Some Jewish Witnesses For Christ

Delegado Gonçalo, a Portuguese convert of the sixteenth century, was a poet. One poem narrates the circumstances of an English incursion in 1596, during which the town of Faro was stormed and sacked. The poem is dedicated to Ruy Lourenzo de Tovava.

Deza, Diego de, was not himself a convert, but of Jewish descent. He was second inquisitor-general, Bishop of Salamanca, Professor of Theology there, friend and protector of Christopher Columbus, and finally Archbishop of Seville, in which city he died in 1506.

Diego de Valencia, a satirical Spanish poet in the fifteenth century, after embracing Christianity, entered the Franciscan Order, and receiving the degree of doctor of theology, was known among his contemporaries as a very learned physician, astrologer, and master of sciences (gran letrado, fisico, astrologo é mecanico). He was one of the leading Valencian poets, and most of his poems are contained in the "Cancionero de Baena."

Dominico Irosolimitano, born in Safed, Galilee about 1550, died in Italy about 1620. He was educated at the rabbinical college in his native city, studying not only the Talmud, but also medicine. After having obtained the degree of doctor and the title of Rab, he lectured on Talmudic law in Safed. His fame as a physician spread far and wide, so that the Sultan of Turkey summoned him to Constantinople as Court Physician. Subsequently he embraced Christianity, went to Rome, and was received at the college of the Neophytes, where he taught Hebrew. He was then employed as expurgator of Hebrew books. Dominicus was the author of a Hebrew book entitled, "Ma'ayan Gannim" (Fountain of the Gardens), on the principles of the Christian faith. He also translated into Hebrew the whole of the New Testament, and most of the Apocryphal books (1615-17). He was the compiler of the "Sefer ha Zikuk" (Book of Expurgation), still in manuscript, one copy of which (in the library of Cardinal Berberini, Rome), shews revision by him as late as 1619.

Drach David Paul Chevalier, born at Strasburg, in 1791, died in Rome. Drach was the son of a rabbi, and received a good education from his father. In 1823 he embraced Christianity together with his two daughters and his son Paul, who afterwards became a priest and a distinguished Biblical scholar. Drach senior accepted the position of librarian of the Propaganda in Rome. His principal works are the following: An edition of the "Bible de Venice," 27 volumes, with copious and learned notes, Paris, 1827, 33; "Relation de la Conversion de M. Hyacinthe (Simon) Deutz, Baptisé à Rome le 3 Février," 1826; "Précédée de Quelques Considérations sur le Retour d'Israel dans l'Eglise de Dieu," Paris, 1828; "Notice Concernant l'Origine et les Progrès de l'Hospice Apostolique de St. Michel," Rome, 1842; "De l'Harmonie Entre l'Eglise et la Synagogue, ou Perpétuité de la Foi de la Réligion Chrétienne," 2 volumes, Paris, 1844; "Lexicon Catholicum Hebraicum et Chaldaicum in V. T. Libros, hoc est Gulielmi Gesenii Lexicon Manuale Hebræo-Latinum Ordino Alphabetico Digestum," Paris, 1848; "Le Pieux Hebraisant," a work containing the principal Christian prayers, and a summary of the Catholic Catechism in Hebrew and Latin, ib. 1853; "Documents Nouveaux sur les Restes des Anciens Samaritains" (from the Annales de Philosophic Chrétienne), Nov. 1853, ib. 1854.

Eliano, Vittorio, grandson of Elijah Levita, a convert of the sixteenth century. He became priest and canon. Well versed in Hebrew literature, he was appointed censor of Hebrew books, first at Cremona, afterwards (1567), at Venice. In this capacity he permitted (1557) the publication of the "Zohar," and edited the "Tur" in 1558.

Eskelis, Denis Baron de, and his sister, Countess of Winifen, son and daughter of Freiherr Von Bernhard Eskelis, Austrian financier, who was the founder of the Austrian National Bank, embraced Christianity in the nineteenth century. Denis succeeded his father in the management of the banking-house.

Felix Pratensis, born at Prato, Italy, in the second half of the fifteenth century, died at Rome in 1539. In 1518 he embraced Christianity, then joined the Augustine Order and devoted himself to missionary work among his brethren. He had a perfect knowledge of three languages, and displayed such great fervour, though apparently with little discretion, in his sermons, that he was called "the Jews' scourge." While still a member of the synagogue, Felix published a Latin translation of the Psalms, entitled, "Psalterium ex Hebræo ad Verbum Translatum," Venice 1515. He arranged the Masorah for the "Biblia Veneta," 1518, published by his disciple Bromberg.

