LITMIR.BIZ

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from reading other than Talmudical works. He should strongly deprecate any attempt to discourage the study of extra-Talmudical literature, because, as he frankly expressed himself, he would not consent to their being deprived through fear of excommunication of the means to potential conversion to Christianity. To the other points he was indifferent.

      Abba-Mari and his party were now in despair on account of the activity of their opponents. As the resolution in favor of the unrestricted study of science had been adopted by the majority of the community, according to rabbinical law it was binding on the minority as well, and therefore on their leader, and they could not legally stand by the interdict of Barcelona. Thus the zealots, the provokers of the conflict, had their hands tied, and were caught in their own net. They did what they could; they protested against the resolution of the Tibbonides, and advertised their protest far and wide. But they could not conceal that they had suffered a defeat, and were obliged to consult certain authorities as to whether the resolutions of the Tibbonides were binding on them. Ben Adret was thus placed in an embarrassing position. The party of Jacob ben Machir believed, or wished to have it believed, that the prohibition of the rabbis of Barcelona in reference to the study of scientific books, was meant to apply to Maimuni's works, too. They obtained the credit of having taken up the cudgels in behalf of Maimuni's honor, and of contending for the glory of Judaism; whilst their opponents, Ben Adret included, through their narrow-mindedness and obstinacy, were exposing their religion to the scorn of educated Christians. The vindicators of science seemed to be continually gaining in public opinion. There now appeared on their side a young poet, whose eloquent defense, written in a highly imaginative style, made a great impression. It gives a faithful picture of the feeling and excitement which agitated the souls of the champions of science, and, therefore, awakens interest even in the present day. In a modest manner, but with manly spirit, the poet tells Ben Adret truths which he never had the opportunity of hearing in his own circle. This young poet, more famous through his letter than through his verses, was Yedaya En-Bonet ben Abraham, better known under the name of Bedaresi (of Béziers) and under the poetical pseudonym of Penini (born about 1280, died about 1340). Yedaya Penini, son of the bombastic poet, Abraham Bedaresi, had more talent as a poet than his father. He possessed a lively imagination and overflowing wealth of language, and lacked only restraining tact, and a dignified, universally acceptable, uplifting aim for poetry. This deficiency gave his poems the appearance of empty grandiloquence and artificiality. He had inherited the defect of his father, inability to control the superabundance of words by the law of beauty. He was too ornate, and he moralized, instead of elevating and impressing. In his seventeenth year Yedaya Bedaresi wrote a book of morals (Pardes), and in his earliest years, whilst his father was still alive, he composed a prayer of about one hundred verses, in which all the words begin with the same letter (Bekashoth ha-Memin), and which his father, and perhaps his contemporaries, admired, but which is nevertheless very insipid. An admirer of Maimuni and Ibn Ezra, Bedaresi considered science and philosophy of equal importance with Judaism, or, like most thoughtful men of that time, he believed that the one contained the other.

      Bedaresi conceived that his deepest convictions had been assailed by Ben Adret's anathema, and that it had in reality been directed against Maimuni's name, and, therefore, he could not restrain himself from addressing a sharp rebuke to the excommunicators. As he lived in Montpellier and was certainly attached to Jacob ben Machir's party, it is quite probable that he wrote the defense of Maimuni and of science, sent to Ben Adret, at their instigation (December, 1305, or January, 1306). This missive, like most of those written in this controversy, was intended not only for the individual addressed, but for the Jewish reading public in general. After Bedaresi had expressed his respect for the upright, learned rabbi of Barcelona, he remarked that he and his friends were not indignant about the ban, for science was invulnerable, and could not be injured by the fulmination of excommunicators. They were only hurt that Ben Adret should brand the Jewish congregations of southern France as heretics and renegades, and expose them to contempt in his message to many congregations and countries. Ben Adret, he continued, had allowed himself to be taken in tow by Abba-Mari, and had made a mountain of a mole-hill. From time immemorial, from Saadiah's age, science was not only tolerated in Judaism, but cherished and fostered, because its importance in religious knowledge was indisputable. Moreover, the denouncers of heresy were not consistent; they excluded the science of medicine from the ban, although this science, like every other, had a side which was in conflict with religion. How could they dare impugn the writings of Maimuni, whose dazzling personality outshone all his great predecessors? At the end, Yedaya Bedaresi observed that violent faction fights had broken out in Montpellier. Did they wish to continue to foment party strife, that the absence of unity among the Jews might occasion the Christians unholy satisfaction? "We cannot give up science; it is as the breath to our nostrils. Even if Joshua would appear and forbid it, we could not obey him, for we have a warranty, who outweighs you all, Maimuni, who has recommended it, and impressed it upon us. We are ready to set our goods, our children, and our very lives at stake for it." In conclusion, he invited Ben Adret to advise his friends in Montpellier to relinquish heresy hunting, and desist from stirring the fire of discord.

