CHAPTER XLI.1883.
SIR MOSES CONGRATULATES THE CZAR ALEXANDER III. ON HIS CORONATION—HE APPEALS TO THE HUNGARIAN PARLIAMENT—ACQUITTAL OF THE ACCUSED AT TISZA-ESZLAR—REJOICINGS ON SIR MOSES COMPLETING HIS NINETY-NINTH YEAR.
THE coronation of the Czar Alexander III., at Moscow, afforded to Sir Moses an opportunity of writing a letter of congratulation on behalf of himself and his co-religionists, to one who was the son and grandson of two monarchs who had nobly responded to his appeals in days gone by, on behalf of the Jews in their vast Empire. The following is Sir Moses' letter:
"To His Imperial MajestyAlexander the Third, Emperorof all the Russias."May it please your Imperial Majesty,—Among the many millions of your Imperial Majesty's faithful subjects,—numerous representatives of States and Kingdoms of the world,—and a multitude of admirers of your Imperial Majesty's rule of justice, blended with mercy and benevolence, who this day, the great and glorious day of all the Russias, offer their congratulations to you, Sire, on the most auspicious event of your Imperial Majesty's coronation, your most humble servant, prompted by an ardent desire to join that host of well-wishers, very respectfully approaches your Imperial Majesty, to lay at the foot of your Imperial Majesty's throne his most sincere and heartfelt felicitations."Having had the distinguished honour of hearing, in the year 1846, from the lips of his late Imperial Majesty, the Emperor Nicholas, and subsequently in the year 1872, from his late Imperial Majesty, the Emperor Alexander the Second, your Imperial Majesty's august father, the noble sentiments of their paternal love towards all true and loyal subjects, irrespective of creed and nationality, it is an especial cause of great felicity to me to have been permitted, by the mercy of God, to attain the advanced age of nearly one hundred years, to hear of the exalted and ever memorable event of your Imperial Majesty's coronation, and to read with my own eyes the glorious manifesto, in which you, Sire, bend your merciful glances upon all your subjects, and, in accordance with the inmost dictates of your Imperial heart, turn towards all who are specially in want or oppressed: preserving the rights and privileges of all men, and shedding the radiant light of your Imperial Majesty's great wisdom, justice, and humanity over myriads of people under your Imperial Majesty's sway."Conjointly with the latter, including several millions of my brethren, your Imperial Majesty's Hebrew subjects, I invoke Him, who is the Eternal Ruler of the Universe, the King of Kings, to cause His most choice blessings to alight on the crowned head of your Imperial Majesty, likewise on the crowned head of Her Imperial Majesty the Empress, and on your Imperial Majesty's most illustrious family."May your days, Sire, be prolonged; May you rule for many years in refulgent glory over your vast Empire; May you, Sire, have the happiness of seeing all your fervent wishes for peace and lasting tranquillity among the nations realized, so that your Imperial name may for ever be indelibly inscribed on the tablets of the heart of your Imperial Majesty's faithful subjects, and on those of every friend of justice and humanity."Deign, Oh Sire! graciously to receive the fervent and most sincere felicitations expressed by your Imperial Majesty's most humble and obedient servant,"Moses Montefiore.""East Cliff Lodge, Ramsgate,28th May, 1883."
"To His Imperial MajestyAlexander the Third, Emperorof all the Russias.
"May it please your Imperial Majesty,—Among the many millions of your Imperial Majesty's faithful subjects,—numerous representatives of States and Kingdoms of the world,—and a multitude of admirers of your Imperial Majesty's rule of justice, blended with mercy and benevolence, who this day, the great and glorious day of all the Russias, offer their congratulations to you, Sire, on the most auspicious event of your Imperial Majesty's coronation, your most humble servant, prompted by an ardent desire to join that host of well-wishers, very respectfully approaches your Imperial Majesty, to lay at the foot of your Imperial Majesty's throne his most sincere and heartfelt felicitations.
"Having had the distinguished honour of hearing, in the year 1846, from the lips of his late Imperial Majesty, the Emperor Nicholas, and subsequently in the year 1872, from his late Imperial Majesty, the Emperor Alexander the Second, your Imperial Majesty's august father, the noble sentiments of their paternal love towards all true and loyal subjects, irrespective of creed and nationality, it is an especial cause of great felicity to me to have been permitted, by the mercy of God, to attain the advanced age of nearly one hundred years, to hear of the exalted and ever memorable event of your Imperial Majesty's coronation, and to read with my own eyes the glorious manifesto, in which you, Sire, bend your merciful glances upon all your subjects, and, in accordance with the inmost dictates of your Imperial heart, turn towards all who are specially in want or oppressed: preserving the rights and privileges of all men, and shedding the radiant light of your Imperial Majesty's great wisdom, justice, and humanity over myriads of people under your Imperial Majesty's sway.
