A more recent Kabbalistic movement, led by the founder of the new saints, or Chassidim, Israel Baalshem (about 1700-1772), was even less literary than the one just described. But the Kabbalists, medieval and modern, were meritorious writers in one field of literature. The Kabbalists and the Chassidim were the authors of some of the most exquisite prayers and meditations which the soul of the Jew has poured forth since the Psalms were completed. This redeems the later Kabbalistic literature from the altogether unfavorable verdict which would otherwise have to be passed on it. BIBLIOGRAPHY KABBALA. Graetz.--III, p. 547 [565] MOSES DE LEON. Graetz.--IV, 1. ZOHAR. A. Neubauer.--_Bahir and Zohar_, _J.Q.R._, IV, p. 357. Steinschneider.--_Jewish Literature_, p. 104. ISAAC LURYA. Graetz.--IV, p. 618 [657]. SABBATAI ZEVI. Graetz.--V, p. 118 [125]. CHASSIDIM. Graetz.--V, 9. Schechter.--_Studies in Judaism_, p. 1. CHAPTER XVIII ITALIAN JEWISH POETRY Immanuel and Dante.--The Machberoth.--Judah Romano.--Kalonymos.--The Eben Bochan.--Moses Rieti.--Messer Leon. The course of Jewish literature in Italy ran along the same lines as in Spain. The Italian group of authors was less brilliant, but the difference was one of degree, not of kind. The Italian aristocracy, like the Moorish caliphs and viziers, patronized learning, and encouraged the Jews in their literary ambitions. Yet the fact that the inspiration in Spain came from Islam and in Italy from Christianity produced some consequences. In Spain the Jews followed Arab models of style. In Italy the influence of classical models was felt at the time of the Renaissance. Most noteworthy of all was the indebtedness of the Hebrew poets of Italy to Dante.