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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89453	The hope of Israel: written by Menasseh ben Israel, a Hebrew divine, and philosopher. Newly extant, and printed in Amsterdam, and dedicated by the author to the High Court, the Parliament of England, and to the Councell of State. Translated into English, and published by authority. In this treatise is shewed the place wherein the ten tribes at this present are, proved partly by the strange relation of one Anthony Montezinus, a Jew, of what befell him as he travelled over the Mountaines Cordillære, with divers other particulars about the restoration of the Jewes, and the time when.; Miḳṿeh Yiśraʼel. English	Manasseh ben Israel, 1604-1657.; Wall, Moses.	1650 (1650)	Wing M375; Thomason E1350_3; ESTC R18014	43,634	105

sails doth sail beyond the rivers of Ethiopia by whom the Prophet saith are sent ambassadors in ships of bulrushes such as the Ethiopians use commonly called Almadiae Bring back a people driven out of their countrey and torn and more miserable then any among us Gifts shall be brought to the Lord of Sebaoth in the place where the name of the Lord of Sebaoth is worshipped in the mount Sion The Prophet Zephany saith the same in Zeph. 3.9 10. Then will I give to the people that they speaking a pure language may all call upon the name of God whom they shall serve with reverence from beyond the rivers of Ethiopia they shall bring to me for a gist Hatray the daughter of my dispersed ones that is the Nations of Ethiopia Which agrees with that of Isa And your brethren which are the 10. Tribes shall bring gifts to the Lord. SECT XIX ANd without doubt they also dwell in Media from thence they passed Enphrates whither they were first brought as in 2 King 17.24 and in the book of Tobit Josephus also speaks of them in the Preface of his book of the War of the Jews that the Jews did think that their brethren who dwelt beyond Euphrates and farther would rebell against the Romanes Agrippa in his oration to the people of Jerusalem that they would not rebell against the Romanes speaks thus What associates do ye expect to joyn with you in your rebellion and war doth not all the known world pay tribute to the Romans Perhaps some of ye hope to have help from them beyond Euphrates And in lib. 2. Antiquit c. 5. speaking of those who in the time of Ezra returned from Babylon to Jerusalem he saith All Israel dwelt in Media for two Tribes only dwelt in Asia and Europe and lived subject to the Romans as the other ten on the other side Enphrates where they are so many that they cannot be counted It is not therfore to be doubted the people encreasing after their first transportation they sought out new places which we have formerly mentioned SECT XX. LAstly all think that part of the ten Tribes dwell beyond the river Sabbathion or sabbaticall Rabbi Johanan the Author of the Jerusalem Talmud who lived 160 years after the destruction of the 2d Temple saith in his treatise of the Sanhedrim ca. 17. That the 10. Tribes were carried into 3. places sc to the Sabbaticall river to Daphne the suburbs of Antioch and thither where a cloud comes down and covers them and that they shall be redeemed from those three places for so he opens that place of Isa Chap. 49.9 That they may say to the captives go forth sc to them who were at the Sabbaticall river to them that are in darknesse shew your selves sc to them who are compassed with the cloud and to all they shall be refreshed in the wayes sc to them who live in Daphne of Antioch which is in Syria Whence you may observe that the learned man l'Emperiur translated it ill at the sides of Antioch whereas Daphne is the proper name of a pleasant grove near Antioch Sedar olam makes mention of that cloud and cals them mountains of obscurity And in Talmud tractat Sanhedr c. 11. R. Jonathan ben Vziel who lived an hundred yeers before the destruction of the 2d Temple in Exod. 34.10 where the Lord saith I will do wonders before all thy people such as were never done in the whole earth or in any Nation c. and he refers all those things to the transportation of the people He shall draw them to the rivers of Babylon and shall carry them to the sabbaticall river and shall teach them that those miracles were never performed to any Nation of the known world Our ancient Rabbins in Beresit Rabba no mean book in Perasach do say that Tornunfus asking how it should appear that the day which we keep is the 7th day on which God rested after the Creation of the world Rabbi Aquebah who lived 52. yeers after the destruction of the 2d Temple answered by an argument taken from the stones of the Sabbaticall river which in the six dayes are tossed up and down with a continuall motion but do rest on the Sabbath day and move not The same is said in the Babylonian Talmud tractat Sanhed c. 7. in Tanuah Perasach c. 9. In eodem Beresit Raba in Perasach 37. Rabbi Simon saith The ten Tribes were carried to the Sabbaticall river but Juda and Benjamin are dispersed into all Countreys In Asirim Raba the last verse of the Song it s said Our bed is flourishing that it is meant the ten Tribes which were carried to the Sabbaticall river and that river running all the week doth cause the ten Tribes there remaining to be shut up for though on the 7th day the river doth rest yet it is forbidden by our Law to take a journey then and for that reason they remained there miraculously as lost and concealed from us So that of Isa 49. That they say to the prisoners go forth is interpreted of them in Jalcut R. Aquebah after the same manner explains that of Levit. 