

which he could observe vital religion, so he began to study the New

Testament. At first only its sublime ethics attracted him, but by and by

it was the Person and life of Christ which drew him by the Holy Spirit

to Himself. Then he met the missionary Dr. Schwarz, and from him he

heard the Gospel, and attended the lectures of Neander on Galatians, and

those of Hengstenberg, on the history of the kingdom of God, on the Old

Testament, and on its Christology, and was baptized by Dr. Schwarz, July

18, 1847. In 1848 he left the University of Berlin and went to Scotland,

and studied theology at the College of the Free Church at Aberdeen.

Afterwards he became assistant Professor of Hebrew to Dr. Duncan in New

College, Edinburgh. In 1857 he was ordained by Dr. Candish to do

ministerial work among the Germans in Edinburgh. In 1858 he was sent as

a missionary to the Jews in Galatz, Roumania, whence he was transferred

in 1862 to Ancona, Italy. From there he was sent in 1867 to Amsterdam,

to succeed Dr. Schwarz, who went to London. In 1871 he was requested by

the English Presbyterians to take charge of their mission in London, in

which he laboured ardently and successfully until his retirement in

1894.

MOLLIS, Rev. M. L., thus writes of himself:--"I was born in Russia of

Jewish parents, and in the heart of Talmudical study, zeal for

traditional observances, and great orthodoxy. My education was therefore

thoroughly Jewish, and I sincerely and firmly believed in all I was

taught, both at home and in school, as being the commandments of God,

and that in the keeping of them there was great reward.

"Thus far a good foundation was laid, in which I gloried and thanked God

that I was born a Jew and well brought up and instructed in the holy law

of God and the prophets, and, moreover, in the Oral Law and the teaching

of the wise men in Israel.

"I may also add here that I was likewise taught several modern

languages, and received a fair secular education. For this I have to

thank several members of my family at home, who cherished some higher

plans in reference to my future career. My father and mother were dead,

and it had been their desire that I should learn the banking business

when I was old enough. This was not to my taste, and after trying it for

awhile, I left home, and went first to Odessa and then to Roumania to

visit my uncle. I did not stop very long with him, but left the country

and went eastward.

"It was during my travels abroad that I first came into contact with

Jewish missionaries, and heard of Jesus Christ. I had not read the New

Testament before, or even heard of such a book, as far as I can now

remember. I was therefore perfectly ignorant of Christianity, and knew

nothing of the Gospel. Of course, I heard at home of Russian and Roman

Catholic Christianity, but I was a Jew and forbidden to enquire into

their religion, or to read their books. One thing, however, I remember,

made some impression upon me, and that occurred when I was in Odessa. I

saw there some Germans who were Lutherans, and noticed how different

they were in their lives and manners from other people around them, but

I never enquired where the change came from. And so it was at first when

I heard of the missionaries, for I really did not quite know their

religion and what they were teaching. I went one day out of curiosity to

hear one of them read and expound some chapters on Isaiah the prophet.

But when the reader asserted that Jesus Christ was the true Messiah, I

felt indignant and strongly opposed him. It was an insult, I thought, to

suppose that the Jews were in error in regard to Jesus of Nazareth, that

the Christians were right, and that our holy religion was inferior to

Christianity. I visited, however, the missionary several times

afterwards, and argued with him. In the meantime the New Testament was

put into my hands, and I was requested to read it. I did so, but I did

not relish it, because of the Deity ascribed therein to Jesus Christ.

This was the crucial point with me at the time. Still, I continued to

read the New Testament; but, I confess it with shame, I often threw the

book away from me, or dropped it down on the ground.

"Thus for two years the struggle went on, but I searched the Scriptures

earnestly and diligently, and besought the Lord to help me, until, by

the grace of God, I found the truth, and Jesus Christ was revealed unto

me as the suffering, despised and crucified Messiah, who endured all for

my sins, for the sins of my nation and of the whole world. The change

that came upon me was indeed great; my pride vanished, my dislike of

Christ disappeared, all opposition to the truth ceased, and I felt a

wonderful love to Him who first loved me, and who gave Himself for me.

"I can only speak of it now as a new creation. But it was the view of

Jesus Christ upon the Cross which melted my heart. I cannot explain it

in words, but it was a reality, and held me fast and absorbed all my

thoughts until I could almost realize the words of the prophet

Zechariah, 'And they shall look upon Me whom they have pierced and

mourn.' And I did mourn too!

"This was no doubt the most remarkable incident in my conversion, and,

like Paul of old, I 'determined not to know anything among men, save

Jesus Christ and Him crucified.'

"After my baptism, I wrote home and told them of my conversion, and my

faith in Jesus Christ. There was no answer for some time, but it came at

length couched in rather mild terms, and expressing a hope that I knew

best what I had done, and had taken the step after being fully convinced

that it was the right one. But I could read between the lines that they

were grieved at home in that I had left Judaism and embraced

Christianity, and thus, according to their notion, had become 'a

Meshumed.' Still, my joy in the Lord increased daily, for I knew in whom

I had believed.

"As to my future calling, I was uncertain for some time, although it was

in my heart to preach the Gospel to my brethren, but the Lord opened a

door for me, and I was thankful to realize that it was His doing and not

mine.

"After three years' training in a college, I was appointed to labour

first in England among the Jews, and then I went abroad and preached the

Gospel to Jews and Gentiles in lands beyond the seas. Whilst abroad I

was greatly blessed in my labours, and in one place I officiated in a

church and dispensed the Word of Life to Jews and Gentiles for several

years.

"Since my return to England, I have spent all my time in missionary

operations among my Jewish brethren in various towns of this realm, and

have sought, by the grace of God, to lead them to Jesus Christ, the true

Messiah and Redeemer.

"It has been my privilege to preach the Gospel to a very large number of

Jews and Jewesses during my missionary career, and the good Lord has

been pleased to grant me tokens of His favour and approbation in souls

of the House of Israel, whom I have led to the Good Shepherd, the Lord

Jesus Christ. I rejoice to know that I have spiritual children who are

walking worthy of their high calling of God in Christ Jesus. Some of

them are in the ministry, and others following honest callings and

leading quiet Christian and useful lives to the honour and praise of

God. And I may be permitted to add that many others perhaps, though

unknown to me at present, have been led to believe in Jesus Christ

through my humble instrumentality, and who are known of God."

MONTEFIORE, Lydia, was born a Jewess, and was the aunt of Sir Moses

Montefiore, Bart. Her parents were orthodox Jews, and she was taught

strictly to observe the Sabbath as a sacred day, as well as the feasts

and fasts, and other ceremonies prescribed by the law of Moses. Early in

life she was instructed in the duties enjoined by the rabbis on Jewish

women. At the same time she had instilled into her youthful mind the

lofty idea of the Unity of God, and the pre-eminence of the Jews.

After the death of her parents she visited America, and some of the

countries of Europe, but finally took up her abode in Marseilles, where

she remained until her death. "In March 1854," writes Mr. J. P. Cohen,

"I arrived in Marseilles as missionary under the auspices of the British

Society for the Propagation of the Gospel among the Jews, and in the

following month I was introduced to Miss Montefiore by a lady who felt a

deep interest in her spiritual welfare, but before doing so she said,

'You will find her an out-and-out Jewess, and a great bigot.'

"On entering her house the lady said, 'I have brought an Israelite, Mr.

Cohen, and his wife to see you.' She received us very kindly, and after

the ladies had had some conversation, observing the Bible on a small

table by her side, I said, 'You read your Bible, I see.' 'Yes,' she

replied, 'it is my greatest comfort.' I took the sacred volume and read

Isaiah liii., and at the close asked her what she thought of that

wondrous chapter. 'I should like to hear your opinion upon it,' replied

Miss Montefiore. I told her I could unhesitatingly say that it referred

to the life and death of the Messiah; and that it had been literally

accomplished in the person of Jesus, whom I believed to be the promised

Messiah. 'Then you are a Christian,' she said. 'I am happy to say I am,'

was my reply. 'God has graciously opened my eyes to behold in Jesus my

promised Redeemer.' Turning to the lady who had introduced us, she

angrily said, 'I thought you told me they were Israelites?' 'So they

are, true Israelites,' replied the lady. A short pause ensued, and from

the quivering of Miss Montefiore's lips and flushed cheeks, I could

plainly see that her Jewish pride was roused, and with much vehemence

she said, 'I think it is most insulting to call on people, and try to

convert them from the faith of their fathers. Why not let every one

remain in the religion in which they were born? I must tell you I am a

thorough Jewess: I was born a Jewess, and I have lived eighty-three

years as a Jewess, and hope I shall die a Jewess.' But quickly

recovering her composure she said, 'I repeatedly hear Christians say

that they love the God of Abraham. I cannot conceive how they can do

that, and not keep the law which He gave to His servant Moses. If Christ

has done away with the law of Moses, how can He be the Messiah?' I

replied that this was one of the many erroneous ideas the Jews have of

Christ. He did not come to destroy the law, or the prophets, as the Jews

seemed to think, but to fulfil all that the law and the prophets wrote

concerning Him. It was He who made known the true meaning of all the

Mosaic ordinances and institutions. He explained their righteous

precepts, the latter of which at the time of His coming the scribes and

Pharisees had rendered of none effect through their traditions. Besides,

I told her that God had promised to make a new covenant with us, and to

write His law in our hearts. Here she rather abruptly interrupted, and

asked where that new covenant was to be found. 'It is not in my Bible,'

she said. 'Pardon me, it is in your Bible,' and I shewed her Jer. xxxi.

31-33, which she read with evident surprise.

"We conversed for a long time; Miss Montefiore shewing great interest in

all I said, and as we were about to leave she pleasantly remarked, 'I

cannot understand how a Jew who believes in Jesus can still be an

Israelite.' I told her not to think I ceased to be a Jew because I

believed in the Lord Jesus, far from it; He was a Jew Himself; all His

first disciples were Jews; He personally preached only to Jews; and it

was not till the Jews refused to listen that His apostles were sent to

the Gentiles. She seemed much pleased with this piece of Scriptural

truth, and on bidding her adieu, she asked us to call again, and said,

'I shall be pleased to see you at any time, except on the Saturday,

which day I set apart for prayer and Bible reading.'

"I soon paid her another visit, and after a little talk about passing

events our conversation turned on repentance, which appeared to be her

favourite topic. I said, 'What we want most is to have our sins

forgiven; not always to be repenting of them, but to forsake them

altogether. God did not say to our fathers when in Egypt, "When I hear

you repenting I will save you," but He says, "When I see the blood I

will pass over you" (Exod. xii. 13). The blood was Israel's security

then, and it is the blood now that makes atonement for the soul (Lev.

xvii. 11). 'And without shedding of _blood_ there is no remission.'

"After a little hesitation she said: 'We have no priest, no temple; the

place appointed where alone it was lawful to offer sacrifice is

inaccessible to us (Jews). Surely the Almighty will not require of us

that which we cannot perform; He will mercifully accept our prayers, our

fastings, our observance of the Sabbath, and the reading of the law, as

I do daily, as a substitute for performing the law.' 'Dear madam,' I

said, 'let me beg of you not to rely on such bruised reeds, nor build

your soul's salvation on such sinking sand; they are but vain excuses;

they may quiet your conscience, calm your fears, and lull you into a

false security, which you may only discover when too late.'

"The following will shew her idea of repentance. In writing to a friend

in March 1853 on this subject, she said: 'You say repentance is not

sufficient for forgiveness of sins. Then why did King David say to God,

"Thou desirest not sacrifice, else would I give it; Thou delightest not

in burnt offerings; the sacrifices of God are a broken spirit: a broken

and a contrite heart, O God, Thou wilt not despise!" Let us follow God's

commandments, and do unto others as we would they should do unto us, and

be patient under all adversities. But the last, I fear, I am deficient

in, for I am often very irritable and impatient.'

"It was wonderful to see how her views of the Messiahship of Jesus

became daily more distinct.

"I have just returned from a visit to our aged friend, Miss Montefiore,

after having had a most interesting conversation, or rather, I might

say, a Bible reading with her. I was greatly pleased to observe that her

tone, when speaking of the Saviour, was much milder than in any of my

former visits; and her anxiety for the truth was so great that it gave

me real pleasure to be with her. She said: 'All I want to know is the

truth. I shall receive nothing, unless I see it plainly revealed in my

Bible.' She expressed a wish to read the New Testament, and asked where

she could procure one. I told her I daily expected some Bibles and

Testaments from London, and that as soon as they arrived I should be

most happy to supply her with one.

"About this time the cholera was raging in Marseilles, and hundreds were

daily cut down by this most painful epidemic; and not feeling well

myself, our friends strongly advised us to leave the town for a few

weeks. During our absence the Spirit of God worked mightily in this

lady's soul.

"On our return we heard she had frequently enquired after us, and often

said, 'I miss them much, I hope they will soon return.' Accordingly

Mrs. Cohen did not lose any time, but called upon her at once, and was

received by Miss Montefiore with great affection. Having been reminded

of the near approach of the Day of Atonement, and 'without shedding of

blood there is no remission of sin,' she said, 'Yes, I know it, and feel

it more than ever. I once kept the Day of Atonement with fasting and

prayer, in the vain hope of making propitiation for my sins, but I am

beginning to feel I want something better than the blood of bulls and

goats to atone for them. I often repeat those words, "Lord, I believe,

help Thou mine unbelief." 'Unbelief,' she said, 'has been, and still is,

our sin; the veil is still over our people's eyes; but it shall be

removed, for God has promised it. They will not search the Scriptures as

I do.' With clasped hands and uplifted eyes she said, 'I'll tell you

what I say to the Anointed One (Jesus, I mean), "If I have done or said

anything against Thee, pardon, oh pardon me, for I did it in

ignorance."' This was indeed good news to us, and we earnestly prayed

God to deepen these convictions, to teach her by His Spirit, and give

her much grace to impart them to her Jewish friends and relatives. The

New Testament which I promised, but was unable to give her on account of

our sudden and unexpected departure, was supplied her by a friend during

our absence, the reading of which proved a great blessing to her.

"A few days before _Yom Kippur_ she said, 'The more I read my Bible, the

more I am beginning to feel my being born a Jewess can never save me; I

must have something better than my fastings and prayers.' Every visit I

paid her I could see a considerable change in her sentiments respecting

the Lord Jesus. It was pleasing to me, who had prayerfully watched her

for so many months, to observe how gradually her Jewish prejudices

disappeared, her views of the Gospel becoming more and more clear, and

her love for Jesus increasing daily. It was in the beginning of October

1854, she expressed a wish to be baptized, provided it could be done

very secretly, on account of her position. She said, 'I should not even

like my servant to know of it' (who had lived in her service four

years). I told her to remember that 'the fear of man bringeth a snare,'

and that Jesus Christ tells us that, 'Whosoever shall deny Me before

men, him will I also deny before My Father which is in Heaven'; I also

advised her to read the tenth chapter of St. Matthew, at the same time

to make it a matter of serious prayer before God, and I would do the

same, and that we would converse more on this subject at another time.

"Let me here remark that Miss Montefiore had a niece in England, who had

already embraced Christianity, and her heart's desire and prayer to God

for her aunt was, that she might be saved. Every letter she sent her

aunt contained some exhortation to search the Scriptures; she also

forwarded her religious books; but the contents of the letters were soon

forgotten; nevertheless, I believe that the first link in the chain of

human agency in Miss Montefiore's conversion was to be found in this

niece's persevering prayers for her aged relative. Not having heard from

her aunt for a year, and knowing nothing of our Christian intercourse,

the lady was surprised and thankful to receive the following letter:--

"'_October_, 1854.

