decreed that no one, under pain of excommunication, should attend his synagogue, which was to be closed, and that he should not publish anything at his printing establishment. And now began a struggle which at first produced abundant evil, but which in the end had a purifying effect. Jonathan Eibeschütz published the affair far and wide among his numerous friends and disciples in Bohemia, Moravia, and Poland, and painted himself as an innocent man unjustly accused, and Jacob Emden as an audacious fellow who had the presumption to brand him as a heretic. He was hurried along from one untruth to another, from violence to violence; but he nevertheless had many partisans to support him. Jacob Emden on the contrary stood well-nigh alone, for the few who adhered to him had not the courage to come forward openly. He however informed his friends, Eibeschütz's enemies, on the same day of what had occurred. The foolish affair of the amulets thus acquired a notoriety which it was impossible to check. Every Jew capable of forming an opinion on the subject took one side or the other; the majority adhered to Eibeschütz. Many indeed could not conceive it possible that so distinguished a Talmudist could be a Sabbatian, and the accusation against him was accounted base slander on the part of the irascible and malignant Emden. Great ignorance prevailed with regard to the character and history of the Sabbatians (or Shäbs, as they were termed), for a quarter of a century had passed since they had been everywhere excommunicated. Public opinion was therefore at first in Eibeschütz's favor. Eibeschütz thoroughly understood how to win over opponents to his side, and to soothe them with illusions. He convened a meeting in the synagogue, and took a solemn oath that he did not adhere to a single article of the Sabbatian creed; if he did, might fire and brimstone descend on him from heaven! He went on to anathematize this sect with all kinds of maledictions, and excommunicated his adversaries who had slandered him, and originated these elements of strife. This solemn declaration made a deep impression. Who could doubt the innocence of a rabbi of such high standing when he called God to witness respecting it? The council of the "three communities" considered itself fully justified in ordering Emden, as a common slanderer, to leave Altona. As he refused, and referred to the charter granted him by the king, he was cut off from all intercourse with others, pursued by intrigues, and relentlessly persecuted. This treatment only aroused Emden to more strenuous efforts. Letters had meantime been sent from Metz with other amulets (1751), which Eibeschütz had distributed there, and the genuineness of which he had himself admitted, clearly demonstrating that he revered Sabbataï Zevi as the Messiah and saviour. The Metz amulets were in the main of the same character:--