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THE HOPE of ISRAEL: Written By MENASSEH BEN ISRAEL, an Hebrew Divine, and Philoſopher.

Newly extant, and Printed in Amſterdam, and Dedicated by the Author to the High Court, the Parliament of England, and to the Councell of State.

Tranſlated into Engliſh, and publiſhed by Authority.

In this Treatiſe is ſhewed the place wherein the ten Tribes at this preſent are, proved partly by the ſtrange relation of one Antony Monte­zinus, a Jew, of what befell him as he tra­velled over the Mountaines Cordillaere, with divers other particulars about the reſtoratiòn of the Jewes, and the time when.

Printed at London by R. I. for Hannah Allen, at the Crown in Popeſ-head Alley, 1650.

To the Parliament, the Su­pream Court of England, and to the right Honourable the Councell of State, Menaſſeh Ben Iſraell, prayes God to give health, and all Happineſſe.

IT is not one cauſe alone (moſt renowned Fathers) which u­ſeth to move thoſe, who de­ſire by their Meditations to benefit Mankind, and to make them come forth in publique, to dedicate their Books to great Men; for ſome, and thoſe the moſt, are incited by Covetouſneſſe, that they may get money by ſo doing, or ſome peice of plate of Gold, or Sil­ver; ſometimes alſo that they may ob­taine their votes, and ſuffrages to get ſome place for themſelves, or their friends. But ſome are moved thereto, by meere and pure friendſhip, that ſo they may publickly teſtifie that love, and affection, which they beare them, whoſe names they prefixe to their Books; let the one, and the other, pleaſe themſelves, according as they de­light in the reaſon of the Dedication, whether it be good, or bad; for my part, I beſt like them, who doe it upon this ground, that they may not com­mend themſelves, or theirs, but what is for publick good.

As for me (moſt renowned Fathers) in my dedicating this Diſcourſe to you I can truly affirme, that I am induced to it upon no other ground then this, that I may gaine your favour and good will to our Nation, now ſcattered almoſt all over the earth; neither thinke that I doe this, as if I were ignorant how much you have hitherto favoured our Nation; for it is made knowne to me, and to others of our Nation, by them who are ſo happy as neare at hand, to obſerve your apprehenſions, that ye doe vouchſafe to help us, not only by your prayers; yea, this hath compelled me to ſpeak to ye publickly, and to give ye thanks for that your charitable affecti­on towards us, and not ſuch thankes which come only from the tongue, but as are conceived by a gratefull minde.

Give me leave therefore (moſt re­nowned Fathers) to ſupplicate ye, that ye would ſtill favour our good, and far­ther love us. Truly, we men doe draw ſo much the nearer to Divine nature, when by how much we increaſe, by ſo much we cheriſh, and defend the ſmall, and weake ones; and with how much diligence doe you performe this, moſt renowned Fathers? who though ye ſeeme to be arrived to the higheſt top of felicity, yet ye doe not only not de­ſpiſe inferiour men, but ye ſo wiſh well to them, that ye ſeeme ſenſible of their calamity; ye knowing how acceptable to God ye are by ſo doing, who loves to doe good to them who doe good. And truly it is from hence, that of late ye have done ſo great things valiantly, and by an unuſuall attempt, and things much to be obſerved among the Nati­ons. The whole world ſtands amazed at theſe things, and the eyes of all are turned upon ye, that they may ſee whither all theſe things do tend, which the great Governour of all things ſeems to bring upon the world by ſo great changes, ſo famouſly remarkable, of ſo many Nations; and ſo all thoſe things which God is pleaſed to have fore-told by the Prophets, doe, and ſhall obtaine their accompliſhment. All which things of neceſſity muſt be fulfilled, that ſo Iſ­rael at laſt being brought back to his owne place; peace, which is promiſed under the Meſſiah, may be reſtored to the world; & concord, which is the only Mother of all good things. Theſe things I handle more largely in this Treatiſe, which I dedicate to ye (moſt renowned Fathers) ye cannot be ignorant, that it is not only not unprofitable, but very uſefull for States, and Stateſ-men, to fore-ſee the iſſue (which yet is ever in Gods hand) of humane Counſels, that ſo they may obſerve, and underſtand from Divine truth, the events of things to come, which God hath determined by his Spirit in his holy Prophets. I know that this my labour will not be unacceptable to ye, how meane ſoever it be, which I truſt ye will cheerfully receive, becauſe that ye love our Nati­on, and as part of it, the Author of this Diſcourſe. But I entreat you be cer­tain, that I pour out continuall prayers to God for your happineſſe. Farewell, moſt renowned Fathers, and flouriſh moſt proſperouſly.

Menaſſeh Ben Iſrael.

MENASSEH BEN ISRAEL to the courteous Reader.