"'DEAR L.,--I have at last taken courage to reply to some of your

letters, dates _n'importe_. I have read "The Book and its Story,"

the missionary's aid for converting the blind and the stupid. I read

it with much interest, and I pray ardently it may bring the whole

world to believe, as I now do, that Jesus Christ, God's only

begotten Son, was ordained to be crucified to take away all our

sins; and that by believing in Him we shall be saved. Madame R. lent

me the Old and New Testament bound together. The Old Testament I

almost knew by heart, but the New I had never before read. I have

studied it closely during many evenings, which has sorely pained my

eyes; but, oh, how plainly and typically the Bible shews the coming

of Messiah! I have thought so long since, before you endeavoured to

bring me to believe. Oh, my dear L., had God so ordered your abode

close to me, I should have listened better than by your letters, and

perhaps been baptized ere now. Pray keep _very secret_ the words of

this letter. I cannot say more. My heart is too full.

"'My country residence of ten weeks did not improve my health. The

fatigue was too much for me at my time of life. I continue very

feeble. The Lord's will be done! If He heals me, I shall be healed;

if He saves me, I shall be saved. Thanks to our Heavenly Father the

cholera is over at Marseilles. I have lost my poor landlady, she

died in the country, leaving Marseilles to escape the cholera. I

went with regret, as I was not afraid. I completed last week my

eighty-first year, so excuse the defects, for my age's sake. "He is

in the Father, and the Father is in Him." Amen.--Your truly

affectionate,

"'LYDIA MONTEFIORE.'"

"'What word can express my surprise,' writes that lady, 'at the

declaration contained in the former part of this letter! An actual

declaration in the belief of a crucified Redeemer! Over and over again

did I read the words, "And I pray ardently that the whole world may

believe, as I do now, that Jesus Christ, God's only begotten Son, was

ordained to be crucified to take away all our sins, and that by

believing in Him we shall be saved." Could this be from one of whom it

was said only two years before, "She is an out-and-out Jewess?" The Lord

did at last convince her that Jesus was the Messiah of whom Isaiah spoke

in his liii. chapter, as he writes: "He was wounded for our

transgressions, He was bruised for our iniquities, the chastisement of

our peace was upon Him; and by His stripes we are healed. He was cut off

out of the land of the living."' Her desire for immediate baptism daily

increased; and she frequently made it a subject of conversation with her

Christian friends. At a subsequent visit she said to me, 'The Lord has

given me a deep sense of my former sins, but I have rolled them all on

Jesus for pardon, and now I shall not be happy until I am baptized.' I

again told her seriously to consider the step she was about to take, in

declaring she was not ashamed of Jesus; and asked her whether she had

made up her mind to endure persecution for Christ's sake. She said, 'My

confidence is in God; He will not lay more upon me than I am able to

bear.' The conversation that day was more about faith in God, and less

of man, which I was very glad to hear. At another visit, when speaking

about baptism, I said, 'Now, suppose you are baptized, and your friends

should ask you whether it was true,--what would you say?' She said, 'I

would tell them it was quite true, and that I felt assured, if they

searched the Scriptures prayerfully, as I had done, God would remove the

veil from their eyes, as it has pleased Him to remove it from mine; and

then they would also believe in Jesus, the true Messiah, and in the

power of His resurrection, as I have done.' It was truly delightful to

see how gradually the fear of man subsided, and her confidence in God

daily grew stronger. I accordingly introduced the Rev. J. Monod, who

very kindly visited her several times; his visits were much blessed to

her; and having been satisfied with her faith in Christ, he baptized her

on Thursday, January 18th, 1855.

"We spent the previous evening with her, and I read St. Paul's

conversion, and the sufferings of our Saviour, which affected her much,

and I earnestly asked God to be with us on the following day. She said:

'How thankful do I feel that the fear of man is entirely removed from my

mind, so much so that I have not only told my intentions to my servant,

but have given her leave to publish it abroad, and told her, should she

meet my relations, how to tell them of it; in fact, I wish all my

relations to know it, and I pray God they may be brought to the

knowledge of truth ere they die."

MORITZ, (Moses) Johann Christian, was one of the most distinguished of

the early missionaries of the L.J.S. He was born at Bernstein

(Pomerania) in 1786. His mother died when he was only four years of age.

Before she expired she blessed him, and said, "You will live to see the

advent of the Messiah. Remain steadfastly in the faith of your fathers,

that you may have a rich share in their Kingdom." These words made a

strong impression upon the child and were realized by him in a different

manner than the mother expected. Moritz received a Talmudic education

from private teachers, but modern literature attracted him most. His

father and his teacher warned him against it, and indeed they had reason

for doing so, for he began to express his doubts about the divine origin

of the Talmud, and one rabbi declared that his mind was deranged and

that he would eventually become a Meshummad. On account of his

disagreement with his stepmother, Moritz left his home at the age of 16

and went to Berlin to an uncle. At that time Prussia had suffered much

from the war with Napoleon, and Moritz went to London in 1807, and

brought a recommendation to the rabbi Dr. Herschell. The rabbi received

him in a friendly manner, and warned him to beware of the missionary

Frey, yet he did not regard it. The quiet Sunday in England impressed

him, and enquiring of Jews for the cause of it, they said, "If we Jews

should keep the Sabbath holy, as the Christians here do their Sunday,

the Messiah would soon come." This utterance he considered as a hint to

him for seeking to become acquainted with Christianity. He then got a

New Testament and read day and night, comparing it with the Old. He felt

his sins and took refuge in Jesus by faith, which he at once confessed

before the Jews. His father was informed of his son's intention to

become a Christian, and he came to London and tried his best to win him

back to Judaism, but had at last to leave him with imprecations and the

assurance that he would never get anything of his property. Moritz went

then to the German Pastor, Dr. Steinkopf, by whom he was instructed and

baptized. In 1811, he went to Gottenburg, Sweden, where he maintained

himself by giving lessons and selling books. In 1817 he was introduced

by Lewis Way to the mission, and having received a special call from the

Czar Alexander he went to Russia that year and laboured till 1825. At

that time he wrote two letters to the Jews, based on Jer. xxxi. 31-34.

(Elberfeld, 1820.) In 1825, after being in the Missionary College, he

entered the service of the L.J.S., and was sent to Hamburg, where he at

once formed a Prayer Union. From Hamburg he itinerated to Sweden,

Denmark, Russia, Bavaria, Würtemberg, receiving God's smile and blessing

upon his efforts wherever he went. In 1843, he returned to Gottenburg

where he testified to his brethren of the truth of the Gospel till 1868,

when he died in the Lord, after 42 years service under the L.J.S. It may

be mentioned that his wife, a Swedish lady, who shared his toils and

hopes with him for fifty years, died in 1864, and after her death he

gave all her savings to the L.J.S.

MOSSA, Nathaniel Immanuel, gives the following particulars of

himself:--"I was born on October 29th, 1833, at Friedland, near Beskow.

My father was a Jewish merchant, first in that town, and later in

Spandau, where I passed my boyhood. When I had completed my studies at

the Werder Gymnasium in Berlin I entered the University in order to

study medicine. I graduated in 1858, and the next year passed the State

Examination. I then entered the army for one year as a volunteer doctor,

and was sent to Spandau, and then to Jüterberg. Here, in the hospitable

house of Dr. Gross (later in Barmen), I learned Hahnemann's method of

treatment. After having finished my military year's practice, I settled

in Bromberg, and soon found a promising sphere of activity. This,

however, was interrupted by my participating in the military expeditions

of 1864 and 1866. Also in 1870 I was called to serve in the army as

physician, and took part in the siege of Strassburg, and likewise of

Belfort, and returned home with the decoration of the Iron Cross. I then

renewed my medical work at Bromberg, and continued it for twenty years,

and was also a contributor to the 'General Homoeopathic Periodical.'

Owing to the precarious health of my only child, I was at length

obliged to exchange the northern cold climate for that of the south, and

hence settled in 1883 at Stuttgart. In 1894, in addition to my medical

work, I undertook in 1894 the editorship of the above-named journal. I

have also for some years acted as President of the Committee of the

Society of Homoeopathic Physicians at Würtemberg.

"As for the story of my spiritual life, I may say, with all humility,

that our gracious Lord favoured me early in my youth. Already as a

school-boy I had the opportunity of learning the Gospel, since the Bible

was our book for reading in my first Christian school. I was at that

time much attracted by the works and utterances of Jesus, and deeply

touched by His death, and impressions perseveringly strong were made

upon my mind. The instruction and earnest converse I had with two

fellow-workers of the British Society, Dr. Koppel and Dr. Fürst, helped

me."

This short extract from Dr. Nathaniel Immanuel Mossa's autobiography is

supplemented by the information supplied by Pastor de le Roi concerning

him:--

"One day a Jewish Rabbi of his town asked him to give an address to

Jewish prisoners, and he took for his text: 'Seek ye the Lord while He

is to be found, call ye upon Him while He is near,' and he illustrated

the text by the example of the prodigal son. This was the turning point

in his life. He himself began to seek Him until He found Him or was

found by Him. He afterwards went to Bromberg, where he heard Koppel

giving an exposition on Isa. liii. and he joined in his labours as a

doctor in the Institution at Salem. Koppel recommended him for baptism

to the L.J.S. missionary Bellson, in Berlin. Later in life he settled in

Stuttgart, where he was a great comfort and support to Gottheil, and

after his death, he himself acted as missionary of the British Society

there till he was called home."

MYERS, Rev. Dr. Alfred Moritz, was born in Breslau, of strict orthodox

parents. At the age of twelve his teacher was a famous Talmud rabbi, and

he lived and moved and had his being in the Talmud and in nothing else.

Consequently he became disgusted with it, and when he heard that two

missionaries had arrived in Breslau, he visited them and received tracts

from them. For this he was punished, and when his mother died, he left

his home for London in 1830, and then went to Liverpool, where he heard

the Gospel from the Rev. H. S. Joseph, and after many inward struggles

was baptized in 1839. He studied theology, and became a clergyman of the

Church of England, and a famous preacher. He was Vicar at Barnet, and

afterward of All Saints, Dalston. He wrote an autobiography, "Both one

in Christ," London and Liverpool, 1839, "The History of a young Jew,"

Chester, 1840. "The Jew" translated into German, 1856. He wrote also for

children--"The Peep of Day," "The Night of Trial," upon the first

missionary at Southsea, "Line upon Line," "Reading Disentangled." He

died in 1880.

NACHIM, Rev. M., born in the town of Odessa in 1836. He writes:--

"I was initiated into the covenant on the eighth day (according to the

Jewish rite), and I received the name of Reuben, after my grandfather,

who had been chief rabbi. I do not know the time when I began to learn

Hebrew, but I do remember I was not quite eight years old when I

commenced to study the Talmud.

"In the year 1854, I started on a journey to Palestine. When in

Constantinople I met a Hebrew Christian colporteur named Solomon, who

offered me a New Testament.

"Up to this period of my life I had never heard there was such a book in

existence! That dear Christian man induced me to visit the London Jews'

Society's missionary (the Rev. Dr. Stern). Space does not permit me to

go into detail, but that memorable visit, which lasted several hours,

thanks be to our Heavenly Father, changed my future life. It was then

for the first time I heard that Christianity was not, as I had been led

to believe, a system of idolatry, but based on Moses and the Prophets,

and I left Dr. Stern's house with a burning desire to hear more, and

learn more about it. For two years I visited Dr. Stern constantly, and

the more I learned of the saving truth as it is in Jesus, the more

agonized was my struggle; but at last, though my pillow was oft bedewed

with tears, as I realized fully what decision for Christ would involve,

I was enabled by Divine grace to say, 'I count all things but loss, for

the excellency of the knowledge of Christ Jesus my Lord, for whom I have

suffered the loss of all things;' and on September 16, 1856, I was

baptized in Constantinople by my beloved spiritual father, Dr. Stern,

and I then received the name of Michael (who is like unto God). From

that time I had an earnest desire to witness for Christ amongst my

brethren; and in 1860 I entered the mission field in connexion with the

London Jews' Society, with whom I remained till November, 1869, and then

I commenced my missionary labours with the British Society.

"In closing this brief outline of my life, I desire to express my deep

gratitude to our gracious Lord, who has permitted me to preach the

Gospel of Jesus Christ in Russia, Roumania, Austria, Germany, France,

Italy, Egypt, Palestine, Turkey and Bulgaria, and has blessed the

message to many a Jewish heart, and to the salvation of many souls. I

have also been privileged to preach the Gospel to many members of my own

family, holding influential positions in Russia, and I am thankful so

say that nine of my cousins have been baptized.

"My future is in God's hands, and my earnest prayer is, that the

remainder of my life may be more fully dedicated to His service and for

His glory."

NAPHTHALI, Israel, was one of the earliest missionaries of the British

Society. He was appointed in 1842, and laboured mostly in Manchester. In

1851 he could report twenty-three converts as the fruit of his labours.

In 1870, it was recorded that through his instrumentality fifty Jews

acknowledged Jesus as their Saviour, amongst whom was Aaron Sternberg,

who afterwards became an earnest missionary of the same Society.

Naphthali was an earnest, spiritually-minded Christian; who reached the

age of 86, and died in the Home for Aged Israelites in 1886.

NATHANIEL, (Julla), a North African Jew, was one of the earliest Jewish

converts in England after the Reformation. He was baptized in the parish

church of All Hallows, Lombard Street, London on April 1, 1577, by the

Rev. John Fox, who preached a sermon on that occasion on Rom. xi. in

Latin. That sermon was published in English by James Bell in 1587.

Nathaniel, too, gave an address to the congregation after his baptism.

("Jewish Intelligence," 1827, pp. 28, 321, 406, 445.)

NAVORSKY, son of Moses bar Hayim, who lived in the Archduchy of Posen in

the seventeenth century. His father was a tenant farmer, and when he

died the Polish nobleman, to whom the farm belonged, after demanding

from the widow the payment of false debts, which she refused to pay,

drove her away from the farm, seized her son and had him forcibly

baptized in the Roman Catholic Church. When the Saxons invaded Poland,

one of their officers gave the nobleman a dog for him in exchange. This

officer, being a Christian man and a member of the Moravian brethren,

treated him kindly and instructed him in the truth of the Gospel, of

which he had hitherto been in total ignorance. Later he joined the

Lutheran Church and lived a pious Christian life. He died in 1750.

NEANDER, Auguste. [16] On the 17th of July in the year 1850, an imposing

funeral _cortège_ slowly wended its way through the streets of Berlin,

attended by a Royal carriage and by numerous Government officials,

clergymen, professors and students of the Universities of Berlin and

Halle, assembled to pay their last tokens of respect and esteem to the

distinguished man who was being carried to his final resting-place.

Along the whole route from the residence of the deceased to the

cemetery, a distance of two miles, immense crowds of people thronged the

streets, filling all windows, doors, and available places of

observation. Before the hearse were carried the Bible and Greek

Testament of the man who had done more than any of his contemporaries to

keep alight in Germany the torch of pure and undiluted Christianity. The

whole scene was a striking tribute to the worth and work of the eminent

professor and Church historian, Auguste Neander, who for thirty-eight

years had exercised unbounded influence in the domain of theology, not

only in the University of which he was a distinguished ornament, but

also throughout Europe. And this man was a Christian Jew, whose

conversion and devotion to Christianity were destined to be fruitful in

great results, the end of which we have hardly seen to-day.

[16] Biographies of Eminent Hebrew Christians, by the Rev. W. T. Gidney.

David Mendel, to give him his original name, was born at Göttingen of

poor Jewish parents on January 10th, 1789. He was a scion of the famous

Mendel family, connected by descent with the great Jewish reformer

Moses Mendelssohn, whose successful efforts to elevate and uplift his

then degraded race ended in all his descendants eventually embracing the

Christian faith. In the words of a modern Jewish historian, whose love

of truth led her to place on record what must have cost many a regret to

avow:--"As we read the story of the wise and liberal philosopher, who

broke through the barriers and let in the light of learning and of

social countenance on mediæval benighted Judaism, we shall see that the

very children of the emancipator were dazzled by the unaccustomed rays,

that his sons wavered and his daughters apostatized, and that in the

third generation--only the third--the fetters which degraded were called

degrading, and the grandchildren of Moses Mendelssohn, the typical Jew,

were Jews no longer."[17]

[17] Lady Magnus, "Outlines of Jewish History," ch. xxxvi. p. 284.

