On the arrival of the captives at Cordova, the two Rabbins were ransomed by their countrymen, though the latter knew nothing of their ability and learning. Their condition was so miserable that they had no clothes, but only some rags of sackcloth to cover their nakedness. In this sordid guise they entered the schools, over which Rabbi Nathan presided. The discussion in progress was on the subject of the Day of Atonement. Rabbi Moses took part in it, and expounded it with such learning and clearness that Rabbi Nathan rose from his seat and said, ‘The stranger in sackcloth is my master, and I am his pupil. Make ye him judge of the Congregation of Cordova.’ All present assented. Riches and honours became immediately his portion, and he allied himself with one of the wealthiest families in Cordova. The captain of the vessel, learning the value of the captive, for whom he asked no more than the ordinary price of a slave, wished to cancel the sale; but when the matter was referred to the Caliph, he would not allow it. By one of the disciples of Moses, Rabbi Joseph, the Talmud was translated into Arabic, and gained the translator great repute, though he was afterwards disgraced and driven into exile. Rabbi Hanoch, the fourth of the captives, succeeded to his father’s office at his death. By him the fame of the College of Cordova was raised to the highest pitch it attained. The decay of the Babylonian schools had been in progress throughout the tenth century, learning and ability alike, as the reader has heard, being transferred to the flourishing Rabbinical establishment in Cordova. The quarrels between David ben Zacchai, the Prince of the Captivity, and the celebrated Saadi ben Joseph, the Geon, did much towards bringing this about. There was a temporary rally, when the renowned Scherira, and after him, his scarcely less distinguished son, Hai, held the office of Geon. But the former was deposed and put to death by the Caliph Ahmed Kader; and though Hai escaped and transferred his office to Hiskiah, the great-grandson of David Zacchai, yet the respite was for two years only. At the end of that time the Caliph Abdalla deposed Hiskiah, and finally closed the schools. With Hiskiah, A.D. 1038, the line of the Resch Glutha is generally considered to have become extinct. FOOTNOTES: [95] At the hands of Charles Martel, A.D. 732. [96] A.D. 793. It is likely that the Jews of Beziers were charged at the same time, or possibly a few years later, with a similar offence. (See p. 27.) [97] Hallam (‘Middle Ages,’ vol. ii. p. 225) quotes from a French historian that it was the custom at Toulouse, at this time, to give _every_ Jew a blow on the face on Easter Day, and that this was commuted for a fine some time in the 12th century. This is plainly the same story, with some variations.