"No man can bid a fool or sage from thought refrain,
A thought can glide through stone, and steel, and iron chain."
Süsskind also composed a German psalm. He describes the awesome thought of death and dissolution, mocks at his own poverty, and prescribes a virtue-electuary. Once the noblemen, whose bread he ate, appear to have given him a bitter reminder that he, as a Jew, did not belong to their select circle. His despondency arising from this reminder he embodied in beautiful verses, wherein he bids farewell to poetry. With the best of intentions, the Jews could not cultivate German poetry, since the Jewish poets received kicks instead of the laurel crown, as their reward. Being shut up in their own circle, their sense for the euphony of language became blunted, and it is probable that German poetry has lost considerably by it.
Bohemia also must be enumerated in the list of Talmudical centers, for it produced some men famous for Jewish knowledge. Isaac ben Jacob Halaban of Prague takes an important place among the Tossafists; he wrote a profound commentary on several Talmudical treatises. His brother Petachya made distant journeys (about 1175–1190) through Poland, Russia, the land of the Chazars, Armenia, Media, Persia, Babylonia, and Palestine. His abridged description of his journeys gives interesting notices on the Jews in the East. Even the Jews living in Poland and Russia began to take part in Talmudical learning, which in later times they were to possess as a monopoly.
It is remarkable that the Italian Jews of this period seem more destitute of intellectual productions than the Bohemian or Polish Jews. They did not produce a single authority on the Talmud. When it was said in Tam's time, "The law goes forth from Bari, and the word of God from Otranto," it was meant ironically, for they did not advance the study of the Talmud in any way. The times were most favorable to them; certainly as favorable as to the Jews of southern France. With the exception of a single case, the expulsion of the Jews from Bologna (1171), the Jews in Italy were about this time remarkably free from persecution. The clever Pope Alexander III was well-disposed to them, and entrusted the management of his finances to a Jew, named Yechiel ben Abraham, a member of the family dei Mansi, and nephew of Nathan, the famous author of the Aruch. On the entrance of this pope into Rome, whence he had been banished for many years by a rival pope, the Jews among others came to meet him with a scroll of the Law and with banners, an honor to the pope shown by Jews which the chronicles do not fail to record. They were treated with respect, and were not obliged to pay any imposts or Jew-taxes. The favorable feeling of Alexander is proved in the resolutions of the great council in the Lateran Church (1179), at which more than three hundred princes of the Church were present. Several anti-Jewish prelates endeavored to pass certain mischievous laws against the house of Jacob. The Jews, who received information of their hostile intentions, lived in tormenting anxiety, and in many congregations a fast of three days and special prayers were ordained, that Heaven might frustrate the wickedness of men. History has not recorded the discussions of the great Church assembly, but the final decrees bear witness that the gentle spirit of tolerance prevailed over the mania for persecution. The council only forbade the Jews to keep Christian servants, or in other words, an old Church prohibition was renewed. On the other hand, it was particularly insisted upon that they were not to be forcibly baptized, nor to be apprehended without a judicial warrant, nor robbed, nor disturbed on their religious festivals. The limitation of a privilege of the Jews, that henceforth Christians were also to be competent witnesses against Jews, was justly decreed. It was said in explanation that the evidence of a Jew was valid against Christians, and it was surely not equitable that the Jews, who in reality were subject to the Christians, and were tolerated only out of pure humanity, should in this respect enjoy an advantage over the Christians. What a contrast to that old Byzantine law and the resolution of the Visigothic council, that Jews could not act as witnesses against Christians! Not that the spirit of the Church had grown milder during these five centuries; but the Jews had earned respect for themselves, and accordingly the representatives of Christianity durst not repeat that old charge, "He cannot be true to men who denies God," i. e., the Christian God.
In southern Italy, in Naples, and the island of Sicily, under the Norman dominion, Jews were still less fettered. Roger II and William II expressly confirmed the privilege of trial according to their own laws, equally with the Greeks and Saracens. In Messina they enjoyed equal rights with the Christians, and were eligible to office. A favorite minister and admiral of King Roger of Sicily had a leaning towards Judaism, frequently visited the synagogues, donated oil for their illumination, and in general subscribed money to meet the requirements of the community. Seeds of a higher culture were scattered in profusion at that time in Italy, in consequence of its close intercourse with the East during the crusades, and of the immigration of the Greeks and Arabs into the kingdom of Naples. The Jews, who have special facility in mastering foreign languages, spoke Arabic and Greek, in addition to the vernacular and Hebrew. The versatile Ibn-Ezra, during his residence in Rome, Lucca, Mantua, and elsewhere, was the means of spreading among them a loftier conception of the holy Scriptures and of Judaism. His disciple, Solomon ben Abraham Parchon, of Calatayud, stayed in the university town of Salerno for a long time, and endeavored to make the Italians acquainted with the science of the Hebrew language and Bible exegesis, they being very ignorant in these departments, and for this purpose he composed a Hebrew lexicon (1160). But all these incitements had no effect on the Italian Jews. They remained ignorant, and the history of Jewish literature is unable to mention even an insignificant literary production by an Italian till the second half of the thirteenth century. The land which in later times gave rise to a new style of Hebrew poetry, cannot at this period show one Hebrew poet.