"Conjointly with the latter, including several millions of my brethren, your Imperial Majesty's Hebrew subjects, I invoke Him, who is the Eternal Ruler of the Universe, the King of Kings, to cause His most choice blessings to alight on the crowned head of your Imperial Majesty, likewise on the crowned head of Her Imperial Majesty the Empress, and on your Imperial Majesty's most illustrious family.
"May your days, Sire, be prolonged; May you rule for many years in refulgent glory over your vast Empire; May you, Sire, have the happiness of seeing all your fervent wishes for peace and lasting tranquillity among the nations realized, so that your Imperial name may for ever be indelibly inscribed on the tablets of the heart of your Imperial Majesty's faithful subjects, and on those of every friend of justice and humanity.
"Deign, Oh Sire! graciously to receive the fervent and most sincere felicitations expressed by your Imperial Majesty's most humble and obedient servant,
"Moses Montefiore."
"East Cliff Lodge, Ramsgate,28th May, 1883."
In reply to the above letter, His Excellency, Monsieur de Giers, Minister of Foreign Affairs, by order of the Emperor, addressed Sir Moses as follows:—
"St Petersbourg,le 2 Juin, 1883."Monsieur,—J'ai placé sous les yeux de mon Auguste Maître la lettre destinée à Sa Majesté que vous m'avez transmise."Sa Majesté me charge de vous assurer qu' Elle apprécie les sentiments que vous temoignez à la memoire de Son Auguste Pere et de Son Grand-Pere, ainsi que les vœux de felicitations que vous Lui addressez à l'occasion de Son couronnement."J'ai l'ordre de vous en remercier en Son Nom, et en m'acquittant de cette volonté Suprème, je vous prie, Monsieur de recevoir en même temps l'assurance de ma consideration la plus distinguée."Giers."
"St Petersbourg,le 2 Juin, 1883.
"Monsieur,—J'ai placé sous les yeux de mon Auguste Maître la lettre destinée à Sa Majesté que vous m'avez transmise.
"Sa Majesté me charge de vous assurer qu' Elle apprécie les sentiments que vous temoignez à la memoire de Son Auguste Pere et de Son Grand-Pere, ainsi que les vœux de felicitations que vous Lui addressez à l'occasion de Son couronnement.
"J'ai l'ordre de vous en remercier en Son Nom, et en m'acquittant de cette volonté Suprème, je vous prie, Monsieur de recevoir en même temps l'assurance de ma consideration la plus distinguée.
"Giers."
Translation.
"St Petersburg,2nd June 1883."Sir,—I have placed before my august master the letter which you have transmitted to me for His Majesty."His Majesty charges me to assure you that he appreciates the sentiments which you entertain for the memory of his august father and grandfather, likewise the felicitations which you offer him on the occasion of his coronation."I am commanded to thank you for the same in his name, and in acquitting myself of this supreme will, I have the honour to remain, &c., &c."Giers."
"St Petersburg,2nd June 1883.
"Sir,—I have placed before my august master the letter which you have transmitted to me for His Majesty.
"His Majesty charges me to assure you that he appreciates the sentiments which you entertain for the memory of his august father and grandfather, likewise the felicitations which you offer him on the occasion of his coronation.
"I am commanded to thank you for the same in his name, and in acquitting myself of this supreme will, I have the honour to remain, &c., &c.
"Giers."
Sir Moses was much pleased with the gracious reply given to his letter, and expressed the hope that the condition of his brethren under His Majesty's sway might soon improve.
June 19th.—The Tisza-Eszlar trial having commenced at Nyiregyhaza, Sir Moses deemed it his duty to send to each member of the Hungarian House of Representatives a copy ofthe Damascus paper translated into the Hungarian language, accompanied by a copy of the following letter:
"East Cliff Lodge, Ramsgate,21st June 1883."Sir,—Prompted by an ardent desire to serve the cause of justice and humanity, I beg to transmit to you, for your perusal, a copy of the Firman Khát-Shereef, issued by His late Imperial Majesty the Sultan Abd-ool-Medjid to the Chief Judge at Constantinople in the year 1840, and the address which I delivered to His Majesty on that occasion at the Palace of Beshik-Tash."With fervent prayers to our Heavenly Father that the light of truth may ever illumine our paths, and speedily dispel the dark clouds of calumny and fanaticism, I have the honour to be, sir, with great respect, your very obedient servant,(Signed) "Moses Montefiore."
