LITMIR.BIZ

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and had the greatest influence with the members entitled to a vote. Indeed, he was the first to whom Abba-Mari disclosed the project, supported by the Barcelona rabbinate, against the study of the profane sciences, and he reckoned upon Jacob's co-operation. With impressive decisiveness, Profiat not only refused participation, but pointed out the sad consequences of so serious a step, and importuned him to omit the public reading of Ben Adret's letter. Abba-Mari and his ally, Todros of Beaucaire, nevertheless persisted in their determination, and summoned the members of the congregation to an important conference in the synagogue on a Sabbath (Elul-August, 1304). It was immediately apparent that the zealots had deceived themselves, or had been too confident in their assertion that the Jews of Montpellier would give unanimous consent to the interdict to be laid on science. A portion of the congregation even abstained from taking part in the deliberations, and Jacob ben Machir raised an emphatic protest against the proposed enslaving of the intellect. A violent discussion ensued, and the meeting dispersed without coming to a resolution. Soon a party, consisting of advocates of science, and of friends, adherents and parasites of the highly esteemed leader, rallied round Jacob Machir, the most distinguished representative of science. The obscurantists and the simple-minded attached themselves to Abba-Mari, so that the congregation became a prey to division and conflict. Each party endeavored to gain supporters, both within and without the community.

      It became a point of honor with Abba-Mari to bring the affair to a conclusion conformable to his own views, for his defeat had exposed his true position to Ben Adret and the Barcelona congregation. After the unfavorable issue of the first deliberation in the synagogue, he hardly ventured to answer the man whom he had assured of a unanimous adoption of his proposal. He, therefore, worked very energetically in collecting at least twenty-five signatures of members of the congregation, to give Ben Adret proof that he did not stand alone in his extreme views.

      It was no less a point of honor with Jacob Tibbon not to allow the interdiction of science to come into force. For he and the Tibbonides believed that the attacks were directed chiefly against their highly-venerated ancestors, Samuel Ibn-Tibbon and Jacob Anatoli, because the latter's book of sermons (Malmed) had been the first to explain away Biblical tales and religious laws, and at that time was used in certain quarters for Sabbath devotions. Ben Adret, at Abba-Mari's instigation, did, indeed, treat Anatoli, the favorite of the Tibbonides, with scorn. Of Samuel Ibn-Tibbon, the translator of Maimuni's works, and propagator of his theories, the austere bigots had not a good word to say. Judah ben Moses, his great-grandson, consequently became the soul of what may be called the Tibbonide party, which agitated against Abba-Mari's plan. To attract outsiders, the Tibbonides gave out that the adversaries of science once more had in view the denunciation of Maimuni and his compositions as heretical, and that Abba-Mari wanted to take up the position of Solomon of Montpellier. This was a very happy party manœuvre; it won over even those who had shown indifference to the burning topic of the day, for they thought themselves in duty bound to take up arms on behalf of Maimuni's honor. The Tibbonide party, thus strengthened, sent a trenchant and pointed letter to Ben Adret and the Barcelonians, to ask them to reconsider their decision. It is true, they were not able to offer any convincing reasons for the admission of science into the Jewish curriculum; but the arguments which they set forth in its favor were considered satisfactory in a superficial age. They appealed to King Solomon's wisdom, "from the cedar of Lebanon to the hyssop on the wall," which, they said, referred to nothing but natural science. From the Talmud, too, reasons were adduced for the study of science. They would not admit the validity of the reply that it was not intended to interdict research generally, only to prohibit immature young men from its pursuit. That, they said, was an evasion of the main point at issue. For a man not familiar with science before his thirtieth year was permanently incapable of engaging in its study, and in advanced age could never retrieve the loss. The Tibbonides, moreover, protested that they were branded as heretics, because along with the Torah they paid homage to the profane sciences. They did not recognize the superiority of any one in piety and orthodoxy. Lastly, the Tibbonides exhorted Ben Adret and his college to bury the hatchet of denunciation and discord. The spirited and defiant tone assumed by Jacob ben Machir and his adherents greatly provoked the Barcelonians. The tension increased. Bitter and caustic letters flew hither and thither. Both sides labored to gain new adherents in other congregations, and to draw over the waverers. The communities of Argentière, Aix, Avignon and Lünel, through their representatives, declared in favor of Abba-Mari and his followers. In Perpignan, the chief seat of the much-assailed enlightenment, a relative of Abba-Mari agitated in his favor. The latter was particularly desirous of securing the assistance of a man who, by reason of his noble birth and highly honorable position, had powerful influence in Perpignan and elsewhere. This was Kalonymos ben Todros of Narbonne, thought to be a descendant of the house of King David. Kalonymos did not at first appear inclined to take part in the proscription of science; but Abba-Mari from the one side and Ben Adret from the other assailed him with such pertinacity that at length he promised his consent and co-operation. As the Tibbonide party had also gained new adherents, Ben Adret himself shrank from pushing the controversy to extremes, and decided not to issue the decree of excommunication till at least twenty congregations had declared themselves unequivocally in favor of it.

