(_ib._ 1625). 5. "Behinat Olam" (L'Examen du Monde) of Yedaiah Bedersi, Hebrew and French (_ib._ 1629). 6. "Ma'arik ha--Maareket, Dictionarum Hebraic.u.m Chaldaic.u.m, Talmudico-Rabbinic.u.m" (_ib._ 1629). 7. "Kina Licrimae in Obitum Cardinalis de Berulli," Hebrew and Latin (_ib._ 1629). 8. [Hebrew: yud gimel midot] "Veterum Rabbinorum in Exponendo Pentateucho Modi tredecim" (_ib._ 1620).

Aquinas, Louis Henri de, son of the above, wrote a translation of the commentary on the book of Esther, by R. Solomon ben Isaac, with extracts relating thereto from the Talmud and Yalkut (Paris, 1627), and a Latin translation of the first four chapters of Levi Ben Gerson's commentary on the book of Job. (_ib._ 1623.)

Aronda, Pedro de, Bishop of Calahisra and President of the Council of Castile in the latter part of the fifteenth century, was the son of Gongolo Alonzo, a Hebrew Christian. Aronda's brother, too, was Bishop of Montreal in Sicily.

Baena, Francisco, and his brother, Juan Alfonso Di, flourished at the end of the fifteenth century and in the sixteenth century. They were both Spanish poets.

Baptista, Gioranni Giona Galileo, was born in Safed in 1588, and died in 1668. His Jewish name was Judah Jonah ben Isaac. After travelling on the Continent, and being a.s.sistant rabbi in Hamburg, he embraced Christianity in Poland in 1625. Then he went to Italy and was appointed Professor at the University of Pisa, and later as one of the librarians at the Vatican. He wrote (1.) "A Sermon in Hebrew and Latin on the Messiah and the Outpouring of the Holy Spirit on the Apostles." (2.) "Limud hameshehim" (Doctrines of Christianity), a Hebrew translation of the Italian Catechism of Robert Bellarmin. (3.) "Berith Hahadasha,"[3] a Hebrew translation of the N. T., with a preface by Clement IX. (4.) A Hebrew Chaldaic Lexicon. (5.) A Treatise on the name of Jesus, "Hillufin sheben sheloshah Targumim," a collection of the differences in the Targums. Some of the works are in MS. in the Vatican library.

[3] According to G. M. Lowen in "Nathanael," 1903, No. 5, the Hebrew t.i.tle of this translation is "Arbaa Abne Hagilyonim Mehattorah Hahadashah, Asher Neetku Milshon romi lilshon ibri al yad Johanan hatobel Jonah. Weeherim otham Terumah la Kadosh hakohen hagadol Klimenthi Tisshu."

Baptista, Garvanni Salomo Romano Eliano. He was born at Alexandria and died in Rome in 1589. He was the grandson of Elijah Levita, the famous Hebrew grammarian. Hearing that his brother was baptized at Venice, he hastened there to win him back to Judaism, but became a Christian himself in 1551. He wrote a catechism in Hebrew and Arabic, and similar religious books, but gained especial notoriety as an anti-Talmudist, and used his influence at the Papal Court to have the Talmud and other rabbinic literature, destroyed altogether. This actually happened in some places. But Baptista had to suffer for it, and his name, together with Joseph Moro and Ananel di Folgio, also converts and companions, are still branded by Jewish writers. When, in 1561, he was sent by Pope Pius IV. on a mission to Egypt, the Jews of Alexandria bitterly persecuted him at the instigation of his own mother.

Bernard, Sarah, born in Paris in 1844, of Dutch Jewish parentage. At the request of her father she was received into the Roman Catholic Church.

Her early years were spent in a convent. Later she studied dramatic art in the conservatoire, and became famous.

Bauer, Marie-Bernard (Herman Cohen), was born at Budapest in 1829, died 1898. After his conversion to Catholicism he joined the Carmelite order.

He distinguished himself as a preacher, first at Vienna, where he delivered a series of addresses, which were published (1866) under the t.i.tle, "Le Judaisme Comme Preuve du Christianisme." Eventually he attained to the rank of a bishop. In 1869 he became father confessor to the Empress Eugenie. On November 17th, 1869, he delivered the dedicatory address at the opening of the Suez Ca.n.a.l. He also published a book of sermons, "Le But de la Vie" (1869), and a pamphlet, "Napoleon III, et l'Europien" (1867).

Caballeria Bonafos, son of Solomon ibn Labe de la Caballeria, was baptized in the fifteenth century, and eight brothers followed his example. Notwithstanding this, some members of this large family suffered much from the Inquisition.