"East Cliff Lodge, Ramsgate,21st June 1883.
"Sir,—Prompted by an ardent desire to serve the cause of justice and humanity, I beg to transmit to you, for your perusal, a copy of the Firman Khát-Shereef, issued by His late Imperial Majesty the Sultan Abd-ool-Medjid to the Chief Judge at Constantinople in the year 1840, and the address which I delivered to His Majesty on that occasion at the Palace of Beshik-Tash.
"With fervent prayers to our Heavenly Father that the light of truth may ever illumine our paths, and speedily dispel the dark clouds of calumny and fanaticism, I have the honour to be, sir, with great respect, your very obedient servant,
(Signed) "Moses Montefiore."
This letter brought him warm acknowledgments from many members for having enlightened them, as they said, on subjects which hitherto had not been quite clear to them.
The Anti-Semites, however, would not rest, and one of their leaders, Professor Rohling of the University of Prague, accused Sir Moses of having had a book printed under his auspices, referring to the charge of ritual murder among the Jews as being true.
The reader may well imagine the indignation of Sir Moses on hearing so false a charge, and I did not lose a moment in addressing the following letter to the Editor of theDaily Telegraph, in which it appeared on Thursday, July 12th, 1883, under the heading of "The Tisza-Eszlar Mystery."
"Sir,—I have been requested by many readers of your journal to lift, if possible, the veil of an apparent mystery in a letter written by Dr Rohling, Professor of Theology in the University of Prague, on the 19th ult., and addressed to Herr Géza von Onody, Deputy of the Hungarian Diet. It is published in theWestungarischer Grenzbote, Presburg, of the 24th ult., and in other papers in Hungary and Germany. For the sake of the vindication of truth, I beg you will kindly give publicity to the following statement. Dr Rohling writes:"'Having said in my "Antwort an die Rabbiner" (Reply to the Rabbins) that I did not find in the Talmud, as far as we know it by printed copies, any proof of ritual murder among the Jews, the Rabbins maintained that such proofs are generally not to be found in their literature. But, as there is now such a case before the Court, I deem it my duty to give you to understand that, after having written the above "Reply," I came into possession of a Hebrew work, which has been printed under the auspices of Sir Moses Montefiore so late as 1868, in which it is written (page 156a) "that the shedding of the blood of non-Jewish maidens is considered among the Jews a very sacred act; the shedding of such blood is most agreeable to Heaven, and obtains mercy for them." This is but a short extract of the passage, which I shall shortly give to the public in its entirety. The truth of what I have said I am, in case of need, ready to confirm by oath before the court.'"This is signed by Dr Rohling as Professor in the Imperial and Royal University of Prague."It makes my heart shudder, and will, I have no doubt, outrage many who read the above letter, that the character of the man whose name, whether mentioned in the house of Jew, Christian, or Moslem, is always received with the deepest respect and veneration, should be defiled by the foul breath of so terrible a slander at the very moment when it is a question of life or death."With an evil ingenuity the professor gives the page but not the name of the book, to puzzle the mind of the reader, depending for his success more upon the ignorant people of Nyiregyhaza, before whom the Deputy will most probably read his letter, than upon the judgment of those who are far away from that place."Now, all the Jews in the world, including even those who became apostates from their religion, as well as the high dignitaries of the Church, nay, bishops and professors of theology, have declared, and will again solemnly declare, if necessary, that there is no such statement, there can be no such statement, in existence. Neither in the Bible nor in the Talmud, nor in any book treating of the Kabbala, could be seen even the shadow of the tracing of such a rite to which the Professor alludes; but his great object is, as he gives it to be understood in his letter, to guide the Court in their judgment."To clear up the mystery in question I will simply give the words of Dr Franz Delitzsch, Professor of Theology in the University of Leipzig, published in thePester Lloyd, March 16, which, as the reader will see, have reference to the very book of which Professor Rohling, in his letter, concealed the title:—"'The 'Paderborner Judenspiegel" (second edition, 1883), forming a part of the "Bonifazius-Broschüren" [of which Dr Rohling, in his "Reply to the Rabbins," page 52, says: "the texts which Dr Justus"—this is the name by which the masked author goes—"offers are taken directly from original sources"] concludes with three quotations from cabalistic works, on which he bases the blood accusations. One of these works appeared, as stated