In the circumstance that the northern and central Italian cities were mostly engaged in trade, is to be found the true reason why they were not so numerously populated with Jews as the southern Italian cities. The great commercial houses, which had a determining voice in the municipal council, would not suffer the competition of the Jews. In Genoa there lived only two Jewish families, who had emigrated to that place from Ceuta, on account of the oppression of the Almohades. Pisa, Lucca, and Mantua had only small congregations. The two largest, which consisted of 1300 and 200 families, dwelt in Venice and Rome respectively. On the other hand there were 500 families in Naples, and 300 in Capua, who were well treated and respected. The chief of the Neapolitan congregation was David, who bore the title of prince (principino). In Benevento there was a congregation of 200 Jews, in Salerno 600, in Trani 200, in Tarentum 300, and in Otranto 500. The Jewish congregations in the island of Sicily were still more numerous. In Messina there lived 200 families, and in the capital, Palermo, 1500. This congregation had been strengthened by the arrival of Greek Jews, whom King Roger, after his conquests, had transplanted to that place, in order to establish the breeding of silk-worms.
If one sailed from Brundisium across the Adriatic Sea, he landed in the Byzantine empire. Here were numerous and populous Jewish communities, especially in Greece proper, Thessaly, Macedonia, and Thrace. In Arta (or Larta) there dwelt 100 families, whose president, curiously enough, was named Hercules; in Lepanto the same number; in Crissa, at the foot of Mount Parnassus, 200, who pursued agriculture. In Corinth there were 300 families, in Negropont 200, in Jabustrissa 100, in Saloniki 500, who had a Jewish mayor of their own (Ephoros), appointed by the Greek emperor. In Rodosto there lived 400 Jewish families, in Gallipoli 200, in the island of Mytilene there were 10 congregations, in Chios 400 families, in Samos 300, in Rhodes the same number, and in Cyprus several congregations, among which was one that had the custom of commencing the Sabbath in the morning, not in the evening, and continuing it till Sunday morning. The most important congregations in the Græco-Byzantine empire were those of Thebes and Constantinople, in both of which were nearly 2000 families, the latter containing 500 Karaites besides. The Theban Jews were the most skilful manufacturers of silk and purple in the whole of Greece. They had among them also rich merchants, silk manufacturers, and learned Talmudists. A wall separated the rabbinical from the Karaite community in Constantinople.
If the Byzantine empire in the time of its glory under Justinian and Alexius oppressed the Jews, we may be sure that it was not better disposed towards them in the time of its decline, when it lay in the throes of death. The principle that Jews and heretics were not to be admitted to any military post, or office, but were to be thoroughly despised, was, of all the enactments of this most erratic of states, the one most strictly and consistently adhered to.
The rich and the poor, the good and the bad Jews were, without distinction, hated most bitterly by the Greeks. No Jew was allowed to ride on a horse, the privilege of freemen; it was only by way of exception that the emperor Emanuel vouchsafed this privilege to Solomon, the Egyptian, his physician in ordinary. Any Greek might molest the Jews publicly, and in general treat them as slaves; the law did not protect them. Byzantium, from time immemorial celebrated for its avarice, imposed burdensome taxes on them. They endured this insolent brutality with the resignation of martyrs; nor did it make them forget to practise virtue, and extend charity to the poor. But the Greek Jews were unable to pay any attention to the cultivation of their minds. Not one of their Talmudists has immortalized his name by a work. There were indeed many skilful Hebrew versifiers among them, but their poems are ungainly, "hard as granite, without taste and fragrance." Charisi concedes merit to the verse of only one Jewish poet, Michael ben Kaleb, of Thebes, and he explains this circumstance by the fact that the poet had learned his art in Spain. In Asia Minor, Syria and Palestine, the size of the Jewish congregation at a given place might have been taken as the criterion by which to compare Christian with Mahometan tolerance. Where the cross was supreme, there were but few and poorly populated Jewish communities to be found, but where Islam had the ascendancy, there were many and populous Jewish communities. In Antioch, which belonged to a Christian prince, there lived only 10 families, nearly all glass-workers. In Leda (Laodicea), 200; in Jebilé, which belonged to the Genoese, 150; in Bairut (Berytus), 50; in Saida (Sidon), 10; only in Tyre was there a congregation containing 400 members, and there the Jews possessed farms, and were even allowed to pursue navigation. At their head stood Ephraim of Cairo. On the other hand, in Haleb (Aleppo), which had been raised, through the great Mahometan prince, Nureddin, to the position of second capital after Bagdad, there