Carben Victor, a convert, living at Cologne between 1442 and 1515, was the author of the following controversial works: (1). "Opus Aureum ac Novum in quo Omnes Judaeorum Errores Manifestatur." (2). "Propugnaculum Fidei Christianae, Instar Dialogi inter Christianum et Judaeum in quo quod Jesus verus Messias, verus Deus et h.o.m.o, Totius que Humani Generis Salvator."

Canta Joshua Dei, according to Steinschneider, belonged to the family Cantarini ([Hebrew: mehakhazanim]), and according to Wolf, B. II. i. 131, he was a convert to Christianity. He, together with Baptista Vittorio Eliano, denounced the Talmud as containing blasphemies against the Christian faith, in 1559, and the result was the burning of Hebrew books, and his own a.s.sa.s.sination in the streets of Cremona.

Carthagena don Alfonso, son of Paul of Burgos, died at Burgos in 1456.

He was baptized together with his father, brother and sister, in 1391, and became Archdeacon of Compostella, and then succeeded his father in the See of Burgos. The writers in the "Jewish Encyclopaedia" contradict each other in ascribing the succession at Burgos to both him and his brother Alonzo, which cannot be unless one brother succeeded another. In 1431 he was the representative of Castile at the Council of Basel. Pope Pius II., in his memoirs, called him "An ornament to the prelacy." Pope Eugenius IV., hearing that the Bishop of Burgos was about to visit Rome, declared in full conclave, that "in presence of such a man he felt ashamed to be seated in St. Peter's chair." Among Carthagena's writings, on history, morals, and other subjects, there is a commentary on the twenty-sixth Psalm, "Correctus Ludovicius."

Cohen Todoros, a native of France, lived at Florence in the sixteenth century. After he embraced Christianity, at the age of fifty, at Geneva, he wrote a book ent.i.tled "Maroth Elohim, Liber Visorum Divinum," in which he relates the history of his conversion, and quotes pa.s.sages from the Bible and Kabbalistic works in favour of Christianity. The work, published in Paris in 1553, was translated into Latin by Angelo Caruni (Florence, 1554). It is inserted in Johannes Buxtorf's "Synagoga Judaica."

Cohen, Archbishop of Olmutz, Austria, at the end of the nineteenth century. He wrote many works on Roman law, notably one ent.i.tled, in German, "The Persecution of Christians in the Roman Empire from the Standpoint of Jurists" (1897).

Coronel, Paul Nunez, born at Segovia, died in 1534. He was a rabbinical scholar, and after his conversion he was appointed Professor at the University of Salamanca. Cardinal Ximenes de Cisneros commissioned him to translate the Bible into Latin. This translation is contained in the "Complutensian Polyglot" (1541-17). He also wrote "Additiones ad Librum Nicolai Lirani de Differentiis Translationem (Verborum)," which has not been printed.

Crescenzi Alexander lived at Rome in the seventeenth century. In 1666 he translated from the Spanish into Italian Antony Colmenarde Ludesina's treatise on "Chocolate." Mandosius speaks of him as a mathematician who became celebrated on account of his report, which he edited with mathematical notes, on the eruption of Vesuvius in 1660.

Christiani Pablo, a convert of the thirteenth century. After his baptism he became a member of the Order of the Dominicans. He is notorious as an over-zealous missionary, who cherished the Boanergian spirit more than the spirit of Christ towards his brethren, and he is only mentioned here on account of the famous controversy he held at the palace of King James with the great Rabbi Nahmonides, when he tried to prove from the Talmud the truth of Christianity, and Rabbi Nahmonides declared that he did not believe in the Haggadic stories of the Talmud.

Compiegne de Weil, Ludwig, lived at Paris, and later at Metz, in the second half of the seventeenth century. He was a descendant of Rabbi Jacob Weil, of Nuremberg. After embracing Christianity he studied theology at the Sorbonne. He translated several parts of Maimonides'

"Yad ha Hazakah."

Conrat Mose (Cohen), born in Breslau, 1848, attended there the gymnasium St. Maria Magdalena, where he probably embraced Christianity. He was a professor of Roman law at the Universities of Zurich and of Amsterdam.

David Bonet Bonjorn lived in Catalonia in the second half of the fourteenth century. He is said to have been the son of the astronomer, Jacob Poel. He was baptized in 1391. He had a friend by the name of Propiat Duran, who was also baptized, but returned to Judaism. P. D.

tried to persuade him to follow his example, but when he refused, the other addressed an epistle to him under the t.i.tle, "Al Tehi Ca Abothekha," which is considered as a masterpiece of satirical criticism against Jewish converts to Christianity.

