Hebrew literature -- History and criticism; Jewish literature -- History and criticism; Jews in literature
Be that as it may, Herder enters into the spirit of the rabbinic
apologues with rare understanding. He chose the subjects with judgment,
and executed the renderings with felicity. There could have been
nothing but love for Judaism in the man who thus selected and who
thus translated. Graetz was unduly hard on him. It was quite possible
for a man to be fond of Jews and yet not drawn to Mendelssohn. The
last-named fascinated so many that he could afford to find one person
antipathetic--if indeed he was so. Long before others took to a cult
of the rabbinic wit and wisdom, long before Emanuel Deutsch startled
the English world in October, 1867, by his question in the _Quarterly
Review_: “What is the Talmud?”, Herder had introduced the German world
to it, and had in part answered Deutsch’s question by anticipation.
From several points of view, therefore, Herder is of import for the
Jewish student of nineteenth century history.
WALKER’S “THEODORE CYPHON”
Cumberland’s play, _The Jew_, appeared in 1794, and two years later
was published _Theodore Cyphon_. The author was George Walker, a
book-seller of London and a prolific writer of novels. His works are
a curious compound of wild melodramatic incident with comments, often
shrewd enough, on social and political actualities.
_Theodore Cyphon_ well represents Walker’s method. The main plot
is a tiresome story, told in retrospect, of Theodore’s heroism and
misfortunes in several walks of life, from the Minories to Arabia. He
ends on the scaffold for an offence which was in truth his noblest act
of chivalry. In between we have a quite able discussion on the cruelty
of inflicting capital punishment in cases of mere robbery. The author
concludes his Preface with the fear that readers may exclaim: “Well, it
was very tragical; but I am glad the hero is settled at last.” That, at
least, is the sentiment of a modern reader.
This novel of Walker’s, however, arrests attention by being set in
a Jewish frame. The term frame is used advisedly, since the main
narrative is independent of the setting.
Public-domain text, read in full here on John Shaqi.
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