lived 1500 Jewish families, among whom were many opulent men, respected at court. Here dwelt the Hebrew poet, Jehuda ben Abbas, the friend of the prince of poets, Jehuda Halevi. He had emigrated to this place from Fez on account of the religious persecution. In the neighborhood of ancient Palmyra there lived nearly 2000 Jewish families, whose men were warlike, and often carried on feuds with the Christians and Mahometans. The congregation of Damascus counted 3000 members, among whom were many learned Talmudists, one of them being the famous Joseph ben Pilat, who originally came from France. In Damascus there was also a Karaite congregation of some 200 families, and a Samaritan congregation of 400 families, who, although they did not intermarry, nevertheless carried on a peaceful intercourse with the Rabbanites. In the whole of that part of Palestine in the hands of the Christians, there lived scarcely more than 1000 families. The largest congregations, each of 300 members, existed at that time in Toron de los Caballeros, in Jerusalem and Askalon; in each of the most important towns of Judæa, on the other hand, there lived only about 200 Jews. The Jewish inhabitants of Jerusalem were mostly dyers, having bought the exclusive right to exercise this trade from the Christian king; they lived at the end of the town to the west of Mount Zion. Between the years 1169 and 1175 they were all, except one, expelled from that city (probably under the youthful and leprous phantom king, Baldwin IV), and he had to pay a high price for the privilege of carrying on the dyer's trade. The Christians, deeply sunk in vice, believed the holy city to be polluted by the continent Jews. In Askalon there lived, at about this time, 300 Samaritan and 40 Karaite families. In Cæsarea, which had before harbored many thousands of Jews, there lived then only 10 families and 200 Samaritans. Of this sect there were many also in their aboriginal seat, Samaria and Neapolis (Shechem), with not one Rabbanite Jew among them. Minor congregations of 50 there were in Tiberias and Ulamma, 20 in Gischala, 22 in Bethlehem, and in each of the other towns from one to three families. Thus was the heritage of Israel given away to strangers. The Jewish inhabitants of Judæa vegetated rather than lived; not even the study of the Talmud was cultivated by them. Accho alone possessed Talmudists, one Zadok, and another Japhet ben Elia, and these were foreigners. About this time many emigrants from Europe, and particularly from southern France, settled in Palestine; and these enjoyed such recognition among the Jewish natives, by reason of their intellectual superiority, that they were able to move them to celebrate the New Year's festival for two days, which, till then, and from time immemorial, the Palestinians had been accustomed to solemnize, like the other festivals, for only one day.
From the point of view of number and material importance, we must consider the district between the twin rivers, Euphrates and Tigris, as the chief seat of Judaism. Here there were congregations which numbered thousands. The former academical cities, Nahardea, Sora, and Pumbeditha, had certainly disappeared; but in their stead the congregations of Bagdad and Mosul (called New Nineveh) had gained an ascendancy over all Asia. The Bagdad congregation contained 1000 Jewish families with four synagogues, and lived in undisturbed quiet as in the best days of the Caliphate. So free did the Jews of this part feel that they even dared try to hinder the Mahometan crier in his business in a mosque in Madain (near Bagdad), because he disturbed their service in the synagogue. The caliph, Mahomet Almuktafi, had conceived an affection for an estimable and wealthy Jew, Solomon (Chasdaï?), and bestowed on him the office of Exilarch, and created him prince over all the Jews in the caliphate. The Prince of the Captivity was once more allowed to be surrounded by a retinue, to ride on a horse, to wear silk clothes and a turban; to be accompanied by a guard of honor, and to use an official seal. If he appeared in public, or repaired to court for an audience, both Jews and Mahometans were bound to rise before him, on penalty of being bastinadoed; a herald went before him, crying, "Make way for our lord, the son of David." The Exilarch appointed and confirmed rabbis, judges, and readers, in all parts of the caliphate, from Persia to Khorasan and the Caucasus, and as far as Yemen, India and Thibet. He appointed these officials by commission, for which he expected gifts. Thus the exilarchate was once more raised to the splendor of the time of Bostanaï. There also arose in Bagdad an important Talmudical college, whose principal assumed the title of Gaon. Isaac Ibn-Sakni, who had emigrated from Spain to the East towards the end of the eleventh century, appears to have once more awakened, in these circles, an interest for Talmudical learning. The Exilarch was himself a learned Talmudist. Ali Halevi was at that time the principal of the college, which was once more numerously attended by students. The city of Akbara, in the neighborhood of Bagdad, contained 10,000 Jews, but it had no special importance.