Young David Mendel received his early education at the gymnasium or

public school at Hamburg, it being his parents' intention to bring him

up in the legal profession, in which, there is very little doubt, he

would have become distinguished. In 1806, however, having, through the

influence of two fellow-students, Chamisso the poet and another named

Neumann, embraced the Christian faith, he determined to devote himself

to the study of theology, and thenceforth the whole course of his life

was altered. At his baptism he had taken the Christian names of Johann

Auguste Wilhelm, after those of his two friends, to which he added a

new surname, Neander, or the "new man," and the new aims of his life

were thus expressed in a letter which he wrote to the pastor who had

baptized him: "My reception into the holy covenant of the higher life is

to me the greatest thing for which I have to thank you, and I can only

prove my gratitude by striving to let the outward sign of baptism unto a

new life become, indeed, the mark of the new life proclaiming the

reality of the new birth."

Auguste Neander, as he was thereafter known, now entered the University

of Halle, where he studied Christian dogmatics under the celebrated

Professor Schleiermacher, whose speculations in doctrinal theology

verged very closely upon heterodoxy, and who is pronounced by an

authority to have been "the greatest theological writer that Germany has

produced since Luther, and, indeed, he may be called the founder of

modern rationalism on its better side."[18] Intercourse with this

erratic and brilliant genius produced no perceptible taint of

rationalism in the mind or scholarship of the scarcely less brilliant

pupil, whose public teaching contrasted so powerfully with that of his

erstwhile master. "It was a sad and singular sight," wrote the

biographer of Neander, "to behold his former teacher, Schleiermacher, a

Christian by birth, inculcating in one lecture-room, with all the power

of his mighty genius, those doctrines which lead to the denial of the

Evangelical attributes of Jesus Christ, whilst in another his pupil

Neander, by birth a Jew, preached and taught salvation through faith in

Christ the Son of God alone."[19]

[18] Peter Lombard, in "Church Times" of Nov. 21, 1902.

[19] "Memoir of the Life and Writings of Dr. Neander," prefixed to the

English translation of his "General History of the Christian Religion

and Church."

When Neander left Halle he repaired to his birthplace, Göttingen, to

pursue his theological studies in the university of which Planck was at

that time the leading spirit. It was there that Neander acquired the

practice, so conspicuous in his writings, of taking nothing for granted

and digging deep to the very _origines_ of things. It was this

invariable reliance solely on first hand and primitive information which

makes his literary work so valuable. In 1811 Neander became a private

"coach" at Heidelberg, in the university of which he was appointed a

professor of theology in the following year. Youthful as he still was,

his fame had by this time spread far and wide, and within a few months

he was elected to a similar position in the recently founded University

of Berlin, which the King of Prussia desired to elevate to the foremost

rank among the sister universities of his kingdom, and to make a great

centre for the teaching of theology. There Neander remained till the day

of his death, fully justifying his selection as one of the leading

lecturers in that seat of learning.

The foregoing are the chief events in an otherwise uneventful career,

entirely passed as scholar and tutor within the sheltered seclusion of

university life. It has been said that such an atmosphere makes for

self-indulgence. Of course, it may easily degenerate into this state.

And yet how many university dons could we name, whose saintly and

scholarly lives, long hours spent in teaching, and nightly burnings of

the midnight oil give the lie to such a sweeping assertion! That it was

far from being the case with Neander the following slight sketch of the

man himself, his labours and his writings, will abundantly demonstrate.

Neander was of an exceedingly lovable disposition, humble-minded,

retiring, pious and zealous. He was as simple as a child in the ordinary

and every-day concerns of life, eccentric and singular beyond

description, absent-minded to the last degree, and generous to a fault.

His charity was unbounded. His wants being few, he could give the bulk

of his income to others. The proceeds from the sale of his numerous

works were devoted to philanthropic and missionary purposes. He could

never keep any loose cash in his pocket, or turn away his face from any

poor man. If he did not part with the well-worn coat off his back it was

because he preferred to bestow the new one hanging in his wardrobe.

His industry was prodigious. Being a single man, for he never married,

he could devote all his time and energies to his calling--which was that

of scholar, writer, and lecturer. He was never ordained, and so never

preached in the ministerial sense of the word; but he never lectured

without teaching Christianity in its practical as well as doctrinal and

historical aspect. Religion was never obscured by theology. His lectures

were attended not merely by under-graduates and students, but also by

leading professors of his own and other universities--Protestants and

Romanists alike sitting at his feet. Three lectures a day he invariably

gave, and those on different subjects. To the students he was a father

and a counsellor, ever ready to bestow, though never eager to thrust,

his advice upon all who sought it. He was universally beloved for his

kindness of heart and his gentleness, and respected and admired for his

talents, scholarship, and teaching powers.

The supreme object of Neander's life, studies, and labours, is thus

concisely stated by himself in the preface of the first edition of his

_magnum opus_:[20] "To exhibit the history of the Church of Christ as a

living witness of the Divine power of Christianity, as a school of

Christian experience, a voice sounding through the ages, of instruction,

of doctrine and of reproof, for all who are disposed to listen." Neander

was not merely the historian of the dead past or _laudator temporis

acti_. To him the past was indeed great, eloquent, and glorious, but he

regarded it chiefly as the beginning of a greater present and a more

glorious future, and as the foundation of the stately building of the

Church that is being reared throughout the ages. He had unquenchable

faith in the abiding presence of Christ in His Church, and of its

consequent power to mould and transform the world. The parables of the

leaven and of the mustard seed were pregnant with meaning to him, and in

his history he elaborately traced the process of development in the

past centuries--a process which amounted to a steady and ever forward

progress, even furthered by all attempts to hinder it. And this, because

Christianity is a Divine power which descended from heaven at the

Incarnation of Christ, and gave a new character to the life of the human

race.

[20] "General History of the Christian Religion and Church."

We can well understand how exhilarating and energising such teaching as

this must have been when directed, as it was of set purpose, to

counteract the then new-fangled doctrines of Schleiermacher, and more

especially of Strauss, who in his "Life of Christ" had sought to

eliminate from Christianity all that was Divine, and therefore to

destroy its regenerative power on the hearts and lives of mankind.

To Neander, then, a Christian Jew, an immense debt of gratitude is due

from all who hold the Catholic faith undefiled. He stemmed for a time

the tide of Rationalism which threatened to engulf in its turbid waters

not only Germany, but the whole of Christendom. His aid was expressly

chartered to undo the harm caused by the speculative teaching of

Strauss. When others would have suppressed the latter's work by force,

Neander, discountenancing such carnal weapons, boldly and mercilessly

met his heresies by the issue of his own "Life of Christ."

We have already dwelt upon his two greatest works. We can only barely

mention the others. They were, to give them their titles in

English--"The History of the Planting and Training of the Christian

Church by the Apostles," "Biographies of Julian the Apostate, St.

Bernard and St. Chrysostom," "Anti-Gnostikus, Development of the Gnostic

System," "Memorabilia from the History of the Christian Life," "Unity

and Variety of the Christian Life," numerous essays contributed to

religious periodicals, and "Memoirs of the Proceedings of the Berlin

Royal Academy of Sciences."

Neander's restless activity doubtless shortened his life, and death

overtook him before the work which he had set himself to do was done. He

had completed his "General History" only to the middle of the fourteenth

century. He died whilst dictating a page of this unfinished history,

with the words, "I am weary; I must sleep; good night;" upon his lips.

To another famous historian, Bede, it was granted to see, but only just

to see, the completion of his labours. When dying, the amanuensis who

wrote for him his translation into Saxon of the Gospel according to St.

John, said: "Master, there is but one sentence wanting." Bede answered:

"Write quickly!" and when the sentence was written, he replied: "Thou

hast the truth--_consummatum est_," and with the _Gloria Patri_ upon his

lips, he breathed his last. Neander's work is like a broken column, and

yet who shall say it had been better otherwise? Surely not those who

believe that "man is immortal, until his work is done."

NEANDER, Rev. John, thus wrote of his conversion to a sincere

acquaintance:--"My dear friend,--Cheerfully do I respond to your call,

and as briefly as possible will I relate to you, how wonderfully God

has dealt with me; how He, the Almighty God, looked down upon me while I

was yet deeply sunk; how He called me, and lifted me up from the dust;

and how He brought me out of darkness into His marvellous light; praised

be His name. Amen.

"I was born in the year 1811 at Neubrûck, in the province of Posen. My

parents were strict Talmudical Jews, my father especially, a zealous,

learned Talmudist. They had consecrated me to the office of a rabbi,

even while I was at my mother's breast; which office being considered

then, as it still is, a most holy vocation. On my having attained my

eighth year, and being able to read Hebrew, my father engaged for me a

teacher of the Talmud, who resided in the house, and from early in the

morning until late at night he laboured with me in the Talmud; now and

then he also read the Pentateuch and Jarchi's Commentary with me.

"Until I was twenty-three years old, I studied at different Talmudical

schools in Posen, and having attained to that degree which qualified me

for the office of a rabbi, I returned to my father's house, where I

devoted myself entirely to the study of the Talmud. You are well

acquainted with the course of life led at rabbinical schools; I have

therefore no occasion to give you here an account thereof. I lived

earnestly engaged in this study, because it was my parents' warmest

wish; and I moreover hoped thereby to attain to a high position amongst

my nation, and flattered myself that I should hereby be qualified for

the community of the Chassidim, and consequently to reach the presence

of God.

"I plunged myself into the deep labyrinth of rabbinical subtleties and

sophistry; entangled myself in a chain, composed of thousands of links

of trivialities; exhausted myself in endeavouring to be enlightened on

this, or on that matter; but I only got deeper and deeper into the

labyrinth; not a ray of light penetrated its dark recesses. At length

the employment became exceedingly disagreeable to me; the zeal which was

so ardent in my youth (alas! it was a blind zeal), cooled more and more

in proportion as it became clearer to me that the words of the different

rabbis, the former and latter, are truly not agreeable to God's most

Holy Word; and I discovered, that the persuasion that their ways lead to

the truth is a vain persuasion.

"I was about twenty-five when with a painful heart I perceived this. I

had no firm foundation to rest upon; nothing on which to lay hold. I

stood as on broken ground; my heart torn, and nigh to perish with

anguish. About this time I was teacher in a town in Germany, where I had

above twenty pupils, whom I had to educate, and bring up as men and

Israelites; and every Saturday I had to deliver a public lecture on

portions of the Old Testament. All this placed me in a terrible

condition; I had to preach up and defend that, against which my heart

revolted; dissemble I would not, yea, I could not.

"In the early period of my life as a teacher, I was zealous for the

rabbinical Judaism of the present day. I tormented and exhausted myself

endeavouring, by the works of the law, to lead a life pure and holy

before my God; for even when a child I conceived sin to be an abhorrence

to God; the thunders of Sinai sounded and resounded in my heart; the

mighty word proceeding out of the mouth of the Almighty God, 'cursed is

he who does not keep my law,' pressed me down to the ground at that

early period of my life; as with flaming letters it was written in my

heart, 'God is a holy God! God is a righteous God! who abhors sin; in

whose presence, none but those who are pure, and free from sin, and who

live for him only, can abide.' From all my toil, however, I found no

peace; far, far from me was the rest for which I so much longed.

"I had intercourse with a few individuals who called themselves

Christians. I sought them out for the purpose of discussing with them

scientific subjects, and now and then to study the Old Testament with

them; of these some were students in theology, and others teachers; they

used to assail the revealed word of God most terribly. Through them I

became acquainted with the criticisms of de Wette, Eichhorn, Dinter, and

others, and it was not long that I stood up a zealous defender of modern

Judaism; I became a rationalist. We are deceived! exclaimed I to my

community, terribly deceived! the Talmud and the Psakim are a tissue of

errors, and so forth. Still the storm in my heart did not subside; it

continued to roar and to rage; I was not free; before it was chains of

superstition that shackled my heart, now those of unbelief; chains

forged by profane hands, by such fools as say, 'There is no God.'

"As I looked on these contradictions, and on this work of ungodly men, I

trembled, and entered the field against these impudent deniers of God;

but with weapons, alas! I knew not at that time, and so I was in a

terrible condition. I felt as if closed in by a wall; I panted after the

breath of life; I longed after liberty, and hoped that the enigma would

solve itself; but far off appeared to me the hand which should lead me

into the haven of peace; and the light which I searched after in all the

writings of men, proved but darkness; they were broken cisterns, and my

soul, which was languishing and nigh to perishing, did not find the

water of life. I lay at times the whole night on the hard floor,

chastised my body, yearned and cried aloud. The old Jews, to whose

knowledge these austerities came, held me for a saint; and the modern

Jews said to me: 'Don't be a fool.' Oh! these were years of anguish and

terror; I was often nigh to despair. The compassion and grace of God,

whom I did not know at that time, alone held me up; the hand of the

mighty covenanted God of my forefathers covered me, and it was His

eternal love that preserved me from sinking.

"I tore myself with force from the circle of those who surrounded me,

and I was chiefly alone and secluded. I betook myself, as it were, to a

desert of books. Alas! the speculations of men only filled my head,

while my heart remained empty. My thirst after the truth, after God's

truth, was not quenched; I read now and then in the Pentateuch; but the

books of the Old Testament were locked up to me, and the old and new

commentaries of the rabbis did not satisfy me. That the New Testament is

a key to the Old I had not the least conception at that time; and, as I

was then an enemy to Christianity, I never read the New Testament.

"At this time of severe struggle, I received a visit from my father, to

whom I communicated my distress of mind; it pained him deeply, and he

pressed me to return home with him immediately. To my question, 'What

shall I do then?' he replied, 'You shall do nothing else but learn the

Torah, you have no occasion to trouble yourself about earthly things,

and as soon as you shall be seated in the circle of the Chassidim and

students of the law, it will be well with you.' Family matters obliged

my father to return quickly, and I begged him to allow me to remain for

a short time longer in Germany, until I should be enlightened on that

which distressed me so much. Shortly after that I was sent for by a

Jewish community, in the north of Germany. I hurried thither with joy,

where I took possession of a very pleasant post.

"My heart, however, remained wounded, and peace was far from me. The

Jews of that place were very indifferent about religion, and it was not

required that I should deliver a public lecture on the Sabbath. I looked

for religious men, but amongst the Jews there was not one in whom there

was a striving after the only good; my exhortation to them to elevate

themselves to the fulness which cometh from God, and my admonitions,

were all in vain; nevertheless, the pupils clung to me with much love;

and they listened to me attentively when I related to them the history

of the kingdom of God in the time of the Old Testament dispensation.

"But my heart continued cold even here; the great deeds of God filled me

with awe, and the history of our people, as well as my own course of

life, only opened more the wounds of my heart. 'The Balm of Gilead' I

knew not, and the instruction I imparted was only mechanical, without

life, and without warmth.

"I visited the clergymen of this town, and I found some of them

different from any I had seen before; they talked of the revealed word

of the Old Testament, with warmth of heart and enthusiasm, and I heard

for the first time a powerful testimony to the Christian doctrine; my

whole heart was stirred up against it, the ground burned under my feet,

and I hurried away purposing never to return again.

"Still there remained a thorn in my heart. The fifty-third chapter of

Isaiah as well others in the Old Testament, to which my attention was

drawn, were too strong for me; doubt raged in me, and the questions,

What if it be really true? What if the Christians are right? left me no

peace.

"A few weeks elapsed, and I could no longer endure my trouble; I greatly

desired to be enlightened, and that, by means of the common medium of

all truth, Holy Writ alone.

