Some Jewish Witnesses For Christ Part 8

BIESENTHAL, Dr. Joiachim Heinrich--or, to give him his birth-name, Raphael Hirsch--was born at Lobsens, in the Grand Duchy of Posen, on December 24th, 1804, of pious and strict Jewish parents. His early education was chiefly confined to the study of the national law and tradition; and through much self-denial and sacrifice on the part of his parents, who intended him for the rabbinate, he was able to have lessons from the best teachers and most learned Talmudist scholars of the day.

He was what is called a _Bachur_ (_lit_. "young man"), a student of the Beth Hamidrash, who is intended for the study of the law. The Talmudical principle, "Know well what to answer an infidel," particularly moved his father to insist that he should join with the study of Talmud that of the Holy Scriptures and Jewish poetry. He soon found, however, that as regards his study of the Bible he was left to his own diligence and perseverance, for his teachers knew nothing at all about it; and, being imbued with the Talmudical warning--"Keep your children from the study of Holy Scripture," they were of opinion that it was not only a useless study and waste of time, but also a danger to one's piety.

In 1819, when Raphael was fifteen years of age, the town of Lobsens was destroyed by fire, by which his parents were ruined. His education, however, had to be completed, and so he entered the famous Jewish school of Rawitsch, where he received instruction from rabbis, and princ.i.p.ally from Rabbi Herzfeld, of European renown. Deprived of every a.s.sistance from home, young Raphael had to struggle hard during his four year's residence there. On leaving Rawitsch he went to Mainz, where he received most kind care and support from the Rabbi of that city, Lob Ellinger, brother of the renowned Nathan Ellinger, or Nathan Bar Yospa, rabbi of Bingen, several of whose ma.n.u.scripts are in the Bodleian.

The celebrated Heidenheim (Wolf Ben Samson) of Rodelheim, the greatest Jewish critic and grammarian after Ibn-Ezra and David Kimchi, helped him to the treasures of Jewish literature, lending him the best grammars in the Hebrew language, so that he was able to acquire, with great application on his part, a complete mastery of grammatical Hebrew. He next gave himself up to the study of German history, and Latin and Greek. His studies threw him into contact with the Rev. Dr. Klee, Roman Catholic Professor at Bonn, who gave him lessons in Hebrew, and introduced him to the d.u.c.h.ess of Coburg, the wife of General de Mensdorff, Governor of the fortress of Mainz. From her, and all the family, Raphael received many substantial proofs of kindness, and when he was about to leave Mainz, which he did in 1828, she gave him a considerable sum of money, and a letter written by herself to Baron de Rothschild, of Frankfort-on-the-Main, and graciously intimated that she would be glad to hear how he was getting on in life. Raphael found the Baron not inclined to a.s.sist him when he heard that he meant to finish his studies at Berlin, because he considered that a dangerous city, where _all young Jewish students were being converted to Christianity_.

That there was great truth in this statement will appear lower down.

"Keep away from a city where thousands become apostates!" were his parting words. Baron de Rothschild, however, sent him a letter of recommendation to Baron de Hagemann, the Chancellor. When Raphael delivered the letter, the not unnatural remark was, "What is the use of a recommendation for a.s.sistance from Rothschild! Why did he not help you himself?" So he was obliged to s.h.i.+ft for himself at Berlin, and to earn his living by giving lessons. He employed his leisure time in study. In the year 1830 he resided for four weeks with a Christian family at Havelberg, where he learnt for the first time what true Christianity was, and he determined, as he said, to "search for Christian truth." In this purpose his intercourse with Christian divines greatly helped him.

He studied theology and philology in the University of Berlin from 1828, taking his doctor's degree in 1835. He studied under the Oriental scholar, William Vatke, and his knowledge of the Hebrew grammar was greatly increased by personal friendly intercourse with Dr. Gesenius, the distinguished Hebrew scholar, at Halle. Raphael was baptized in 1836 by the Rev. Dr. Kuntze, taking the Christian names of Joiachim Heinrich and the surname of Biesenthal.

That there was a considerable truth in Baron de Rothschild's observation given above, is seen from the statistics of Jewish baptisms in those days.

Dr. Kuntze, who was a resident clergyman at Berlin, was instrumental in leading many young Jews to Christ. He baptized eighty in eight years (1829-36), whilst the Society's missionary, the Rev. W. Ayerst, baptized forty-two adult Jews in three years (1834-7). Altogether, 326 Jewish baptisms were registered in the Consistory at Berlin during the years 1830-37. A few years later (1844) the Rev. C. W. H. Pauli, the Society's missionary, reported that there were above 1,000 converts resident in Berlin; and in 1850, as many as 2,500. They filled all ranks and stations, and were to be found in all the ministerial departments, and in the university.

