History of the Karaite Jews

historians, and from the Rabbanites both ancient and modern. As to the alleged Sadduce eanism of the earlier Karaites, which is maintained by some, Fürst for example, who yet acknowledge their historical antiquity, the author reiterates an unqualified dissent, and hopes that his justification will be found in the history that is to follow.

With regard to the date of Karaism, so far as it may be indicated by its name, one or two observations should be made in addition to what has been said in the body of this book.

A sect suddenly sprung up after the nomenclature of Judaism was settled, when the extension of any one sect over the vast areas of the dispersion became difficult, if not impossible, would have borne a name of reproach, if given by their enemies; while a name of honour, if assumed by themselves, would have been disputed; or a descriptive designation, if generally allowed, would have borne some special mark significant of local origin or of a dogmatic or political characteristic. But in the present instance there is no such name acknowledged, and even in the Babylonian Talmud a man of distinction for wisdom or learning is called a Reader (Karaite) Np, or it is said that such an one reads (p). In the earlier Jerusalem Talmud, the expression Go and read' is of not unfrequent occurrence, both Talmuds agreeing in the same style. Rashi is quoted as saying that many eminent scholars were solemnly ordained with the title of Master of the Reading (pp by), the very title borne by Karaites. Perhaps on this account it is so often noted that Rabbi Khaninah reads, although the common form

would be that Rabbi such an one says thus and thus.1 For some centuries, therefore, the honourable title retained its place, evidently to distinguish him who quotes or recites the Law as he reads it, from him who appeals to the Tradition.

As if to countenance the idea that the origin of Karaites may be dated so late as the eighth century, they are sometimes called Ahnanites by their antagonists, and although they never so call themselves, they so respect this man's memory as not to repudiate his name when it is put upon them. Still they only submit in silence, for it is not their proper name, and the celebrated Arab geographer and historian Ab-ul-Fedá expressly marks the Ahnanites as entirely distinct from both the Rabbanites and the Karaites. He says that they take their name from Ahnan, son of David, chief of the captivity. He even marks their doctrine so strongly as to show that their teacher was, properly speaking, an innovator among them, one of those Palestinian Jews, of whom there is mention in our sixth chapter, who were brought under strongly Christian influence; that he taught his followers to acknowledge the discourses and parables of Christ as true and prophetic; that they honoured the Pentateuch, and said all men should be recommended to read it, and that Jesus Himself was one of the Prophets of Israel, but that they religiously observed the Law of Moses. In common with the Karaites, they said, according to Ab-ul-Fedá, that Jesus never put Himself forward as a messenger of God, or author of a new law that should set aside the Law of Moses, but professed Himself to be

1 FRANKEL, 12, fol. p. Vratislaviæ, 1870.

no more than one of those holy men who sincerely devote themselves to God.1

How far the Karaite congregations may sometimes have received Christian impressions the reader is invited to judge for himself, and future studies may more distinctly ascertain, but the secondary influences of Karaism in relation to Christianity are indubitable. The subject of the fourteenth chapter, Karaism in Spain, cannot fail to attract attention, especially in relation to the Helvetian and Gallic varieties of the Christian Reformation of the sixteenth century. The author hopes that future research may throw some light on the entire question of the influence of Karaite principles on the Reformation in the South of Europe. How far, again, may not the present history afford illustration of the spirit of parties in the conflict between the claims of Holy Scripture and ecclesiastical tradition which is repeated in our own day. The pen of Rabbi Aaron, son of Elijah, may now be borrowed with advantage, and the author remembers how, thirty years ago, he translated into Spanish for the benefit of Spain the eloquent portraiture of Jewish traditionism from the Hebrew of the Crown of the Law' by that accomplished Karaite. He has again translated it into English for the information of his own countrymen.

say

With regard to the execution of this work, he can only

that it has cost him much labour, and that, while he has done his utmost to avoid mistakes, and trusts that he has not been quite unsuccessful in any matter of main importance, he will be thankful to any one who can assist him in detecting such errors and defects as are

Fleischer, Abulfedæ Historia Anteislamica, p. 161. Lips. 1831.

almost inseparable from the reproduction of rare and remote intelligence. The book is but small, but should a second edition be called for, enlightening criticism, whether friendly or adverse, on any doubtful questions, whether it proceeds from Jew or Christian, shall not be overlooked.

W. H. R.

CROYDON:

April 7th, 1870.