Ferretti Francesco Maria (Abot), whose Jewish name was Sabbathai Nahum, was a native of Ancona or had been rabbi there, for he calls himself d'Ancona. He embraced Christianity in 1734. He wrote a book entitled, "La Verita della Fede Christiana," Venice, 1741. In this book there is a prayer in Hebrew and Italian which gives us an insight into his experience and life as a seeker after the truth.

The prayer is as follows: —

"Creator of the worlds, Lord of lords! It is revealed and known before the Throne of Thy Majesty that for many years my heart is restless and my spirit is drawn hither and thither, in that the thought occurs to me to forsake the faith of my fathers and to accept the Christian faith. I do not, however, know whether this desire is good, a pure effect of the working of the Holy Spirit, which aims at my salvation, and is determined before the Throne of Thy Majesty, that Thy will and pleasure should be accomplished in this faith. It is also known unto Thee that just when I am in the synagogue or in the houses of study, and even in the highest festivals when I am engaged in prayer, the desire of acknowledging the Christian faith inflames my heart and mind to the utmost. I cannot do otherwise. I must leave my bed in the middle of the night, and with bitter tears which Thou wilt not disdain, beseech Thee, that on the ground of Thy thirteen attributes, Thou mayest deliver me from these inward vexations. Yet they become stronger and more vehement every day, so that I am powerless to overcome them, and in weariness repine. No sooner does one thought leave me than another arises; the one whispers this, the other that. I am dumb and without advice. Thou knowest also that, after I made an excursion and returned home, I felt a little easier, but these thoughts took hold of me more mightily, making me anxious with fear and dread, and giving me not a moment's rest either day or night. They pursue me while dreaming or awake, on all my ways, so that life is a misery to me. Therefore, O Lord, Thou God of Abraham, Isaac, and Jacob, who art enthroned over the Cherubim, hear me! O Lord, hearken unto me! Here I am, here I am! Behold, in fasting and in prayer I supplicate Thy lovingkindness and grace, that Thou mayest graciously incline to me from Thy throne of glory and grant my request. O, my God, teach me to pray humbly and acceptably. Give me a new and pure heart, and renew my spirit, that I may be enabled to understand the inward emotions and to perceive the truth. Save me from this tribulation, and lead me in the right way. If it is determined before the Throne of Thy Majesty that I should accept the Christian faith, because it is good, holy, and acceptable to Thee; O, so may it please Thee that I should walk about in peace, and not depart from Thy way and will. All things come from Thee, and Thou hast dominion over all, and Thou enlightenest the eyes of those who love Thee, and Thou accomplishest that which is in accordance with Thy counsel. When after this month is passed, these spiritual emotions do not cease, then I will in truth acknowledge that Thou alone from Thy dwelling place in heaven hast wrought this restlessness in me, in order to lead me to my soul's salvation. So take hold of me with Thy right hand, bring my soul near to redemption, and save me from mine enemies. Thou anointest my head with oil, my cup runneth over. Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever. Praised be Thou, O Lord. Teach me Thy statutes. Praised be Thou who hearest prayer. Amen."

Ferrus, Peter, a Jewish convert to Christianity, lived in Spain in the fifteenth century. He was a poet of ability, but lacked discretion as well as charity in his poems with regard to the Jews.

Franchi, Guglielmo Dei, born in Rome, died there about 1660. After having embraced Christianity he joined the monastic order of Vallombrosa, and devoted himself to the dissemination of knowledge of Hebrew among Christians. In 1596 he published, at Rome, a Hebrew alphabet ("Alphabeticum Hebraicum"), giving the rules for the reading of Hebrew, and three years later a short Hebrew grammar. (Bergamo, 1599.)

Gonzalo, Garcia De Santa Maria, son of Paul of Burgos, was baptized with his father in 1379, when he was eleven years old. He was appointed archdeacon of Briviesca in 1412, and then successively Bishop of Astorga, of Placentia, and of Siguenza. Besides his ecclesiastical and historical studies, he made himself familiar with Jewish literature, and was one of the most learned men of his time in Spain. He was present at the Council of Basel as a delegate from Aragon.