THere are, as many mindes as men, about the originall of the people of America, and of the firſt inhabitants of the new World, and of the Weſt-Indies; for how many men ſoever they were, or are, they came of thoſe two, Adam, and Eve; and conſequently of Noah, after the Floud. But that new World doth ſeeme wholly ſeparated from the old, therefore it muſt be that ſome did paſſe thither out of one (at leaſt) of the three parts of the World, ſc. Europe, Aſia, and Africa; but the doubt is, what people were thoſe, and out of what place they went. Truly, the truth of that muſt be gathered, partly out of the ancient Hiſtories, and partly from conjectures; as their Habit, their Language, their Manners, which yet doe vary according to mens diſpoſitions; ſo that it is hard to finde out the certainty. Almost all who have viewed thoſe Countries, with great diligence, have been of different judgements: Some would have the praiſe of finding out Ame­rica, to be due to the Carthaginians, others to the Phenicians, or the Canaanites; others to the Indians, or people of China; others to them of Norway, others to the inhabitants of the At­lantick Iſlands, others to the Tartarians, o­thers to the ten Tribes. Indeed, every one grounds his opinion not upon probable arguments, but high conjectures, as will appeare farther by this Booke. But I having curiouſly examined what ever hath hitherto been writ upon this Subject, doe finde no opinion more probable, nor agreeable to reaſon, than that of our Montezinus, who ſaith, that the firſt inhabitants of America, were the ten Tribes of the Iſraelites, whom the Tartarians conque­red, and drove away; who after that (as God would have it) hid themſelves behind the Moun­taines Cordillerae. I alſo ſhew, that as they were not driven out at once from their Country, ſo alſo they were ſcattered into divers Provinces, ſc. into America, into Tartary, into China, into Media, to the Sabbaticall River, and into Ae­thiopia. I prove that the ten Tribes never retur­ned to the ſecond Temple, that they yet keep the Law of Moſes, and our ſacred Rites; and at laſt ſhall returne into their Land, with the two Tribes, Judah, and Benjamin; and ſhall be governed by one Prince, who is Meſſiah the Son of David; and without doubt that happy time is near, which I make appear by divers things; where, Reader, thou ſhalt finde divers Hiſtories worthy of memory, and many Propheſies of the old Pro­phets opened, with much ſtudy, and care. I wil­lingly leave it to the judgement of the godly, and learned, what worth there is in this my Booke, and what my owne Nation owes me for my paines: It is called, The Hope of Iſrael; which name is taken from Jerem. 14.8. O the hope of Iſrael, the Saviour thereof. For the ſcope of this Diſcourſe is, to ſhow, that the hope in which we live, of the comming of the Meſſiah, is of a future, dif­ficult, but infallible good, becauſe it is grounded upon the abſolute Promiſe of the bleſſed God.

And becauſe I intend a continuation of Joſe­phus his Hiſtory of the Jewes, our famous Hi­ſtorian; I entreat, and beſeech all Learned men, in what part of the World ſoever they live (to whom I hope that ſhortly this Diſcourſe will come) that if they have any thing worthy of poſterity, that they would give me notice of it in time; for though I have collected many Acts of the Jewes, and many Hiſtories out of the Hebrewes, the Arabians, the Grecians, the Latines, and o­ther Authors of other Nations; yet I want many things for this my enterpriſe, all which I am wil­ling to performe, that I may pleaſe my Nation; but rather to the glory of the bleſſed God, whoſe Kingdome is everlaſting, and his Word in­fallible.

The Tranſlator to the Reader.

THis Diſcourſe of a Jew comming to my hand, and having peruſed it, I thought it not inconvenient to make it ſpeake Engliſh; for the benefit of my Country-men, who wait for the redemption of Iſrael; and at the ſame time, of the Gentiles alſo. That the Author is a Jew, ought to be no ſcandall to us (though ſome of us Chriſtian Gen­tiles are ignorant of, and ſcandalized at the notion of the converſion of the Iewes, as the Iewes of old were, concerning our being Converted, and grafted into the true Stock, as in Acts 11.3. ) for though God hath rejected them, yet not for ever, Romans 11.25, 26. And alſo the many Propheſies both in the Old, and New Te­ſtament, which concerne their being recei­ved againe to grace, gathered from their diſperſion, and ſetled in their owne Land; and their flouriſhing eſtate under, now our, and then their and our Prince, Jeſus Chriſt the Meſſiah, who will then triumph glo­riouſly, and all the people with him; theſe and many more Promiſes would want a fulfilling (which the God of Truth will never ſuffer) if there ſhould not be the re­volution of a time, in which they ſhall be converted, and grace and peace be poured out upon Iewes and Gentiles; though firſt upon the Iew, then the Gentile. But beſide this, the Author expreſſeth ſo much learning, that he deſerveth honour of all; ſo much ingenuity, and (ſo farre as his light reach­eth) ſo great a meaſure of the knowledge and feare of God, that he may well be ſet for a patterne to us Chriſtians, who pro­feſſe much better than he, but live much worſe. One thing is very remarkable in him, that whereas many of us (like them who cannot ſee Wood for Trees) though Invironed with mercies in theſe late revo­lutions, (I ſpeake not to them who mea­ſure mercies only, or chiefly, by plentifull tables, full purſes, rich accoutrements, and the like; that wretched Generation is unworthy of the name of Men, much more of Chriſtians) yet wil unthankfully cry out, What have we got by all theſe troubles? and what hath been done? ſurely this Iew ſhall riſe up in Judgement againſt ſuch un­chriſtian Chriſtians; for he in his Epiſtle dedicatory ſayes, The whole world ſtands ama­zed at what the Parliament hath done; beſides, he cordially and openly ownes the Parlia­ment, who as farre as I know, never did him, or his Nation any further good then to pray for them; (though we hope, and pray, that their favour may extend to realities, towards that people, to whom certainly God hath made ma­ny, and great Promiſes, and ſhortly will give an­ſwerable performances:) but many among us, who enjoy peace under them, and many other bleſſings, (too many for an unthank­full Generation) doe refuſe to acknow­ledge them, doe curſe them whom God hath bleſſed, and even in their prayers to that God who cannot be deceived, or impoſed upon; doe vent themſelves againſt this preſent Government, in expreſſions ſo wilde and falſe, that ſuch Language would be accounted moſt unworthy, in our ad­dreſſe to any conſiderable perſon, much more then to the great God. I ſhall only adde this, ſc. Doe not think that I ayme by this Tranſlation to propagate, or commend Iudaiſme (which its no wonder if the Au­thor doth ſo much favour, eſpecially in his thirtyeth Section) no, through Grace I have better learned the truth, as it is in Jeſus: but to give ſome diſcovery of what apprehenſions, and workings there are at this day in the hearts of the Iewes; and to remove our ſinfull hatred from off that people, whoſe are the Promiſes, and who are beloved for their Fathers ſakes; and who of Iewes, we ſhall heare to be, ere long, reall Chriſtians.