"I began to read the New Testament, and to compare it with the Old, and

it wonderfully unfolded itself to me; more and more I discovered the

great mystery of redemption. In the Old Testament, in all God's

contrivances, a voice called to me, and I heard the voice of God,

through Moses and the prophets, saying: Jesus Christ the crucified, is

the true Messiah, the true Saviour, whose name is Jehovah Tsidkenu, the

Lord our Righteousness. I was roused especially by the ninth chapter of

the Acts; I was made acquainted, after much wrestling and fervent

prayer, that Jesus is the source of salvation, and of eternal life to

all, who, by the efficacy of His blood, are cleansed from the guilt and

pollution of sin, and through Him can call God, Abba, Father. I

perceived that faith in the triune God is the victory which vanquishes

the world.

"I could not remain silent about this; my heart was filled with it; I

tasted the friendship of God, I rejoiced and was constrained to exclaim,

'My Redeemer liveth;' and this I announced to my pupils, talked of it in

the circles of Jewish families, and publicly and aloud gloried in the

ground of my hope in the rich promise vouchsafed to me, by the mouth of

a mighty covenant God: Be comforted, all thy sins are forgiven thee, thy

debt is paid and annulled, through the great and only atoning sacrifice,

through 'the Lamb of God that taketh away the sin of the world.'

"There was a tremendous tumult among the Jews; some of them came to me,

and gave themselves much trouble by various means to turn me away from

the Lord, mine and my father's God. The community wrote all about it to

my father, from whom I received a letter which placed me in a most

painful position. He prayed and cried, 'Come to us, and remain a Jew.'

My mother received from this news a severe blow, and she was laid on a

bed of sickness, and great were her sufferings; my sisters, brothers,

and relatives mourned in secret. It was a hard struggle--life and death

depended on my decision.

"I cried and wept bitterly, and riveted myself firmly to the word of

life, that alone should be my guide, my stay, and my staff; and praised

be God, the Sun of Righteousness lighted me, and His beams fell warm and

full of life on my heart.

"'Whoso loveth father and mother more than Me, is not worthy of Me.'

This was spoken by Him who has power to save and to condemn. I could not

do otherwise than obey Him, who once said to the patriarch Abraham, 'Get

thee out of thy country, and from thy kindred, and from thy father's

house, unto a land that I will show thee.' I was obliged to tear asunder

the ties which bound me to my beloved relatives, who still remain dear

to me; painful as it is to flesh and blood, I was constrained to do so

for the Lord's sake; and I exclaimed aloud in the presence of the Jews

who at this time surrounded me, and who, not knowing what they did,

endeavoured to hurl me down to the abyss of destruction: 'I cannot do

otherwise, I must acknowledge Him, I must believe on Him, who is my

Redeemer and Saviour; His name is Jesus Jehovah; I cannot do otherwise,

should they on account of it cut me in pieces. Woe unto me, if I deny

Him, the Lord Jesus; therefore it is well with me, that I perceived

through the grace of God, that Jesus Christ is the way, the truth, and

the life, praised be His name. Amen.'

"Now was I able to rejoice, and with David to exclaim, 'Bless the Lord,

O my soul, and forget not all His benefits' (Psalm ciii. 2).

"After I had been duly instructed in the saving truth of the Gospel, I

was publicly baptized in the name of the Father, Son and Holy Ghost, on

December 9th, 1839, by the Rev. Mr. Müller."

NEUMAN, Rabbi, was converted through his intercourse with a Christian

merchant in Leeuwarden, Holland. He afterwards translated the tract,

"Light at Eventide," into Dutch. ("Jewish Intelligence," 1855.)

NEUMAN, Dr. R., was born at Brody in 1788. His father was a rabbi and

gave him a Talmudical education. In 1807 he came to Dessau in Germany,

where he wrote a Commentary on Amos, Nahum and Malachi, and became a

director of a free school for poor children at Breslau. Through his

intercourse with two Christian professors, and especially with the

L.J.S. missionaries McCaul and Becker in 1823, he learned to know Jesus

as his Saviour, and was baptized there, together with his wife and three

sons, by Professor Scheibel, in the Elizabeth Church. A Dr. Cohen, who

was a teacher under him, followed his example. Subsequently he rendered

service to the L.J.S. by revising the text of the Hebrew New Testament.

He died in 1865.

NEUMANN, Karl Friedrich, was born in Reichmansdorf in 1793, studied at

Heidelberg and Munich, and was baptized at Munich in the Evangelical

Church in 1818. Subsequently he went to Venice and studied Armenian. In

1828 he went to Paris, and in 1829 to London, and from there to China.

There he collected several thousand volumes of all branches of

literature, which are now in the library of the Munich University. He

became professor in 1833, M.P. in 1848. In 1863 he retired to Berlin,

when he died in 1870. Some of his works are the following:--"Die Völker

des südlichen Russlands" (Leipzig, 1847.) "Geschichte des Englischen

Reiches in Asien"; "Geschichte der Afghanen"; "Geschichte Oestreichs";

"Geschichte der Vereinigten Staaten." A translation of Gützlaff's

"History of the Chinese Empire"; "Geschichte der Armenischen

Literature," Leipzig, 1834, and English translations of Armenian

Chronicles.

NEWMAN, Rev. C. S., was first in the service of the Scotch Church and

laboured at Jassy and at Constantinople. In 1855 he resigned, and after

joining the Church of England was sent by the L.J.S. to Constantinople,

where he laboured successfully until he was called to higher service.

NEWMAN, Rev. Louis, a convert and student of the L.J.S., was ordained in

the American Episcopal Church, and laboured among the Jews in

Philadelphia with blessed results all his life. He was a great Hebrew

scholar.

NURNBERG, Rev. Nahum, was born in Russia, his father dying very early.

His mother and her children then went to live with her father, who was a

strict Jew, and as such Nahum was brought up. When about nine years old

an uncle adopted him and took him to Breslau to be educated. He became a

favourite with the proctor of the University there and at Berlin, and

through them he obtained a good deal of tuition. He also did

journalistic work, and in 1851 he came over to England to report on the

Great Exhibition. He stayed on in Hull as a correspondent. Whilst there

he came under the influence of the Rev. John Deck, by whom he was

eventually baptized. Later on he was, after finishing his course at the

L.J.S. missionary college, appointed a missionary of that Society, first

in England, and then in Roumania, but returned to this country as his

real home after a year's work, owing to the death of his wife. Soon

after he took orders, and engaged in parochial work, until 1879, after

which he retired, until his much lamented death on January 30th, 1904.

OCZERET, Rev. Leo, a native of Tarnopol, Galicia, was converted in

Jerusalem, and studied afterwards at the college of the L.J.S. in

London. His Jewish _fiancée_ also became a Christian. After being

stationed in Paris for about two years he was sent to Jerusalem and was

ordained by Bishop Hannington. In 1884 he was sent to reopen the mission

at Safed, and at first he had trouble with the spirit of fanaticism

which had ever existed among the Jews there; but gradually, by patience

and love, he won the hearts of many, so that when he became ill they

came to visit and console him. One old man even assured him that during

a whole fortnight he recited fifty Psalms (according to the custom of

pious Jews during illness) for his recovery. Oczeret went at last to a

hospital in Vienna, whence he wrote to the Committee, "Let the Lord's

will be done! Pray for us all. I do not give up every hope yet to work

for my Lord and Master, and to serve faithfully the Committee, to whom I

am wont to look as to a father." But though still young, he had finished

his course, and went to receive the crown of glory.

PALGRAVE (Cohen), Sir Francis, born in London, July 1788, died there

July 6th, 1861, son of Mayer Cohen, a member of the London Stock

Exchange. He was an infant prodigy. At the age of eight he made a

translation of Homer's "Battle of the Frogs" into French, which was

published by his father (London, 1796). He embraced Christianity, and

married a daughter of Dawson Turner, the historian. He was called to the

bar in 1827, devoting himself to pedigree cases. In 1832 he published

"The Rise and Progress of the English Commonwealth," which is generally

regarded as the earliest important study of English constitutional

history founded on the records. He was knighted in that year, and became

deputy-keeper of Her Majesty's records, in which capacity he issued

twenty-two annual reports of great historic value. His most important

work is "A History of Normandy and England," 4 vols., London, 1851-63.

Palgrave had four sons each of whom attained distinction of various

kinds.

PALGRAVE, Francis Turner (1824-1902), editor of the "Golden Treasury of

English Songs and Lyrics," Professor at Oxford.

PALGRAVE, Robert Harry Inglis (born 1827), editor of "The Dictionary of

Political Economy."

PALGRAVE, Sir Reginald Francis Dunce (1829-1903), Clerk of the House of

Commons.

PALGRAVE, William Gifford (1826-88), Eastern traveller and author of "A

Year's Journey through Central and Eastern Arabia" (London, 1865) and

other works.

PALOTTA, Professor C. W., a native of Hungary, by birth and education a

gentleman. Coming to England early in the sixties of the nineteenth

century he was induced by a friend to attend the lectures and classes of

Dr. Ewald, and after due instruction was baptized in the Jews' Chapel,

Palestine Place. Not long after, he was sent by L.J.S. as missionary

assistant to the Rev. F. G. Kleinhenn, at Bucharest, whose daughter he

married. From 1866 he laboured for two years itinerating through Servia

and Bosnia. He was the first missionary who took the Gospel to the Jews

in those countries. In 1868 he was stationed at Jassy, where he laboured

until 1871, when he settled at Vienna as a professor of languages.

Palotta was a gifted man and zealous missionary, and throughout his

Christian life he took a great interest in the mission to the Jews, and

voluntarily helped them in Vienna and also in Paris during the

exhibition in 1879.

PAULI, Rev. C. W. H., was born in Breslau in 1800 and was named Zebi

Nasi Hirsch Prince. His father who was a rabbi, gave him a thorough

rabbinic education. Already at the age of 21, being then a religious

teacher, he published "Sermons for Pious Israelites," in which he

emphasized the teaching of the Bible rather than that of the Talmud.

Whilst thus endeavouring to teach pure Mosaism he came in contact with

the L.J.S. missionary, C. G. Petri of Detmold, and received from him a

New Testament, of which he began to make use in his teaching. The Jews

then declared him crazy, and he resigned his office and went to Detmold.

From there he was sent to Minden, where he was baptized December 21st,

1823. His sponsors were Baron Blomberg and Major Grabowski. The former,

who through the influence of the L.J.S. founded the mission at Detmold,

then recommended Pauli as a missionary to the Posen Society. A year

later he went with Petri to England and studied at Cambridge. From there

he was called to be Lecturer of Hebrew at Oxford. In this capacity he

laboured there for thirteen years, during which time he wrote various

books, his "Analecta Hebraica" deserving special mention. In 1840 he

received a call from the L.J.S. to go as a missionary to Berlin, where,

by his learning and piety and loving disposition, he made a salutary

impression upon the Jews. In 1844 he was transferred to Amsterdam, and

laboured there till 1874. The results of his activity there appeared

from time to time in the "Jewish Intelligence." He then retired to

Luton, where he died in 1877, with the words upon his lips: "Into Thy

hands, O God, I commend my spirit. My Saviour is near."

PAULY, a Jewish savant, was baptized at Hamburg in 1810. He lived with

an unbelieving brother in Berlin, at the time when Pauli was stationed

there, who had the privilege of administering the Sacrament of the

Lord's Supper to him on his dying bed when he was eighty years of age

(Annual Report, 1843, p. 60).

PHILIPPI, Dr. Friedrich Adolf, was born in Berlin in 1809. His father

was a banker and belonged to the circle of the Mendelssohns. Philippi

received Christian impressions at school, and in riper years he received

from a fellow student a treatise entitled "Glocktöne," by Court Chaplain

Strauss, which caused him to attend his sermons. His uncle Jakobi, the

mathematician, had at that time become an Evangelical Christian. This

event, too, caused him to seek for the truth until he found it for

himself and was then baptized by Pastor Zehme in Grossstädtel, near

Leipzig, in 1829. Later on he studied theology under Hengstenberg, and

became professor at Dorpat and later at Rostock. He was the author of

the following works:--"Die Lehre von dem thätigen Gehorsam Christi,"

1841; "Glauben's Lehre," 1853; a posthumous work, published by his son,

"On the Epistle to the Galatians and the Synoptics." He died on August

29, 1882.

PICK, Aaron, Biblical scholar, was born at Prague, where he was

converted to Christianity and lectured on Hebrew at the University. He

lived in England during the first half of the nineteenth century, and

was the author of translations and commentaries of various books of the

Bible. His works comprised a literal translation from the Hebrew of the

twelve Minor Prophets (1833), of Obadiah (1834), and of the seventh

chapter of Amos, with a commentary. In 1837 he produced a treatise on

the Hebrew accents, and in 1845 he published, "The Bible Student's

Concordance." He was besides the author of a work entitled, "The

Gathering of Israel or the Patriarchal Blessing as contained in the

Forty-ninth chapter of Genesis. Being the Revelation of God concerning

the twelve Tribes of Israel, and their ultimate Restoration."

PICK, Abraham, a native of Senftenberg, Bohemia, was influenced by his

brother Israel to examine the evidences of Christianity, and then had

intercourse with a Scotch missionary, the Rev. Daniel Edward, in 1866,

and at last was brought to the Lord by the Rev. Abraham Herschell, who

also baptized him in 1869 at Stuttgart together with his wife. His

daughter Catharine was already baptized through Edward, at Breslau in

1857. His daughters, Rosie and Philippine, were baptized at Kaiserswerth

by the Scotch Free Church missionary, Van Andel, and his daughter Regina

and his son Joseph were baptized at Kornthal in 1878. His daughters

Charlotte and Therese were baptized in Switzerland by Pastor Bernoulli,

and Elizabeth was baptized by Pastor Axenfeld in Cologne. The whole

family became in various ways useful workers in the service of the

Master, and in 1879 they had the joy of knowing that seven of their

relatives had confessed Christ in baptism. Abraham Pick became

afterwards the agent of the British and Foreign Bible Society at

Lemberg, where he laboured for many years in spreading the Word of God

in Galicia and in the Bukowina, where he and his family were almost the

only sympathizing friends of the L.J.S. missionaries.

PICK, Israel, a brother of the above, had received a strict Talmudical

education. When he came to the age of discretion he began to waver

between rabbinic orthodoxy and freethought, but he felt an inward call

to do something great for the emancipation of his brethren and for

restoring the Jewish kingdom. At first he was engaged in journalistic

work at Vienna, and then he became a preacher and teacher in a synagogue

at Bucharest, where he endeavoured to infuse vital religion into the

congregation, but had to leave them disappointed. His enthusiasm for the

temporal and spiritual welfare of his people caused him to correspond

with missionaries and to lay before them a plan for the establishment of

a Hebrew Christian National Church. He also addressed a letter to that

effect to the Jews in Amsterdam in 1853, but received no encouragement

anywhere. At last he embraced Christianity and was baptized by Daniel

Edward at Breslau in 1854. On this occasion he wrote: "A Word to my

People," afterwards "The Star of Jacob," "Kol nidre night," "Is there no

Physician there?" In all these writings he displayed almost a

prophetical spirit, speaking from the fulness of a heart inflamed with

love to his people, and no less to his Saviour. This enthusiasm led him

eventually in 1859 to Jerusalem, and then he was heard of no more. The

probability is that he was killed somewhere in Palestine.

PICK, Joseph, after studying in Basel and in the L.J.S. College, was

appointed missionary at Strassburg in 1877, and in 1888 he was

transferred to Cracow. He was a gifted and an energetic man and laboured

in both places under peculiar difficulties. In 1897 he visited London,

and on his return died rather suddenly, his loss being deeply felt by

all who knew him.

PICK, Rev. Dr. Bernard, was baptized in Berlin in 1861. Later he went to

the United States, where he studied theology and was appointed to a

church at Rochester, New York. He was a prolific writer. The following

were from his pen: "The Mission among the Jews," in the Encyclopædia of

Biblical, theological and ecclesiastical literature (New York, 1881, pp.