In 1844, Biesenthal placed his services at the disposal of the Society, and in doing so, wrote: "My Biblical studies led me, after much searching and wandering for a long time, to find Him of whom Moses and the Prophets did write. This result, this light which G.o.d caused to s.h.i.+ne in my darkness, I deem it my unrelenting duty to communicate to others yet living in darkness, because the Lord Himself says that we should not put our light under a bushel. The Apostles, as well as all the Fathers, were furthered by the same disposition of mind. 'For where your treasure is, there will your heart be also,' says the Lord. If Christ be our treasure, our heart must be entirely and undividedly His own, and all our talents devoted to the glory of His kingdom. Becoming a missionary seems to me the surest way to fulfil Christ's commands. I have long considered it both a duty and a privilege to communicate to my brethren after the flesh the message of salvation, and to employ those talents which G.o.d has given me for their welfare. My predilection for the above has often seemed to be a token of G.o.d's will that I should shew my brethren from their very literature, as well as from the Bible, that the treasures of wisdom and knowledge are hid in Christ, and that we can only know the Father through Him. During the last three years I have acted upon this conviction, and embraced every opportunity to prove to my brethren that the Gospel of Christ is the power of G.o.d unto salvation, and my anxious desire now is to be enabled to devote all my time to this pursuit."

These earnest words are an echo of St. Paul's, "My heart's desire and prayer to G.o.d for Israel is, that they might be saved" (Rom. x. 1). With this spirit and aim, Biesenthal entered upon his long missionary career of 37 years in connexion with this Society--active laborious years spent in Berlin (1844-1868) and Leipzig (1868-1881). Eloquent in the Scriptures, with a perfect command of Hebrew and wide knowledge of Talmud and rabbinical literature, he was thoroughly furnished for his life's work. Those who knew him well believed that he had intellectual, literary and biblical qualifications in a most eminent degree, and that he was the best Hebrew scholar of their acquaintance. His knowledge of languages embraced--in addition to his native Polish--Hebrew, Latin, Greek, Syriac, Chaldee, Arabic, Ethiopic, Samaritan, French, German, Spanish, Italian and English. Never was missionary more highly gifted with "tongues"--his equal in this respect is not to be found in the ranks of the London Jews' Society; whilst with his pen he did even better service than with his lips in proclaiming "Jesus Christ and Him crucified" to his brethren after the flesh.

Biesenthal's missionary life commenced on April 1st, 1844, as an a.s.sistant missionary in this Society's mission at Berlin, under the Rev.

C. W. H. Pauli, where he also undertook the editors.h.i.+p of "Records of Israel's State and Prospects," a monthly periodical designed to promote the Society's work, to give treatises on Messianic pa.s.sages of the Old Testament, to discuss Christian and Jewish doctrines, and to give attention to Jewish history and literature; he also wrote many articles for the "Dibre Emeth." He continued to work in this humble capacity under the Rev. R. Bellson until 1868, when his great abilities found a recognition, even though tardy, by his appointment to the charge of a new mission station of the Society at Leipzig. This important city, the second in Saxony, and the seat of a university, had for many years been visited by the Society's missionaries from Berlin at the time of the great fairs, when Jews a.s.sembled from all parts, and to whom large numbers of Old and New Testaments were sold. Biesenthal found some seventy or eighty Hebrew Christians living there, and subsequently gave it as his opinion that they might be "numbered by hundreds." There was a small Jewish community of about 500, who, since 1849, had enjoyed the rights of citizens.h.i.+p. This may seem to have been but a small field of work for a man of such attainments, but he was the only missionary to the Jews throughout the whole kingdom of Saxony; and, moreover, Leipzig was the resort of many foreign Jews from Poland, Russia, Turkey, Greece, Persia, and even from America, and thus altogether an important missionary centre. Apart from the visible results in the form of baptisms from Biesenthal's labours, the indirect results were great and far-reaching. As a scholar his name was, for many years, a household word in Germany, and especially in those circles where the Jewish mission exerted its influence. His Commentaries on the Gospels and the Epistles to the Romans and the Hebrews, so eminently useful in mission work, obtained well-deserved eminence.