The Authors of other Na­tions, which are quoted in this Treatiſe.

  • ABrahamus Or­telius
  • Agathias
  • Auguſtinus
  • Alexis Vanegas
  • Alfonſus Cemedro
  • Alonſus Auguſtia­nus
  • Alonſus de Erzilla
  • Alonſus Venerus
  • Arias Montanus.
  • Baronius
  • Beroſus
  • Boterus
  • Bozius.
  • Conſtantinus.
  • Diodorus Siculus.
  • Dion
  • Duretus.
  • Eſelius Geradus
  • Euſebius Ceſarienſis.
  • Famianus Strada
  • Franciſcus de Ribera
  • Franciſcus lopez de
  • Gomara.
  • Garcilaſſus dela Vega
  • Genebrardus
  • Goropius
  • Guil. Poſtellus
  • Guilielmus Blawius
  • Guil. Schikardus.
  • Henricus Alangre
  • Hugo Grotius.
  • Jacobus Verus
  • Joan. de caſtillanos
  • Joan. de Bairos
  • Joan. Roman
  • Joan. de Laet
  • Joan. Huarte
  • Joſephus d' Acoſta
  • Ioan. Linſchoten.
  • Leſcarbotus
  • Lucanus.
  • Manuel Sa.
  • Marcilius Ficinus
  • Marinus.
  • Nicolaus Trigautius
  • Origines
  • Oroſius
  • Oſorius Luſitanus.
  • Petrus de Cieza
  • Plancius
  • Petrus Simon
  • Petrus Hernandes de
  • Quiros
  • Petrus Teixera
  • Pineda
  • Plato
  • Plinius
  • Pomarius
  • Proclus
  • Porphyrius
  • Poſſevinus
  • Plutarchus
  • Picus Mirandulanus
  • Ptolomaeus
  • Semuel Bochardus
  • Solinus
  • Strabo
  • Suetonius Tranquil­lus
  • Tacitus
  • Thomas Malvenda
  • Xenophon.
  • Zarate.

The Hebrew Books, and Authors.

  • TAlmud Hieroſolymitanum
  • Talmud Babylonicum
  • Paraphraſis Chaldaica
  • R. Simhon ben Johay
  • Seder holam
  • Rabot
  • Ialkot
  • Tanhuma
  • Joſeph ben Gurion
  • R. Sehadia Gaon
  • R. Moſeh de Egypto
  • R. Abraham Aben Ezra
  • R. Selomoh Iarhi
  • Eldad Danita
  • R. David Kimhi
  • Eldad Danita
  • R. David Kimhi
  • R. Benjamin Tudelenſis
  • R. Moſeh Gerundenſis
  • R. Abraham bar R. Hiya
  • Don Shac Abarbanel
  • R. Joſeph. Coen
  • R. Abraham Friſol
  • R. Mordechay Japhe
  • R. Mordechay reato
  • R. Hazarya a Adomi


IN the 18th. of the Month of Elul, the 5404 yeare from the Worlds creation, and according to common compute, in 1644. Aaron Levi, otherwiſe called Antonius Mon­tezinus came into this City Amſterdam, and related to the Sieur Menaſſih ben Iſrael, and other Cheiſetaines of the Por­tugall Nation, Inhabitants of the ſame City, theſe things which follow.

That it was two years and an halfe, ſince that the going from the Port Honda in the Weſt-In­dies, to the Papian juriſdiction, he conducted ſome Mules of a certain Indian, whoſe name was Franciſcus Caſtellanus, into the Province of Qulty, and that there was one in company with him and other Indians, whoſe name was Fran­ciſcus, who was called by all Cazicus. That5 it happened that as they went over the Mountaines Cordillerae, a great tempeſt aroſe, which threw the loaden Mules to the ground. The Indians being afflicted by the ſore tempeſt, every one began to count his loſſes; yet confeſſing that all that and more grievous puniſhments were but juſt, in regard of their many ſins. But Franciſcus bad them take it patiently, for that they ſhould ſhortly injoy reſt: The others anſwered, that they were unwor­thy of it, yea, that the notorius cruelty uſed by the Spaniards towards them, was ſent of God, becauſe they had ſo ill treated his holy people, who were of all others the moſt innocent. Now then, they de­termined to ſtay all night upon the top of the Mountaine. And Montezinus took out of a Box ſome Bread, and Cheeſe, and Junkets, and gave them to Franciſcus, upbraiding him, that he had ſpoken diſgracefully of the Spaniards; who an­ſwered, that he had not told one halfe of the miſe­ries, and calamities inflicted by a cruell, and in­humane people; but they ſhould not goe unreven­ged, looking for help from an unknowne people.