166-177). "The Talmud, what it is and what it knows about Jesus and His

followers" (New York, 1887). "Luther as a Hymnist," 1888. "Historical

Sketch of the Jews since the destruction of Jerusalem," 1887.

PIERITZ, G. Wildon, born at Klecko in Posen, in 1808, baptized 1835,

laboured as a missionary of the L.J.S. in the forties of the nineteenth

century at Jerusalem, in Damascus, and subsequently settled at Oxford,

where he was engaged in teaching. He was a learned and spiritually-minded

man, as his articles in the "Hebrew Christian Witness, 1874-5," testify.

He was the author of "The Gospels from the Rabbinical Point of View,"

London and Oxford, 1873.

PIERITZ, Rev. Joseph Abraham, was a missionary of the L.J.S., stationed

at Bristol in 1844, and laboured amongst the Jews generally in the West

of England, also in Dublin and other places. He afterwards went out to

British Guiana, and became rector of the parish of St. Patrick, Berbice,

where he died in 1869, aged sixty-five, as the result of a carriage

accident. His funeral was taken by the Bishop, and was attended by over

2,000 persons.

POLAN, Rev. Mark, was born at Wilna, a town known as the "Jerusalem of

Lithuania," where a high type of Judaism prevailed and where Rabbinical

learning flourished, and where also the Greek churches mostly

represented a sensuous and ritualistic Christianity. At Wilna there is a

flourishing trade in cereal products, and Mark's father was a corn

merchant. His parents gave him a rigorous religious training. His mother

could speak Hebrew well, and the boy was instructed in the Talmud and

other Rabbinical writings. As an illustration of the sectarian rigour of

the Jews at Wilna, it may be mentioned that a law having been passed

compelling education in the Russian language, the Jews proclaimed a Fast

and made provision for the private tuition of their children.

Young Polan left his native place in 1872 intending to proceed to

Australia and join a relative there. A change of plan, under pressure

from home, led him to linger first at Königsberg and then in London. In

London he soon came in contact with missionaries. His aim, however, was

not enquiry but opposition. Rumours then reached his friends that he had

become a Meshummad, but careful enquiries satisfied them that their

suspicions were mistaken and he was left unmolested.

But the living God was also watching and guiding. Gradually his attitude

to Christianity began to change. For one thing, the absence of images in

the English churches made an impression upon him. The first Christian

book that he read was the "Pilgrim's Progress" in Hebrew. Then there

came eager readings of Commentaries written on St. Luke, Acts, Romans

and Hebrews by Dr. Biesenthal, once a rabbinical Jew; he was thus led to

a careful study of the New Testament. In the Rev. Theodore Meyer the

enquirer at last found a wise and loving instructor and friend. From the

first, Mr. Meyer's erudition and sincerity drew forth the confidence and

interest of the young Jew.

After four years' instruction, Mr. Polan came forward for baptism, and

it was arranged to take place in Park Church, Highbury. An incident,

however, happened which led to its postponement. On the eve of his

proposed baptism he had a dream which led him to withdraw, and was the

cause of severe and protracted mental struggles. It is said by the

rabbins, and believed by the Jews, that in Paradise a dark veil is made

to hang before the parent whose child has become an "apostate." In his

dream Polan saw his mother in Paradise behind the dark curtain. The

effect upon his mind was such that he could not face baptism; nor did

he, until nearly a year afterwards. It may have been that the first

decision was resting mainly upon mental conviction of the truth. At any

rate, there followed more serious consideration and prayerful searching

of the Scriptures, with the result that a certain word of the Lord

reached his heart and touched it with signal power. The word was: "Let

not your heart be troubled: ye believe in God, believe also in Me."

Under the power of this word this earnest seeker emerged into the light.

Ultimately, in 1878, he openly confessed Christ by baptism, the

ordinance being administered by Mr. Meyer in Park Church, Highbury.

The inevitable ostracism and persecution, with their attendant

sufferings, followed. It was a welcome mitigation to the new convert's

trials that his father did not entirely cast him off. And the spirit in

which he suffered may be gathered from the reply he sent to his brothers

and sisters, when, at his father's death, they hurled over him their

anathemas, telling him that his name had been expunged from the family

register. "It has caused me great pain," he wrote to a friend, "but

though my name is not now in the family tree, it can be found in the

Lamb's Book of Life."

In those days Mr. Polan was a member of Park Church, Highbury. The

pastor at the time was Dr. Edmond, who, with Mr. Meyer, proved a

spiritual father to the young Hebrew Christian. There he was surrounded

by strong missionary influences, and through the Fellowship Association

which supported two foreign missionaries, a desire in him was awakened

to become a messenger of the Cross in the foreign field.

In 1878 Mr. Meyer wanted a helper in his mission to the Jews, and Mr.

Polan was invited to take up the work. In this opening he recognised a

call of God to give his life to testifying for Christ to his Jewish

brethren. For twelve years he served as a valued helper of Mr. Meyer,

like a son with a father, busily engaged in district visitation and

taking part in the services. Personal studies also occupied his

attention, and he found time to his great joy and profit to attend the

course of lectures on "Systematic Theology" delivered at Queen's Square

by the Rev. Principal Dykes.

On the retirement of Mr. Meyer, Mr. Mark Polan succeeded to the headship

of the Mission to the Jews in East London. In 1888 he became an elder in

the John Knox Church, Stepney.

POPER, Rev. Heinrich, D.D., was born at Breidenbach, Germany, in 1813.

His father died before his birth, and his mother went back to her home

at Hildesheim. There he prepared himself to be a teacher, and began to

give lessons to Jewish and Christian children at the age of fourteen.

Later he came to the conviction that the Talmud was not in accord with

the Bible, and after three years inward struggle, he came to England and

was baptized by Reichardt in 1839. He was for a time in the Operative

Jewish Converts' Institution, and then in the Hebrew Missionary College,

and in 1844 he was sent as missionary to Frankfort-on-the-Main, where

he laboured with great efficiency until his departure in 1870. In 1859

Dr. Poper reported that there probably were from five hundred to a

thousand proselytes in the district. (See "At Home and Abroad," by the

Rev. W. T. Gidney, 1900.)

POSNER, Sigismund August (Löbel), was born in 1804, of wealthy parents

at Auras in Silesia who gave their children a strict orthodox education;

he was well instructed in the Bible. When studying at Berlin, Mr. Lachs,

Director of the Deaf and Dumb Institution, sowed in his heart the seed

of the Gospel, which took root and led eventually to his conversion, and

he was baptized by Pastor Schultze in 1828. His father was at first

grieved, but became afterward friendly to him. He studied theology and

became a very earnest preacher of the Gospel, so that only decided

Christians liked to hear him. He died in 1849. His biography was

published by Professor Tholuck for Sunday reading.

RABINOWITZ, Joseph, was born at Resina on the Dniester, September 23,

1837, and died at Kischineff, 1899. He was the son of David ben Ephraim,

and belonged to a rabbinic family. On the early death of his mother, her

father Nathan Neta took him to be educated at his house. When he was six

years of age he could repeat the Song of Solomon by heart. He remained

with his grandfather till 1848, when he went to other relations. At the

age of thirteen they betrothed him. Being compelled by an imperial ukase

to acquire the Russian language, his eyes were opened to a new world of

literature, and he began to think for himself. In 1855 Jehiel

Hershensohn (Lichtenstein), his future brother-in-law, gave him a L.J.S.

New Testament in Hebrew, declaring at the same time that possibly Jesus

of Nazareth might be the true Messiah, at which news he was very much

surprised. However, the immediate effect was that he left the Chassidim

and went back to Orgeyev to his grandfather, and studied the Bible more

and Russian law, so that he could act as a solicitor among his people.

In 1856, he was married, and was then regarded as an influential citizen

of the town, especially when it was seen that he took an active interest

in the education of children and that he contributed important articles

to the Jewish newspapers, and gave lectures at Kischineff, in which he

advocated the principles of reform and progress. In 1878 he wrote an

article in the Hebrew paper, "Haboker Or," in which he requested the

Rabbis to work for the improvement of the condition of the Russian Jews

by teaching them the necessity of becoming gradually an agricultural

people, and he showed this by his own example in cultivating his garden

himself. Not long afterward persecutions broke out in Russia, and he

went to Palestine on a mission of enquiry with a view of establishing a

Jewish colony there. But when he arrived in Jerusalem and became

acquainted with the sad temporal and spiritual condition of the Jews

there, his heart sank within him, and he was about to leave the Holy

City in despair, but before doing so he went to the Mount of Olives.

There he sat down in deep meditation, and reviewing the sad history of

his unfortunate people, the thought came to him as an inspiration: "The

key to the Holy Land is in the hands of our brother Jesus." This thought

he made then the matter and basis of his future work. Returning to

Kischineff, he drew up thirteen theses, the substance of which was that

Jesus is the only Saviour of Israel as well as of the whole world. With

great courage and enthusiasm he then endeavoured by word and pen to

propagate his conviction, and gained in a short time many adherents both

at Kischineff and in other towns of Bessarabia. Having in 1885 published

his "Symbol of the Israelites of the New Covenant" in seven articles,

Professor F. Delitzsch and the Rev. John Wilkinson encouraged him, and

in Glasgow an association was formed in 1887 for the support of his

movement. Rabinowitz was baptized in Berlin by Professor Mead, of

Andover U.S.A., in 1885, and henceforth his mission work took a more

decisive but also perhaps a more restrictive character. He was asked by

Provost Faltin, pastor of the Lutheran Church at Kischineff, to join

that Church, but for good reasons he declined to do so, as neither he

nor his adherents who had just come out from the synagogue could worship

in a church where there was a crucifix. For still stronger reasons he

could not join the Russian Church as he was asked to do by the highest

authorities. Consequently he had to build a hall, in which he preached

the pure Gospel as long as he lived. The result of this movement was

that not only Rabinowitz, and his wife and seven children with his

brother and family, and other individual Jews who heard the Gospel from

his lips publicly confessed Christ as their Saviour, but also that the

attitude of the Jews in general toward the person of our Lord has since

then changed for the better.

RAGSTATT, Friedrich de Weile, was born at Metz in 1648. His father David

was a teacher in several congregations, and naturally gave him a good

Jewish education. At the Jewish school, he learned from the Talmud the

old tradition that the Messiah was to come after 4,000 years had elapsed

since the Creation. This led him to enquire, and eventually he was

instructed by Dr. J. Alex. Neuspitzer, pastor of the Reformed Church at

Cleves, in 1671. In 1672 he entered the University of Leyden, and in

1677 he became pastor at Assenen; and then in 1680 at Spyk, in South

Holland, where he officiated till he died. Ragstatt was the author of

the following works:--(1) "Jefeh Maréh" (Amsterdam, 1671), written in

Latin, in which he endeavoured to prove, as against the Jewish

controversialists, especially Lipman of Mülhausen, the Messianic mission

of Jesus. A Dutch translation of this work, which contains also an

account of Shabbathai Zebi, was published at Amsterdam, in 1683. (2)

"Viytmunden--de Liefde Jesu tot de zeelen," _ib._ 1678. (3) "Van het

gnaden Verbond," _ib._ 1613. (4) "Two homilies on Gen. xlix. 10, and

Mal. iii.," The Hague, 1684. (5) "Noach's prophetie van Bekeering der

Heyden," Amsterdam, 1688. (6) "An Address delivered on the occasion of

the baptism of the Portuguese Jew, Abraham Gabai Faro," _ib._ 1688. (7)

"Brostwepen des Geloofs," _ib._ 1689. (8) "Jesus Nazerenus Sions König

on Ps. ii. 6," Amsterdam, 1688.

RAPOPORT, the well-known banker in Paris, was baptized with his wife,

two sons and four daughters, by Pastor Abric at Passy in 1879.

RICARDO, David, was born in London 1772, of a Portuguese family, and

died in 1823, at Gatcomb Park, Gloucestershire. He embraced Christianity

in his youth (see Brockhaus, 12, 523) and was therefore forsaken by his

father. He entered the Stock Exchange with little means and amassed a

fortune. He was the author of "Principles of Political Economy and

Taxation," 1817. In 1819 Ricardo entered the House of Commons for

Portarlington. Nearly all his brothers became Christians. To his memory

there is a professorship at the London University by the name of

Ricardo.

RICIO, Peter, son of a Jewish jeweller, was born at Berlin in 1809, and

died in 1879; he distinguished himself as a Christian in his

investigations in physical science. Amongst other works, his "Lehre von

der Rechnungs elementale," became epoch-making and secured for him the

membership of the academies at Petersburg, Göttingen and Munich, and the

degree of Doctor from Paris.

ROHOLD, S. B. The story of his conversion is thus told by himself:--

"It was in the well-beloved city of Jerusalem that I was born, and there

also my early days were spent. More than half the inhabitants of

Jerusalem are Jews, and mostly very pious, having come from all parts

of the world to be buried in the Holy City when they die. The belief

amongst these Jews is that when Messiah comes there will be the

resurrection, and the bodies of those who were buried beyond Jerusalem

will have to suffer much rolling until they reach the city. Thus to

prevent this they have their burying place in the ancient city, being

zealous for their religion, without enquiring as to whether they are

really right in doing so. My father's family was very well known,

belonging to one of the most pious sects of Jews in Jerusalem. It was

the great delight of my father to speak of his ancestors, who were great

rabbis; and for half a century he occupied an honoured rabbinical

position himself in Jerusalem (Rosh Hashochatim). My dear mother also,

whose ancestors were leading Jews amongst the rabbis, was fond of

telling us wonderful stories of her grandfather, who was a famous

disciple of the great Geonim of Wilna. Needless to say, both my parents

were careful to train their children in the religion of their

forefathers. Being the youngest son of the family, I was much petted,

and they did their utmost to bring me up in the fear of God, and in all

the customs, rites, and rabbinical traditions, whilst they taught me to

look upon Christianity as idolatry. Truly my parents loved me very much,

and did all in their power to educate me in what they believed to be

right, and their one desire was that I might occupy the seat of my dear

father, to which all my teachers gave them full hope. Thus the early

part of my life was spent in study within the home circle. It was in

the year 1893 that I had conversation for the first time with

Christians.

"In that beautiful spot, the so-called Garden of Gethsemane, I one

evening met two servants of God, who began speaking to me. At the time

it seemed that I had gone into the Garden merely by accident, but now,

as one looks back over the past, it can be clearly seen that a loving

unseen hand was guiding me. These two Christians explained to me from

the Scriptures how that Jesus of Nazareth is in very deed the promised

Messiah, Israel's greatest hope. As they reasoned with me, there was one

passage of Scripture which I could not get over, that 'the sceptre shall

not depart from Judah, nor a lawgiver from between his feet, until

Shiloh come; and unto Him shall the gathering of the people be.'

"With this new light upon the Word of God I was given to understand that

the promises regarding the coming One told not only of His glory and

majesty, but also of His suffering and death (Isaiah liii. and Psalm

xxii.).

"Slowly I began to see how great and true Jehovah is, and how that His

divine word regarding the Messiah has been literally fulfilled in Jesus

Christ. I saw my helpless condition, and realized as never before that

my own righteousness was as filthy rags. And oh, what joy came to me,

when the gracious promise of God was fulfilled, a promise which came to

me now with such a new meaning. 'A new heart also will I give you, and a

new spirit will I put within you; and I will take away the stony heart

out of your flesh, and I will give you an heart of flesh. And I will put

My spirit within you.' (Ezekiel xxxvi. 26, 27).

"Having then accepted Jesus Christ as my own personal Saviour, I began

to wish that my own loved ones might know Him, whom to know is life

eternal. But I feared to tell them of my new-found treasure, and it is

impossible for me to describe the unrest and agony of soul that I passed

through in consequence. It was only at the Throne of Grace that comfort

could be found, and there I sought the strength and help I so much

needed. After this it seemed very clear that the Lord was speaking to me

through His Word, and was thus answering my prayer for guidance. The

word which came to me was that given to Abram of old--'Get thee out of

thy country, and from thy kindred and from thy father's house, unto the

land that I will shew thee.' (Genesis xii. 1).