      Whilst in southern France and Spain the balance was inclining now to one side, now to the other, in the dispute about the admission of scientific studies into Jewish circles, the German communities were passing through a series of the most deplorable events, which drove to Spain a man who spoke the deciding word in favor of the excommunication and proscription of free inquiry. He was of high morality, rare disinterestedness, of pure aspiration and sincere piety, and possessed profound Talmudical learning, but was filled with the fanatical hate of his countrymen against profane knowledge. The emigration of Asheri or Asher from Germany to Spain inaugurates an unhappy period for the Spanish and Provençal Jews in their efforts for the progress of culture.

      Asher ben Yechiel (born about 1250, died 1327) of the Rhine district, sprang from ancestors who centered their whole world in the Talmud. A disciple of the celebrated Meïr of Rothenburg, Asher acquired the acute Tossafist method, composed Tossafist works, but had a finer sense of system and order than this school. After the death of his master, whose corpse the unprincipled emperor, Adolph of Nassau, refused to give up for burial without remuneration, Asheri was reckoned among the most influential rabbinical authorities of Germany. A paroxysm of persecutions of the Jews broke out in his time, far worse than those during the crusades; it robbed thousands of innocent men of their lives, or sentenced them to a lot worse than death. A civil war raged at that time in Germany between Adolph of Nassau and Albrecht of Austria, who were contending for the empty glitter of the German crown. This strife promised impunity for audacious attacks on the Jews, who were proscribed by the church and society, and an opportunity was easily found. A report was spread that the Jews of the little town of Röttingen (in Franconia) had desecrated a sacramental wafer and pounded it in a mortar, and blood was said to have flowed from it. A nobleman of the place, named Rindfleisch, took up the cause of the host alleged to have been desecrated, declared that he had received a mission from heaven to root out the accursed race of Jews, and gathered a credulous, besotted mob around him to assist in his bloody intentions. He and his troops first of all consigned the Jews of Röttingen to the flames (7th Iyar–20th April, 1298). From this place the rabble of slaughterers, under Rindfleisch's leadership, traveled from town to town, always swelling their numbers with others of their description, and destroyed all the Jews who fell into their hands, even those converted to Christianity. Rindfleisch, impelled by audacity and spurious enthusiasm, fairly forced the inhabitants of various towns to ill-treat their Jewish fellow-citizens brutally. The great community of Würzburg was completely blotted out (12th Ab–24th July). In Nuremberg the Jews had at first fled for refuge into the fortress, but being attacked there, too, they took to arms, and though assisted by humane Christians, were overpowered at last, and all butchered (22d Ab–1st August). Asheri's relative and fellow-student, Mordecai ben Hillel, who had compiled a very important rabbinical work, fell at about the same time, together with his wife and five children. Many parents, lest their children from fear of death should renounce their faith, threw them with their own hands into the flames, and plunged in after them. In Bavaria the congregations of Ratisbon and Augsburg were the only ones to escape the slaughter. In the first city, where they had the right of citizenship from time immemorial, the mayor protected them with great zeal. In Augsburg, too, the mayor and council defended them against the destroyers,

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