After this Conference, Montezinus went to Carthagena, a City of the Indians, where he be­ing examined, was put in priſon; and while he prayed to God, ſuch words fell from him; Bleſſed be the name of the Lord, that hath not made me an Idolater, a Barbarian, a Black-a-Moore, or an Indian; but as he named Indian, he was6 angry with himſelf, and ſaid, The Hebrews are Indians; then he comming to himſelf againe, confeſſed that he doted, and added, Can the He­brews be Indians? which he alſo repeated a ſe­cond, and a third time; and he thought that it was not by chance that he had ſo much miſtaken him­ſelfe.

He thinking farther, of what he had heard from the Indian, and hoping that he ſhould finde out the whole truth; therefore as ſoone as he was let out of Priſon, he ſought out Franciſcus, beleeving that he would repeat to him again what he had ſpo­ken; he therefore being ſet at liberty, through Gods mercy, went to the Port Honda, and accor­ding to his deſire, found him, who ſaid; He re­membred all that be had ſpoken, when he was upon the Mountaine; whom Montezinus asked, that he would take a Journey with him, offering him all courteſies, giving him three Peices of Eight, that he might buy himſelfe neceſſaries.

Now when they were got out of the City, Mon­tezinus confeſſed himſelfe to be an Hebrew, of the Tribe of Levi, and that the Lord was his Gods; and he told the Indian, that all other gods were but mockeries; the Indian being amazed, asked him the name of his Parents; who anſwered, Abraham, Iſaac, and Jacob; but ſaid he, have you no other Father? who anſwered, yes, his Fa­thers name was Ludovicus Montezinus; but7 he not being yet ſatisfied, I am glad (ſaith he) to heare you tell this, for I was in doubt to beleeve you, while you ſeemed ignorant of your Parents: Montezinus ſwearing, that he ſpoke the truth, the Indian asked him, if he were not the Son of Iſ­rael, and thereupon began a long diſcourſe; who when he knew that he was ſo, he deſired him to proſecute what he had begun, and added, that he ſhould more fully explaine himſelfe, for that for­merly he had left things ſo doubtfull, that he did not ſeeme at all aſſured of any thing. After that both had ſate down together, and refreſhed them­ſelves, the Indian thus began: If you have minde to follow me your Leader, you ſhall know what ever you deſire to know, only let me tell you this, what­ſoever the journy is, you muſt foot it, and you muſt eate nothing but parched Mayz, and you muſt omit nothing that I tell you; Montezinus anſwered, that he would doe all.

The next day being Munday, Cazicus came a­gaine, and bid him throw away what he had in his Knapſack, to put on ſhooes made of linnen pack­thred, and to follow him, with his ſtaffe; where­upon Montezinus leaving his Cloake, and his Sword, and other things which he had about him, they began the journey, the Indian carrying upon his back three meaſures of Mayz, two ropes, one of which was full of knots, to climbe up the Moun­taine, with an booked ſork; the other was looſe,8 for to paſſe over Marſhes, and Rivers, with a little Axe, and ſhooes made of linnen pack-thread. They being thus accoutred, travelled the whole week, unto the Sabbath Day; on which day they teſting, the day after they went on, till Tueſday, on which day about eight a clock in the morning, they came to a River as bigge as Duerus; then the Indian ſaid, Here you ſhall ſee your Brethren, and making a ſign with the ſine linnen of Xylus, which they had about them inſtead of a Girdle; thereupon on the other ſide of the River they ſaw a great ſmoke, and immediatly after, ſuch another ſigne made as they had made before; a little after that, three men, with a woman, in a little Boat came to them, which being come near, the woman went aſhore, the reſt ſtaying in the Boat; who talking a good while with the Indian, in a Language which Montezinus underſtood not; ſhe returned to the Boat, and told to the three men what ſhe had lear­ned of the Indian; who alwayes eying him, came preſently out of the Boat, and embraced Montezi­nus, the woman after their example doing the like; after which, one of them went back to the Boat, and when the Indian bowed down to the feet of the other two, and of the woman, they embraced him courteouſly, and talked a good while with him. After that, the Indian bid Montezinus to be of good courage, and not to look that they ſhould come a ſecond time to him, till he had ſully learned the9 things which were told him at the firſt time.

Then thoſe two men comming on each ſide of Montezinus, they ſpoke in Hebrew, the fourth Verſe of Deut. 6. Semah Iſrael, adonai Elo­henu adonai chad; that is, Heare O Iſrael, the Lord our God is one God.

Then the Indian Interpreter being asked, how it was in Spaniſh, they ſpoke what followes to Montezinus, making a ſhort pauſe between every particular.

  • 1 Our Fathers are Abraham, Iſaac, Jacob, and Iſrael, and they ſignified theſe foure by the three fingers lifted up; then they joyned Reuben, adding another finger to the former three.
  • 2 We will beſtow ſeverall places on them who have a minde to live with us.
  • 3 Joſeph dwels in the midſt of the Sea, they making a ſigne by two fingers put to­gether, and then parted them.
  • 4 They ſaid (ſpeaking faſt) ſhortly ſome of us will goe forth to ſee, and to tread under foot; at which word they winked, and ſtamped with their feet.
  • 5 One day we ſhall all of us talke toge­ther, they ſaying, Ba, ba, ba; and we ſhall come forth as iſſuing out of our mother the earth.
  • 10
  • 6 A certaine Meſſenger ſhall goe forth.
  • 7 Franciſcus ſhall tell you ſomewhat more of theſe things, they making a ſigne with their finger, that much muſt not be ſpoken.
  • 8 Suffer us that we may prepare our ſelves; and they turning their hands and faces every way, thus prayed to God, DO NOT STAY LONG.
  • 9 Send twelve men, they making a ſign, that they would have men that had beards, and who are skilfull in writing.