"To leave those who are dear to one, the relations and friends, yes,

even to leave all for Christ's sake, is not easy; yet I knew it would be

best to do what appeared to be the only right thing. It was a hard

command to obey, but still I had the Lord's promises to take with

me,--'Lo, I am with you alway, even unto the end of the world' (St.

Matthew xxviii. 20). 'If ye shall ask anything of the Father in My name,

He will give it you' (St. John xvi. 23). Trusting therefore in God

alone, and persuading myself that He would be faithful in fulfilling His

promises, I started on my journey. And by the help of Almighty God I

came to England, arriving here as a perfect stranger, not knowing the

language, and without an earthly friend. It was a time of great

temptation, but the God of my fathers kept me. Letters came from my

friends and relations in Jerusalem, trying to persuade me to go back,

and my dear father said it would bring down his grey hairs in sorrow to

the grave if I did not return. Truly I felt the presence of my Redeemer,

and realized that He had called me. This joy filled my heart, and the

peace which passeth understanding was my portion. I praise God for those

Christians who have learned to sympathize with His ancient people. The

Lord raised up kind friends who helped me through my difficulties, and

daily I learned more of my Saviour's love, and found that 'His goodness

faileth never.' His word says, 'They who put their trust in Him will

never be put to shame,' and as I trusted, so I proved the truth of it.

After spending some time in England, the way opened for me to enter the

Bible Training Institute, Glasgow.

"Here I had opportunity of studying the Word of God, for which I was

very thankful. At length a call came for me to enter active service in

the vineyard of the Lord at the Bonar Memorial Mission to the Jews of

Glasgow. On this work the Lord was pleased to set His seal, sending

friends to encourage me, and in other ways blessing me abundantly."

ROMANN, Nathaniel, was born at Kobylin, Posen, in 1819, and was educated

in the rabbinic schools of Lissa and Breslau, attending also at the

latter place lectures at the University. From the reformed rabbi, Dr.

Geiger, he learned to reject the Talmud, and from the missionaries

Teichler, Caro, and Cerf, he learned to accept the Gospel, and to become

a whole-hearted Christian. He then became a teacher in a Christian

school at Zieginhals. In 1851 he was accepted by the L.J.S. as a

candidate for missionary work, and after preparing himself in their

college, he was sent to labour in Breslau and Berlin, where he

discharged his duties faithfully, becoming a blessing to many Jews, till

his death in Berlin in 1871.

RONKEL, Philipp Samuel Van, was born at Groningen, Holland, in 1819. His

father was a teacher in a Jewish school, and when Pauli visited him, he

shewed him a New Testament, which he often read, but concealed it from

his son. Pauli said to him, "You may hide the New Testament from your

son, but you cannot thereby frustrate the counsel of God." Philipp was

well educated in rabbinic law, but he found no pleasure therein, nor did

the services in the synagogue attract him. He was brooding upon

something which his parents could not find out. At the age of nineteen

he entered the academy of Groningen, and studied classics. A professor

there drew his attention to the influence which Jesus exercises upon

thinking humanity. From that time the personality of the Saviour

occupied his mind, and he began to read with delight the poems of Da

Costa. Just then he was requested by the Jewish congregation at Leerdam

to deliver a sermon at the dedication of a new synagogue, and he took

for his text Haggai ii. 10, and manifested in his sermon that he was

inclined towards Christianity. It then happened that a Christian pastor

visited a poor sick woman, but she refused to have his services. Ronkel

then tried to see what he could do with her, and succeeded in getting an

attentive hearing from her to his stories about good women of the Old

Testament. She then asked him to read the Bible, but he had not one with

him, and her own Bible she had torn to pieces when the pastor visited

her. Then she asked him to pray, but he had never offered up an

extempore prayer. In this perplexity he thought he could repeat the

Lord's prayer in Dutch, which he had learned in Greek. He then repeated

it with such fervour that the woman shed tears. This was the turning

point in Ronkel's life. He took now the decisive step, and was baptized

on Christmas Day, 1856, Da Costa being one of the witnesses. He became a

true Christian, according to the testimony of his own father. Later he

became one of the most eloquent preachers in Holland, and the Lord

prospered the work which He had committed to his hands.

ROSENBERG, Rev. L., wrote the following brief sketch of himself shortly

before he died:--"My parents were by birth Austrian Jews. By occupation

my father was a landed proprietor and my mother carried on a drapery

business. There were four children of the marriage, three boys and one

girl. I was born on April 5th, 1828. My mother and three children died

at a time when I was too young to remember them. My father was baptized

into the Christian Church. I received a good secular and religious

education, enough to lead me to avoid bad company; not so much to honour

God as to honour myself in order to be respected and esteemed so as to

mix with the best society.

"Ignorant of and prejudiced against Christianity, how wonderful were the

dealings of the Lord with me will be seen from the following

record:--About 1841 I visited Constantinople. Here a young Jewish friend

persuaded me, after much effort, to go with him to a Mission House,

where we heard a godly sermon preached before a gathering of young

Israelites, by the Rev. Dr. Schwartz, who, later on, was Pastor of

Trinity Chapel, Edgware Road, West London, and also a member of the

Committee of the British Society for the Propagation of the Gospel among

the Jews. His Scriptural discourse awakened in me a desire to know more

about Christianity, and I often went to hear him preach at the Chapel of

the Prussian Embassy on the fore-noons of the Lord's Day.

"Having for a few years been convinced of the truth of Christianity, I

studied the Old and New Testament together, praying morning and evening

for light.

"About 1844 I again visited Constantinople on my way to Asia Minor for

hunting, with a view to becoming a naturalist by profession, collecting

wild animals, birds, and insects of all sorts for the museum. It was

whilst hunting on the top of Mount Olympus that the glorious scenery and

the power of God's Word, created as it were, a voice within me, ordering

me to leave all things, and I returned to Constantinople, and was

baptized by Mr. Allen, son-in-law of Dr. Duncan, the well-known 'rabbi

Duncan' of Edinburgh.

"Again I returned to Broussa, and on my own account I preached the

Gospel for a whole year to Jews, Armenians, and Greeks, from among whom

many, through Divine grace, were converted.

"Thus encouraged I went to Malta, where for about six years I studied

literature and theology in the Protestant College there, and in return I

gave lessons to boys in different classes, four hours a day. To complete

my preparations for the ministry of the Church I studied both in London

and Edinburgh.

"The Jewish Committee of the Established Church of Scotland engaged me

for about seven years, during which time I laboured as one of their

missionaries at the stations of Salonica and Smyrna, with encouraging

results, through the Divine blessing resting upon the Jews, Armenians

and Greeks. After this, on my resignation, I returned to Edinburgh and

London.

"Whilst in London the Committee of the Malta Protestant College, to whom

I was well known, and amongst whom were the late Lords Shaftesbury,

Calthorpe and Kinnaird, engaged me, and I went to the East to establish

British Schools for boys in all the principal towns bordering on the

Mediterranean and Black Seas. I established in Cairo a large boarding

and day school, and for over two years I worked on until my health

completely broke down, and, acting upon medical advice, I resigned and

came to London.

"On August 21st, 1865, I was engaged by the Committee of the British

Society, and ever since then I have been labouring, in Adrianople,

chiefly among the Jews, but also among the Armenians and the Greeks.

During the first ten years I baptized forty Jews, whilst other enquirers

of mine have been baptized in Constantinople, Smyrna, Jerusalem and

London. Many unbaptized Jews, Armenians and Greeks, have also been led

to believe in Jesus as the Saviour of their souls." He died in 1905

after more than forty years missionary work in Adrianople.

ROSENBERG, Samuel, M.D., was baptized at Constantinople about 1873. He

accompanied General Hicks on his compaign in the Soudan, where he lost

his life with the rest of the expedition.

ROSENBOHM, a Jewish convert in Sweden, was tutor of Hebrew at the

University of Upsala, in 1720. At the Coronation of King Friedrich, he

delivered a rabbinic oration, and likewise at the conclusion of peace

between the Kings of England, Denmark, and Prussia. (Wolff Bib. Heb. 3

N, 2138 a).

ROSENFELD, J. F. (Asriel), was born in 1807. His parents brought him up

piously, and married him at the age of fourteen. Coming in contact in

Berditsheff with a Scotchman, he received from him a New Testament. He

then went to Warsaw, became an inmate in the House of Industry, and

learned the trade of bookbinding, was baptized in 1828, and afterwards

laboured zealously as a missionary in Poland until his death in 1853.

ROSENSTRAUCH, Max, was born at Lemberg, on September 1, 1837. His

parents Moses and Scheindell, were strictly orthodox, and brought him up

in the straitest customs of strict Judaism. As he grew up, they were

proud of his Talmudical knowledge, their intention being that he should

become a rabbi. When seventeen years old, family circumstances compelled

him, however, to go into business, and he was apprenticed to a merchant,

with whom he remained ten years. In 1865, he accepted the post of a

schoolmaster in Jassy. Whilst there he heard of the Hebrew learning of

the Rev. W. Mayer, one of the L.J.S. missionaries, and formerly a

scholar in their mission schools in London. From him he received a New

Testament, which he read with eagerness, leading him to take Christian

instruction for eighteen months. Soon after this a strange event took

place in his life. He had left Jassy, and was on a steamer going to

Odessa, when the engine broke down. There being danger, the Captain

called upon all the passengers to pray. This Max Rosenstrauch felt he

could not do in the Name of Jesus Christ; all he could say was--"Lord,

teach us to pray." Later on the captain gave an earnest address to the

passengers on St. John iii. 14, 15; this he did not fully understand, but

what he did made a lasting impression upon him. In 1867 he was in

Kischineff, and of this period he says, "It only awakens in me painful

reminiscences. My Talmudical supports had been broken by the instruction

received at Jassy, and I fell altogether into unbelief. I could perform

neither Jewish nor Christian prayers. I did not even believe in the

existence of God. I sometimes disputed with the Scotch missionary, Mr.

Tomory, and Mr. Daniel Landsmann, and they knew me as a thorough

infidel Jew. At Odessa I lived as an atheist, and I had no intercourse

with any Christian. I was busy the whole day at a boarding-school, under

Mr. Trübitsch. At Kischineff my slumbering conscience was aroused, and

an unspeakable struggle agitated my heart, until the Lord opened my

eyes, and in every page of the Bible I saw the glory of Him who said, 'I

am the Light of the World.' In His Name I was baptized on Easter Day,

1868." After some years of missionary work with continental societies,

he joined the London Society for Promoting Christianity amongst the

Jews, in which he remained till his death, November 3, 1900. The

"Prayer-book for Jewesses" and his "Catechism for Jews," which he wrote,

have been most useful in his work, and in that of the above Society

generally.

ROSENTHAL, Rev. Michael, Vicar of St. Mark's, Whitechapel, who died at

the age of 63, was a converted Jewish rabbi, who for thirty years

carried on an earnest missionary work among the Jews of East London. The

story of his conversion is a remarkable one. Young rabbi Rosenthal, a

Hebrew of German extraction, was a profound Talmudist, and as strict and

zealous a Jew as was Saul of Tarsus before the journey to Damascus.

Rosenthal was sent on missions in connexion with the faith of his

fathers to Asia Minor, to North Africa and other countries, and finally

to England. On a steamboat he met a very learned and able man, who he

believed was a Jesuit. The man was certainly a Roman Catholic, and he

possessed a good deal of rabbinical lore. Rosenthal, as a strict Jew,

observed all the dietary and other laws of his people, and took his

meals separately. The supposed Jesuit ridiculed his scruples, and one

day, when the young rabbi was dining alone, touched his bottle of

claret, thereby, of course, rendering it defiled. Rosenthal was angry,

and the man saw this and taxed him with over-niceness in ceremonial

observance. "Do you really think," he asked, "that God is pleased by

your rejecting things that are good enough for the captain and other

people on the ship, and that you really serve Him by making yourself so

different from anybody else?" They had some conversation, which left a

great impression on the young rabbi's mind. One argument used by the

supposed priest had considerable effect. The Jews in the course of their

history during the last nineteen hundred years have acknowledged no

fewer than twenty-four Messiahs, all of whom have turned out to be

false, either impostors or self-deluded fanatics. Can a nation that has

made the gigantic mistake of accepting twenty-four false Messiahs claim

to be infallible in rejecting a twenty-fifth? All these false Messiahs

have appeared and been accepted since our Lord lived on earth except

"Judas of Galilee," who was a contemporary of Jesus Christ. Some time

after his arrival in England Rosenthal became acquainted with Dr.

Wilkinson, then rector of St. Peter's, Eaton Square. The young rabbi was

tremendously impressed by Dr. Wilkinson's great abilities and spiritual

earnestness. "Here is a Christian," he said to himself, "who is

absolutely sincere and of great intellectual power. Can Christianity be

merely a modern form of Paganism when such noble souls as these profess

it?" He listened to Dr. Wilkinson, and was on the way to conversion when

the good rector advised him to have recourse to the learned Dr. Ewald, a

celebrated Jewish missionary of the L.J.S., for the solution of

difficulties which only a Hebraist could deal with successfully.

Rosenthal was eventually baptized by Ewald. He took orders in the

English Church, being ordained deacon by Dr. Jackson, Bishop of London,

in 1877. Four years later he was admitted to the priesthood, and he

served for thirteen years as curate to the Rev. S. J. Stone, author of

"The Church's One Foundation," at St. Paul's, Haggerston, devoting

himself chiefly to mission work among the East-end Jews. He organized

the East London Mission to the Jews, which first came under regular

diocesan management when the present Bishop of London was Bishop of

Stepney. In 1899 Bishop Creighton presented Mr. Rosenthal to St. Mark's,

Whitechapel, a parish which is inhabited almost entirely by Jews. He met

with a good deal of hostility from the Jews in the first years, but he

talked straight to them and gradually the opposition died down, and he

steadily pursued his mission work among them. His labours were attended

with considerable success. He said that he had himself baptized over six

hundred Jews and Jewesses.

ROSENTHAL, Wildan Charles (Simeon), a learned Jew in Jerusalem, was

baptized with his wife, son and daughter by Nicolayson in 1839. This

family were the firstfruits of the L.J.S. mission in the Holy City. His

daughter became the wife of Mr. Bergheim, the banker, a Jewish convert.

ROSSVALLY, Dr. Max L., an American Jewish convert in the latter half of

the nineteenth century. He had been an actor, and after his conversion

became well-known as a lecturer in America and in England. He displayed

great zeal in his endeavours to form a Hebrew Christian Union, and in

1877 it is recorded that two hundred converts were united together and

held monthly meetings in New York and in Brooklyn. Rossvally wrote "The

Dying Trumpeter and his Experience," a German version of which appeared

in Hamburg, in 1891.

RUBEN, Maurice, was born in Prussia, in 1856. His people were typical

Jews, strict in their customs and in the observance of Jewish laws and

traditions. He came to the United States when he was sixteen years of

age. In 1895 he had the position of department manager in one of

Pittsburg's largest stores. His brother was half owner of this

enterprise. Plans were under way to admit him into a partnership in the

firm, which would have made him to-day--had he chosen "the way of the

world"--a man of wealth, with an annual income of 15,000 dollars.

Just prior to this he had married a charming and accomplished Jewess. In

the matter of religion he had wandered from Judaism to infidelity. Being

dissatisfied with unbelief, he began to "search the Scriptures"--both

the Old and New Testament--which resulted in the opening of his eyes;

he began to appreciate his own sinfulness, and was thoroughly convicted

of sin, the need of repentance, and faith in the Lord Jesus Christ. His

conversion took place on March 19th, 1895, and resulted in a most

striking change of both conduct and thought.