before, in Jerusalem, the other in Bagdad. Professor Rohling had undoubtedly these books in his mind when he said, p. 53: "If the high authorities were to make it possible for me to spend several years in the East, I think I could also find texts of the same kind." The passage of the Jerusalem book which bears the title of "Halikutim," by Chajim ben Joseph Vital of Calabria,[8]refers to an observation made therein on verses 18 and 19 of chapter xxx. in the Book of Proverbs: "There be three things which are too wonderful for me, yea, four which I know not: The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea, and the way of a man with a maid." By this he seeks to establish the right of accusing the Jews of ritual murder; that the shedding of the blood of a non-Israelite maid is deemed by the Jews a sacrifice agreeable to the Deity. If an observation from which such inferences could be drawn were really to exist, it would certainly prove an awful prejudice against the Jews at the Tisza-Eszlar trial. It might be said, "Why should such a passage not exist in that book?" Does not Dr Justus give the name, page, and place of printing? Thousands of people will believe him—because who can easily procure a book printed in Jerusalem? And, if they do procure it, how very few would be able to read it, or be sure to have a correct translation of it. But because I am one of those few who have that book, and, as a Christian, consider, in the words of my Lord (St Matthew xv. 10), as false witness all that which defiles man before God, the holy and true one, I herewithdeclare before all the world that the rendering of the passage in question which Dr Justus gives is not a translation, but a bungling work of infernal falsehood. Into the sacred text of Deuteronomy, chapter xxii., v. 17, which treats on a subject of chastity and purity, the falsifier, in the spirit of the before-mentioned incendiary paper, "Paderborner Judenspiegel," introduces his own idea—the invention that the words in question were meant to recommend the murder of a maid for ritual purposes. Who is that Dr Justus by whom the "Bonifazius Verein" allowed itself to be made a dupe? Does it behove a Christian association to cast the dragon-seed of such falsehood into the heart of a Christian people? The "Judenspiegel" concludes with the wish that God may open the heart of the Jews to the truth of Christianity. This is also my wish; but, for the same reason, I abhor a controversy which, blinded by the hatred of races, unites itself with ignorance and malice, and does the work of hawking about false witness as a matter of business Philologists professing the Catholic religion, such as Professor Birkoll of Innsbruck, Professor Scholz of Wurzburg, the Priest Knabenbauer, and others of my colleagues, will confirm what I say regarding the disgraceful falsification made by Dr Justus.'"So far the words of a Christian scholar of great eminence, Dr Delitzsch."With regard to the statement of Dr Rohling that the mysterious book had been printed under the auspices of Sir Moses, I have to explain that, nearly forty years ago, with a view of encouraging industry in the Holy Land, he presented a person of the name of Israel Back with an English printing press, and the recipient in token of deep gratitude to the donor named it 'Mássát Moshe Ve Yehoodit'—a present from 'Moses and Judith;' since that time all the books printed by the use of that press bear that name on the title-page. Sir Moses himself has not the remotest idea of the printing of that book, nor has he ever heard of the existence of it, but it pleased Dr Rohling, and he thought it would answer his purpose exceedingly well, to interpret these words by 'Under the auspices of Sir Moses Montefiore.'"The name of Sir Moses sheds too bright a lustre over all his acts to require any further explanation on my part; but my object in writing this letter is to rouse the indignation of all friends of truth and justice, and point out to them the cruel means of slander which are used to influence this trial. Sir Moses has sent a letter to every one of the deputies of the Imperial and Royal Hungarian Diet, enclosing for their immediate perusal a copy of the Firman Khát Shereef issued by his late Imperial Majesty the Sultan Abd-ool-Medjid to the Chief Judge at Constantinople in the year 1840, and the address which he delivered to his Majesty on that occasion at the Palace of Beshik-Tash, translated into the Hungarian language, at the conclusion of which he uttered a fervent prayer 'that the light of truth may ever illumine our paths, and speedily dispel the dark clouds of calumny and fanaticism.' In this prayer you, Sir, every Englishman, every friend of humanity all over the world, will most assuredly cordially join him.—I have the honour to be, Sir, your obedient servant,"L. Loewe,"One of the members of the Mission to Damascus and Constantinople, under Sir Moses Montefiore, Bart., in the year 1840."1 Oscar Villas, Broadstairs,Kent,July 10."
