The _Marranos_! What a splendid record of noble deeds, of spontaneous, gentle piety, of triumphant suffering, is called to memory at the mere mention of the word! What powerful endurance is described in the history of these Jewish martyrs! What an inspiration to attempt even the impossible in the cause of liberty of conscience! What a great tragedy theirs was――a tragedy illumined by personal deeds of self-sacrifice! Their story is a story of thrilling personal experiences and of sorrow and separation and death.¹ ¹ H. H. R. Jacob _de_ Aaron Sasportas gives in his _Ohel Jacob_ (Amsterdam, 1737) a most eloquent and stirring description of the tragedy of the Marranos (_Respon._ III.). They flock, says Manasseh, in thousands to other countries, and it is useless to attempt to tell in a few words the incalculable loss that Spain and Portugal have sustained in losing wealth, and inhabitants, by the inhuman acts of the Inquisition. Apart from their execrable inhumanity, the utter folly of the atrocities is apparent from the fact that the Inquisition forces the wealth, trade and skill of the country to leave it. Here he speaks as a statesman who knows the countries in question. In _Nishmath Chayyim_ the note is one of sober-minded resignation. He does not inveigh against the Cossacks as he did against the Portuguese; he simply expresses the hope that Carcassone may raise the necessary funds, and that God may send His angel before him. By using this Biblical phrase¹ Manasseh expresses his high appreciation of the importance of the mission. The general situation of the Jews in the Diaspora is described by him in short but plain terms: “If the nations would ask, Why are you in captivity, exposed to outrage and contempt, dispersed and scattered...?” Manasseh clearly rejected the idea that Israel’s mission demands an everlasting dispersion. It seemed to him that the dispersion ought to be made complete, because it must lead to the Restoration. In this respect his views were not only in accordance with Scripture, but the outcome of a train of reasoning. The process of dispersion has to reach its climax, and then the process of restoration will begin. The _Hagadic_ sentence:―― ²צדקה עשה הקדוש ברוך הוא בישראל שפזרן לבין האומות. פסחים, פז׃ often quoted by the adherents of the dispersion in support of the _Galuth_, was interpreted by Manasseh to mean that so long as the Israelites must live dispersed they should live dispersed among several nations, because in this way their complete destruction is more difficult than if they were dependent upon one or two nations. But dispersion is not for him the ideal state of the Jewish nation. ¹ “...He will send His Angel before thee,...” (Genesis xxiv. 7). ² “The Holy One Blessed be He did justice with Israel by scattering them among the nations” (_Pesachim_, _fol._ 87).