He continued to engage in earnest studies and to make it known to his

friends and acquaintances that he had found Him of whom Moses and the

prophets wrote, even the Messiah. Some months later he felt called upon

to announce his determination to forsake business and become a servant

of the Lord among his own people, believing he was being led by God even

as his forefathers Abraham and Moses.

As a result of his decision he was baptized, and set out to illumine the

spiritual darkness of "his brethren according to the flesh."

The Jews were very greatly disturbed at this conduct of one of their

prominent young men, and here the trials and troubles of Maurice Ruben

began. They made repeated efforts to induce him to forsake his "change

of life," but their efforts were futile. His wife ostensibly left their

comfortable home with her mother to visit friends in the West.

On a Sunday evening in August, subsequent to his conversion, he was

awakened from his slumber by the ringing of the door-bell. Responding

thereto he found himself face to face with two policemen. He was placed

under arrest and taken to the police station without a warrant of law.

He was given no explanation as to the charge which had been preferred

against him, and neither on Sunday nor Monday did a magistrate appear to

give him a hearing. He was, however, visited twice by two physicians,

who conversed with him in a mysterious manner. They introduced

themselves as insanity experts. Two days and two nights in a felon's

cell, with worse than a criminal's treatment, was a most trying

circumstance. Yet God was there to minister strength unto him. (St. Luke

x. 19.) He was visited on the second day by his wealthy brother, who

kindly informed him that he had been crazed by religion and was to be

sent for treatment to a sanatorium. He was taken that evening by

officers of the law to an asylum for the insane.

In the course of a few days he was pronounced by the superintendent of

the institution to be a perfectly sane man, but he was unable to release

him. His Christian friends endeavoured to intercede for him, but without

avail, and consequently this tried child of God was called upon to

endure the humiliation of five weeks' confinement in a mad-house, and

given the same treatment accorded to hundreds of demented folk in the

institution.

He was visited several times by his wealthy brother who offered him his

liberty if he would leave Pittsburg and go West, but he took a firm

stand and gladly refused to do anything except to remain in the city and

preach the Gospel of the Son of God to his brethren. A man of

considerable business interests in the city, Mr. J. B. Corey, finally

heard of him through the daily papers, and was led to call upon him in

company with a number of the officials of the institution. Mr. Corey and

the gentlemen found Mr. Ruben in his little room reading the Bible. A

short conversation satisfied the visitors that steps must be taken to

obtain the freedom of this man. Mr. Corey then instituted _habeas

corpus_ proceedings before the late Judge White.

At the close the judge frankly informed the wealthy brother and the

insanity experts that they and all connected with this outrageous infamy

ought to be sent to prison, and that the alleged demented man was saner

than those who had pronounced him insane.

Mr. Ruben at once began to prepare himself for his missionary work, and

sometime later opened up headquarters in Congress Street--the centre of

the Jewish Ghetto--and suffered much persecution. For the first few

years he was interfered with and maligned in every way imaginable. His

street meetings were frequently broken up, and he was hooted and stoned

by the Jewish element. "All that will live godly in Christ Jesus shall

suffer persecution." God, however, led him safely through all his

difficulties and trials, and enabled him to found the New Covenant

Mission, Pittsburg, Pa.[21]

[21] "The People, the Land and the Book," New York, January, 1906.

RUBINO, Dr. Joseph Karl Friedrich, was born at Wetzlar in 1799. He

became professor at Marberg in 1831. His intercourse with earnest

Christians at Cassel, and especially with a converted Jewess, known in

Germany as Mother Jolberg, led him to investigate the question at issue

between Judaism and Christianity for himself, and being convinced of the

truth of the latter, he made a public confession of it by baptism at

Cassel in 1842, and lived a consistent life. On the evening before his

death he said to friends, "No other foundation can any man lay than that

is laid, even Jesus Christ."

RUNHOLD, Karl Wilhelm (Zacharia Lehman), Ph.D., was born at Hamburg in

1777. His father was a silk merchant there. At the age of twenty-two he

became an evangelical Christian, graduated at Rostok in 1812, and

distinguished himself afterwards as a writer. He edited the

"Gemein-nützigen Unterhaltungs blätter," the "Allgemeine Theater

Zeitung," and the "Archive für Theater und Literatur" in Hamburg. He

died in 1841.

SACHS, Marcus, was born of wealthy parents in 1812, at Inowrallan in

Posen. His father sent him to an uncle to study at the Gymnasium and

afterwards at the University there. During his studies he lost his faith

in Judaism and became a follower of Voltaire. In 1842 he went to

Edinburgh and became acquainted with the professor of theology, Dr. John

Brown, who made an effort to win him for Christianity, and gave him to

read the well-known book of Abbot Guenée "Lettres de quelques Juifs

Portugais, Allemands et Polonais à M. Voltaire." After he returned it

Dr. Brown asked him whether he would like to read a book which defended

the Christian religion? and on his affirmative reply he gave him

Limbroch's "Amica Collatio cum erudito Judæo." These two books removed

his prejudices, and he then began to read the New Testament, and after

months of enquiry, deliberation and prayer he decided to accept

Christianity by faith, and was baptized by Dr. Brown, April 5th, 1843.

He then studied under Dr. Chalmers, and was licensed to preach, and

became tutor of Hebrew in the Seminary of the Free Church at Aberdeen.

He is described as a most humble and loving Christian man by Dr. Saphir

and others who knew him. He died there on September 29th, 1869, passing

away with the leaves of autumn, a ripe sheaf into the garner of God.

SALKINSON, Isaac Edward, was born at Wilna, and died at Vienna, June

5th, 1883. According to some, his father's name was Solomon Salkind. As

a youth he set out for America with the intention of entering a

rabbinical seminary there; but whilst in London he was met by agents of

the L.J.S., from whom he heard the Gospel and was converted and

baptized. His first appointment as a missionary to the Jews was at

Edinburgh, where he became a student in the Divinity Hall. He was

ordained a minister of the Presbyterian Church at Glasgow, in 1859. He

was then a missionary of the British Society in various towns, including

Pressburg, and finally settled in Vienna (1876). Salkinson translated

"Philosophy of the Plan of Salvation" under the title "Sod ha-Jeshu'ah"

(Altona, 1858); "Milton's Paradise Lost," under the title "Wa Yegaresh

et haadam" (Vienna, 1871); Shakespeare's "Othello" and "Romeo and

Juliet," under the titles "Itiel ha kushi" (_ib._, 1874; preface by P.

Smolensky); and "Ram we-Yael" (_ib._, 1878); Tiedge's "Urania," under

the title "Ben Koheleth" (_ib._, 1876, revised); and the New Testament

under the title "Haberith Hahadasha." The last mentioned translation was

undertaken for the British Society in 1887; it was published

posthumously under the supervision of Dr. C. D. Ginsburg at Vienna in

1886.

SALVADOR, Yonkheer Moses, flourished at Amsterdam in the middle of the

nineteenth century. One of his ancestors built the Salvador house near

the Bank of England. It is said that the Salvadors were direct

descendants of the Maccabees, the Saviours of Israel, hence the name

Salvador, meaning Saviour. Moses Salvador was intimately acquainted with

Pauli and welcomed him to his house, where they discussed the subject of

Christianity. The result was that he joined the French Reformed Church,

at Haarlem in 1852. For a long time after his conversion he used to give

Thursday evening lectures on Christianity, which were attended by

Christians and Jews.

SAMANY, a native of Assesso in Abyssinia, was one of Flad's early

converts there. He had to undergo bitter reproaches from his mother and

relations on account of his becoming a Christian, but his reply to his

mother was that he loved her now better than before, and that he would

take care of her. Working on his weaver's stool he at the same time used

to speak to his two sisters of the "pearl of great price" that he had

found, and they too became Christians. During the imprisonment of the

missionaries, he attached himself to Waldemayer, who was free. After

the arrival of the English expedition he went to the coast, where he and

his companion Petrus were met by the Jewish traveller Halevy, who gave

them some money and promised to take them to Paris. Not perceiving at

once his intention, they accepted the money, but they brought it back to

him the next morning, and as he refused to take it back, they threw it

into the sea, although they suffered hunger at the time. Then they went

to Magdala, and afterwards with Flad to Europe, and were placed in the

training school at St. Chrischona, near Basle. But as Samany could not

stand the climate there, Flad took him to his own house at Kornthal, and

was then obliged to send him back to Abyssinia. On his return he and

Agashe preached the Gospel earnestly to the Falashas. Samany continued

to do so even from his sick bed. Conscious that the time of his

departure had come, he asked that the coffin which he had before

prepared for himself should be placed before him, then saying, "Father,

into Thy hands I commend my spirit," he entered into rest.

SAMSON, Lewis Paul, was an English Jew by birth, the son of a Dutch

"sopher" (writer of scrolls of the law and of phylacteries). When a boy

he used to hear Dr. McNeile at St. Jude's, Liverpool, and in other ways

came in contact with Christian influences. When he became forty years

old he was asked by his children to hear them repeat a portion of

Scripture which they had been taught at school. It happened to be Isaiah

liii., and it proved to be the turning point in his life. Like many

another Jew, he could not believe at first that it was a part of the Old

Testament, but it led eventually to his baptism by a Hebrew Christian,

who was one of the Society's missionaries.

His public profession of Christianity made him an object of abhorrence

to his brothers and sisters, though later on they learned to respect him

for his simple, unswerving faith, and some of them, it is believed,

became Christians. He continued his occupation, but at the same time was

an active worker in St. Jude's parish, until his appointment under the

Society. He was a man of one book and that book the Bible, which he knew

almost by heart. Many a Jew was struck by his intimate knowledge of the

Word of God, and none ever doubted his being a true believer, however

much they disliked his invariably holding up Christ before them. Many of

the poor Jews, both converted and unconverted, missed him, after his

death, as a friend in need, who often used to minister to their

necessities out of his scanty earnings. At one time, he was known to

have lived for weeks on sixpence a day, to save up the money which he

had borrowed and advanced to a Jew who either could not, or would not,

repay. No wonder that so many Christians learned to love and respect him

as "an Israelite indeed, in whom is no guile."

SAPHIR, Rev. Adolph, D.D. We learn from him the story of his conversion

in one short sentence: "I, at that time, a lad in my twelfth year, was

the first of our family to accept the Gospel." Mr. Wingate, who gives

an account of the event, says that the Jews testified to Adolph's being

born again from on high. "We heard that the Jews were saying that the

Holy Ghost had fallen on Saphir's son, and that he expounded the

Scripture as they had never heard it before." In the autumn of 1843,

Adolph went to Dr. Duncan in Edinburgh, that he might perfect his

knowledge of English, where he remained six months, and then went to

Berlin, and studied at the Gymnasium from 1844 to 1848, acquiring a

thorough knowledge not only of German literature, but also of German

philosophy. In 1848-49, he was tutor in the family of Mr. William Brown

in Aberdeen. In 1854, after finishing his theological studies, he was

ordained to the Presbyterian ministry, and licensed as a preacher in

Belfast. He then laboured as a missionary to the Jews in Hamburg for one

year. Then he had the charge of a church in South Shields, and in 1861

he received a call to Greenwich, where people from various churches

flocked to hear him. In 1872 a church was purchased for him at Notting

Hill, where his ministry was always attended by all sorts of earnest

Christians, especially his Thursday morning lectures. This was also the

case wherever he went to preach. Saphir's love and devotion to his

people and to the cause of missions was boundless. He died April 4,

1891, a few days after his wife. His last sermon was on the text, "And

Enoch walked with God, and he was not, for God took him." The following

are some of Saphir's works: (1) "Who is a Jew?"; (2) "Who is an

Apostate?"; (3) "Expository Lectures on the Epistle to the Hebrews";

(4) "The Hidden Life"; (5) "Our Life Day"; (6) "Found by the Good

Shepherd"; (7) "Life of Faith"; (8) "The Compassion of Jesus"; (9) "The

Everlasting Nation"; (10) "Christian Perfection"; (11) "The Unity of the

Scriptures"; (12) "Christ and the Scriptures"; (13) "The Lord's Prayer";

(14) "Israel's Present and Future"; and (15) "All Israel shall be

Saved."

SAPHIR, Israel, brother of the famous satirist at Vienna, was living in

Pesth in the first half of the nineteenth century, where, owing to his

erudition and character, he exercised great influence upon the Jewish

community, and was regarded by them as another Gamaliel. Coming in

contact with the Scotch missionaries, Dr. Duncan, Mr. Wingate, Mr. Smith

and Dr. Schwartz, he heard the Gospel from them, and when convinced of

its truth he did not hesitate to embrace it. This is described by his

son in a few words: "Through the instrumentality of the Scotch

missionaries my father saw the truth as it is in Jesus, and was received

into the Christian Church in 1843 at the age of sixty-three years."

SAPHIR, Philipp, an elder brother of Adolph, was rather inclined to

worldliness, but became serious when there was an inundation in Pesth,

and he had tried to save life. In 1842 Rev. Dr. Schwartz passed through

Pesth on his way to Constantinople, and Philipp heard his addresses to

Jews, and was impressed, becoming conscious of sin and the need of

pardon. He was baptized in the Calvinistic Church of Pesth, in 1843, by

Superintendent Paul Török. He wrote afterwards to Mr. Schwartz: "I was

admitted into the Church of Christ. I cannot describe my feelings to

you. Ah! the infinite love of God! He has given me much peace, nothing

will deprive me of it. I am happy, joyful; my soul is with God. I praise

Christ every hour." He then, being nineteen years of age, went to

Carlsruhe to be trained as a teacher, and on his return to Pesth in

1845, at once set to work and organized a Y.M.C.A. Becoming ill, he

taught poor Christian and Jewish children gratis from his sick bed "The

Evangelical doctrine as he found it in the Word of God." He died

September 27, 1849, whilst his father knelt by his side with two friends

engaged in prayer. The daughters of Israel Saphir all became devoted

Christians. One was married to Rev. Dr. Schwartz, and the other to Rev.

C. A. Schönberger, both well known in the Christian Church.

SAUL, Aaron, was baptized by the L.J.S. missionaries in 1812. Lewis Way

took him to his Seminary. He however did not become at once a

missionary, but engaged in business and held the office of Clerk in

Palestine Place Chapel, and taught in the Sunday School for twenty-seven

years. He devoted himself especially to the care of enquirers and to the

circulation of the "Old Paths" and other missionary literature among the

Jews in London. From 1841 to 1843, he laboured as missionary at

Brussels, and died in London, Jews following his funeral.

SARGON, Michael, was born of Jewish parents at Cochin in 1795, and died

about 1855. He was converted in 1818, through the preaching of J.

Jarrett of Madras, and became the first missionary of the L.J.S. to the

Jews in India. In 1820 Sargon visited his parents at Cochin, who

received him kindly, and for a time the Jews there seemed to have no

objection to discussing with him his new faith. A local committee was

found in Madras with Sargon as the representative missionary. Madras

became the centre of the Society's work in India. In 1822 Sargon had 116

Jewish children under his charge at Cochin, but in 1824 he was

transferred to Bombay, where he opened, under the auspices of the

L.J.S., a school exclusively for Jews. In Cochin Sargon baptized a Jew

and two Jewesses in 1828. He and his brother Abraham continued their

educational activity for nearly thirty-nine years after the Society had

ceased to give a grant to the Bombay mission. (Report of L.J.S., 1821.)

