form in the writings of the Jewish religious philosophers of the middle ages. Retaining the main outlines of the Messianic figure and times as delineated in the Talmud, they dropped all fanciful and materialistic notions, and tried to rationalize the supernatural elements connected with the idea. It would be untrue to assert that their views were shared to any considerable extent by the great mass of the people. Even the learned of that time were unwilling to disregard the details of the Talmudic conception of the Messiah, many of which are retained by some Jews to the present day. As we shall see later, it was at this period that grosser and more materialistic views of the Messianic period were introduced, through an entirely different source. Still the rationalistic tendency introduced by these philosophic writings no doubt did a great deal toward modifying the coarse and crude notions which find expression in some of the later Midrashim and in the Kabbalistic

works. This again proves the pliability of the Jewish law, and its adaptability to interpretation in agreement with the spirit of the times. None of these philosophers imagined for a moment that he was departing from the Talmud or from tradition when he attempted to explain the supernatural elements interwoven with the Messianic idea, and disregarded the more objectionable of them.

In the next chapter, we shall see how these notions were again changed and moulded by a different school of Jewish thinkers, more spiritual and fanciful in their speculations, who left a more lasting impression upon popular belief.

CHAPTER V

THE DEVELOPMENT IN The KabbalaH

Action and Reaction in Human History-Excessive Rationalism produces Mysticism Mysticism Valuable in Time of Persecution-The_Masses fail to understand the Kabbalah-Fanciful Speculations-Credulity of the Masses and the Pseudo-Messiahs-Nahmanides-His Disputation with Pablo Christiani-His Idea of the Messianic Period-Tartar Invasion of Palestine -Abraham Abulafia's Messiahship-Other Impostors Moses de Leon publishes the ZoharMessianic Speculations in the Zohar-The Date of the Messiah's Arrival-The Period preceding the Messianic Age-" The Suffering Messiah "The Greatest Achievement of the Messianic Age -The Diffusion of Kabbalistic Lore-Persecutions of the Jews in the Fourteenth Century— Moses Botarel claims Messiahship-Isaac Abarbanel on the Advent of the Messiah-Writes Three Messianic Books-His Views RationalYet indulges in Calculations of the Promised End-Asher Lämmlein declares himself a Forerunner of the Messiah-Hope of the Marranos aroused-David Reubeni's Political Plans-He meets with Success in Rome and in PortugalSolomon Molcho attracted by Reubeni's Adventures-Returns to Judaism-Arouses Jews of Turkey-Encouraged by Events-His DreamEnd of Reubeni and Molcho-The Belief in the Kabbalah not impaired-Isaac Lurya and Hayyim Vital-Beneficent Influences of the Kabbalah.

The history of human events is a history of actions and reactions. The extreme de

velopment of any principle, for good or for evil, generally produces a reactionary movement, which results finally in a safe and happy mean. Thus, when the desire for liberty becomes abnormal, and prompts nations to plunge into bloody warfare, likely to enslave its very votaries, opposing influences soon set in, tending toward the other extreme, until, after mutual concessions, a form of government is established best suited for the people. This phenomenon has occurred so frequently in the history of nations that we may regard it almost as a law of nature, a primary principle in the evolution of humanity.

In Jewish history, the workings of this phenomenon are most evident in the growth and decay, during the thirteenth century, of the rationalistic movement, made popular by Maimonides. Thoroughly versed in all departments of Jewish lore and in the prevailing theories of philosophy, possessed of strong faith and inexhaustible love for Juda

ism, Maimonides, more than any of his predecessors and perhaps also more than those who came after him, succeeded in constructing a Jewish creed in agreement with prevailing scientific notions. But rationalism left to the sweet will of the people becomes a dangerous thing. In its extreme manifestations, it may produce such phenomena as a religion of reason, that most abominable of all the vagaries of the French Revolution.

In thirteenth century Judaism, when the writings of Maimonides were regarded by many as a new revelation, the adoption of his rational methods of interpretation, if left to unskilled hands, might have proved disastrous to the development of Judaism. Luckily, when the tendency was becoming dangerous, it was checked by contradicting influences, which went to the other extreme, and forbade every kind of rational investigation. Besides the bitter opposition to Maimonides on the part of many Rabbis and obscurantists, and the warfare between them