to the flames (December, 1734), taking care to give notice of their proceedings to all the communities in Germany, particularly to the "big drum," Chages. The Paduan community also abandoned the unfortunate Luzzatto. To the honor of his teacher Isaiah Bassan be it said, that he adhered to him as staunchly in misfortune as in prosperity. The rabbi Katzenellenbogen, or rather his crier Chages, on this occasion made the sensible suggestion that the study of the Kabbala be altogether forbidden to young men, to prevent their falling into deplorable errors, as had hitherto been the case; but the proposition failed to meet with the approbation of other rabbis. Twenty years later the evils produced by the Kabbala became so patent, that the synod of Polish Jews enacted a decree to the above effect without encountering opposition. The unfortunate, excommunicated dreamer was obliged to leave his parents, his wife and child, and go forth a wanderer; but what grieved him even more was separation from his fellow Kabbalists and his mystic conventicle. He cherished the hope of being able to print his Kabbalistic writings in Amsterdam. Alas for his want of experience! Who would help him after fortune had turned her back! At Frankfort-on-the-Main he was rudely awakened from his pleasant dream. As soon as the rabbi, Jacob Kahana, heard of his arrival, he insisted that he should promise on oath to abandon his Kabbalistic illusions, and to refrain from writing on or instructing any one in the doctrines of the Zohar (January 12, 1735). One liberty, however, Luzzatto reserved for himself: to pursue his favorite studies at the age of forty in the Holy Land. Many rabbis of Germany, Poland, Holland, and Denmark, who were informed of Luzzatto's concessions, agreed in advance to his excommunication in case he should break his word. The name of Chages was of course upon the list.