Forti, Hortensius (Johanan Hazak), Jewish convert to Christianity, lived in the sixteenth century, born at Gorima, and settled at Prague, under Maximilian II. He wrote "Dikduk Leshon Kodesh," a Hebrew grammar, Prague, 1565-66, and "De Mystica Literarum Significatione," in which he expatiates on the different ways of writing the Holy Name. The latter work was published by Kircher in his "Oedipus Aegptytiacus ii."

Heydeck, Don Juan, was before his conversion to Christianity a rabbi in Germany, and afterwards professor of Oriental languages at the University of Madrid. In 1792 he published a work in three vols. entitled, "Defense de la religion Christiana," in which he reputed the errors and attacks of Voltaire and Rousseau. This work next to the Bible was the means of convincing Dr. Cappadose and Da Costa of the truth of the Gospel. In 1807 Napoleon convoked a great Jewish Sanhedrin, when some of the delegate rabbis were exuberant in their flattery of him as if he had been the Messiah. Thus the Italian Rabbi Segri, in an oration in honour of Napoleon's birthday said: "Truly a supernatural genius appeared upon earth, invested with greatness and infinite fame." Et ecce cum nubibus cœli quasi Filius hominis veniebat et dedit ei potestatem et honorem et regnum (Dan. vii. 13). R. David Zinsheimer, of Strassburg, applied to him in a sermon, Isa. xlii. 1, 4, 6. Another Italian rabbi opened the sitting with a speech in which this passage occurs in reference to Napoleon. Le genie createur, qui parmi les mortels est le mieux formée à l'image de Dieu, en suit les traces sublime. It was then that Heydeck wrote to them, "If the Son of Man shall make you free, ye shall be free indeed" (John viii. 36.) (See "Christen und Juden," by Dr. A. Fürst, p. 202. See also the "Missionary Journal" of Dr. Joseph Wolf, 1824, containing a letter of Heydeck to a friend of Wolf in England, in which he expresses great interest in Wolf's journey to Jerusalem, and asks his correspondent to tell him that it is his wish that he may become like Joseph in Egypt, a deliverer of his brethren according to the flesh.)

Henekstein, Alfred Freiherr Von, born at Ober Dobling, Austria, 1810, died in Vienna, 1882. He was the son of the banker Joseph Von Henekstein, and embraced Christianity in 1828. Joining the army in the same year, he was gradually promoted, until in 1869 he was appointed Chief of the General Staff. As such he acted under Benedek in the Austro-Prussian war, when the Austrian army, through the blunders of commanding officers, was defeated, and he and his superior were arrested to appear before a court-martial. After some time the court was dismissed without having given judgment. Leaving the army, Henekstein passed the rest of his life in retirement in Vienna.

Hess, Ernst Friedrich, lived in the sixteenth century. He was the author of a controversial book entitled, "Neue Juden-geissel," cited as "Flagellum Judæorum." (Fritzlar, 1589.) (Strack, "Sind die Juden Verbrecher," p. 7.)

Ibn Vives, Juan, grandson of one of the richest Jews of Valencia, was the author of a book entitled, "Veritate Fidei Christianæ." It is asserted in the "Jewish Encyclopædia" that he did this in self-defence, because he was condemned in 1510 for Judaizing, but no proof is given.

Iolante, a converted Jewess, married Dam Luis, brother of Henry, King of Portugal, in the sixteenth century.

Isaac Johann Levita, born in Germany 1515, died at Cologne, 1577. At first he was a rabbi at Wetzler, he was baptized as a Protestant in 1546, but joined the Roman Catholic Church, and was appointed professor of Hebrew at Cologne, which office he held until his death. He wrote a Hebrew grammar in 1556. He also edited Maimonides' work on astrology, and Moses ibn Tibbon's commentary on Aristotle's physics (Cologne, 1555).

Johannes Hispalensis, flourished between 1135 and 1153. He was a native of Toledo, and hence also was called J. (David) Toletanus. He was one of the earliest translators from the Arabic. He translated chiefly astrological and astronomical, but likewise some philosophical, and a few medical, works, such as "Fons Vitæ," and "Epitome Totius Astrologæ."

Johannes Pauli, born about 1455, died at Thann, 1530. He became a distinguished preacher of the Franciscan Order at Oppenheim and Strassburg, at which latter place he took notes of Geiler's Sermons, which he edited at Schlettstadt, 1517. He is known chiefly, however, for his collection of jests under the title, "Schimpf und Ernst" (Thann, 1519). Some of his stories were taken over into the "Hundred Merry Tales" used by Shakespeare.