"Sir,—I have been requested by many readers of your journal to lift, if possible, the veil of an apparent mystery in a letter written by Dr Rohling, Professor of Theology in the University of Prague, on the 19th ult., and addressed to Herr Géza von Onody, Deputy of the Hungarian Diet. It is published in theWestungarischer Grenzbote, Presburg, of the 24th ult., and in other papers in Hungary and Germany. For the sake of the vindication of truth, I beg you will kindly give publicity to the following statement. Dr Rohling writes:
"'Having said in my "Antwort an die Rabbiner" (Reply to the Rabbins) that I did not find in the Talmud, as far as we know it by printed copies, any proof of ritual murder among the Jews, the Rabbins maintained that such proofs are generally not to be found in their literature. But, as there is now such a case before the Court, I deem it my duty to give you to understand that, after having written the above "Reply," I came into possession of a Hebrew work, which has been printed under the auspices of Sir Moses Montefiore so late as 1868, in which it is written (page 156a) "that the shedding of the blood of non-Jewish maidens is considered among the Jews a very sacred act; the shedding of such blood is most agreeable to Heaven, and obtains mercy for them." This is but a short extract of the passage, which I shall shortly give to the public in its entirety. The truth of what I have said I am, in case of need, ready to confirm by oath before the court.'
"This is signed by Dr Rohling as Professor in the Imperial and Royal University of Prague.
"It makes my heart shudder, and will, I have no doubt, outrage many who read the above letter, that the character of the man whose name, whether mentioned in the house of Jew, Christian, or Moslem, is always received with the deepest respect and veneration, should be defiled by the foul breath of so terrible a slander at the very moment when it is a question of life or death.
"With an evil ingenuity the professor gives the page but not the name of the book, to puzzle the mind of the reader, depending for his success more upon the ignorant people of Nyiregyhaza, before whom the Deputy will most probably read his letter, than upon the judgment of those who are far away from that place.
"Now, all the Jews in the world, including even those who became apostates from their religion, as well as the high dignitaries of the Church, nay, bishops and professors of theology, have declared, and will again solemnly declare, if necessary, that there is no such statement, there can be no such statement, in existence. Neither in the Bible nor in the Talmud, nor in any book treating of the Kabbala, could be seen even the shadow of the tracing of such a rite to which the Professor alludes; but his great object is, as he gives it to be understood in his letter, to guide the Court in their judgment.
"To clear up the mystery in question I will simply give the words of Dr Franz Delitzsch, Professor of Theology in the University of Leipzig, published in thePester Lloyd, March 16, which, as the reader will see, have reference to the very book of which Professor Rohling, in his letter, concealed the title:—
"'The 'Paderborner Judenspiegel" (second edition, 1883), forming a part of the "Bonifazius-Broschüren" [of which Dr Rohling, in his "Reply to the Rabbins," page 52, says: "the texts which Dr Justus"—this is the name by which the masked author goes—"offers are taken directly from original sources"] concludes with three quotations from cabalistic works, on which he bases the blood accusations. One of these works appeared, as stated before, in Jerusalem, the other in Bagdad. Professor Rohling had undoubtedly these books in his mind when he said, p. 53: "If the high authorities were to make it possible for me to spend several years in the East, I think I could also find texts of the same kind." The passage of the Jerusalem book which bears the title of "Halikutim," by Chajim ben Joseph Vital of Calabria,[8]refers to an observation made therein on verses 18 and 19 of chapter xxx. in the Book of Proverbs: "There be three things which are too wonderful for me, yea, four which I know not: The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea, and the way of a man with a maid." By this he seeks to establish the right of accusing the Jews of ritual murder; that the shedding of the blood of a non-Israelite maid is deemed by the Jews a sacrifice agreeable to the Deity. If an observation from which such inferences could be drawn were really to exist, it would certainly prove an awful prejudice against the Jews at the Tisza-Eszlar trial. It might be said, "Why should such a passage not exist in that book?" Does not Dr Justus give the name, page, and place of printing? Thousands of people will believe him—because who can easily procure a book printed in Jerusalem? And, if they do procure it, how very few would be able to read it, or be sure to have a correct translation of it. But because I am one of those few who have that book, and, as a Christian, consider, in the words of my Lord (St Matthew xv. 10), as false witness all that which defiles man before God, the holy and true one, I herewithdeclare before all the world that the rendering of the passage in question which Dr Justus gives is not a translation, but a bungling work of infernal falsehood. Into the sacred text of Deuteronomy, chapter xxii., v. 17, which treats on a subject of chastity and purity, the falsifier, in the spirit of the before-mentioned incendiary paper, "Paderborner Judenspiegel," introduces his own idea—the invention that the words in question were meant to recommend the murder of a maid for ritual purposes. Who is that Dr Justus by whom the "Bonifazius Verein" allowed itself to be made a dupe? Does it behove a Christian association to cast the dragon-seed of such falsehood into the heart of a Christian people? The "Judenspiegel" concludes with the wish that God may open the heart of the Jews to the truth of Christianity. This is also my wish; but, for the same reason, I abhor a controversy which, blinded by the hatred of races, unites itself with ignorance and malice, and does the work of hawking about false witness as a matter of business Philologists professing the Catholic religion, such as Professor Birkoll of Innsbruck, Professor Scholz of Wurzburg, the Priest Knabenbauer, and others of my colleagues, will confirm what I say regarding the disgraceful falsification made by Dr Justus.'
