# Chapters on Jewish Literature/Chapter 24

CHAPTER XXIV
Amsterdam in the Seventeenth Century
Holland was the centre of Jewish hope in the seventeenth century, and among its tolerant and cultivated people the Marranos, exiled from Spain and Portugal, founded a new Jerusalem. Two writers of Marrano origin, wide as the poles asunder in gifts of mind and character, represented two aspects of the aspiration of the Jews towards a place in the wider world. Manasseh ben Israel (1604-1657) was an enthusiast who based his ambitious hopes on the Messianic prophecies; Baruch Spinoza (1632-1677) lacked enthusiasm, had little belief in the verbal promises of Scripture, yet developed a system of ethics in which ​God filled the world. Manasseh ben Israel regained for the Jews admission to England; Spinoza reclaimed the right of a Jew to a voice in the philosophy of the world. Both were political thinkers who maintained the full rights of the individual conscience, and though the arguments used vary considerably, yet Manasseh ben Israel’s splendid Vindiciæ Judeorum and Spinoza’s “Tractate” alike insist on the natural right of men to think freely. They anticipated some of the greatest principles that won acceptance at the end of the eighteenth century.
Manasseh ben Israel was born in Lisbon of Marrano parents, who emigrated to Amsterdam a few years after their son’s birth. He displayed a youthful talent for oratory. and was a noted preacher in his teens. He started the first Hebrew printing-press established in Amsterdam, and from it issued many works still remarkable for the excellence of their type and general work​manship. Manasseh was himself, not only a distinguished linguist, but a popularizer of linguistic studies. He wrote well in Hebrew, Latin, English, Spanish, and Portuguese, and was the means of instructing many famous Christians of the day in Hebrew and Rabbinic. Among his personal friends were Vossins, who translated Manasseh’s “Conciliator” from Spanish into Latin. This, the most important of Manasseh’s early writings, was as popular with Christians as with Jews, for it attempted to reconcile the discrepancies and contradictions apparent in the Bible. Another of his friends was the painter Rembrandt, who, in 1636, etched the portrait of Manasseh. Huet and Grotius were also among the friends and disciples who gathered round the Amsterdam Rabbi.
An unexpected result of Manasseh ben Israel’s zeal for the promotion of Hebrew studies among his own brethren was the rise of a new form of poetical literature. ​The first dramas in Hebrew belong to this period. Moses Zacut and Joseph Felix Penso wrote Hebrew dramas in the first half of the seventeenth century in Amsterdam. “The Foundation of the World” by the former and the “Captives of Hope” by the latter possess little poetical merit, but they are interesting signs of the desire of Jews to use Hebrew for all forms of literary art. Hence these dramas were hailed as tokens of Jewish revival. Strangely enough, the only great writer of Hebrew plays. Moses Chayim Luzzatto (1707-1747), was also resident in Amsterdam. Luzzatto wrote under the influence of the Italian poet Guarini. His metres, his long soliloquies, his lyrics, his dovetailing of rural and urban scenery, are all directly traceable to Guarini. Luzzatto was nevertheless an original poet. His mastery of Hebrew was complete, and his rich fancy was expressed in glowing lines. His dramas, “Samson,” the “Strong Tower,” ​and “Glory to the Virtuous,” show classical refinement and freshness of touch, which have made them the models of all subsequent efforts of Hebrew dramatists.
