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in consequence of it, to be conducted native who lives with him, whom he to Ge-ho in Tartary, there to remain a intends to instruct in the art of weava prisoner, and to be debarred from any ing. communication with the Tartars in A Sultan, named Ali, who used ofthat neighbourhood. Several of the ten to visit the missionaries, died lateChinese, who had been secluced by ly. Before his death he asked his this European, were found guilty, friends to carry him to Karass. But One of them, a private of infantry, this request they rejected with indigwho had been discovered teaching the nation. They suspected that he died Christian doctrine in a church ; four a Christian, and on that account hesiothers who s'iperintended congrega tated about burying him. He left a tions of Christians, or were otherwise widow and three children whom he active in extending their sect ; a fe wished to be committed to Mr. Brunmale peasant who superintended a
But they all died soon afcongregation of her own sex; and a ter him of the plague, which was soldier who had contumaciously re then raging in the district where they sisted the eshortations made to him resided. to renounce his errors, are banished The Karmans are a numerous famito Eluth, and condemned to become ly among the Kabardians who live near slares among the Eluths. Three Karass. The missionaries have had soldiers who had been converted to
many conversations with them about Christianity, are declared unworthy religion, and not long ago a Tartar to be considered as men, and their Effendi wrote to the Kabardian Mahnames ordered to be erased from the kemma, or Parliament, accusing the list of the army. Several who had Karınas of being Christians at heart, renounced their errors are discharg- and of practising Christian usages seed from confinement, but a strict cretly. watch is to be kept over them, lest The Russians are gone to war with they should relapse. The various
a mountain tribe not far from Karass, civil and military officers, through called the Tshitshins. These tribes whose remissness these foreign doc are exceedingly restless and faithless. trines have been propagated, are to It is said that the Circassians are to be cashiered ; and the books contain- join the Russians, and it was reporting these doctrines are without ex
ed among the Tartars that the Tshit. ception to be committed to the flames, shins had killed a number of Circastogether with the printing blocks from sians who were un their way to the which the impressions were taken. Russian head quarters. It is further aclared, that all who shall hereafter frequent the Europe
JEWS. ans, in order to learn their doctrines, Dr. Herschel, the Jewish Rabbi, will be punished with the utmost rig.. has addressed a second exhortation to our of the law.
his brethren, in which, after stating
that the plan formed by the MissionaTARTARY.
ary Society, of an institution for eduThe Directors of the Edinburgh cating Jewish youth, “is but an inMissionary Society have lately re viting snare, a decoying experiment ceived letters from Karass, dated the
to undermine the props of their relig38th of March.
ion,” and “ to entice innocent JewThe ransoincd children continue to
ish children from the observance of do well, and are a great comfort to
the law of Moses,” requires the conthe missionaries. A field of about gregation to send no child to
such 18 acres has been enclosed, which it seminary, on pain of being considereri is intended to cultivate this summer,
as having forsaken their religion, as for the use of the mission. It was having lost all title to the name of Dearly all plonghed. Mr. Galloway, Jews, and forfeited all clains on the who was bred to the weaving busi- congregation both in life and death. ness, has got a loom made, on which he works at his leisure hours. He has finished one web, and was pro The general assembly of the church Posing to get aloom made for a young of Scouland, to t: sir honour, came to
ani unanimous resolution at their last long ceased to be numbered among meeting to thank his Majesty for the nations, induces us to offer an account abolition of the Slave Trade. The of its proceedings to the English puba following extract from their address lic. The French Jewish editor, M. to the King expresses their senti. Diogene Tama, in an advertisement ments on this subject.