The mission field, as time went on, became less promising and fruitful, the Jews becoming infected with the socialism and rationalism in Germany, as taught in the universities, churches, schools, and other inst.i.tutions. Zeal for missions almost died out; the Jews became the subject of much Anti-Semitism. The long pent-up enmity against them burst forth with great virulence. In Leipzig, as in other places, pet.i.tions were sent to the Government urging the withdrawal of their political rights and privileges. In return, the Jews paid back hatred by hatred.

This state of things led Dr. Biesenthal to take a gloomy view of the general position. In his last report but one he said: "Hurricanes of trouble are blowing from the four quarters of the earth against the Church and against the Gospel," and added that in such circ.u.mstances his report could not be a joyous one.

Dr. Biesenthal doubtless obtained more satisfaction from his literary than from his missionary labours; although, in his case, one was the complement of the other. A scholar he was emphatically, and a brilliant one withal, as his works abundantly and substantially testify; and as such he will be princ.i.p.ally remembered.

His published works contained the following: "Auszuge aus dem Buche Sohar, mit Deutscher Uebersetzung" (1837), a proof from Jewish sources of the doctrine of the Trinity and other Christian verities; "Hebraisches und Chaldaisches Schulworterbuch uber das A.T." (1836-7); "David Kimchi's [Hebrew: sefer hashoras.h.i.+m] or Liber Radic.u.m" (1838-48), in collaboration with F. S. Lebrecht; "The Thirty-nine Articles of the Church of England" (1840); "The Book of Psalms," Hebrew text and Commentary (1841); "The Book of Isaiah," Hebrew Text and Commentary (1841); "Chrestomathia Rabbinica Sive Libri Quatuor, etc." (1844); "Menachem ben Serug's Hebrew Lexicon" (1847); "Theologisch-Historische Studien" (1847); "Zur Geschichte der Christlichen Kirche," etc. (1850); "Das Trostschreiben des Apostels Paulus an die Hebraer" (1878); and a Hebrew Translation of the Epistles to the "Hebrews and the Romans," with Commentary (1857-8). He also wrote Commentaries on "St. Matthew's Gospel, the Acts of the Apostles," an Essay on "The Atonement"; and the "Life of Gerson."

In 1877, the University of Giessen conferred upon him the degree of Doctor of Divinity.

In his greatest work, the "History of the Christian Church," intended for the special use of the Jews, he proved that they stood in close connexion with the early Church, by bringing prominently forward the history of Jewish believers who loved their Saviour devotedly and laboured successfully for the spread of the Gospel at the time of its first promulgation.

Dr. Isaac Jost (1793-1860), the learned Jewish historian of Frankfort, in reviewing Dr. Biesenthal's "Commentary on the Epistle to the Hebrews," referred to it as a masterly composition, and also to the author's extraordinary command of the Hebrew language, and said it excelled everything which had ever been written before in the endeavour to prove, not only that Christianity is to be found in the writings of almost all the ancient prophets, and that Christ's coming fulfilled the law, but that the rabbis of almost every age agree with the writers of the New Testament as to the general character of the Messiah promised, although they do not admit that Jesus was that Messiah.

Dr. Julius Furst (1805-1873), another eminent Jewish author, referring to Biesenthal's Commentaries generally, and the extensive erudition and thorough knowledge displayed of Jewish literature before and after the Christian era, bore still higher testimony, and stated that all previous attempts to translate the New Testament, or parts of it, were exceeded by the distinguished labours of Dr. Biesenthal, not only on account of the richness and fulness of matter, extracted with much taste from the Talmud, Midrash, and Sohar, but also on account of the clearness of thought with which he penetrated and exhibited the doctrinal teaching of the Apostles.

It is a matter for deep regret that these valuable Commentaries are out of print, and consequently out of circulation.

It is an interesting circ.u.mstance that Biesenthal also wrote, 1840, under the pseudonym "Karl Ignaz Corve," a work ent.i.tled "Ueber den Ursprung die Juden Erhobenen Beschuldigung bei der Feier Ihrer Ostern sich des Blutes zu bedienen, etc.," in which he defended the Jews from the Blood Accusation at Damascus.

Dr. Biesenthal retired from active service in 1881, and died at Berlin on June 25th, 1886, at the advanced age of 82 years.

BINION, Dr. Samuel A., son of Joshua, born in Suwalki, Poland, where he received a good Hebrew and Talmudic education, and then studied at Wilna, Breslau and Padua, under great Jewish savants. He then went to England, about 1864-5, where, like Philip, he found Jesus to be the Messiah, and he was baptized by the Rev. Dr. Ewald in Palestine Place.