The Conference being ended, which laſted a whole day, the ſame men returned on Wedneſday, and Thurſday, and ſpake the ſame things againe, without adding a word; at laſt Montezinus being weary that they did not anſwer what be asked them, nor would ſuffer him to goe over the river, he caſt himſelfe into their Boat; but he being forced out againe, fell into the river, and was in danger to be drowned, for be could not ſwim; but being got out of the water, the reſt being angry, ſaid to him; at­tempt not to paſſe the River, nor to enquire after more then we tell you; which the Indian interpre­ted to him, the reſt declaring the ſame things both by ſignes, and words.

You muſt obſerve, that all thoſe three dayes the Boat ſtayed not in the ſame place, but when thoſe four who came went away, other four came, who all11 as with one mouth, repeated all the fore-mentioned nine particulars, there came and went about three hundred.

Thoſe men are ſomewhat ſcorched by the Sun, ſome of them weare their haire long, down to their knees, others of them ſhorter, and others of them much as we commonly cut it. They were comely of body, well accoutred, having ornaments on their feet, and leggs, and their heads were compaſſed a­bout with a linnen cloath.

Montezinus ſaith, that when he was about to be gone, on Thurſday evening, they ſhewed him very much courteſie, & brought him whatever they thought fit for him in his journy, and they ſaid, that them­ſelves were well provided with all ſuch things, (ſc. meats, garments, flocks, and other things) which the Spaniards in India call their owne.

The ſame day, when they came to the place where they had reſted, the night before they came to the River, Montezinus ſaid to the Indian; You re­member Francis, that my Brethren told me, that you ſhould tell me ſomething, therefore I entreat you, that you would not think much to relate it. The Indian anſwered, I will tell you what I know, only doe not trouble are, and you ſhall know the truth, as I have received it from my fore-fathers; but if you preſſe me too much, as you ſeeme to doe, you will make me tell you lyes; attend therefore I pray, to what I ſhall tell you.


Thy Brethren are the Sons of Iſrael, and brought thither by the providence of God, who for their ſake wrought many Miracles, which you will not beleeve, if I ſhould tell you what I have learned from my Fathers; we Indians made war upon them in that place, and uſed them more hardly then we now are by the Spaniards; then by the inſtiga­tion of our Magicians (whom we call Mohanes) we went armed to that place where you ſaw your Brethren, with an intent to deſtroy them; but not one of all thoſe who went thither, came back again; whereupon we raiſed a great Army, and ſet upon them, but with the ſame ſucceſſe, for againe none eſcaped; which hapned alſo the third time, ſo that India was almoſt bereft of all inhabitants, but old men, and women; the old men therefore, and the reſt who ſurvived, beleeving that the Magicians uſed falſe dealing, conſulted to deſtroy them all, and many of them being killed, thoſe who remained pro­miſed to diſcover ſomewhat that was not knowne; upon that they deſiſted from cruelty, and they decla­red ſuch things as follow:

That the God of thoſe Children of Iſrael is the true God, that all that which is en­graven upon their ſtones is true; that about the end of the World they ſhall be Lords of the world; that ſome ſhall come who ſhall bring you much good, and after that they have enriched the earth with al good things,13 thoſe Children of Iſrael going forth out of their Country, ſhall ſubdue the whole World to them, as it was ſubject to them formerly; you ſhall be happy if you make a League with them.

Then five of the chief Indians (whom they call Cazici who were my Anceſtors, having underſtood the Propheſie of the Magicians, which they had learned of the Wiſe men of the Hebrews, went thither, and after much entreaty, obtained their de­ſire, having firſt made knowne their minde to that woman, whom you ſaw to be for an Interpreter, (for your Brethren will have no commerce with our In­dians) and whoſoever of ours doth enter the Country of your Brethren, they preſently kill him; and none of your Brethren doe paſſe into our Coun­try. Now by the help of that woman we made this agreement with them.

1 That our fifth Cazici ſhould come to them, and that alone at every ſeventy months end.

2 That he to whom ſecrets ſhould be im­parted, ſhould be above the age of three hundred Moons, or months.

3 And that ſuch things ſhould be diſ­covered to none in any place where people are, but only in a Deſart, and in the pre­ſence of the Cazici; and ſo (ſaid the Indian) we keep that ſecret among our ſelves, be­cauſe14 that we promiſe our ſelves great fa­vour from them, for the good offices which we have done to our Brethren, it is not law­full for us to viſite them, unleſſe at the ſe­venty months end: Or if there happens any thing new, and this fell out but thrice in my time; Firſt, when the Spaniards came into this Land; alſo, when Ships came into the Southern Sea; and thirdly, when you came, whom they long wiſhed for, and ex­pected. They did much rejoyce for thoſe three new things, becauſe that they ſaid, the Propheſies were fulfilled.