John, of Capua, an Italian Jewish convert in the thirteenth century. He translated Rabbi Joel's Hebrew version of "Kallilah wa Dimnah," from Arabic into Latin, under the title, "Discetorium Vitæ Humane," and his translation was the source from which that work became so widely spread in almost all European tongues.

Joshua Halorki was born in Spain in the latter part of the fourteenth century, at Lorca, in Murcia. He early distinguished himself as a subtle Talmudist and skilful physician. He was a Jew of the straitest sect. His scrupulous search for arguments against Christianity was over-ruled to his discovering that Christianity was founded on the Rock of Ages, against which the very gates of hell could not prevail. Dr. Joshua de Lorca then confessed, publicly, that in assaying to convict the Hebrew Christian, Solomon Halevi, of heresy, he proved himself to be ignorant of the spirit, and an unbeliever in the letter, of Moses and the Prophets. He begged for the privilege of being baptized. He assumed the name, when the sacrament of baptism was administered to him, of Geronymo à Santa Fé. It was soon made evident that Joshua – or Geronymo, or Hieronymus, as he is variably known in ecclesiastical history – was a chosen vessel in the hands of his Redeemer. The new Hebrew Christian devoted his immense wealth, intellectual and other, towards the promotion of his Saviour's honour and glory, especially amongst his Jewish brethren. His extensive acquaintance with Talmudical and other Jewish lore, enabled him so to expose their false teaching, as to make their fallacies very evident to such as would not hoodwink their reason by impervious prejudice. His celebrated work, "Probationes N. T. ex V. T. per quas doctrina Talmud improbitur, et dicitur liber contra errores Judæorum," is one of the most decisive testimonies for Christianity, and against Talmudism, which a Hebrew Christian witness could have borne.

In the year 1413, an ever memorable conference between Jewish and Christian divines was agreed upon. The meeting was convened at Tortosa, in Aragon. The Pope-Pretender, Benedict XIII., or Pedro de Luna, presided. The most renowned and famous Rabbis of the time were ranged on one side, Geronymo à Santa Fé – assisted by Andreas Baltram, a native of Valencia, another Hebrew Christian, afterwards Bishop of Barcelona – on the other side, and they met on the 7th of February, 1413, to discuss whether "Jesus, called of Nazareth, who was born at Bethlehem in the latter days of King Herod, seventy years before the destruction of the second temple, who was crucified, and died at Jerusalem, is really the true Messiah, foretold by the prophets of the Old Testament." The discussion lasted till Nov. 12, 1414. It occupied sixty-nine sessions. It was attended by the grandees of the Church and Synagogue of the day. The result was wonderful. All the Jewish disputants, with the exception of two, admitted, and signed a declaration accordingly, that they were fairly vanquished, and that utterly. Upwards of five thousand Jews made a public confession of their faith in Christ, and were baptized into the same.

There is an account of that conference in a parchment MS., consisting of 409 fols., in Sto. Lorenzo del Escorial, entitled, "Hieronymi de Santa Fide Medici Benedicti XIII. Processus rerum et tractuum et Europæ, Rabbinorum ex une parte, et Catholicorum ex alia, ad convicendos Judæos de adventu Messiæ." Contemporary Jewish writers are ominously silent about it. The story of Joshua Halorki is full of suggestive matter for serious thought for the Rabbis of modern synagogues, and for Christian ministers of modern churches.

John, of Valladolid, born 1335. An able speaker and acquainted with rabbinical literature, he persuaded King Henry of Castile that he could convince the Jews of the truth of Christianity if they were obliged to listen to him and to answer his questions. An order was accordingly issued, compelling the Jews to attend John's lectures in their synagogues and to discuss them with him. In company with another Jewish convert, John travelled throughout the Castilian provinces, lectured and debated in the synagogues, but with lack of success. At Avilla, he assembled the Jews four times and discussed with them the tenets of Christianity before numerous Christian and Moslem audiences. At Burgos, he summoned Moses ha Cohen, of Tordesillas, to a religious controversy in the presence of Archbishop Gomez, of Toledo, but he made no impression upon his opponent. Just because he was not content in bringing arguments from Scripture to prove Christian doctrines, but in imitation of the rabbinical method, he tried to base a doctrine on the form of a letter. Thus, for instance, he claimed that the final closed "mem" in the word לםרבה (Isa. ix. 6), is an allusion to the immaculate conception.