"So far the words of a Christian scholar of great eminence, Dr Delitzsch.
"With regard to the statement of Dr Rohling that the mysterious book had been printed under the auspices of Sir Moses, I have to explain that, nearly forty years ago, with a view of encouraging industry in the Holy Land, he presented a person of the name of Israel Back with an English printing press, and the recipient in token of deep gratitude to the donor named it 'Mássát Moshe Ve Yehoodit'—a present from 'Moses and Judith;' since that time all the books printed by the use of that press bear that name on the title-page. Sir Moses himself has not the remotest idea of the printing of that book, nor has he ever heard of the existence of it, but it pleased Dr Rohling, and he thought it would answer his purpose exceedingly well, to interpret these words by 'Under the auspices of Sir Moses Montefiore.'
"The name of Sir Moses sheds too bright a lustre over all his acts to require any further explanation on my part; but my object in writing this letter is to rouse the indignation of all friends of truth and justice, and point out to them the cruel means of slander which are used to influence this trial. Sir Moses has sent a letter to every one of the deputies of the Imperial and Royal Hungarian Diet, enclosing for their immediate perusal a copy of the Firman Khát Shereef issued by his late Imperial Majesty the Sultan Abd-ool-Medjid to the Chief Judge at Constantinople in the year 1840, and the address which he delivered to his Majesty on that occasion at the Palace of Beshik-Tash, translated into the Hungarian language, at the conclusion of which he uttered a fervent prayer 'that the light of truth may ever illumine our paths, and speedily dispel the dark clouds of calumny and fanaticism.' In this prayer you, Sir, every Englishman, every friend of humanity all over the world, will most assuredly cordially join him.—I have the honour to be, Sir, your obedient servant,
"L. Loewe,
"One of the members of the Mission to Damascus and Constantinople, under Sir Moses Montefiore, Bart., in the year 1840.
"1 Oscar Villas, Broadstairs,Kent,July 10."
August 3rd.—The Tisza-Eszlar trial, after thirty-two days pleading in open court, terminated this day, "all theaccused being declared innocent of the accusation brought against them." The accusation of murder the court declared to be entirely without foundation; "as for ritual murder in general," it declared, "such does not exist."
"The trial terminated," theChronik der Zeitsays, "as we expected. We strongly relied upon the idea that there were still true judges in Hungary; judges whose calling it is to uphold the law, who in spite of agitation, creed, hatred, and prejudice, would not at the decisive moment allow themselves to be blinded to the truth."
Sir Moses, a few hours after the decision of the court had been given, received a telegram informing him of the result of the trial. He was greatly rejoiced, and immediately addressed letters of congratulation to all the liberated prisoners, enclosing to each of them a handsome present, on account of the sufferings they had undergone. A few days later he had the satisfaction of receiving their acknowledgments, couched in terms of deep gratitude, for the sympathy he had evinced towards them, from the beginning to the end of the sorrowful days during which the trial lasted.
Although nearly three months had still to elapse before the dawn of the day on which he was to celebrate the ninety-ninth anniversary of his birthday, poems, books, works of art, and numerous letters from distant parts of the world had already reached London; the authors and donors requesting their friends to present the gifts to Sir Moses when the day should arrive. The state of Sir Moses' health varied. It depended to some extent upon the weather, but there was seldom a case of serious illness. He complained of weakness, but was still able to go out for a drive now and then, and was cheerful in conversation with his friends and general visitors. He had all his letters read to him, and signed as many replies as were required. He himself wrote the principal part of the cheques he drew on his bankers, and signed them in his usual style.
