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God be thanked that, for our comfort, we have many examples, both among the Falashas and the native Christians, of true sincerity of heart; only it is a rare case, and therefore we can scarcely go too far in comparing the general character of the Abyssinian Christians and Falashas with the descriptions given by the prophets (Hosea iv.; Jer. ix, 3-6; iii. 1-8; Isaiah lix. 1-15; Micah iii. 1—3; vii. 1—5, &c.).

"The Abyssinian history is entirely silent as to the movements of the Falashas after the introduction and spread of Christianity. Tradition says, that the Falashas inhabited the province of Quara and a portion of the provinces Alafa and Tankel; that they were governed by their own rulers; that about the year A.D. 1000 they became very powerful, possessed themselves of the whole of Western Abyssinia, persecuted the Christians, and endeavoured to extirpate their religion. It further states that they drove out the royal family, who fled to Shoa, and remained there 250 years, until, in the thirteenth century, Yecuna Amlak ascended the throne of his fathers. The Christians, forgetful of the command of their Master, 'Love your enemies,' then repaid in equal measure the injuries done them by the

Falashas. They put thousands of them to death, and drove the rest back into Semien, Quara, and Tschelga, making them pay tribute to the Christian king of Abyssinia. The craftsmen and artisans among them-masons, carpenters, and smiths-were, however, soon recalled by the Christian king, and well paid in his service.

"Thus it came to pass that soon in Semien, and in the neighbourhood of Gondar, Falasha villages sprang up. These work-people were joined by others, such as women skilled in pottery, and husbandmen, who established themselves in various parts of Western Abyssinia, and supported themselves by their labour. We hear no more of persecution and oppression in later centuries. Every Falasha village had its own judge, which is still the case; he is called Shoom,' i.e., a civil officer, and is subject to the judge of the district, 'Belada,' or, in a town, to the chief magistrate of the town. The chief magistrate of Gondar is called Kantiba.' The complainants bring their cause from the local judge to the judge of the district, and appeal from him to the king. Under these circumstances justice is often terribly abused, and I have

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continually seen the words of the prophet exemplified: They hunt every man his brother with a net. The prince asketh, and the judge asketh for a reward; the best of them is as a briar: the most upright is sharper than a thorn hedge.' (Micah vii. 3--4.) And also the verse in chap. iii. 11: The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money.'

"As to the number of the Falasha population, no accurate statistics can be obtained; it is there fore impossible to make an exact calculation; but it may be estimated at about one-fifth of a million (200,000).”

CHAPTER IX.

The Jews in Spain. -Their prosperous condition among the Moors. -Moses Maimonides.-The Jews in France-Charlemagne.Rabbi Solomon Jarchi or Rashi.-The Expulsion of the Jews from France by Philip the Fair. -Illustrious Poets and Scholars in Spain. Judeo Spanish Literature flourishing.-The Inquisition.-Cruel Edict of Ferdinand and Isabella.-A barbanee.-The Jews in Italy.

IN Spain, where, ever since the introducton of Christianity, the Jews were cruelly persecuted, the conquest of the Moors was greatly facilitated by the ready help of the Jews who were glad to take revenge on, and rid themselves of, their Christian oppressors. After the Moorish conquest of Spain there followed in that country an era of the greatest glory to the Jewish inhabitants. Not only did the Jews become prosperous, but they gave also to Spain a series of illustrious poets and scholars who take the first rank in the Arabic-Spanish literature. And not only Spain was benefited by this happy condition of the Jews; for in this time of darkness and ignorance, when classical learning was a dead letter,

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it was through the Jews that the treasures of Greek literature were laid open to the Western world. The Moors possessed Arabic translations of the works of Aristotle and others, and out of the Arabic the Jews translated them for the Europeans. This state lasted uninterruptedly till the twelfth century, when the founder of a new dynasty entering upon the Moorish throne of Spain, resolved to convert all the Jews in his dominions to Mahomedanism, and to expel those who wished to remain Jews. At this time the afterwards celebrated Moses Maimonides was yet very young, and in order to remain in his native country, enrolled himself among the followers of the false Prophet. When, however, he was able to think of religious subjects with greater maturity, he returned to the religion of his fathers, and had, consequently, to leave Spain. He went to Palestine, where he soon became the court-physician of Saladin, and was universally revered for his vast amount of knowledge. His works disclose a profound study of medicine, philosophy, and astronomy, greatly in advance of his time. With regard to the Bible, he gave a new direction to religious thoughts, which, even in our time, is yet felt. For he was

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