Levi Barach (Joseph Jean François Elie), born at Hagenau, Elssas, 1721, embraced Christianity in Paris, 1752. His wife refused to live with him, and he refused to divorce her according to Jewish law. He obtained from the Bishops of Verdun and Metz canonical opinions that a baptized Jew might marry a Christian if his wife refused to be converted with him.

Levi Ben Shem Job, Portuguese convert, lived at the end of the fifteenth century. He is identified by some scholars with a certain Antonio, who was chief surgeon of King John II., and who wrote a pamphlet entitled, "Ajudo da Fé Contra os Judaeos."

Mandl Christof, a Hungarian Jewish convert, baptized in 1534. His godfather was George, Margrave of Brandenburg, to whom Mandl dedicated his tract entitled, "Dass Jesus sey das Ewig Wort" (1536). He also wrote two other tracts on the "Seventy Weeks of Daniel," and "Jesus is the Messiah" (1552-7).

Margarita Antonius, son of Rabbi Jacob Margoliouth, of Regensburg, was baptized in 1552, at Wasserburg, Bavaria. He was teacher of Hebrew successively at Augsberg, Meissen, Zell, Leipzig, and Vienna, where he died. His book, "Der ganze Jüdische Glaub," &c., contained among some good things, many bad and foolish things, and caused much harm to the Jews and to the author himself. His work was variously received. Luther made use of it in his writings. It was praised by Hoornbeek, B. Luthenes, and Joseph Muller, while Wagenseil (who, as is well known, was not very partial to the Jews,) spoke of it less favourably. According to de le Roi he joined the Roman Church as a Protestant.

Medici Paulus, a Jewish convert of whom the Roman Catholic Church had reason to be proud, was a learned theologian and a skilful controversialist against modern Judaism. Of his numerous works may here be mentioned: 1. "Catalogo de Neofiti" (illustri), 1701. 2. "Promptuarium Biblicorum Textuum ad Catholicum Fidem confirmandam et Judaeorum informandam perfidiam" (1707). 3. "Dialoghi sacri supra il vechiv e Nouvo Testamento," 41 parts in 21 vols. (Venice, 1731-35). 4. "Riti e costumi degli Ebrei confutati" (Fifth edition, Venice, 1557). This work is partly supplementary and partly antagonistic to a similar work by the famous Jewish scholar, Leon de Modena.

Mendelson (Sorel) Mendelssohn, youngest daughter of Moses Mendelssohn the philosopher, joined the Church of Rome at the beginning of the eighteenth century. She is described as "a woman of broad interests, clear judgment, and exquisite manners."

Morasini Giulio (Samuel Ben Nahamias, Ben David, B. Isaac, B. David, Baal Teshubah) was born at Venice, 1612; died in 1687. He was descended from a wealthy family which traced its ancestry back to Nehemiah. In 1649 he was present at a disputation held in Venice between two Jews (one of whom was a convert), relating to the "Seventy Weeks of Daniel." He then, together with his brother Joseph, decided to embrace Christianity, and was baptized November 22 of the same year, his godfather being Angelo Morasini, whose name he took. He went to Rome under Alexander VII., intending to become a Capuchin monk, but was dissuaded by the Pope. Clement IX. appointed him Hebrew scrittore of the Vatican library, and he taught Hebrew in the Propaganda. He was the author of a work entitled, "Derek Emunah" (Way of Faith), Rome, 1683. It has as a frontispiece a portrait of the author at the age of seventy-two, and is preceded by a sketch of his life.

Nachman ben Samuel Halevi, Rabbi of Busk, Galicia. When Mikulski, the administrator of the Archbishopric of Lemberg, invited the representatives of Judaism to a disputation with the Frankists, July 16, 1759, he was one of the Frankist delegates. He afterwards became a Christian, and took the name of Pietr Jacobski (Gräetz x., 392).

Nola, Menahem (John Paul Eustatius), born about 1570, died at Rome about 1608. Having instructed Thomas Aldobrandino, brother of the Pope Clement VIII., in Hebrew, he was influenced by him to become a Christian, and was baptized in 1568. He was the author of several Italian works, mainly in defence of Christianity. "Sacro Settenario" (Naples, 1579) is a compilation of extracts from the Bible, with an explanation of the ceremony of the opening of the gates in the year of Jubilee. "Salutori Discorse" (ib. 1582) contains nine sermons on various dogmas of Christianity, including those of the Trinity and the necessity for the coming of the Messiah. Some of Nola's works are found in the library of the Vatican, among them being commentaries, in manuscript, on Lamentations and Ruth. He wrote also a description of the Hebrew manuscripts in that library.