prefixed to his collection, expatiates “ In recollecting your Majesty's with wonderful complaceney on the uniform zeal for thi interests of relig- immense utility of his publication, ion, justice, and lumpunity ; the many Without being quite so sanguine in public measures for the promotion of our expectations, we cannot help exthese great interests by which your pressing our conviction, that it will Majesty's reign has been distinguish- prove highly gratifying to that curiosi ed, and the exalted character which, ty which has been excited by the first under your Majesty's governments mention of the meeting of such an the British nation has acquired ; it is assembly.” with heartfelt satisfaction that we In the preface the translator gives a congratulate your Majesty on the clear and concise account of the final abolition of the African Slave advantages enjoyed by the Jews unTrade, which had so long polluted der the old monarchy, and states the commerce, and tarnished the various circumstances, by which it honour of the British name. We feel, appears that their condition was pref in common with the great body of our erable to that of the Protestants, and feHow subjects, that the acts of the afterwards offers a few shrewd sur. last session of parliament, which pro mises as to the real views of Bonahibited the farther importation of parte in calling the present assembly. slaves into the West India Colonies, The work commences with a Colwill ever be regarded as one of the lection of Writings and Acts relating to most splendid events of your Majes: the former Condition of Individuals ty's reign. And while it proclaims professing the Hebrew Religion in to the world the justice of the British France. character, will send the tidings of The reader's attention will be par. peace and benevolence to the injured ticularly arrested by a letter of M. natives of Africa."
[Ch. Obs. Berr-Isaac-Berr, a jew, resident at
Nancy, to his brethren, on the rights of active citizens being granted to the Jews. It contains a fund of good sense and sound reasoning, which do the writer very great credit : its great
length hinders us from extracting it. The following account of the late sin
MM. Poujol and Bonald, having, gular movement among the Jews, in
in 1806, written against the interests France, which has excited such gene of the Jews, the writer of this work ral curiosity in the public mint, is
enters into an elaborate defence of taken from a late publication, entit.
that nation, which is inserted under led, " Transactions of the Parisian this head. Sanhedrim, or Acts of the Assembly To this succeeds the Imperial Deo of Israelitish Deputies of France and cree by which the assembly was cop, Italy, convoke:l at Paris by an Imper voked. The number of Deputies rial and Royal Decree, dated May sent by each district, with their names 30, 1806. Translated from the Ori
and occupations follow, and then the ginal published by M. Diogene Tima,
minutes of the various sittings, which with a Preface and illustrative Notes
took place, from the first sitting, July by F. D. Kirwan, E8q." 8vo. pp. 26, 1906, to the last, February 7, 350. pr. 8s. Taylor. 1807.
1807. Few objects can so justly claim our We cannot follow the author attention as the subject of the present through the mass of interesting, work. “The novelty of a Jewish as instructive, and novel materials ina sembly,” says the translator of this cluded in the work. It will par. volume, “deliberating on the nation. ticularly engage the attention of those al interests of a people which has so persons who entertain an idea of the
TRANSACTIONS OF THE PARISIAN
re-establishment of the Jews in Pa. on interest to another? It was to draw lestine, as it furnishes many obscure closer between them the bonds of hints in support of this opinion. fraternity, to give them a lesson of
A considerable part of the work is reciprocal benevolence, and to engage occupied by the Questions proposed them to help and assist each other by the Commissioners of the French with disinterestedness. Emperor, and the answers given by The first thought has been to es. the assembly, including some of the tablish among them the equality of speeches and opinious of the Rabbies property, and the mediocrity of priand principal Deputies.
vate fortune ; hence the institution The ostensible reason for calling of the sabbatical year, and of the this assembly, it will be remembered, year of jubilee ; the first of which was the usurious extortions of some came every fifty years. By the sab. of the Jews of the northern depart. batical year all debtors were released ments. The answers to the questions from their obligations : the year of relative to this subject are particular- jubilee brought with it the restitution ly curious. They are as follow. of all estates sold or mortgaged.
It was easy to foresee that the dif. ELEVENTH QEESTION.
ferent qualities of the ground, great. Does the law forbid the Jews from or lesser industry, the untowardtaking usury from their brethren ? ness of the seasons, which might ef
fect bcth, would necessarily make a ANSWER.
difference in the produce of land, and Deuteronomy, ch. xxüi. verse 29, that the more unfortunate Israelite says "thou shalt not lend upon inter
would claim the assistance of him est (English translation, usury) to thy
whom fortune should have better fa. brother, interest of money, interest of youred. Moses did not intend that victuals, interest of any thing that is. this last should avail himself of his lent upon interest."