36.38 And ye shall perish among the heathen And that of Isa 27. ult and they shall come who were ready to perish in Assyria Because they are remote from the rest therefore another Rabbi in Bamibar Raba Parasa 16. applyes to them that of Isa 49.12 Behold them who come from far that so all those Authors mention that River The testimony of Josephus is famous lib. 7. de Bel. Jud. ca. 24. saying The Emperour Titus passing between Arca and Raphanea Cities of King Agrippa he saw the wonderfull River which though it be swift yet it is dry on every seventh day and that day being past it resumes its ordinary course as if it had no change and it always observes this order It is called Sabbaticall from the solemn feast of the Jews because it imitates their rest every seventh day I know some do otherwise expound those words of Josephus but they hit not his meaning as appears by this that he cals the River Sabbathio or sabbaticall which word cannot be derived but from Sabbath and who doth not see that it ceaseth to flow or move on the Sabbath day and so Josephus must be understood according to my sense Pliny also confirms this opinion lib. 1. Nat hist c. 2. he saith In Judea a river lyes dry every Sabbath yet I think Pliny is deceived and ill informed when he saith it is a river in Judea neither is it to be found in Judea but in another place where many Jews live R. Selomoh Jarchi who lived 540. yeers since mentions that River in Comment Talm. saying The stones and sand of that River do continually move all the six dayes of the week untill the seventh R. Mardochus Japhe in his learned book Jephe Thoar saith The Arabians derive Sabbathion from the Sabbath who use to adde the particle ion to adjectives The

put together and then parted them 4 They said speaking fast shortly some of us will goe forth to see and to tread under foot at which word they winked and stamped with their feet 5 One day we shall all of us talke together they saying Ba ba ba and we shall come forth as issuing out of our mother the earth 6 A certaine Messenger shall goe forth 7 Franciscus shall tell you somewhat more of these things they making a signe with their finger that much must not be spoken 8 Suffer us that we may prepare our selves and they turning their hands and faces every way thus prayed to God DO NOT STAY LONG 9 Send twelve men they making a sign that they would have men that had beards and who are skilfull in writing The Conference being ended which lasted a whole day the same men returned on Wednesday and Thursday and spake the same things againe without adding a word at last Montezinus being weary that they did not answer what be asked them nor would suffer him to goe over the river he cast himselfe into their Boat but he being forced out againe fell into the river and was in danger to be drowned for be could not swim but being got out of the water the rest being angry said to him attempt not to passe the River nor to enquire after more then we tell you which the Indian interpreted to him the rest declaring the same things both by signes and words You must observe that all those three dayes the Boat stayed not in the same place but when those four who came went away other four came who all as with one mouth repeated all the fore-mentioned nine particulars there came and went about three hundred Those men are somewhat scorched by the Sun some of them weare their haire long down to their knees others of them shorter and others of them much as we commonly cut it They were comely of body well accoutred having ornaments on their feet and leggs and their heads were compassed about with a linnen cloath Montezinus saith that when he was about to be gone on Thursday evening they shewed him very much courtesie brought him whatever they thought fit for him in his journy and they said that themselves were well provided with all such things sc meats garments flocks and other things which the Spaniards in India call their owne The same day when they came to the place where they had rested the night before they came to the River Montezinus said to the Indian You remember Francis that my Brethren told me that you should tell me something therefore I entreat you that you would not think much to relate it The Indian answered I will tell you what I know only doe not trouble are and you shall know the truth as I have received it from my fore-fathers but if you presse me too much as you seeme to doe you will make me tell you lyes attend therefore I pray to what I shall tell you Thy Brethren are the Sons of Israel and brought thither by the providence of God who for their sake wrought many Miracles which you will not beleeve if I should tell you what I have learned from my Fathers we Indians made war upon them in that place and used them more hardly then we now are by the Spaniards then by the instigation of our Magicians whom we call Mohanes we went armed to that place where you saw your Brethren with an intent to destroy them but not one of all those who went thither came back again whereupon we raised a great Army and set upon them but with the same successe for againe none escaped which hapned also the third time so