Davilla Diego Arias, minister and confident of King Henry IV. of Castile, died in 1466. He and his family became Christians when Vincent Ferrer was preaching special sermons to Jews, and it is recorded that they were generous towards the Church. His second son, Juan Arias Davilla, was Bishop of Segovia.

Delegado Goncalo, a Portuguese convert of the sixteenth century, was a poet. One poem narrates the circ.u.mstances of an English incursion in 1596, during which the town of Faro was stormed and sacked. The poem is dedicated to Ruy Lourenzo de Tovava.

Deza, Diego de, was not himself a convert, but of Jewish descent. He was second inquisitor-general, Bishop of Salamanca, Professor of Theology there, friend and protector of Christopher Columbus, and finally Archbishop of Seville, in which city he died in 1506.

Diego de Valencia, a satirical Spanish poet in the fifteenth century, after embracing Christianity, entered the Franciscan Order, and receiving the degree of doctor of theology, was known among his contemporaries as a very learned physician, astrologer, and master of sciences (_gran letrado_, _fisico_, _astrologo e mecanico_). He was one of the leading Valencian poets, and most of his poems are contained in the "Cancionero de Baena."

Dominico Irosolimitano, born in Safed, Galilee about 1550, died in Italy about 1620. He was educated at the rabbinical college in his native city, studying not only the Talmud, but also medicine. After having obtained the degree of doctor and the t.i.tle of Rab, he lectured on Talmudic law in Safed. His fame as a physician spread far and wide, so that the Sultan of Turkey summoned him to Constantinople as Court Physician. Subsequently he embraced Christianity, went to Rome, and was received at the college of the Neophytes, where he taught Hebrew. He was then employed as expurgator of Hebrew books. Dominicus was the author of a Hebrew book ent.i.tled, "Ma'ayan Gannim" (Fountain of the Gardens), on the principles of the Christian faith. He also translated into Hebrew the whole of the New Testament, and most of the Apocryphal books (1615-17). He was the compiler of the "Sefer ha Zikuk" (Book of Expurgation), still in ma.n.u.script, one copy of which (in the library of Cardinal Berberini, Rome), shews revision by him as late as 1619.

Drach David Paul Chevalier, born at Strasburg, in 1791, died in Rome.

Drach was the son of a rabbi, and received a good education from his father. In 1823 he embraced Christianity together with his two daughters and his son Paul, who afterwards became a priest and a distinguished Biblical scholar. Drach senior accepted the position of librarian of the Propaganda in Rome. His princ.i.p.al works are the following: An edition of the "Bible de Venice," 27 volumes, with copious and learned notes, Paris, 1827, 33; "Relation de la Conversion de M. Hyacinthe (Simon) Deutz, Baptise a Rome le 3 Fevrier," 1826; "Precedee de Quelques Considerations sur le Retour d'Israel dans l'Eglise de Dieu," Paris, 1828; "Notice Concernant l'Origine et les Progres de l'Hospice Apostolique de St. Michel," Rome, 1842; "De l'Harmonie Entre l'Eglise et la Synagogue, ou Perpetuite de la Foi de la Religion Chretienne," 2 volumes, Paris, 1844; "Lexicon Catholic.u.m Hebraic.u.m et Chaldaic.u.m in V.

T. Libros, hoc est Gulielmi Gesenii Lexicon Manuale Hebraeo-Latinum Ordino Alphabetico Digestum," Paris, 1848; "Le Pieux Hebraisant," a work containing the princ.i.p.al Christian prayers, and a summary of the Catholic Catechism in Hebrew and Latin, _ib._ 1853; "Doc.u.ments Nouveaux sur les Restes des Anciens Samaritains" (from the Annales de Philosophic Chretienne), Nov. 1853, _ib._ 1854.

Eliano, Vittorio, grandson of Elijah Levita, a convert of the sixteenth century. He became priest and canon. Well versed in Hebrew literature, he was appointed censor of Hebrew books, first at Cremona, afterwards (1567), at Venice. In this capacity he permitted (1557) the publication of the "Zohar," and edited the "Tur" in 1558.

Eskelis, Denis Baron de, and his sister, Countess of Winifen, son and daughter of Freiherr Von Bernhard Eskelis, Austrian financier, who was the founder of the Austrian National Bank, embraced Christianity in the nineteenth century. Denis succeeded his father in the management of the banking-house.