      At the same time, furious disputes broke out in the church, between King Philip IV of France and Pope Boniface VIII, but here the subject of the dispute was not ideal good, not science and free research, but purely dominion, power and mammon. There was war to the knife between the chiefs of the two parties. The king accused the pope of heresy, simony, covetousness, perjury, and impurity. And the pope released the subjects from their oath to their hereditary king, and gave away his empire. The Jewish hostilities had neither the same wide range, nor yet the same bottomless wickedness.

      Ben Adret and several who had signed the decree of excommunication, Moses Iskafat Meles and Solomon Gracian, were so unpleasantly affected by Bedaresi's letter, and feared its effect so much, that they hastened to offer the explanation that they had in no wise animadverted upon Maimuni's writings, whom they revered in the highest degree. They even exhorted Abba-Mari's party to make peace with their opponents, to vindicate their dignity before their common enemy. But the controversy was now at a stage when it could no longer be settled peaceably. The mutual bitterness was too violent, and had become too personal. Each party claimed to be in the right from its own standpoint; neither could consent to a compromise nor make concessions. Each adhered to its own principles; the one sought to enforce the freedom of science, the other protested that Jewish youth, before maturity, must be guarded from the deleterious poison of knowledge. Whilst the adherents of Abba-Mari were seeking legal decisions to prove the ban of their opponents unauthorized, a sad event happened, which, like a whirlwind, tore friends asunder, and dashed enemies against each other.

      CHAPTER II.

      THE FIRST EXPULSION OF THE JEWS FROM FRANCE, AND ITS CONSEQUENCES

      Philip le Bel – The Jews of France plundered and banished – Estori Parchi; Aaron Cohen; Laments of Bedaresi – Eleazar of Chinon, the Martyr – Return of the Jews to France; their Precarious Position – Progress of the Controversy regarding the Study of Philosophy – Abba-Mari and Asheri – Death of Ben Adret – Rabbinical Revival in Spain – Isaac Israeli II – Samuel and the Queen Maria Molina – Don Juan Emanuel and Judah Ibn-Wakar – The Jews of Rome – Robert of Naples and the Jews – Peril of the Jews in Rome – Kalonymos ben Kalonymos, his Satires – Immanuel and Dante – The Poet Judah Siciliano – Leone Romano and King Robert – Shemarya Ikriti – Position of Karaism – Aaron the Elder and the Prayer-Book of the Karaites.

1306–1328 C.E

      Philip IV, le Bel, at that time the king of France, one of those monarchs who made arrogant and unprincipled despotism familiar to Europe, suddenly issued a secret order (21st January, 1306), imposing the strictest silence, to the higher and lower officials throughout his kingdom, to put all the Jews of France under arrest on one and the same day, without warning of any kind. Before the Jews had fully recovered from fasting on the Day of Lamentation in remembrance of the destruction of Jerusalem, and as they were about to begin their daily business, the constables and jailors appeared, laid hands upon them, and dragged young and old, women and children, to prison (10th Ab–22d July). There they were told that they had to quit the country within the space of a month, leaving behind both their goods and the debts owing to them. Whoever was found in France after that time was liable to the penalty of death. What could have induced this prudent rather than

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