that India was almost bereft of all inhabitants but old men and women the old men therefore and the rest who survived beleeving that the Magicians used false dealing consulted to destroy them all and many of them being killed those who remained promised to discover somewhat that was not knowne upon that they desisted from cruelty and they declared such things as follow That the God of those Children of Israel is the true God that all that which is engraven upon their stones is true that about the end of the World they shall be Lords of the world that some shall come who shall bring you much good and after that they have enriched the earth with al good things those Children of Israel going forth out of their Country shall subdue the whole World to them as it was subject to them formerly you shall be happy if you make a League with them Then five of the chief Indians whom they call Cazici who were my Ancestors having understood the Prophesie of the Magicians which they had learned of the Wise men of the Hebrews went thither and after much entreaty obtained their desire having first made knowne their minde to that woman whom you saw to be for an Interpreter for your Brethren will have no commerce with our Indians and whosoever of ours doth enter the Country of your Brethren they presently kill him and none of your Brethren doe passe into our Country Now by the help of that woman we made this agreement with them 1 That our fifth Cazici should come to them and that alone at every seventy months end 2 That he to whom secrets should be imparted should be above the age of three hundred Moons or months 3 And that such things should be discovered to none in any place where people are but only in a Desart and in the presence of the Cazici and so said the Indian we keep that secret among our selves because that we promise our selves great favour from them for the good offices which we have done to our Brethren it is not lawfull for us to visite them unlesse at the seventy months end Or if there happens any thing new and this fell out but thrice in my time First when the Spaniards came into this Land also when Ships came into the Southern Sea and thirdly when you came whom they long wished for and expected They did much rejoyce for those three new things because that they said the Prophesies were fulfilled And Montezinus also said that three other Cazici were sent to him by Franciscus to Honda yet not telling their names till he had said you may speak to them freely they are my fellowes in my Function of whom I have told you the fifth could not come for age but those three did heartily embrace him and Montezinus being asked of what Nation he was he answered an Hebrew of the Tribe of Levi and that God was his God c. which when they had heard they embraced him againe and said Vpon a time you shall see us and shall not know us we are all your Brethren by Gods singular favour and again they both of them hidding farewell departed every one saying I goe about my businesse therefore none-but Franciscus being left who saluting Montezinus as a Brother then bade

he did not truly perform that first agreement though confirmed by Letters Patents who because he could not digest the disgrace of bowing to his Enemy he prepared a new Army and went against them but a second time he being entrapped by the badnesse of the countrey he lost his life and many with him in a gulf which the Nephthalites had prepared for him having dressed it over with reeds and some earth thrown a top they having left in the middle some high grounds and trees where their Souts were that their stratageme might not be found and that the Persians might more confidently attempt the ditch Thus a rash King paid for his perfidy he excelling more in daring then in counsell as Agathias saith The Patent by which peace had been agreed was hung upon a spear and might be seen of him at distance that he might remember his oath repent and disist from his enterprise but he cared little for that But when by his unexpected fall he saw he should die it is said that he pulled off from his right ear a pearl of huge bignesse and whitenesse and lest any after him should finde it more likely that his carps should not be known he threw it a great way off The same Author asks who those Nephthalites were and by many arguments he proves that they are the relicks of the Jews saith he I do wholly think that they are the relicks of the Jews of the tribe of Nephtali whom Triglath Pilesser the Assirian carried into those places in 2 King 15.29 For 1. The name in the best copies of Agathias which Lewenclavius hath mended is the same fully in other books it wants nothing but an b now it is searce possible that in a word of many syllables that should fall out by chance 2. Their countenance discovers it for as Procopious J C saith they are not black or foule in their countenance as the Huns are among whom they live but the onely white men of that countrey that it may evidently appear that they came from some other place thither 3. Their manners agree for the same Author saith that they are not Nomades as the Huns who are unconstant in their dwelling and eat up one place after another but they inhabit one certain place Beside they observe Law and equity as the Romanes and have pollicy being well governed by their Prince both which is rare among their neighbour Nations Also they do not lay abroad