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themselves do not pretend any such thing, they only pretend to have come on the destruction of the 2d temple. Sargon makes them black Jews when they first arrived on the coast. Buchanan accounts for their colour and appearance, having been so long in India. But both black and white Jews assign another reason, and no doubt the true one. The white Jews say that they, the black Jews, consist of such as have been made Jews, (proselyted) children of freed women, by freed men, and children of such men and Women who were not even freed, and a mixture of both; among these there may also be some of the families of the white Jews who were under Joseph Rabban, for in his time there were 72 white Jew families ; whereas there is now only 40 of the white Jews; these 32 families which are lacking, were no doubt, amalgamated with the numerous proselyted Hindoos, for by charter they were allowed to make proselytes of the 5 nations. The black Jews, if they were to give an account themselves, it would no doubt agree with that given by the white Jews: and even now, wickedly as it is represented by the sinner Sargon, it is sufficient for our purpose. He makes the black Jews declare thus, "according to the book in question, they, the black Jews were as truly the children of Israel as the white Jews." "The white Jews had intercourse with us, and we had intermarriages with each other." This is however qualified by Mr. Sargon; he also takes special care to qualify all the rest. The old black Jew is then made to say, "Moreover the black Jews had not many females among them, they did buy the native women, who had female children, and made their offspring free, and married them afterwards. Thus they intermixed with the natives, and became such as they. Oa the other hand, when they made their slaves' male offspring free, they gave them their females to wife, and in three or four generations considered them as black Jews; but there was a difference made, such as "that they could not wear sandals, as the other black Jews; were considered as inferior to the other black Jews, and distinctly separated from all kinds of offices in their Synagogue; they could only marry among themselves; and could not be public readers in the Synagogue, nor go up to read in the Sepher Torah, or Book of the Law." Now all this is consonant with what the white Jews say of them, and assign it as a reason for not intermarrying with them. Thus is the account given by the white Jews verified by the black, even according to Sargon; but he also despairing of making the arrival and settlement of the white-Jews on the coast, later than themselves allow, does in the face of his own information, transform the black Jews into Ephraimites, for he proceeds, "From all the foregoing, and for other reasons, I conclude that the black Jews are partly of the long lost ten tribes, and partly of those proselyted to Judaism after the white Jews arrived at Cranganore."

The hardest difficulty in the way of the Rev. Mr. Buchanan is the brass plate in possession of the white Jews. He must give an account of it, and still wishes to smother the evidence it contains; he therefore pretends inability to render correctly its Hebrew translation on account of the language being so difficult, and as he says, "they do not agree among themselves as to the meaning of some of the words." Now is this the case? I can safely say I never saw a plainer composition. But the secret lies here; there are Hebrew words used in this composition which are purely Rabbinical and Chaldaic, and which he must suppose were not used in the time of the first temple; so that the writer must have been master of Talmudieal-Hebrew, and used from the time of the 2d temple only, he could consequently not have been of the ten tribes, who knew nothing of sucii kind of Hebrew, as Njdis fritga, which is purely Rabbinical, and means a free gift, a charter of nobility, and the word on tas, a plate, which is Chaldaic, was also not understood by the Jews in the time of the first temple : their Hebrew of which was ^y tsits or nS pach, so that the translation must have been made by a Jew of the second temple or after, and not an Ephraimite, or a Jew of the first temple. This translation is also acknowledged ancient, because he allows that the Malabaric plate is so ancient that the letter is no more known, and cannot now be translated; consequently, as it could not have been translated into Hebrew latterly, the translation itself must be also ancient: and here Sargon has also overshot the mark, for he makes the black Jews claim the plate as theirs, and only latterly taken from them by force, (with power ;) but latterly the white Jews could not have translated it; the translation must have been belonging to. the black Jews, and taken from them with the plate; then they cannot be Ephraimites of the ten tribes, for the reason above assigned; so that there is a want of all proof of either black or white Jews being of the ten tribes, and it is against all proof whatever, and against all information or likelihood.

The next fact stated in the history is the persecution of the Jews at Cranganore, their consequent exclusion and settlement in Cochin: this the white Jews represent as the doings of the Portuguese ; the former accounts represent it otherwise. Sargon makes his old man say, "however, the ancient sepulchres were destroyed by Hyder, during his war with the native princes, who likewise destroyed and burnt many of their Synagogues, killed some of their people, and took others captive, and the rest took refuge at different places in these parts." Buchanan thus:

"But at last, discord arising among ourselves, one of our Chiefs called to his assistance an Indian King, who came upon us with a great army, destroyed our bouses, palaces, and strong holds, dispossessed us ofCranganor. killed part of us, and carried part into captivity. By these massacres we were reduced to a small number. Some of the exiles came and dwelt at Cochin, where we have remained, ever since, suffering great changes from time to time."

