[32] Mommsen, History of Rome, Eng. tr. vol. iv. p. 642.
[33] Just. Mart. Dial. xvii.
[34] c Cels. vi. 27.
[35] This account of the fervid response of the Jews to Julian’s call, based on the authority of Christian writers, is pronounced by the Jewish historian Graetz “purely fictitious” (History of the Jews, Eng. tr. vol. ii. p. 606). At any rate, it seems to be a fiction that bears upon it a clearer mark of verisimilitude than many a “historical” document relating to this period.
[36] That the ‘Haman’ so burned was only an effigy is now clearly shown by an original Geonic Responsum on the subject discovered in the Cairo Geniza and published in the Jewish Quarterly Review, xvi. pp. 651 fol.
[37] The exact date of the “Tour” is disputed. It probably occupied the thirteen years between 1160 and 1173.
[38] Benjamin of Tudela’s Itinerary, p. 24 (ed. Asher). A new critical edition (by M. N. Adler) has recently appeared in the Jewish Quarterly Review. For the passage in the text see ibid. xvi. 730.
[39] H. Graetz, History of the Jews, vol. iii. p. 31.
[40] H. Graetz, History of the Jews, vol. iii. p. 38.
[41] With regard to the legal relations between the Jews and the various mediaeval states see J. E. Scherer’s Beiträge zur Geschichte des Judenrechtes im Mittelalter (1901), a work unhappily left incomplete by the death of the author.