Manasseh ben Israel did not allow himself to become absorbed in the wider interests opened out to him by his intimacy with the greatest Christian scholars of his day. He prepared a Spanish translation of the Pentateuch for the Amsterdam Jews, who were slow to adopt Dutch as their speech, a fact not wonderful when it is remembered that literary Dutch was only then forming. Manasseh also wrote at this period a Hebrew treatise on immortality. His worldly prosperity was small, and he even thought of emigrating to Brazil. But the friends of the scholar found a post for him in a new college for the study of Hebrew, a college to which it is probable that Spinoza betook himself. In the meantime the reports of Montesinos as to the presence of the Lost Ten Tribes in Amer​ica turned the current of Manasseh’s life. In 1650 he wrote his famous essay, the “Hope of Israel,” which he dedicated to the English Parliament. He argued that, as a preliminary to the restoration of Israel, or the millennium, for which the English Puritans were eagerly looking, the dispersion of Israel must be complete. The hopes of the millennium were doomed to disappointment unless the Jews were readmitted to England, “the isle of the Northern Sea.” His dedication met with a friendly reception, Manasseh set out for England in 1655, and obtained from Cromwell a qualified consent to the resettlement of the Jews in the land from which they had been expelled in 1290.
The pamphlets which Manasseh published in England deserve a high place in literature and in the history of modern thought. They are immeasurably superior to his other works, which are eloquent but diffuse, learned but involved. But in ​his Vindiciæ Judeorum (1656) his style and thought are clear, original, elevated. There are here no mystic irrelevancies. His remarks are to the point, sweetly reasonable, forcible, moderate. He grapples with the medieval prejudices against the Jews in a manner which places his works among the best political pamphlets ever written. Morally, too, his manner is noteworthy. He pleads for Judaism in a spirit equally removed from arrogance and self-abasement. He is dignified in his persuasiveness. He appeals to a sense of justice rather than mercy, yet he writes as one who knows that justice is the rarest and highest quality of human nature; as one who knows that humbly to express gratitude for justice received is to do reverence to the noblest faculty of man.
Fate rather than disposition tore Manasseh from his study to plead before the English Parliament. Baruch Spinoza was spared such distraction. Into his ​self-contained life the affairs of the world could effect no entry. It is not quite certain whether Spinoza was born in Amsterdam. He must, at all events, have come there in his early youth. He may have been a pupil of Manasseh, but his mind was nurtured on the philosophical treatises of Maimonides and Crescas. His thought became sceptical, and though he was “intoxicated with a sense of God,” he had no love for any positive religion. He learned Latin, and found new avenues opened to him in the writings of Descartes. His associations with the representatives of the Cartesian philosophy and his own indifference to ceremonial observances brought him into collision with the Synagogue, and, in 1656, during the absence of Manasseh in England, Spinoza was excommunicated by the Amsterdam Rabbis. Spinoza was too strong to seek the weak revenge of an abjuration of Judaism. He went on quietly earning a living as a maker of ​lenses; he refused a professorship, preferring, like Maimonides before him, to rely on other than literary pursuits as a means of livelihood.
In 1670 Spinoza finished his “Theologico-Political Tractate.” in which some bitterness against the Synagogue is apparent. His attack on the Bible is crude, but the fundamental principles of modern criticism are here anticipated. The main importance of the “Tractate” lay in the doctrine that the state has full rights over the individual, except in relation to freedom of thought and free expression of thought. These are rights which no human being can alienate to the state. Of Spinoza’s greatest work, the “Ethics,” it need only be said that it was one of the most stimulating works of modern times. A child of Judaism and of Cartesianism. Spinoza won a front place among the great teachers of mankind.
BIBLIOGRAPHY
Manasseh ben Israel.
    Graetz.—V. 2.
    H. Adler.—Transactions of the Jewish Historical Society of England. Vol. I, p. 25.
    Kayserling.—Miscellany of the Society of Hebrew Literature, Vol. I.
    Lady Magnus.—Jewish Portraits, p. 109.
    English translations of works. Vindiciæ Judeorum, Hope of Israel, The Couciliator (F. H. Lindo. 1841, etc.).
Spinoza.
    Graetz.—V. 4.
    J. Freudenthal.—History of Spinozism, J. Q. R., VIII, p. 17.
Hebrew Dramas.
    Karpeles.—Jewish Literature and other Essays, p. 229.
    Abrahams—Jewish Life in the Middle Ages. ch. 14
    Graetz—V, pp. 112 [119]. 234 [247].