SCHAPIRO, B. A. M. One summer morning in the year 1890 there visited the

reading room of the Hebrew Christian Mission, 17, St. Mark's Place, New

York, a Hebrew lad of nineteen years, with bright eyes and curly black

hair. He had just arrived there from Germany, although he was a native

of Poland. The boy's keen, intelligent countenance attracted the

attention of the Rev. Jacob Freshman, Superintendent of the mission, and

as several Jewish men were having a lesson in English, that gentleman

suggested that the young Jew should become a member of the class. The

stranger knew no English, the teacher had no knowledge of Polish or

Russian, consequently their conversation was carried on mainly by

pantomime, and with the help of one of the scholars, who acted as

interpreter. Jews are naturally fine students, grasping knowledge with

avidity. The new arrival proved no exception to the rule, and so before

the forenoon ended he had learned the English names of the articles of

furniture in the room, the days of the week, the numerals from one to

ten, and also how to write his name, "Benjamin Aaron Moses Alexander

Schapiro", in English script. Long after, when he had learned to speak

English with ease, we asked: "Why did your parents burden you with such

a number of names?" "Because," was his answer, "they hoped and wished

that I might combine in my character, when I came to manhood, the

qualities of patriarch, priest, prophet and king." He was a fine Hebrew

scholar, and carefully followed in a Hebrew Bible the Psalms which the

other pupils read in English. We found at our next visit the new pupil

awaiting our coming. His countenance glowed with pleasure, as he

cordially grasped our hand and proceeded to dispose of our satchel and

umbrella. That morning he read several pages in an English primer. When

we went again we found that Benjamin had taken his departure, though

urged by the superintendent and his kind wife, for they both had become

greatly interested in him, to make their house his home for an unlimited

period. His proud, ambitious spirit chafed at the thought of becoming a

burden on the hands of strangers, so he started out to earn his own

living, an entirely new experience in his case. Hitherto he had never

been called upon to solve the three vital problems: "What to eat,"

"What to drink," "Wherewithal to be clothed." His brief stay at the

mission proved, however, a very important epoch in this young life. The

seeds of Gospel truth were sown in his heart, and afterwards quickened

by the Holy Spirit, sprang up, budded, blossomed, and ultimately bore

the fruitage of earnest work for the Master. Two years had elapsed since

our first meeting. One evening, at the close of the service in a Hebrew

Christian Church, we were cordially greeted by a young man. The native

dress had been changed for American, the hair arranged in a different

style, etc. So great was the transformation that at the first glance we

failed to recognize our quondam pupil and friend. He then told us what

had befallen him since we last met. He had, soon after leaving the

mission, found employment with Mr. Benjamin Clayton, a butcher at

Jamaica, L. I. Imagine, if you can, what a trial it must have been to

one brought up to a strict observance of the tenets of orthodox Judaism

to have to handle "Gentile" meat, especially the abhorred pork. A

Christian man who dealt at the shop became interested in the young

stranger, seeing him to be the possessor of talents which ought to be

improved and developed. This kind friend placed him under Christian

tutors.

Eventually Mr. Schapiro was converted, and publicly confessed Christ,

and united with a church in Brooklyn. Soon after taking this important

and decisive step he was convinced that it was his bounden duty and

glorious privilege to tell the story of a Redeemer's love to his own

people. Very visionary seemed the project. How could he, a youth who had

not yet attained his majority, a stranger, a foreigner, a "despised"

Jew, without means, with few friends, accomplish this mighty

undertaking? Faith laughs at impossibilities. Enthusiasm is ever

contagious. A few friends became interested, amongst others Mr. Horatio

S. Stewart, the gentleman who had previously provided him with a

scholarship at Pennington Seminary. The first Jewish mission work in

Brooklyn was inaugurated in that part of the Twenty-sixth Ward known

commonly as "Brownsville." Here a colony of Polish and Russian Jews had

taken up their abode. A small hall was hired and services held on

Saturday afternoon. Great was the excitement, tremendous the opposition.

Jews gathered in crowds, anxious to hear what the youth might have to

say concerning his apostasy from the faith of his fathers. Men thrice

his age plied him with questions regarding Christianity, quibbles

mostly; occasionally, perhaps, an enquirer might have been moved with a

genuine desire to know the truth. The young missionary, however, was

enabled to possess his soul in patience, and with quiet dignity to repel

their attacks. The following incidents will serve as representative

specimens of these interruptions: Once, when the missionary was giving a

brief exposition of the first chapter of St. John's Gospel--"In the

beginning was the Word," etc., "'Logos' as 'word' here is in the Greek

synonymous with 'Memrah' in the Rabbinical writings," he remarked. A Jew

sprang to his feet in a second. "You cunning Mr. Missionary!" he

shouted--"trying to prove your statements from the Talmud, which you

profess to disbelieve, because you cannot prove them from the Old

Testament!" Quick as a flash came the rejoinder: "David, in the

thirty-third Psalm, sixth verse, says: 'By the "word" of the Lord were

the heavens established.'" The assailant was effectually silenced, but

so angry was he at having been outwitted in public by one so much

younger than himself that whenever he chanced to see the missionary

approaching he would quickly cross to the other side of the street.

On another occasion a Jew said: "You know perfectly well how wrong and

wicked it is for a man to desert the religion of his fathers. Why, even

the Gentiles despise those who are guilty of such an act!" "What do you

mean by the religion of our fathers?" was asked in return. "Why, of

course, I mean the religion of Abraham, Isaac and Jacob," the Jew

answered. "But Abraham departed from the faith of his fathers. This

'apostasy' was imputed unto him for righteousness. You reproach me

because I have departed from the religion of my fathers, which you claim

to be the 'true religion.' Listen for a moment to the witness borne by

Moses and the prophets concerning the religion of our fathers. Moses,

our great lawgiver, says: 'Understand, therefore, that the Lord thy God

giveth thee not the good land to possess for thy righteousness; for thou

art a stiffnecked people.' 'You have been rebellious against the Lord

from the day that I knew you.' Isaiah the evangelist, says of our

fathers: 'From the sole of the foot even unto the head there is no

soundness in it, but wounds and bruises, and putrifying sores.' 'Ah!

sinful nation!' and mark the expression: 'A seed of evil-doers, children

that are corrupters.' In another place the same prophet says: 'Woe is

me, for I am undone; because I am a man of unclean lips, and I dwell in

the midst of a people of unclean lips.' Jeremiah says: 'Can the

Ethiopian change his skin, or the leopard his spots? Then may ye also do

good that are accustomed to do evil.' The weeping prophet declares: 'All

these nations are uncircumcised, and the house of Israel is

uncircumcised.' Jehovah himself says to Ezekiel: 'Son of man, I send

thee to the children of Israel, to a rebellious nation that hath

rebelled against me; they and their fathers have transgressed against me

to this very day. For they are impudent children and hard-hearted.' The

suffering prophet again says: 'Thou art not sent to a people of a

strange speech, and of an hard language, but to the house of Israel; not

to many people of a strange speech, and of an hard language, whose words

thou canst not understand; surely had I sent thee to them, they would

have hearkened unto thee. But the house of Israel will not hearken unto

thee; for they will not hearken unto Me, for all the house of Israel are

impudent and hard-hearted.' Jesus the great teacher, said: 'Ye are of

your father, the devil.' Now, in view of all these assertions, can you

still insist upon my still adhering to the 'religion of my fathers.'

You say: 'The Gentiles despise those who have departed from the religion

of their ancestors.' That statement can be easily disproved from

history. Jesus, Paul and the other founders of the Christian Church all

apostasized from the faith of their fathers. Luther, a Roman Catholic,

became the leader of the Reformation. Neander, Edersheim, Saphir and a

host of other converted Jews have been indeed 'the glory of Israel, and

lights to lighten the Gentiles.'"

These Saturday services were continued for more than two years. An

evening school, where Jewish people, employed during the day, could

receive gratuitous instruction in English, was carried on with a great

degree of success. A protracted strike among the tailors, cloak-makers

and operators on men's clothing, the principal industries of this

settlement, reduced the people to the direst poverty; hundreds were on

the verge of starvation. In this, the time of their need, Mr. Schapiro,

at his own expense, opened a soup-kitchen in his rooms, himself serving

the tables, and for more than two weeks scores were fed. That no offence

might be given to their prejudices, the meat was "Kosher," that is,

bought at a Jewish butcher's, and prepared by a Jewish cook. This kind,

thoughtful treatment did much to disarm their repugnance against him as

a Christian. The missionary also opened a similar mission in the

Sixteenth Ward, Eastern District, where there is a Jewish population of

50,000, and for nearly a year carried on the two stations, holding a

service at Brownsville on Saturday morning, and a second one in the new

mission in the afternoon. Finally his committee deemed it best to

confine his labours entirely to the Eastern District station, as they

considered it the more hopeful field, on account of the large number of

Jews in the vicinity. Meanwhile a denominational mission had been

established in Brownsville. The Brooklyn Christian Mission to the Jews

has from the outset been interdenominational. This work in the Eastern

District was not inaugurated without opposition. The missionary and the

men who assisted him in the distribution of the notices for the services

and tracts were targets for the stones of crowds of Jewish boys. The

older people greeted them with sneers, derision, offensive epithets, and

sometimes with curses. Among the Jewish boys, Samuel ----, acted as

leader and instigator in the attacks. After a while he ventured into the

mission, intending to create a disturbance, and, if possible, break up

the services, but the story of a Saviour's love fell upon his ears, and

as has many times happened in the history of missions, he who "came to

mock remained to pray." Samuel was convinced, converted, and for two

years has been a consistent member of a church in this city.

After seven years of mission work, owing to the combined labour of

carrying on the service and collecting funds for the maintenance of the

mission, his health broke down and he gave up the work.

In June, 1900, Mr. Schapiro published the first number of "The People,

the Land and the Book." He had a theory that much of the variance

existing between Jews and Christians had its foundation in mutual

ignorance and misapprehension of their different religious beliefs. He

designed to reach both parties in a spirit of love.

Mr. Schapiro for eleven years had no home, no intercourse with his own

family. Having become an "apostate," he was worse than dead to them. All

his overtures for reconciliation were scornfully rejected. To be cut off

from all one's relatives, to have no home life, is ever a great

affliction, particularly to a Jew, for the Jewish attachment and

devotion to home and family are proverbial. A Jew who has embraced

Christianity can sing in all sincerity, "Jesus, I my cross have taken,

all to leave and follow Thee," for it is his veritable experience.

One day he chanced to meet a fellow-townsman, who, to his great

surprise, told Mr. Schapiro of the latter's cousin, who lived in New

York. Of course he lost no time in hunting up this relative. At first he

was greeted with sharp, bitter reproach, for his change of faith, but

when it was manifest that his love for Christ had not obliterated, but

rather intensified, his love of kindred, speedy reconciliation followed.

Mr. Schapiro learned that his father had lost his property, and also

that his eldest son had died. Letters were exchanged, and complete

reconciliation ensued.

The painful situation of the Jews in Russia made Mr. Schapiro anxious on

his family's behalf. Through the assistance of kind friends he was

enabled to bring over two of his sisters. They reached there one

Thursday, and a week later found employment. There were still eight

remaining at home, father, mother, brothers and sisters. Through the

efforts of the once deemed lost brother "Joseph" they were enabled to

go, and are now comfortably situated in their own home in New York.

Mr. Schapiro's life is not lacking in romance. Some years ago, while he

was conducting the mission in Boerum Street, a pretty Jewish girl of

thirteen, whose parents lived opposite, frequently attended the

services. After a while the family moved and Mr. Schapiro lost sight of

his little friend. After he had left the mission, and was conducting the

magazine, they chanced to meet again. Their renewed acquaintance ripened

into love, and a year after they were married. Mrs. Schapiro is a

charming little woman, bright and attractive. Their union has been

blessed with a darling little daughter, Beatrice Sylvia, now nineteen

months old. The former homeless wanderer rejoices in a pleasant,

tastefully arranged home, and a wife who delights to minister to his

comfort, and is hospitable in the extreme, always welcoming his friends,

and leaving nothing undone which can minister to their comfort.

This paper has already far exceeded the limits originally intended;

still it seems impossible to close it without some slight character

delineations. Mr. Schapiro, so the Jews who come from his native place

tell us, is of a good family; his father was a man of wealth and

position, and was noted for his rigid adherence to the tenets of

orthodox Judaism. One can easily understand how sore a trial it must

have been for such a Jewish father to have his son embrace Christianity,

and what in his opinion was still more disgraceful, to have that son

become a missionary of the Cross among his own people. Mr. Schapiro is

intensely fond of books, is a good student, ambitious to be thoroughly

educated, and is already quite a forcible speaker. Fearlessness forms

one of the strong points of his character. He is positive, liberal,

without being a radical, conservative, yet not bigoted. He has what is

an absolute requisite to all who undertake leadership of any kind--good

executive ability. Naturally sensitive, as a missionary among the Jews

he has had many a fiery ordeal to pass through and many hard reproofs to

bear. But to his credit, be it said, he has been enabled to retain his

patience and to exhibit a forgiving disposition. He had a very correct

idea of the propriety and reverence with which all religious services

should be conducted. Never using cant expressions, and although gifted

with a keen sense of the humorous, he never stooped to ridiculous

illustrations, which, though they create laughter, leave no lasting

impression for good. He has never sought notoriety. Mr. Schapiro is

still a young man, and like all young people, has much to learn, but if

health and strength are granted, he bids fair to become an able advocate

of the Messiah among his own brethren after the flesh, the Jews.[22]

[22] "The People, the Land and the Book," Miss Mary C. Sherburne. July,

1905.

SCHERESCHEWSKY, Dr. Samuel Isaac Joseph, from 1877 to 1883 missionary

bishop of the American Church in China. He was born at Tanroggen, in

Russian Lithuania, in the year 1831, and brought up in the religion and

learning of the Jews, graduating from the University of Breslau. The

reading of the New Testament in a Hebrew translation, which had fallen

into his hands, convinced him of the truth of Christianity. This must

have been the Society's version, as at that time Professor Delitzsch's

and Salkinson's versions were not in existence; and, therefore, the

Society was the first agent in the Bishop's conversion. Soon after his

confession of Christ he went to the United States. He acquired his

knowledge of Greek in the Theological Seminary at New York, which he

entered in 1857. The Christians with whom he first came into contact

belonged to the Baptist and the Presbyterian denominations; he was

baptized by a minister of the former, and studied theology in a seminary

of the latter body. But before he had finished his studies, he had

learned and acknowledged the position of the Episcopal Church, and was

admitted a candidate for holy orders under the Bishop of Maryland. In

1859 he was ordained deacon in St. George's Church, New York, and in the

following year was advanced to the priesthood in China, whither he had

accompanied the elder Bishop Boon on his return from a home visit.

In the autumn of 1861, Schereschewsky made a translation of the Psalms

into the colloquial. This was his first work. In 1863 he moved to Pekin

and began, with Bishop Burdon of Hong Kong, the translation of the

first Mandarin Prayer Book. The main part of this book, viz., Morning

and Evening Prayer, the Collects, and the Psalter, were his work; Bishop

Burdon taking the remainder of the Book. This was completed in 1864. In

1865 a committee of five leading Chinese scholars, Dr. Edkins, Dr.

Martin, Dr. Blodgett, Bishop Burdon and himself, undertook the

translation of the New Testament into Mandarin. This is still in use

generally throughout the Empire. The only other Mandarin version in

existence at that time was Dr. Medhurst's "Mandarin," which was based on

the so-called "Delegates' Version" in Wen-li. The Bishop began the

translation of the Old Testament himself into Mandarin, in the autumn of

1865, and finished this colossal undertaking at the end of eight years.

This, with the Mandarin Testament mentioned above, forms the ordinary

Chinese Bible in general use by Christians in China, and is read at

every service from the lecterns in the China Mission of the American

Episcopal Church, as mentioned in the organ of the Domestic and Foreign

Missionary Society of the American Church.

In 1875, Dr. Channing Moore Williams, the American Bishop for China and

Japan, having been assigned to the work in Japan alone, Dr.

Schereschewsky was elected Bishop of Shanghai. With great modesty and

self-distrust he declined the office; but being again chosen in 1877, he

was persuaded that it was his duty to undertake its labours and

responsibility. He returned as Bishop to Shanghai in the autumn of

1878, and, in the course of the year 1879, translated the whole Prayer