Felix Pratensis, born at Prato, Italy, in the second half of the fifteenth century, died at Rome in 1539. In 1518 he embraced Christianity, then joined the Augustine Order and devoted himself to missionary work among his brethren. He had a perfect knowledge of three languages, and displayed such great fervour, though apparently with little discretion, in his sermons, that he was called "the Jews'

scourge." While still a member of the synagogue, Felix published a Latin translation of the Psalms, ent.i.tled, "Psalterium ex Hebraeo ad Verb.u.m Translatum," Venice 1515. He arranged the Masorah for the "Biblia Veneta," 1518, published by his disciple Bromberg.

Ferretti Francesco Maria (Abot), whose Jewish name was Sabbathai Nahum, was a native of Ancona or had been rabbi there, for he calls himself d'Ancona. He embraced Christianity in 1734. He wrote a book ent.i.tled, "La Verita della Fede Christiana," Venice, 1741. In this book there is a prayer in Hebrew and Italian which gives us an insight into his experience and life as a seeker after the truth.

The prayer is as follows:--

"Creator of the worlds, Lord of lords! It is revealed and known before the Throne of Thy Majesty that for many years my heart is restless and my spirit is drawn hither and thither, in that the thought occurs to me to forsake the faith of my fathers and to accept the Christian faith. I do not, however, know whether this desire is good, a pure effect of the working of the Holy Spirit, which aims at my salvation, and is determined before the Throne of Thy Majesty, that Thy will and pleasure should be accomplished in this faith. It is also known unto Thee that just when I am in the synagogue or in the houses of study, and even in the highest festivals when I am engaged in prayer, the desire of acknowledging the Christian faith inflames my heart and mind to the utmost. I cannot do otherwise. I must leave my bed in the middle of the night, and with bitter tears which Thou wilt not disdain, beseech Thee, that on the ground of Thy thirteen attributes, Thou mayest deliver me from these inward vexations. Yet they become stronger and more vehement every day, so that I am powerless to overcome them, and in weariness repine. No sooner does one thought leave me than another arises; the one whispers this, the other that. I am dumb and without advice. Thou knowest also that, after I made an excursion and returned home, I felt a little easier, but these thoughts took hold of me more mightily, making me anxious with fear and dread, and giving me not a moment's rest either day or night. They pursue me while dreaming or awake, on all my ways, so that life is a misery to me. Therefore, O Lord, Thou G.o.d of Abraham, Isaac, and Jacob, who art enthroned over the Cherubim, hear me! O Lord, hearken unto me! Here I am, here I am! Behold, in fasting and in prayer I supplicate Thy lovingkindness and grace, that Thou mayest graciously incline to me from Thy throne of glory and grant my request. O, my G.o.d, teach me to pray humbly and acceptably. Give me a new and pure heart, and renew my spirit, that I may be enabled to understand the inward emotions and to perceive the truth. Save me from this tribulation, and lead me in the right way. If it is determined before the Throne of Thy Majesty that I should accept the Christian faith, because it is good, holy, and acceptable to Thee; O, so may it please Thee that I should walk about in peace, and not depart from Thy way and will. All things come from Thee, and Thou hast dominion over all, and Thou enlightenest the eyes of those who love Thee, and Thou accomplishest that which is in accordance with Thy counsel. When after this month is pa.s.sed, these spiritual emotions do not cease, then I will in truth acknowledge that Thou alone from Thy dwelling place in heaven hast wrought this restlessness in me, in order to lead me to my soul's salvation. So take hold of me with Thy right hand, bring my soul near to redemption, and save me from mine enemies. Thou anointest my head with oil, my cup runneth over. Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever. Praised be Thou, O Lord. Teach me Thy statutes. Praised be Thou who hearest prayer.

Amen."

Ferrus, Peter, a Jewish convert to Christianity, lived in Spain in the fifteenth century. He was a poet of ability, but lacked discretion as well as charity in his poems with regard to the Jews.

Franchi, Guglielmo Dei, born in Rome, died there about 1660. After having embraced Christianity he joined the monastic order of Vallombrosa, and devoted himself to the dissemination of knowledge of Hebrew among Christians. In 1596 he published, at Rome, a Hebrew alphabet ("Alphabetic.u.m Hebraic.u.m"), giving the rules for the reading of Hebrew, and three years later a short Hebrew grammar. (Bergamo, 1599.)