situation, and that he should require The Hebrew word nechech has been from the other the price of the serimproperly translated by the word vice he was soliciting ; that he should Usury : in the Hebrew language it thus aggravate the misery of his means interest of any kind, and not brother, and enrich himself by his usurious interest. It cannot then be spoils. It is with a view to this that taken in the acceptation now given in he says, “ Thou shalt not lend upon the word usury.
interest to the brother.” But what It is even impossible that it could want could there exist among the ever have had that acceptation ; for Jews, at a time when they had no usury is an expression relative to, and trade of any kind ? It was, at most, compared with, another and a lawful a few bushels of corn, some cattle, interest; and the text contains noth some agricultural implements; and ing which alludes to the other term Moses required that such services of comparison. What do we under. should be gratuitous ; his intention stand by usury? Is it not an interest, was to make of his people a nation of above the legal interest, above the husbandmen. For a long time after rate fixed by the law? If the law of bim, and though Idumea was at no Moses has not fixed this rate, can it great distance from the sea shore, be said that the Hebrew word means inhabited by the Tyrians, the Sidoan unlawful interest ? The word nians, and other nations possessing nechech in the Hebrew language an. shipping and commerce, we do not swers to the Latin word fænus : to see the Hebrews much addicted to conclude that it means usury, another trade; all the regulations of their lawa word should be found which would giver seemed designed to divert their mean interest; and, 15 such a world attention from commerce. does not exist, it follows that all in. The prohibition of Moses must terest is usury, and that all usury is therefore be considered only as a interest.
principle of clarity, and not as a What was the aim of the lawgiver commercial regulation. According in forbidding one Hebrew to lend up to the Talmud, ihe loan alluded to Vol. 111. No. 5.
is to be considered almost as a fami- bidden, always on the score of char. ly loan, as a loan made to a man in ity, to lend upon interest to our fel. want; for in case of a loan made to a low citizens of different persuasions, merchant, even a Jew, profit adequate as well as to our fellow Jews. to the risk should be considered as The disposition of the law, which lawful.
allows to take interest from the stranFormerly the word usury carried no ger, evidently refers only to nations invidious meaning; it simply implied in commercial intercourse with us : any interest whatever. The word otherwise there would be an evident usury can no longer express the contradiction between this passage meaning of the Hebrew text; and and twenty others of the sacred accordingly the Bible of Osterwald, writings. and that of the Portuguese Jews, call “The Lord your God loveth the interest, that which Sacy, from the stranger, in giving him food and raiVulgate, has called usury.
ment; love ye therefore the stranger, The law of Moses, therefore, for. for ye were strangers in the land of bids all manner of interest on loan, Egypt.” Deut. x. 18, 19. “ One law not only between Jews, but between shall be to him that is homeborn and a Jew and his countryman, without to the stranger.” Exod. xii. 49. distinction of religion. The loan “ Hear the causes
between your must be gratuitous whenever it is brethren, and judge righteously be. to oblige those who claim our assist tween every man and his brother, and ance, and when it is not intended for the stranger that is with him." Deut. commercial speculation.
i. 16. “If a stranger sojourn with We must not forget that these laws, thee in your land, you shall not rex so humane and so admirable at these him." Lev. xix. 33. “ Thou shalt early periods, were made for a people neither vex a stranger, nor oppress which then formed a state and held him, for ye were strangers in the a rank among nations.
land of Egypt.” Exod. xxii. 21. “ If If the remnants of this people, now thy brother be waxen poor, or fallen scattered among all nations, are at in decay with thee, thou shalt then tentively considered,
will be seen relieve him; yea, though he be a that, since the Jews have been driven stranger, or sojourner." Ley from Palestine, they no longer have
XXV. 15. had a common country, they no long Thus the prohibition extended to er have bad to maintain among them the stranger who dwelt in Israel : the primeval equality of property, the Holy Writ places them under Although filled with the spirit of their the safe guard of God; he is a salegislation, they have been sensible cred guest, and God orders us to that the letter of the law could no treat him like the widow and like the longer be obeyed when its principle orphan. was done away; and they have, there. It is evident that the text of the fore, without any scruple, lent money Vulgate, “Extranei fænaberis et on interest to trading Jews, as well fratri tuo non fænaberis,” can be unas to men of different persuasions. derstood only as meaning foreign na.