their dead as the Barbarians do but they desently cover them with earth Lastly their jornals do testifie that many Jews live there especially in the mountains who have searched to the mid-land countreys of East-Asia R. Benjamin f. 23. From thence the coast of Persia is 28 daies journey to the mountains Nisebor which are neer the river Gozan The Isralites which come from thence into Persia say that there in the Cities of Nisebor are 4. Tribes so Dan Zabulon Aser Naphtali of the first captivity which Shalmaneser the Assyrian carried thither as in 2 King 17.6 he brought them to Habor and Halab the river Gozan and the mountains of Media The compasse of that countrey is 20. daies j●urney and they possesse Cities and Castles upon the mountains by one side of which runs the river Gozan neither are they subject to the Nations but have a Governor over them by name R. Joseph Amarkela a Levite and there are among them some who study wisdom They sowe and reap yea they ●rage war to the Countrey of Cuth In the same place O●telius addes in the countrey Tabor or Tibur which Solinus commends in c. 49. they dwell a people who though they have lost the holy writings they obey one King who came into France in Ann. 1530. and spoke with Francis the first was burnt at Mantua by the command of the Emperour Charles the fifth because that he did privately reach Judaism to Christian Princes and to the Emperour himself Boterus saith the same in his relations of the farthest part of Tartary But both these were deceived for Rabbinus Jesephus Cohon a man worthy to be believed relates this more truly in his Chronology saying that the Jew who came out of that countrey was the brother of the King of the Israelites was called David the Reubenite and having seen India in his passage he came to Portugal where he converted the Kings Secretary to Judaism who fled from thence with him taking the name of Selomoh Molho he in short time was so well versed in the Law yea in the Cabala it self that he made all Italy admire him The Secretary together with the Rendenite endevoured to draw the Pope Charles the fifth and Francis the first to Judaism Selomoh Molho was taken at Mantua and burnt alive in the year 1540. He yet was offered his life if he would turn Christian The Reubenite was by Charles the fifth carried prisoner into Spain where he shortly after died Abraham Frisol Orhotolam remembers the Reubenite saying 45. years agone David Reubenita a Prince of the Israelites came from Tabor a Province of Tartary into Europe who said that two Tribes are there and other Tribes a little farther under their Kings and Princes and also an unspeakable number of people Perhaps the Province Tabor is the same that Habor which is mentioned in ● King 17.6 that the ten Tribes were brough●● by Salmaneser to Habor and Halah now the Hebrew letters h and t are neer in fashion Eldad Danita of the Tribe of Dan came out of those Countreys 500. years agon a letter from whom which we call Sephar Eldod a-Dani is kept to this day and being examined by the Rabbins was found an approved man The learned Rabbi David Kimhi who lived 450. years since in etymol. suo in the word Segiah he saith Rabbi Jonah writes of the name of Rabbi Juda Aben Karis that he heard Eldad Danita say c. And so what I said is true as appears by the testimonies produced SECT XVIII PArt of the ten Tribes also live in Ethiopia in the Habyssin Kingdom as divers Habissins reported at Rome Boterus in his relations speaks the same thing that two potent Nations do live neer Nilus and that one of them is that of the Israelites who are governed by a mighty King A Cosmographer who hath added notes to Ptolomyes tables saith thus in his table of New Africa that part of new Africk was unknown of old the head of Nilus not being known which is in the mountains of the Moon as the Ancients call them where there dwels a great number of Israelites paying tribute to Prester John Rabbi Abraham Frisol in the book already quoted saith that in his time some who had been in those Countreys reported the same to Hercules the Duke of Ferraria And without question from hence the Habyssins learned circumcision the observation of the Sabbath and many more Jewish rites Of these Isaiah seems to speak in Isa 18.1 2. Wo to the land which under the shadow of

on his wedding-day being 17. years old His daughter being Heir of the Kingdom and of her fathers hatred would not marry to Emanuel king of Portugal unlesse he would compell us to be banished and change our Religion But she dyed in child-birth of her son Saragoci and also her son before he was half a yeer old and the succession was devolved upon the Kingdom of Spaine It is not long since that the Spaniards exercised upon us at Mantua what ever cruelties they could invent what shall we say of that that at Madrid in the yeer 1632. was done by the Inquisition the King and Princes of the Kingdom concurring but in the very same month dyed the Infant Charles and their kingdom declined What wonder is it if God hath chastised divers kingdoms by sundrie wayes but of this I treat farther in my History of the Jews Let us conclude therefore that that good which God hath promised will shortly come since we see that we have suffered those evils which he hath threatned us with by the Prophets SECT XXXV 3 ly THe shortnesse of time when we beleeve our redemption shall appear is confirmed by this that