Gonzalo, Garcia De Santa Maria, son of Paul of Burgos, was baptized with his father in 1379, when he was eleven years old. He was appointed archdeacon of Briviesca in 1412, and then successively Bishop of Astorga, of Placentia, and of Siguenza. Besides his ecclesiastical and historical studies, he made himself familiar with Jewish literature, and was one of the most learned men of his time in Spain. He was present at the Council of Basel as a delegate from Aragon.

Forti, Hortensius (Johanan Hazak), Jewish convert to Christianity, lived in the sixteenth century, born at Gorima, and settled at Prague, under Maximilian II. He wrote "Dikduk Leshon Kodesh," a Hebrew grammar, Prague, 1565-66, and "De Mystica Literarum Significatione," in which he expatiates on the different ways of writing the Holy Name. The latter work was published by Kircher in his "Oedipus Aegptytiacus ii."

Heydeck, Don Juan, was before his conversion to Christianity a rabbi in Germany, and afterwards professor of Oriental languages at the University of Madrid. In 1792 he published a work in three vols.

ent.i.tled, "Defense de la religion Christiana," in which he reputed the errors and attacks of Voltaire and Rousseau. This work next to the Bible was the means of convincing Dr. Cappadose and Da Costa of the truth of the Gospel. In 1807 Napoleon convoked a great Jewish Sanhedrin, when some of the delegate rabbis were exuberant in their flattery of him as if he had been the Messiah. Thus the Italian Rabbi Segri, in an oration in honour of Napoleon's birthday said: "Truly a supernatural genius appeared upon earth, invested with greatness and infinite fame." _Et ecce c.u.m nubibus coeli quasi Filius hominis veniebat et dedit ei potestatem et honorem et regnum_ (Dan. vii. 13). R. David Zinsheimer, of Stra.s.sburg, applied to him in a sermon, Isa. xlii. 1, 4, 6. Another Italian rabbi opened the sitting with a speech in which this pa.s.sage occurs in reference to Napoleon. _Le genie createur, qui parmi les mortels est le mieux formee a l'image de Dieu, en suit les traces sublime._ It was then that Heydeck wrote to them, "If the Son of Man shall make you free, ye shall be free indeed" (John viii. 36.) (See "Christen und Juden," by Dr. A. Furst, p. 202. See also the "Missionary Journal" of Dr. Joseph Wolf, 1824, containing a letter of Heydeck to a friend of Wolf in England, in which he expresses great interest in Wolf's journey to Jerusalem, and asks his correspondent to tell him that it is his wish that he may become like Joseph in Egypt, a deliverer of his brethren according to the flesh.)

Henekstein, Alfred Freiherr Von, born at Ober Dobling, Austria, 1810, died in Vienna, 1882. He was the son of the banker Joseph Von Henekstein, and embraced Christianity in 1828. Joining the army in the same year, he was gradually promoted, until in 1869 he was appointed Chief of the General Staff. As such he acted under Benedek in the Austro-Prussian war, when the Austrian army, through the blunders of commanding officers, was defeated, and he and his superior were arrested to appear before a court-martial. After some time the court was dismissed without having given judgment. Leaving the army, Henekstein pa.s.sed the rest of his life in retirement in Vienna.

Hess, Ernst Friedrich, lived in the sixteenth century. He was the author of a controversial book ent.i.tled, "Neue Juden-geissel," cited as "Flagellum Judaeorum." (Fritzlar, 1589.) (Strack, "Sind die Juden Verbrecher," p. 7.)

Ibn Vives, Juan, grandson of one of the richest Jews of Valencia, was the author of a book ent.i.tled, "Veritate Fidei Christianae." It is a.s.serted in the "Jewish Encyclopaedia" that he did this in self-defence, because he was condemned in 1510 for Judaizing, but no proof is given.

Iolante, a converted Jewess, married Dam Luis, brother of Henry, King of Portugal, in the sixteenth century.

Isaac Johann Levita, born in Germany 1515, died at Cologne, 1577. At first he was a rabbi at Wetzler, he was baptized as a Protestant in 1546, but joined the Roman Catholic Church, and was appointed professor of Hebrew at Cologne, which office he held until his death. He wrote a Hebrew grammar in 1556. He also edited Maimonides' work on astrology, and Moses ibn Tibbon's commentary on Aristotle's physics (Cologne, 1555).

Johannes Hispalensis, flourished between 1135 and 1153. He was a native of Toledo, and hence also was called J. (David) Toleta.n.u.s. He was one of the earliest translators from the Arabic. He translated chiefly astrological and astronomical, but likewise some philosophical, and a few medical, works, such as "Fons Vitae," and "Epitome Totius Astrologae."