tions in commercial intercourse with TWELFTH QUESTION.
us; and, even in this case, the Holy Does it forbid, or does it allow to Writ, in allowing to take interest take interest from strangers ?
from the stranger, does not mean an extraordinary profit, oppressive and
odious to the borrower. “Non licuWe have seen, in the answer to isse Israelitis," say the doctors, the foregoing question, that the pro. “usuras in moderatas exigere ab exhibition of usury, considered as the traneis, etiam divitibus, res est per smallest interest, was a maxim of se nota." charity and of benevolence, rather Can Moses be considered as the than a commercial regulation. In lawgiver of the universe, because he this point of view it is equally con was the lawgiver of the Jews ? Were demned by the law of Moses and by the laws he gave to the people, which the Talmud. We are generally for God had entrusted to his care, likely
to become the general laws of man.
these remarkable words in the first kind : “ Thou shalt not lend upon in
National Assembly : “It is said that terest to thy brother.” What secile
usury is permitted to the Jews; this rity had he, that, in the intercourse assertion is grounded only on a false which would be naturally established
interpretation of a principle of benevbetween the Jews and foreign nations,
olence and fraternity which forbade these last would renounce customs them from lending upon interest to generally prevailing in trade, and
one another." lend to the Jews without requiring
This opinion is also that of Puffen. any interest ? Was he then bound to dorf and of other writers on the law sacrifice the interest of his people, of vations. The antagonists of the and to impoverish the Jews to enrich Jews have laid a great stress on a foreign nations ? Is it not absolutely
passage of Maimonides, who seems absurd to reproach bim with having to have represented as a precept the put a restriction to the precept con
expression anochri tassih, (make protained in Deuteronomy? What law fit of the stranger.) But although giver but would have considered such Maimonides has presumed to maintain a restriction as a natural principle of this opinion, it is well known that his reciprocity?
sentiments have been most completely How far superior in simplicity, refuted by the learned Rabbi Abar. generosity, justice and humanity, is banel. We find, besides, in the Tal. the law of Moses, on this head, to mud, a treatise of macot, (perfection) those of the Greeks, and of the Ro. that one of the ways to arrive at permans? Can we find, in the history of fection, is to lend without interest to the ancient Israelites, those scanda the stranger, even to the idolator, lous scenes of rebellion, excited by Whatever besides might bave been the harshness of creditors towards the condescension of God to the Jews, their debtors ; those frequent aboli if we may be allowed the expression, tions of debts to prevent the multi- it cannot be reasonably supposed that tude, impoverished by the extortions the common Father of mankind, could, of lenders, from being driven to de at any time, make usury a precept. spair
The opinion of Maimonides, which The law of Moses and its interpre excited all Jewish doctors against ters have distinguished, with a praise him, was principally condemned by the worthy humanity, the different uses famous Rabbies Moses de Gironda of borrowed money. Is it to main and Solomon Benadaret, upon the tain a family ? Interest is forbidden. grounds, first, that he had relied on Is it to undertake a commercial spec the authority of Siffii, a private doculation, by which the principal is ad. tor, whose doctrine has not been ventured Interest is allowed, even sanctioned by the Talmud : for it is a
“ Lend to the poor," general rule that every rabbinical says Moses. Here the tribute of opinion that is not sanctioned by that gratitude is the only kind of interest work is considered as null and void. allowed ; the satisfaction of obliging Secondly, because if Maimonides is the sole recompense of the conferr. understood that the word nochri ed benefit. The case is different in (stranger,) was applicable to the regard to capitals employed in exten Canaanean people doomed by God to sive commerce ; there, Moses allows destruction, he ought not to have conthe lender to come in for a share of founded a public right, arising from the profits of the borrower ; and as an extraordinary order of God to the commerce was scarcely known among Israelites, considered as a nation, the Israelites, who were exclusively with the private right of an individual addicted to agricultural pursuits, and towards another individual of that as it was carried on only with stran. same nation. gers, that is, with neighbouring na. It is an incontrovertible point, actions, it was allowed to share its cording to the Talmud, that interest, profits with them.
even among Israelites, is lawful in It is in this view of the subject that commercial operations, where the M. Clermont Tonnere made use of lender, running some of the risk of