The weeks and days were now counted impatiently by his friends for the advent of his ninety-ninth birthday, which was to be publicly celebrated on the 8th November (8th Heshván, Hebrew date), but the celebration already began on the 24th October, the last day of the Jewish Feast of Tabernacles. For upwards of fifty years Sir Moses had every year on this festival held theoffice of Hattan Thora (Bridegroom of the Law) in his own Synagogue, and in honour of the occasion received a large number of friends and relatives to luncheon at East Cliff, after the morning service in the Synagogue. On this particular day the company was more numerous than ever, many having come from London to congratulate Sir Moses. After the luncheon most of the visitors were admitted, a few at a time, to Sir Moses' room, to offer him their good wishes, and were delighted to find him so cheerful, happy, and grateful to Heaven for the mercy bestowed upon him. In the London Synagogues the preachers from the pulpit spoke of the auspicious event, holding out the high aim of Sir Moses' life as a noble example of virtue. Immense numbers of telegrams began to arrive from all parts of the world, in many different languages, some of them containing hundreds of words. The post-office officials had a heavy task in transmitting them. Large packages containing choice flowers and costly fruit were continually being sent by friends and admirers far and near, some even from perfect strangers. Visitors also began to call day after day, and, although numerous, formed, with the apparently endless arrival of letters, telegrams, and bouquets, only the vanguard of what was intended for the 8th of November. Early in the morning Sir Moses was serenaded by a party of sixty ladies and gentlemen stationed on the lawn, under his bedroom window, who sang hymns and songs composed in honour of the day. Sir Moses was greatly pleased by this attention, and had his window thrown open in order to hear the singing better. While sitting there listening, he had the honour of receiving a special telegram from Her Majesty the Queen, which was couched in the most gracious terms, congratulating him on the happy day, while complimenting him on his noble and useful career. As soon as Sir Moses had read it, he requested the ladies and gentlemen to sing "God save the Queen," which they did, following it up by hearty cheers for Her Majesty. Soon afterwards equally kind telegrams arrived from their Royal Highnesses the Prince of Wales and the Duke of Edinburgh. So many deputations from various towns, corporate bodies, and religious, charitable, scientific, and mercantile institutions were waiting to present addresses to Sir Moses, that it was quite impossible for him to see them all, although all were hospitably entertained at hishouse, and received every attention from Mr Sebag and Mr Guedalla, the relatives of Sir Moses, who, together with their wives, assisted him to receive the numerous visitors during the day. Whole vans full of boxes were brought to the house from the railway, containing works of art, choice flowers, costly fruit, and other presents. The telegrams arrived by hundreds, so that they could not even be opened, much less read, on that day. The post-office and railway companies had to engage a large number of extra officials to cope with the work. There were extra trains run, not only from towns in Kent, but even from London, to bring down the crowds anxious to witness the proceedings, or to take part in them. Ramsgate and all the neighbouring towns made the day a general holiday. All the shops and schools were closed; the streets were tastefully decorated with flags and garlands; handsome triumphal arches had been erected, with inscriptions containing good wishes for Sir Moses, and fervent blessings for all the good he had done in his long and noble life; the ships in the harbour were dressed with flags, and salutes were fired. Even the street lamps had been ornamented with the initials of Sir Moses' name in English and Hebrew letters of gold. Many thousands of visitors had arrived by train, and the authorities of the town had requisitioned one hundred extra constables to keep order in the crush that was expected. The streets of Ramsgate were filled with people, and the immense fields between the house of Sir Moses and the Synagogue soon became so crowded that when the hour came for the special service in the Synagogue, which was to be attended by the friends of Sir Moses and the heads of the deputations, it seemed impossible for them to get through the crowd. By the help of mounted constables a way was cleared, and the building was soon filled to its utmost capacity. Handsomely printed copies of the order of service were handed to the visitors. After the usual afternoon service, the Rev. Dr. Herman Adler, the Delegate Chief Rabbi, opened the ark, and offered up a fervent prayer composed by him for the occasion. As soon as the service was concluded the visitors had to hurry back to East Cliff Lodge to witness a grand procession, which was one of the principal features of the day, and which had been arranged most successfully by Messrs Ben Twyman, of Ramsgate, and Mr Hodgman, the Chief of the Post-Office of thetown. The procession was two miles in length, and took nearly an hour in passing through the grounds of Sir Moses' estate. It was composed of military bands, detachments of firemen and police, mayors and members of town councils, lifeboat men, Foresters, Oddfellows, Druids, allegorical groups, and members of deputations from Jewish communities in different parts of England and the Continent. The rear of the procession