and the bewilderment of the minds of others, 1600 years later, as
well in Old England as in blew.
Thirdly. However learned, however venerable, may be tbe scholars
whose words I have cited with no disrespect, none of them will lay
claim to proficiency in Ethnology, *nor have any of them spent half a.
lifetime in the Levant. If they had, they would have known that
there, at this very hour, the same old repugnance (which their classical
scholarship makes them perfectly well cognizant of, in ancient
Alexandria particularly) is still rife now with evils to human welfare
that have always rendered Jews and the Grreeks antagonistic to each
other. I remember (and have I not shuddered over its blackened
ruins ?) how, at Tripolitza, on the first flash of Greek independence,
when, capitulating on the faith of the “ honors of war,” the Turkish
garrison and Ottoman community were massacred, that, whilst the
Mainiot palikaries spared a few of the Muslim girls and boys, they
did not leave, a man, woman, or child, of the Israelites alive. Eyewitnesses
afterwards confirmed to me such atrocity during 10 months
(1829) that, “ for my sins,3’ I waited at Napoli di Romania in the
vain hope of obtaining, from Capodistrias, a tribunal whence to
obtain back, in part, the value (only $800,000) of 36 cargoes in which
my father was concerned, robbed by Greek pirates between 1824 and
1828. I-remember too, that it was this soul-harrowing outrage—
first of hundreds perpetrated by Moreot Christian serfs—that caused
Mussulman reverberation at the butcheries of Smyrna, Scio, and
Haivali; and, although Mohammed Ali’s iron firmness joined to a
numerous and tolerably armed European population alone spared us
(1822) from witnessing similar abominations in Egypt, I recollect
that, wherever, at Smyrna especially, some hapless Greek fugitive
dodged the tophaik or yatagán, his hiding-place was invariably
betrayed if known to any jew ; who, after Tripolitza and Missolonghi,
naturally felt—
“ And if ye wrong ns, shall we not revenge Vy
So true is this, that the Hebrew serrdfs (money-changers — not
seraphs) evacuated Greece exactly in the ratio that the Ottoman
lords of the manor were forced to strike their tents and flee. No
Hebrew lives willingly where Greeks rule; any more than (and
partly for the same reason) he likes residence in Scotland or in Connecticut:
and, even in their commercial relations everywhere,
Grecian and Israelitish instincts are invariably in antagonism.
Now, classical history on the one hand, the New Testament and the
Talmudic books on the other, demonstrate precisely the same hostile
and repulsive feelings, between the Shemites of Hierosolyma and
the Ai fires Athenaioi,” much farther back than the day when St
Raul and St. Luke' were jibed by Indo-European mobility at the
Areopagus. I need not dwell on the context of Acts X V I I to
establish the non-success of two Jews—one a “Hebrew of Hebrews”
- who in cacophonious Hellenistic-idiom^ addressed the orthoepic
and satirica men of Athens; but, I maintain, and if necessary
hereafter will historically prove, that the speaker (whether St. Paul
himself or St Luke or the “ reporter”) in making use,-amidst the
knot of hard-hearted, if not softheaded, Athenian “ gamins” collected
on Mars’ Hill—of the phrase “hath made of one" all mankind
intended thereby to deprecate that (by the Jewish speaker strongly
felt) He lemc instinctive xenolasia toward Hebrews, which led the
former (boasters that themselves were Autochthones) to repudiate the
notion that a particle of Jewish “ blood” flowed in their own veins.
I f this fact be disagreeable, I cannot help it. In anthropology the
maxim must be — r
Tros Tyrusque mihi nullo discrimine agetur.”
The question, of the existence of AIMATOE in the original manuscript,
of St. Luke, “me parait,” as Marietta-says of that of the
Apis-cycle (supra, p. 404), “ définitivement enterrée.” With it
also, its imagined corollary, that St. Paul ever meant that all the
races of mankind, within the Roman limit of geography in his
time, were “ made of one Mood." Polygenists, therefore,-¡0 far as
Acts xvn, 26, be concerned — are henceforward exempt from suspi-
»» ScaXcKTos [ Bellenismm, Lingua Eellmistica, &c.— Consult Sam™
W a t o (Professor in the Rabbinical College of Padua), Frolegom^i2 la IraV
Ragionata della Lingua Ebraica; Padova, 8vo, 1836, pp. n 67 78-95- — Cum mmalca
2 M M IB f l l 1 IB * B S feS della Pale,tina 2222 de Maccabei dmertazione, Parma, 8vo, 1772, pp. 7, 16, 37-9, 85-129, 145-8) From t h e
atter i present merely a few abstracts. The Palestinic Jews always repudiated Greek
translations. So particular were their lineal descendants in Spain, that R a b b i I m m a n u e b
A b o a b s a y s (m h i s r a r e Momology, or Legal Diecouree), “ u n a s o l a l e t r a , q u e t e n g a d e m a s
o de menos (aun que no vane el sentido) queda siendo profano, y no nos es lecfto leer en
el. En la bibhas griegas mtiteladas de lo* Sementa Interprete*, hallo una variedad y
differencia tan grande en les estampas que no ay passo conforme.” The Talmud (tract
Sabbat) g i v e s t h e i n j u n c t i o n of R a b b a n Ga m a b i e b , h o w tranelation* s h o u l d b e ' t h r o w n i n t e
luoghi cenosx e sporohi, acciocché eglino imputridiscano da loro medesimi.” In another
is prodigious labors on the Text (Compendio di Crìtica Sacra, Parma, 8vo 1811 n
U e R o s s i victoriously exonerates the Council of Trent from accusations of’ t nW o ’t f
ofbwhbh‘ -the TUlgav' Her6 “ US Italia“ TerSi0D °£*tb® texi of decree, — the Latin
Of which is in his other work (Prcecipui* Caussie, Turin, 4to, 1769, pp. 79_80).
J e Cr ^ ° °he T pi°001 vantaegio ne verrebbe la Chiesa, qualora si conosce di
fatte le latine edizioni che girano de> sacri libri, quale s’abbia a tenere per autentica /thè
Council] stabilisce e dichiara, che questa stessa edizione antica e Volgata la a l t e i
ungo uso di tanti secoli è stata nella Chiesa medesima approvata, sia tenute per autentica””