And Montezinus alſo ſaid, that three other Cazici were ſent to him by Franciſcus, to Hon­da, yet not telling their names; till he had ſaid, you may ſpeak to them freely, they are my fellowes in my Function, of whom I have told you, the fifth could not come for age, but thoſe three did hear­tily embrace him; and Montezinus being asked, of what Nation he was, he anſwered, an Hebrew, of the Tribe of Levi, and that God was his God, &c. which when they had heard, they embraced him againe, and ſaid: Ʋpon a time you ſhall ſee us; and ſhall not know us; we are all your Brethren, by Gods ſingular favour; and again, they both of them hidding farewell, departed, every one ſaying, I goe about my buſineſſe; therefore none-but Fran­ciſcus being left, who ſaluting Montezinus as a15 Brother, then bade him farewell, ſaying, farewell my Brother, I have other things to doe, and I goe to viſite thy Brethren, with other Hebrew Cazici As for the Country, be ſecure, for we rule all the Indians; after we have finiſhed a buſineſſe which we have with the wicked Spaniards, we will bring you out of your bondage, by Gods help; not doubting, but he who cannot lye, will help us, ac­cording to his Word; endeavour you in the meane while that thoſe men may come.



IT is hard to ſay what is certaine among the ſo many, & ſo uncertain opinions con­cerning the originall of the Indians of the new world. If you aske, what is my opi­nion upon the relation of Montezinus, I muſt ſay, it is ſcarce poſſible to know it by any Art, ſince there is no demonſtration, which can manifeſt the truth of it; much leſſe can you gather it from Divine, or hu­mane Writings; for the Scriptures doe not tell what people firſt inhabited thoſe Coun­tries; neither was there mention of them by any, til Chriſtop. Columbus, Americus Veſpucius, Ferdinandus Cortez, the Marqueſſe Del Valle,16 and Franciſcus Pizarrus went thither; and though hitherto I have been of this minde, that I would ſpeake only of ſolid, and in­fallible things, (as thoſe things are which concerne our Law) and the obſcurity of the matter, making me doubt, whether it would be worth a while for me to attempt it; yet at laſt I was content to be perſwa­ded to it, not that I look to get credit by it, but that my friends, and all who ſeeke for truth, that have put me upon this work, may ſee how very deſirous I am to pleaſe them.

I ſhall ſpeak ſomewhat in this Diſcourſe, of the divers opinions which have been, and ſhall declare in what Countries it is thought the ten Tribes are; and I ſhall cloſe, after that I have brought them into their owne Country, which I ſhall prove by good reaſons, following the Revelati­ons of the holy Prophets, who I beleeve cannot be expounded otherwiſe, whatever ſome thinke; yet I intend not to diſpute theſe things, but according to my cuſtom, ſhall lay downe fairly, and faithfully, the opinions of the Iewes only.


SECT. 2.

YOu muſt know therefore, that Alexis Vanegas ſaith, that the firſt Colonies of the Weſt-Indies were of the Carthaginians, who firſt of all inhabited New-Spaine, and as they encreaſed, ſpread to the Iland Cuba; from thence to the continent of America; and af­ter that towards Panama, New-Spaine, and the Iſle of Peru. And he grounds him­ſelfe on that reaſon, that as the Cartha­ginians (who of old did moſt uſe the Seas) ſo thoſe of Peru, and the Inhabitants of New-Spaine, did make uſe of pictures inſtead of let­ters.