was brought up by several thousand school children from nearly all the schools in the neighbourhood. Sir Moses stood on the balcony of his drawing-room, overlooking the garden, to witness the procession. It was a touching sight to see each separate part of the procession, as they came to the balcony, make a halt, lower their flags before the venerable hero of the day, and send up ringing cheers for him. Sir Moses lifted his cap and waved his hand in response. He several times attempted to address a few words to them, but was too deeply moved to give them utterance. The scene made an indelible impression on the heart and mind of the writer of this memoir, and few of the many hundreds of friends who surrounded Sir Moses on that day are ever likely to forget it. After the procession more deputations were received by Sir Moses, and in the evening a lecture was delivered at the Montefiore College by the Principal on the words of the Psalms, "With long life will I satisfy him, and show him my salvation," and of the prophet Isaiah, "He gives power to the faint, and to them that have no might He increaseth strength. Even the youths shall faint and be weary, but they that wait upon the Eternal shall renew their strength; they shall mount up as with the wings of eagles, they shall run and not be weary, they shall walk and not be faint." The Hall was brilliantly illuminated, and filled to its utmost extent, many being unable to find room. A grand banquet was given in honour of the day at the Granville Hotel by Mr Vale, the Chairman of the Ramsgate Improvement Committee. The poor also had their share in the festivities. The proprietor of the Granville Hall gave a dinner to 300 sick and poor people, and the Rev. J. C. Collins entertained a like number of poor children at tea. The Commemoration Committee also gave a large number of dinners to the poor; at Grave's Hotel nearly 400 were entertained, besides 150 at Christ Church Parish Hall. St Luke's Parish gave a dinner to 120, and a still larger numbersat down at St Lawrence. The Congregationalists, the Baptists, the Wesleyans, and the Primitive Methodists all did honour to Sir Moses in this way, knowing that it was the way he would most approve. Naturally, the Jewish poor were not forgotten on this occasion. In the evening the whole town of Ramsgate and the harbour were splendidly illuminated, and large bonfires were lighted. The rejoicings were brought to a close with a grand display of fireworks in the vicinity of Sir Moses' residence.
Anything so grand had never before been witnessed in Ramsgate, and it was unanimously conceded that the inhabitants of the Isle of Thanet had done honour to themselves by sparing neither trouble nor expense in showing honour to him who for upwards of half a century had been one of their most respected fellow-citizens, and during all this time had never allowed an opportunity to pass without giving substantial proofs of his goodwill, wherever required, without distinction of creed or nationality.
It was a source of great thankfulness to all the friends of Sir Moses that he bore the extraordinary excitement and fatigue of this ever memorable but trying day so well. He received one deputation after another until mid-day, saying something pleasant to each, and thanking them all most heartily. From two o'clock until three he stood on the balcony to view the procession, and after it had passed, continued receiving deputations until five o'clock. So many visitors were anxious to shake hands with him that all the rooms of his house, with the stairs and passages, did not suffice to contain them; many had to remain in the garden for hours until there was room for them upstairs. No one seemed to mind waiting. The costly and beautiful presents were spread out in every room; the lovely flowers and choice fruit turned the house into a veritable paradise, although only those could be displayed which had arrived before the day, upwards of a hundred boxes not having been opened for want of time. The addresses from all parts of the world are too numerous to be named singly. Many of them were splendidly mounted. One was from America, an album of immense size, mounted in velvet, with silver ornaments; another, from Warsaw, in ivory, most artistically carved. Several contained lovely pictures by noted artists; others in exquisiteneedlework covers. They are all kept in large glass cases at Judith College, and are the admiration of all who see them. In every synagogue throughout the world special services were held in honour of Sir Moses, and large benevolent institutions were founded in his memory on the Continent, in America, and in Australia. It was universally acknowledged that before this time no such honour had been shown to any private individual, but that Sir Moses had received no more than his just reward.
Footnotes[8]Born 1543, died 1620. He resided at Safed, Palestine, andwas a disciple of Isaac Luria. The book in question, whichforms part of the book Etz Chajim, was printed in Zolkiew,Wilna, and Jerusalem.
Footnotes[8]Born 1543, died 1620. He resided at Safed, Palestine, andwas a disciple of Isaac Luria. The book in question, whichforms part of the book Etz Chajim, was printed in Zolkiew,Wilna, and Jerusalem.
Footnotes
[8]Born 1543, died 1620. He resided at Safed, Palestine, andwas a disciple of Isaac Luria. The book in question, whichforms part of the book Etz Chajim, was printed in Zolkiew,Wilna, and Jerusalem.
[8]Born 1543, died 1620. He resided at Safed, Palestine, andwas a disciple of Isaac Luria. The book in question, whichforms part of the book Etz Chajim, was printed in Zolkiew,Wilna, and Jerusalem.