For a long time no one was bold enough to print this "dreadful treatise," and it was circulated in manuscript both in the Hebrew original and in a Spanish and German version. The Hebrew original, accompanied by a Latin translation, was printed for the first time from a defective copy by the German scholar Wagenseil, Professor of Law in Bavaria. Wagenseil published the treatise _Hizzuk Emuna_ in his collection of anti-Christian writings, to which he gave the awe-inspiring title "The Fiery Arrows of Satan" (_Tela Ignea Satanae_, 1681), and which were published for missionary purposes, "in order that the Christians may refute this book, which may otherwise fortify the Jews in their errors." The pious German professor could not foresee that his edition would he subsequently employed by men of the type of Voltaire and the French encyclopedists of the eighteenth century as a weapon to attack the doctrine of the Church. Voltaire commented on the book of Isaac Troki in these words: "Not even the most decided opponents of religion have brought forward any arguments which could not be found in the 'Fortification of the Faith' by Rabbi Isaac." In modern times the _Hizzuk Emuna_ has been reprinted from more accurate copies, and has been translated into several European languages.[119] FOOTNOTES: [65] See pp. 72 and 73. [66] [_Unanimi voto et consensu_ are the exact words of the document. See Bersohn, _Dyplomatariusz_ (Collection of ancient Polish enactments relating to Jews), p. 51.] [67] [Literally, By-Kahals.] [68] [a = short German _a_. In Hebrew ועד.] [69] [Great Poland, Little Poland, Red Russia, and Volhynia. Volhynia at first formed part of the Lithuanian Duchy, but was ceded to the Crown, in 1569, by the Union of Lublin.] [70] In the middle of the seventeenth century their number was six. [71] Nathan Hannover, in his _Yeven Metzula_ [see p. 157, n. 1], ed. Venice, 1653, p. 12. [72] [A Hebrew term designating public-spirited Jews who defend the interests of their coreligionists before the Government. In Polish official documents they are referred to as "General Syndics." In Poland the _shtadlans_ were regular officials maintained by the Jewish community. Comp. the article by L. Lewin, _Der Schtadlan im Posener Ghetto_, in _Festschrift_ published in honor of Dr. Wolf Feilchenfeld (1907), pp. 31 _et seq._] [73] Towards the end of the sixteenth century Warsaw, instead of Cracow, became the residence of the Polish kings. The Jews had no right of domicile in Warsaw, and were permitted only to visit it temporarily. [See p. 85.] [74] [See p. 93, n. 1.] [75] [See p. 76, n. 1.]