He then attended lectures at King's College, and, probably through the influence of Dr. Schwarz, he was sent to labour in the Protestant cause in Spain, where he became superintendent of schools in Seville and in the Balearic Islands. Thence he went to the United States, where his linguistic attainments and great learning found free scope and due acknowledgment. There he largely contributed to current encyclopaedias.

He was one of the revisers of the "Century Dictionary of Names," and wrote the article on the Kabbalah in "Charles Warner's Cyclopaedia of the World's Best Literature." Dr. Binion's master work is "Ancient Egypt,"

two elaborate folio volumes on the art and archaeology of Egypt. He is also the translator of "'Quo Vadis,' with Fire and Sword," Dan Michael, published in Holiday de Luxe editions, Philadelphia.

BLEIBTREU, Philip Johann, born at Frankfort-on-the-Main, in the middle of the seventeenth century, died in 1702. He published a work in German, ent.i.tled "Meir Naor" (the enlightened Meir from his Jewish name Meir), Frankfort, 1787, giving an account of his conversion, notes on the Jewish festivals, and on some Jewish prayers. The last words he uttered when dying were, "Ich bleibe treu" ("I remain faithful"), in allusion to his name, which is equivalent to the English name "Faithful."

BLOCH, Edward, born in 1810. While holding the office of first master in a Jewish school, was convinced of the truth of the Gospel, and then baptized by Pastor Kunze, in Breslau, in 1836.

BLOCH, Julius Paul, was born April 16th, 1816 at Jutroschin, in Prussia.

His parents, Simon and Zipporah, brought him up to be, like themselves, strictly orthodox. Being clever, before he was 13 years old, when he became "Bar Mitzvah," he had gained a thorough Talmudical education. He grew up a very strict pious Jew, never missing synagogue either morning or evening. In his fourteenth year he was apprenticed to a furrier.

Whilst thus earning his living, two missionaries came to Jutroschin.

Their advent caused a great commotion, as the city was then renowned as one of the strongholds of Judaism. The Jews determined to oppose their work, and Julius Bloch was one of the foremost to stone them. A year or two later he had to travel as a journeyman in his trade. This eventually brought him to Greifswalde, where he found employment with a Mr. Albert, who, at last, made him foreman in his factory. This man and his wife were true Christians, and often talked to him about Christ. He noticed, too, the peace they enjoyed in hours of the greatest adversity, and his faith in Judaism, as a religion of comfort, was shaken. At last he tried to turn a deaf ear to all they said, but the seeds of eternal life had been sown in his heart. He began to feel lonely and unhappy; he could no longer say the Hebrew prayers, Jewish ceremonies began to lose their hold, as having no solace for his disturbed mind. Of this time he says: "I got a Bible, and began to read it. My conscience was awakened, and I became my accuser. I put the Bible away and determined to remain a good Jew, but the wounds of my conscience and heart became putrifying sores.

I tried to comfort myself that I had always lived a moral and blameless life; but it was all in vain." At last his despair nearly drove him to suicide, from which he was only saved by throwing himself on his knees in prayer. That night he was "born again," and the next day, May 16, 1839, he openly confessed his newly found faith. The change became known to the Jews. Arguments and threats, and even the offer from a brother to establish him in business--all was in vain. The next year he went to Berlin, and after preparation was received into the Church of Christ, by Pastor Kuntze, on June 6, 1841. Further trials from his family awaited him, until he fled to Amsterdam, where Mr. Pauli, the Society's missionary, asked him to a.s.sist in the mission. From that time, 1843, until May, 1900, when he died, his work was signally blessed, many Jews through his influence being baptized. He thus pa.s.sed away "as a shock of corn cometh in in his season."

BLOCH, Moritz (in Hungarian, Ballage Mor), born in Timova, 1816, received a Talmudic education, then studied at the University of Pesth, then Orientalia at Paris. In 1841 he sent a pet.i.tion to the Hungarian Parliament, asking for the emanc.i.p.ation of the Jews. He translated the Pentateuch and Joshua into Hungarian, adding exegetical notes. In 1843 he was baptized in Germany in a Lutheran Church. The next year he was appointed Professor at the Lyceum in Syarvas, Hungary. He was an author of several works on educational and theological topics, and edited, in 1840, the "Protestantische Kirchen und Schulbatt."