But this opinion doth not ſatisfie, be­cauſe they anciently were white men, bearded, and civill in converſe; but contrarily thoſe of Parama, St. Martha, and of the iſles of Cuba, and Barlovent, went naked. Farther­more, who can thinke that the language which; he ſaith, they firſt ſpoke, ſhould be ſo ſoone changed, that it ſhould be wholly another: and there is no agreement between the one and the other. The learned Arias Montanus thinkes, that the Indians of New Spaine, and Peru, are the off-ſpring of Ophir the ſonne of Jokton, the nephew of Heber. And he backs his opinion, by the name Ophir, which by tranſpoſition of letters, is the ſame with Peru; and he adds, that the name Parvaim in the du­all18 number, doth ſignifie the Iſtimus between New-Spaine and Peru, which firſt was cal­led Ophir, then Peru; and that theſe coun­tries are that Peru, from whence King Solomon brought gold, precious ſtones, &c. as in 1 Kin. chap. 9.6.10. & 2 Chron. 9.21. This opini­on ſeemes more probable than the other, and may be backed by another name of the River Liru, which according to Gomoras, lies in the 2d degree from the Equinoctiall line, from Panama 222. miles; as alſo by the name of the Province Jucatan, which may be derived from Joktan the father of Ophir. But beſides that this notation is ſomewhat farre fetcht, it croſſes what Joſephus Acoſta affirmes in 1. Hiſtor. of Jud. c. 13. who ſayth, that the name Peru was unknown to the Indians themſelves before thoſe Spaniards gave that name. Add to this what Garcillaſſo de la Vega in the firſt part of his Commentary on Peru, c. 4 ſaith, that when a certaine Spanyard, Baſco Nun­nez de Balboa, lived in that country, and asked a Fiſherman, what was the name of that Pro­vince, he anſwered Beru; (which was the Fiſhermans owne name, he thinking that was the queſtion) and he farther ſaid, that the name of the River where he fiſhed, was called Pelu. Hence you may ſee, that Peru is made of both thoſe words; which alſo many Spanyards beſides him, we have mentioned, doe teſtifie. 19Beſides, who can thinke that Solomon neglect­ing the Eaſt-Indies, a place ſo rich, and aboun­ding with all things, ſhould ſend a Fleet ſo farre off as to the Weſt-Indies. Alſo we read in 1 King. 9. that Solomon made ſhips in Ezion-Geber on the ſhoare of the red Sea, which alſo Jehoſophat did, with Ahaziah, as Ezra ſaith, in 2. Chron. 20. and it is certaine that thoſe of thoſe countries went that ordinary way to India. And it will not follow, that becauſe the holy Scripture ſometimes ſaith, that they went to Tarſis, and ſometimes that they went to Ophir, that therefore both thoſe places are the ſame; ſince that Tarſis is not, as ſome thinke Carthage, or Tunes in Africa; for that the navy of Solomon did not ſet ſayle from Joppa, a Port of the mediterranean, but from Ezion-Geber, a Port of the red Sea, from whence they could not ſaile to Carthage, but to the Eaſt-Indies. The anſwer of Iſaac Abarbanel to that argument, cannot be ad­mitted, who ſaith, that an arme of Nilus did run into the red Sea, and another arme ran into the Mediterranean, by Alexandria in Aegypt; ſince it was never heard, that ſhips of great bur­den, did ſwim in thoſe rivers; and would not he then have built his Navy in the Port of A­lexandria? It is more true that Tarſis is the Ocean, or Indian Sea; and becauſe they came into the Ocean, after that they had ſailed over20 the red Sea, which is but narrow, therefore the Scripture ſaith, They Sailed to Tarſis. Rabbi Jonathan ben Vziel followes this opi­nion, who in his Paraphraſe, for Tarſis, puts (the Sea.) The ſame ſaith Franciſcus de Ri­bera, in his Comment on Jonah, and alſo Rab­binus Joſephus Coen, in his Chronology; who aſcribe the word Tarſis, to the Indian Sea; becauſe that Ophir is the ſame country, which of old is called The Golden Cherſoneſus; and by Joſephus, The golden Land; and at this day Malacca; from whence they brought Ivory, for the great number of Elephants which are there; none of which are in the Weſt-Indies, And Solomons Navy ſtayd in thoſe Ports of India, 3. yeares, becauſe they traded with the Inhabitants I know that learned Grotius, and famous de Lact thinke differently; as alſo thoſe quoted by them; but I ſhall not inſiſt in confuting their opinions becauſe I ſtudy bre­vity. I doe like of, in part, the opinion of the Spaniards who dwell in the Indies, who by common conſent doe affirme that the Indians come of the 10. Tribes. And truly they are not altogether miſtaken, becauſe in my opinion, they were the firſt planters of the In­dies; as alſo other people of the Eaſt-Indies came by that Streight which is betweene In­dia, and the Kingdome of Anian. But that peo­ple, according to our Montezinus, made warre21 upon thoſe Inhabitants the Iſralites, whom they forced up unto the mountaines, and the in-land countries, as formerly the Brittaines were driven by the Saxons into Wales.

SECT. 3.

THe firſt ground of that opinion is taken from 2 Eſdraſ. 13. v. 40. &c, (which we quote as ancient, though it be Apocryphall) where it's ſaid, that the 10. Tribes which Sal­manaſter carried captive in the raigne of Ho­ſeas, beyond Euphrates, determined to goe into countries farre remote, in which none dwelt, whereby they might the better obſerve their law. And as they paſſed over ſome bran­ches of Euphrates, God wrought miracles, ſtop­ping the courſe of the Flood, till they had paſ­ſed over; and that country is called Arſareth. From whence we may gather, that the 10. Tribes, went to New-Spaine, and Peru, and poſſeſſed thoſe 2 Kingdomes, till then without Inhabitants. Genebrardus, quoting Eſdras concerning that wandring of the 10. Tribes, ſaith, that Arſareth is Tartaria the greater, and from thence they went to Greenland; becauſe that America is lately found compaſ­ſed with it, and ſo it is to be on that ſide farther from Sea, than it is upon other ſides, being al­moſt an Iland; and they might paſſe from Greenland, by the Streight of Davis into the country Labrador, which is now called India,22 being 50. miles diſtant from thence, as Gome­ras ſaith in his Hiſtory: The ſame journying of the 10 Tribes into India, is confirmed by that which P. Malvenda reports. That Arſareth is that Promontry which is neare to Scythia, or Tartary, neare the Sea, called by Pliny, Tabis, where America is parted from the country of Anian by a narrow Sea; which alſo on that ſide parts China, or Tartary from America; ſo that there might be an eaſie paſſage for the 10. Tribes through Arſareth, or Tartary into the Kingdomes of Anian, and Quivira; which in time might plant the new world, and firme land; which in bigneſſe equals Europe, Aſia, and Africa put together; Alonſus Au­guſtinianus counting from the ſhoare of the north Sea, from the country of Labrador 3928. miles, and from Sur 3000. miles; but Goma­ras counts from India by the South, and Sur 9300. miles; which ſpace is big enough for the 10. Tribes, that they may there ſpread in places hitherto unknowne.

SECT. 4.

HE ſtrengthens this opinion, that in the iſle S. Michael, which belongs to the Azo­res, the Spaniards found Sepulchres under ground, with very ancient Hebrew letters, which Genebrardus hath Printed, in lib. 1. chro. p. 159. From whence we gather, that in that inſcription there is a miſtake of the Letter (T),23 ſo that the ſenſe of it is, How perfect is God. Sehalbin is dead. Know God. Unleſs you will have them to be proper Names, and to ſignifie him that is dead, and his Father, in which ſenſe for (M) you muſt read (B), and then the ſenſe will be, Meetabel, ſeal, the Son of Ma­tadel; ſuch names ending in (el) are common in Scripture, as Raphael, Immanuel, and the like. Let it ſuffice him who is pleaſed with neither of thoſe conjectures, that Hebrew Let­ters were found there. And though that Iland is remote from the Weſt-Indies, yet it might be by accident that they might put in thither.

