THE most important of Manasseh’s _Hebrew_ writings, though it is only alluded to incidentally, or dismissed with derisive criticism in some biographies, was his _Nishmath Chayyim..._,¹ Amsterdam, 1651 (Appendix xi). Sarcastic observations have been made with regard to the legends and superstitions with which this book abounds. It is true that the book contains many legends and superstitious beliefs; but that is just why, from a literary point of view, it contributes far more to a real knowledge of Manasseh than the writings in which he advocated certain causes as apologist or translator. In this book we get Manasseh himself, a national Jew, preaching to his brethren in the national language. A careful study of the book in the original, with its peculiar style, its wide range of allusion, and its distinctive spirit, gives us a clear idea of Manasseh’s religious views, his Jewish national self-consciousness, or――to use the modern term――his Zionism. ¹ “The Breath of Life”: on the existence of the soul, the future life, _etc._ The book is a careful compilation, skilfully put together and well chosen in every part. Though somewhat florid in certain portions, it is on the whole excellently written. Its style reminds one of that of Abrabanel, with a touch of _R._ Isaac (1402?‒1494) _ben_ Moses Arama. The author often quotes poetical sentences of Solomon (1021?‒1058) _ben_ Judah Ibn Gabirol [Abu Ayyub Sulaiman Ibn Yahya Ibn Jabirul], known as Avicebron: _R._ Jedaiah (1270?‒1340?) _ben_ Abraham Bedersi [Bedaresi].¹ Kalonymos (1286‒_post_ 1328) _ben_ Kalonymos _ben_ Meir [Maestro Calo]; Zerahiah (1131?‒1186?) _ben_ Isaac Ha’levi Gerondi, and others, and thus shows himself well versed not only in the ancient texts, but also in the beauties of comparatively recent _Hebrew_ poetry. ¹ He quotes Bedersi also in _De Termino Vitae_: “Quando aspicis coelum, quod supra te est”――with the _Hebrew_ original (_p._ 17).