BOCK, Wilhelm Isaac, a Jewish rabbi, after embracing Christianity, taught Hebrew in Frankfort on the Oder, and published "Abraham Jugels Lekah Tob, or Catechism for Jews in German," Leipzig, 1694.

BONAVENTURA, Meyer, a Jewish convert, wrote "Das Judenthum in seinen Gebeten, Gebrauchen, Gesetzen und Ceremonien," Regensburg, 1843.

BONN, first master in a school, baptized at Konigsberg in 19th century, is recorded to have been very zealous in the work of the German Home Mission, and preached the Gospel.

BORG, Ernest Maximilian, a Jew who held a similar position to Bock, was baptized much earlier in Breslau (de le Roi, I. 212).

BoRLING, Pastor J. Jacob, born in 1802, in Slavito, Russia, five times experienced as a child G.o.d's mercy when he was in danger of being drowned. He devoted himself diligently to the study of rabbinic and Kabbalistic lore, until this whole system surfeited him with disgust when he found that its votaries were far from being the saints they pretended to be. In 1821, the missionaries Saltet and Betzner visited Berditscheff, where the family then resided. Borling received a tract from them, but his mother tore it in pieces. Later the missionary Moritz arrived there, and as a born Jew he made a great impression upon Borling, so that he began to search the Scriptures, and at length was baptized by Saltet, his first missionary acquaintance, in 1823. In 1825 he accompanied Joseph Wolff to Schuster on the Persian border. In 1828 he went alone to Persia, to rescue German subjects who were sold into slavery, in which self-denying mission he eventually succeeded. He then studied in the mission house at Basel, and in 1834 he was appointed by the Berlin Society as their missionary in that city. There he worked zealously till 1840, when he accepted the call to become pastor of a Church in Bellowesch, in the government of Tschernigoff. Borling was the son-in-law of the missionary Goldberg, the brother-in-law of Hausmeister. The latter wrote, "Leben und Wirken des Pastors J. J.

Borling." (Basel, 1852).

BoRNE, Karl Ludwig (Loeb Baruch), German political and literary writer, born 1786 at Frankfort-on-the-Main, died in Paris, 1837. He was baptized in the Lutheran Church at Rodelheim, by Pastor Bertuah, on June 5th, 1818. In 1819 he became editor of the "Zeitung der Freien Stadt Frankfurt." Borne was a prolific writer. A complete edition of his works, in 12 vols., was published at Hamburg in 1862.

BRAHAM, John (Abraham), born in 1774, died 1856, a well-known musician in London, where he was as a Jew leader of the choir of the Great Synagogue, and became afterwards, as a Christian, especially popular for his song, ent.i.tled "The Death of Nelson." Of his children, a daughter became Countess Waldegrave, and later she married Lord Carlingford.

BRANDON, a convert, educated at St. Chrischona, Basel, was sent by the Scotch Church as missionary to Alexandria, in 1859. In 1862 he went to Khartum, and after receiving permission from King Theodore, he entered Abyssinia, and was partner with Flad and Stern in their labours and in their captivity. After the release of the captives, he was actively engaged in good work at Beyrout, Syria.

BRANIS, a daughter of Rabbi Kempner, was baptized in 1826, out of pure conviction. Her old father was also inclined towards Christianity, but died before he could come to a decision.

BRANISS, Christlieb Julius, born in Breslau, 1792, died 1873. He became Professor of Philosophy at Breslau in 1833. He was the author of several works on philosophy and metaphysics. One only requires mentioning here, "De Notione Philosophiae Christianae."

BRENZ, Victorin Christophorus, was baptized in 1601, together with his parents and the whole family. His father, Samuel Frederick Brenz, is known as the author of the "Judischer Abgestreifter Schlangenbalg" ("The Jewish Serpent's Skin Stripped") against which Solomon Zebi Hirsch, of Aufhausen, wrote "Der Judische Theriak" ("The Jewish Theriak or Antidote") Hanau, 1615. Brenz, junior, after finis.h.i.+ng his theological studies, quietly and patiently, served in 1624 as minister at Untermichelbach, receiving a stipend of 150 thaler, with which he had to support his wife and four children. Later he had the care of two churches, and yet he had to work in the fields as a labourer to earn his living. Then he had the care of seven parishes, in which he exhausted his strength, and died at the age of 47, in 1642.

BRILLIANT, a convert, laboured as an Evangelist among the Jews in the service of the Free Church of Scotland at Amsterdam, in 1866.