Nunez, Henrique Judae, Portuguese convert, born in Borba, Portugal, died in 1524. It is asserted that he acted as a spy against his people, and in consequence was stabbed by two Maranos, disguised as monks. He had received the appellation of Firme Fé, was revered as a saint, and people ascribed marvellous healing power to his tomb.

Vettinger, Edward Maria, born at Breslau, 1808, died at Blaseritz, near Dresden, 1872. In 1828 he embraced Christianity. He wrote many works, comprising novels, poems, satires, historical and biographical writings, a complete list of which may be found in the "Moniteur des Dates," vi., 83, Dresden, 1868. This work may be mentioned here in particular. It gives short biographical notes of important men (over 1,000,000 in number) from the dawn of history to the date of the completion of the book, including living persons.

Paul de Burgos, called also Santa Maria. His Jewish name was Solomon ha Levi; born at Burgos 1350, died in 1435. He was the wealthiest and most prominent Jew of the city, and was thoroughly conversant with the Talmud and rabbinical literature, and up to his fortieth year he officiated as Rabbi of Burgos. His scholarship and intelligence, as well as his piety, won the praise of Isaac ben Sheshet. Abrabanel, in his Commentary on Isa. xxxiv., calls him a wise man. He embraced Christianity in 1370, in his native place, after having studied diligently the O. T., especially Jer. xxxi., the N. T. and the works of Thomas Aquinas. He said later, Paulus me ad fidem convertit. His mother and his children were baptized with him, but not his wife, who refused, yet was later reconciled to him and also baptized. After finishing his theological studies at Paris, he was ordained and appointed Archdeacon of Trevino, and in 1402 became Bishop of Carthagena. Subsequently he became a member of the regency of Castile and Archbishop of Burgos. He wrote "Dialogus Pauli et Sauli Contra Judæos sive Sive Scrutinium Scripturarum," but his principal work (in 1427) is "Additiones," which consists of addenda and emendations to Nicolas de Lyra's Postiles on the Bible; also, in his old age, he composed a "Historia Universal" in Spanish verse. As Jewish writers assert that ambition and vanity were the motives of his conversion, I give a short extract from his testament to his son, in order that the reader may judge whether this charge is justified: "What wouldest thou, my dearly beloved son, like best that I should give thee while I am still alive, or leave for thee when I die? What better thing could it be than the extension of that knowledge which thou hast already gained from the Holy Scriptures, and which will strengthen thy well-ordered zeal for the Christian truth?" He then quotes Isa. xxxviii. 19: "The father to the children shall make known Thy truth," and continues: "I was not learned in my youth, but educated in Jewish blindness and unbelief. While I learned to know the Holy Scriptures from unholy teachers, I received the opinions of erring men who obscured the pure letter of the Scriptures with impure devices. But it pleased Him whose mercy is infinite to call me out of darkness to light and out of the pit into the pure air of heaven; so that it appeared to me as if scales fell from the eyes of my understanding. I began to seek the truth, and to trust no more in myself, and so with a humble spirit I prayed to God to shew me what appertained to the salvation of my soul. Day and night I sought help from Him, and so it happened that my love for the Christian truth increased, and finally I received strength publicly to confess the faith which was already in my heart." Then after telling his son how God had blessed him in raising him to a high position of usefulness and dignity in the church, and that he had been on intimate terms with King Henry III. and chancellor of his son, the Regent of Spain, he intimates to him that, with all this, he had not accumulated any worldly wealth. Unum est quod silentio committere non possumus nobis ex Levitico sanguine descendentibus. "One circumstance which I cannot pass over in silence is this: that we are descendants of Levi, and the promises which were given many centuries ago have been fulfilled – 'Wherefore Levi hath no part nor inheritance with his brethren, the Lord is his inheritance according as the Lord thy God promised him' (Deut. x. 9). Truly God Himself is our inheritance. Christ is our portion. This, my dearly beloved son, is my testament for thee, and let it also be thine inheritance, that the Law of the Lord may be thy joy, and that thou shouldest meditate upon His Word day and night."