the Lord hath promised that he will gather the two Tribes Judah and Benjamin out of the foure quarters of the world calling them Nephussim From whence you may gather that for the fulfilling of that they must be scattered through all the corners of the world as Daniel saith Dan. 12.7 And when the scattering of the holy people shall have an end all those things shall be fulfilled And this appears now to be done when as our Synagogues are found in America SECT XXXVI 4 ly TO these let us adde that which the same Prophet speaks in ch 12. ver 4. That knowledge shall be encreased for then the prophecies shall better be understood the meaning of which we can scarce attain to till they be fulfilled So after the Ottoman race began to flourish we understood the prophecie of the two legs of the Image of Nebuchadnezzar which is to be overthrown by the fifth Monarchy which shall be in the world So Jeremiah after he had handled in Chap. 30. the redemption of Israel and Judah and of the war of Gog and Magog of which Daniel also speaks in ch 12. when he treats of the Scepter of the Messiah the son of David of the ruine of the Nations of the restoration of Judah of holy Jerusalem and of the 3d Temple he addes in ver 24. The fierce anger of the Lord shall not return till he hath executed it and till he hath performed the intents of his heart in the latter daies ye shall understand it From whence follows what we have said that the time of redemption is at hand And because Jeremiah in that chapter makes an abridgment of all things that shall be therefore it is said in ver 2 Write thee all the words which I have spoken to thee in a book By this mean making the prophecie clearer by relating in a clear style what ever the Prophets had foretold imitating Moses the last words of whose song are Sing O ye Nations with his people in Deut 32.43 Also the last words which he spoke after that he had blessed the Tribes are these Happy art thou O Israel who is like to thee O people saved by the Lord who is the shield of thy help and the sword of thy excellency and thine enemies shall be found lyars to thee and thou shalt tread upon their high places in Deut. 33.29 From whence it appears that God will revenge the blood of Israel which hath been shed Joel confirms the same in ch 3.19 Egypt shall be a desolation and Fdom shall he a filthy desert for the violence and injury offered to the Jews and because they have shed innocent blood in their land And as they shall be punished by the just judgement of God who wish us evill so also God will give blessings upon them who favour us And those are the trees of the field which then shall rejoyce So God saith to Abraham in Gen. 12.3 I will blesse them who blesse thee and curse them that curse thee SECT XXXVII THese are the things which I could gather concerning this matter which hath not been heretofore handled from whence these consequences may be deduced 1. That the West-Indies were anciently inhabited by a part of the 10. Tribes which passed thither out of Tartary by the Streight of Anian 2. That the Tribes are not in any one place but in many because the Prophets have foretold their return shall be into their Countrey out of divers places Isaiah especially saith it shall be out of eight 3. That they did not return to the 2d Temple 4. That at this day they keep the Jewish Religion 5. That the prophecies concerning their return to their Countrey are of necessitie to be fulfilled 6. That from all coasts of the world they shall meet in those two places so Assyria and Egypt God preparing an easie pleasant way and abounding with all things as Isaiah saith Chap. 49. and from thence they shall flie to Jerusalem as birds to their nests 7. That their kingdom shall be no more divided but the twelve Tribes shall be joyned together under one Prince that is under Messiah the Son of David and that they shall never be driven out of their land SECT XXXVIII I Return to the relation of our Montezinus which I prefer before the opinions of all others as most true For that Peru should be derived from the name Ophir as Gulielmus Postellus Goropius in Ortelius Bozius de signis Eccles lib. 2. c. 3 Marinus in arcâ Noah P. Sa. in 3. Reg. Pomarius in his Lexicon and Possevinus lib. 2. Biblioth c. 8. do think cannot be proved as Pineda hath well observed in Job c. 28. p. 500. for we have said out of Garcilasso de la Vega that that name was unknown to them of Peru. Ophir then is East-India if we beleeve Josephus lib. 8. Antiquit. Judaic c. 6. Acosta in lib. 1. Histor Ind. from whence Solomon fetched gold and precious stones But what Gomara in part 1. hist Ind. fol. 120. and Zarate in proaem hist Peru would have that ours did passe over that famous and much praised Island by Plato in Critia and Timaeus of Atlantis and so went into the neighbour Islands of Barlovent and from thence to the firm land and at last to the kingdom of Peru and New-Spaine it is deservedly exploded as fabulous and Acosta laughs at it in lib. 1. hist. Ind. c. 22. But Marsilius Ficinus in comment in Timaeum c. 4. Critia that he might defend Plato thinks and his disciples Porphyry Origen and Proclus do follow him that all that which is in Critia and in Timaeus is to be understood allegorically And who will believe Lescarbotus who saith that they are the Canaanites who fled thither for fear of Joshua For I cannot be perswaded that they sought out Countreys