Thus these accounts differ; Sargon makes it a consequence of Hyder's war with the native princes; and Buchanan a consequence of misunderstanding among themselves, and done by a native prince, while the white Jews place it entirely to the praise of the Portuguese. On my mind there is no doubt as to which is the true account. The Portuguese, were always inveterate haters of Jews, fond of Jews' blood, (and Jews'properly) and were the most likely to persecute them, and seek their destruction; while the native princes were most likely and really did protect them, when they left Cranganore, or there would not now be any white or black Jews in these parts. In Portugal they dare not be openly. I also notice the white Jews say but little about it; they merely charge the Portuguese with being a stumbling block and thorn to them, and obliging them to leave Cranganore and seek protection at Cochin; and representing that the persecution continued all the time the Portuguese had any influence in the coasts of Malabar; giving the Dutch (Hollanders) the praise of their enlargement.

The fear of the black Jews at Chinotta may also throw light ou \he subject. Sargon makes them say, "sv ian padri is come to lodge in oar holy place."* Did they say nothing more to the sacrilege? They considered Sargoa a padri, a Pbtuguese priest, a destroyer, who was to be feared; not any among them invited him home, and they finally left the intruder ; as Sargon says the whole town went away "that very night to Antchigama! To Join A Marriage Feast."f Again, "they appear soon to feel a kind of suspicion and fear, which prevents their giving a proper account of themselves. "J What did they fear? they considered a tan priest a padri, they remembered their sufferings at Cranganore, occasioned by the Portuguese paHries, and consequently one man, even Sargon, was sufficient to affright a whole town of fifty families, and send them off to their friends at Antchigamal, not to a wedding, but to seek piotection from the destroyer. In no other way can their excess of fear be accounted for. I cannot be made to believe that fifty families went at night to join a marriage in another town; I rather suppose they wished to rid themselves of the presence of the padri Sargon, and thought the easiest way was to leave him ; perhaps he might go uway; and it had the desired effect. Thus we may gather from the representations of Sargon himself, that the black Jews con siderthe Portuguese the persecutors and destroyers of their race; and no doubt on account of their former troubles at Cranganore!— Much more might be said on the subject, but let this suffice. I cannot but hope each religious publication, will, in future, be more carefully and liberally conducted, and the productions of such who consider it their interest to mislead and misrepresent, entirely excluded from all, * Israel's Advocate, vol. I. page 190. t Ibid. 197. {Ibid 195.

NOTICE TO CORRESPONDENTS. u A. Subscriber," is informed that we expect the Editor of Israeli Advocate it sufficiently acquainted with numbers to be able to count whether the American Society have 6 or 7 apostates in their" Holy Keeping;" and that for our part, wc can count but 6, and hardly think it worth a thought whether a Mr. A, B, or C, is counted double or single, or at all counted. We do not think he Who sins, repents and sins again, is more than one sinner. He will excuse oar refusing bis communication; it is personal, and otherwise inadmissible.

ERRATA.
In No. 12, Vol.1, Page «54 for (Cochin) in China, read (Cochin.)

Published Monthly, by Lewis Emanuel, No. 366 Broadway.

BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSARIES,

AND PARTICULARLY AGAINST THE INSIDIOUS

ATTACKS OF

ISRAEL'S ADVOCATE.

.- -h irtxn D-jn'i ^vd D-dopi Ijjdw

: hiah optr jm fmn pVo jt« - '3

: 31b>id irra njru i:4 mnaj Dspd

"Ye wise men, hear my words; and ye men of knowledge, hearken unto me.— For as the ear is to try words, and the palate to taste eatables, so let us choose judgment for our parts. Let what is best be ascertained between us."

Job. xxxiv. 2,3,4.

VOL. II. 13 day of the 1st month, NISAN, APRIL. 5584. NO 2.

DEA'S LETTERS.

(continued from page'244.)

Having mentioned the insurmountable difficulties which attend the application of the prophecies concerning the Messiah, according to their obvious plain sense and meaning, to any person either pretending or claiming that character, I think some notice ought to be taken of the shifts and evasions to which they have recourse, in which they take shelter, and by which they endeavour and pretend [to support a character which, in reality, is the most contradictory to that which the prophets describe; and show the fallacy and invalidity of such applications. Their principle engine is the allegorical or typical scheme, by the help of which they solve all difficulties; for, as it is but making one thing to mean another, they can, by its help, answer all objections; for, Proteus like, they apply it in all shapes, and to all things. It is from this scheme that their various arts and inventions have their rise.! I shall now only observe:

1st.-—They decclare "That the prophecies concerning the coming, the character, the death, and passion of the Messiah, are to be found in a multitude of places in the Old Testament, but after a mysterious and fugitive manner.'1*

2d.—They declare "That it does not prove that things had

* Cnlmot on the word mysterv. vol,. IT. 4

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