BROMET, M. S., a Dutch Jew, baptized in 1855, was very much persecuted by his brethren. He wrote several tracts, amongst which were--"De Wederkomst en de regeering van den Heere Jesus Christus," "Kort Oversicht van eenige gelijkenissen des Heeren," "De erste opstonding in verband met de Wederkomst des Heeren," "Het National herstel en de bekeering van Israel," "Elischoa G.o.d is miyn heil," Amst. Doct., 1874-76.

BRONKHORST, S. H. convert, student and missionary of the L.J.S., in Abyssinia 1859-1862, when he and Flad laboured together in Djenda.

BRuHL, John Henry, was born in 1823 at Schmiegel (Posen). He was sent to school at a very early age, and, before he was five years old, was able to translate the greater part of the Hebrew Pentateuch into German. A short account of the life of Christ about this time influenced him greatly. Later on he used, with his father, to visit a Christian family, and through looking at the pictures in it he became interested in the Gospels and the Acts of the Apostles, though he found the Epistles beyond his youthful grasp. When about ten years old he was studying Isaiah, and was struck by the 53rd chapter; that which hitherto had been a lurking suspicion became an absolute certainty, and the more so as he saw how the princ.i.p.al Jewish commentators laboured in vain to prove that this prophecy could not apply to Jesus of Nazareth. His growing convictions of the truth of Christianity prevented his becoming a rabbi, which his parents earnestly desired, so he resolved to be a schoolmaster. During his course at the seminary, owing to the words of Dr. Zahn, the director, he was convinced of the truth. Through the London Jews' Society's missionaries at Amsterdam, where he then went, he decided to be a Christian. He came to London, where he entered the Operative Jewish Converts' Inst.i.tution, and eventually was baptized in 1846. Later on he pa.s.sed through the Society's Missionary College, and in 1851 went to Baghdad, where he laboured successfully. In 1853 he was ordained in Jerusalem. On his way back to Baghdad he preached to Jews, Mohammedans and fire-wors.h.i.+ppers, many of whom had never heard the Gospel before. Many missionary journeys were made by him between 1854 and 1864 through Persia and Kurdistan, leaving large numbers of believers in almost every place. After visiting England in 1856, when he received priest's orders and was married, he returned with the Rev. J.

M. Eppstein to Baghdad, where they remained until 1866, when the mission was given up, but not until there were numerous converts from both Jews and Mohammedans. The following year he was appointed to Lemberg, and in 1871 to Vienna, and in spite of immense difficulties gained many faithful believers in both these cities. In 1875 he became Princ.i.p.al of the Operative Jewish Converts' Inst.i.tution, where he remained for twelve years, when he retired from active work. During this time 160 Jews pa.s.sed through the Inst.i.tution, 70 of whom he baptized. By his death, in 1893, the Church and the world lost a great linguist, a good historian and mathematician, but, above all, a thorough and devoted Christian missionary.

BRUNNER, W., born in Brody, Galicia, in 1822. His parents were in good circ.u.mstances. After the death of his father at the age of 90, he came to England, where he was converted and baptized by the Rev. Dr. Bailey, Princ.i.p.al of St. Aidan's College. He was afterwards prepared for missionary work by the British Society, and laboured at Ma.r.s.eilles and in Switzerland. He had the privilege of bringing two brothers to the Saviour. He died in 1890.

BUZIN, Rev. Paul Theodor Ludwig, born in Clecko (Posen), was baptized in Sagord (Isle of Rugen), by Pastor Ockel. He then studied at Basel, and eventually became Pastor of a Lutheran Church in the United States.

CACHET, Rev. Lion, a Dutch Jewish merchant, embraced Christianity in 1849, then studied theology and went to South Africa in 1858. He officiated as pastor in different churches at the Cape and in Natal, and founded eight new congregations. In 1876 he became pastor of the Netherland Reformed Church at Velliersdorf. He took a great interest in missionary work among the Jews, which he promoted through the newspaper, "Zuid Afrikaanische Stem voor en tot Israel."

CALMAN, Erasmus Scott, born in Lithuania, became a convert to Christianity early in the nineteenth century. In 1839 he a.s.sisted Nicolayson in his work in Jerusalem, travelling with him all over Palestine, and being well received by the Jews. Later in life he took up his residence in London. A friend having left him a large legacy to enable him to work independently, he availed himself of just so much of it as would meet the wants of the poorest pauper. He left the money given him for his own comforts, probably with a large increase through his savings, to trustees for the support of aged poor Hebrew Christians.