SECT. 5.

THat ſeems to be to the purpeſe which Gar­cillaſſe de la Voga ſaith in his Comment on Peru, lib. 3. c. 1. That in Tiahuanacis a Pro­vince of Collai, among other Antiquities, this is worthy of memory, (being ſcituated at the Lake which the Spaniards call Chutuytu) That among the great buildings which are there, one was to be ſeen of a very great pile, which hath a Court 15 fathoms broad; a wall that compaſſeth it, 2 furlongs high; on one ſide of the Court is a Chamber 45 foot long, and 22 broad; and the Court, the Wall, the Pavement, the Chamber, the Roofe of it, the entrance, the poſts of the 2 gates of the Cham­ber, and of the entrance, are made onely of one ſtone; the three ſides of the Wall are an ell24 thick; the Indians ſay, that that Houſe is de­dicated to the Maker of the World. I conje­cture that building to be a Synagogue, built by the Iſraelites; for the Authors who writ about the Indies, tell us, that the Indians never uſe iron, or iron weapons. Alſo the Indians were Idolaters, and therefore it could not be that they ſhould build an houſe to God. P. Acoſta in lib. 6. Ind. hiſtor. c. 14. mentions ſuch buil­dings as are in that place; and he reports that he meſured a ſtone which was 38 foot long, 18 foot broad, and 6 foot thick. Petrus Cie­za in his firſt part of his Chonicles of Peru, c. 87. relates, That in the City Guamanga, which is ſituated by the river Ʋinaque, there is a vaſt building, which becauſe then it ſeemed almoſt ruined by time, it therefore had laſted many yeares. He asking the neighbouring Indians. Who built that great Pile? he learnt, that it was made by a people (who were bearded, and white as the Spaniards) who came thither a long time before (and ſtaid ſome time after) the Indians raigned there; and the Indians ſaid, that they had received it from their Fa­thers by Tradition. The ſame Cieza cap. 10 5. of the Antiquity of Tiguanac, ſaith, that what the Indians boat to be very ancient, can by no meanes be compared with that Ancient buil­dings, and other things. From all which you may well gather, that the firſt inhabitants of25 that place were the Iſraelites of the 10 Tribes becauſe they were white, and bearded.

SECT. 6.

TO this opinion adde an argument taken from what Logicians call à ſimili; for he that will compare the Lawes and Cuſtomes of the Indians and Hebrews together, ſhall finde them agree in many things; whence you may eaſily gather, That the Indians borrowed thoſe of the Hebrews (who lived among them) be­fore, or after they went to the unknown moun­taines. The Indians of Jucatan, and the Acu­zainitenſes do circumeiſe themſelves. The To­tones of New Spain, and Mexicans (as Roman and Gomaza in the generall hiſtory of the In­dians teſtifie) rend their garments, if their hap­pen any ſudden misfortune, or the death of any. Gregorius Garcias in Monarchia Ingaſo­num, an Iſle of Peru, ſaith, that Guainacapacus hearing that his ſon Atagualpa ſled for feare of the army of his enemy, he rent his garments. The Mexicans, and Totones, or the Totonaca­zenſes kept continually fire upon their altars, as God commands in Leviticus. Thoſe of Peru do the ſame, in their Temples dedicated to the Sun. The Nicaraguazenſes do forbid their wo­men who were lately brought a bed, to enter their Temples, till they are purified. The Inha­bitants of Hiſpaniola think thoſe do ſin, who lye with a woman a little after her child-birth. 26And the Indians of new Spain do ſeverely pu­niſh Sodomie. Many of the Indians do bury their dead on the Mountains; which alſo is the Jewiſh cuſtome, and Garcias ſaith, the name Chanan to found in thoſe countries. You may wonder at this, that the Indians doe every 50. yeares celebrate a Jubily, with great pomp, in Mexico, the Metropolis of the whole Pro­vince. Alſo that on the Sabbath-day all are bound to be preſent in the Temple, to perform their Sacrifices, and Ceremonies. They alſo were divorced from their wives, if they were not honeſt. The Indians of Pern, New-Spain, and Guatemala did marry the widdowes of their dead brethren. May not you judge from theſe things, that the Jewes lived in thoſe pla­ces, and that the Gentiles learned ſuch things of them? Add alſo to what hath been ſaid, that the knowledge which the Indians had, of the creation of the world, and of the univerſall Flood, they borrowed from the Iſraelites.

SECT. 7.

THe 4th ground of this opinion is, that the Indians are of a brown colour, and with­out beards; but in the new world, white, and bearded men were found, who had never com­merce with the Spaniards; and whom you cannot affirme to be any other than Iſraelites; becauſe alſo as they could never be overcome, ſo they ſhall never be fully known: as appears27 by what followes. Petrus Simon a Franciſ­can, in his Hiſtory of finding out the firme land, ſaith, that in the raigne of Charles the 5. he commanded one called Philippus de Vire thi­ther, to diſcover, and plant thoſe countries; that he found them unknown toward the north of America about 5. degrees, in the Province of Omeguas, which is neare the Province of Venezuela, and now is called Garracas. And he having learned of their neighbours, the greatneſſe of that people both in wealth, and in war, he determined to war upon them. Who when they had marched a good way, at laſt found a rich city, full of people, and faire buil­dings; and not farre off 2 husbandmen tilling the ground; whom they would have made priſoners, that they might be their interpreters. But when they ſaw themſelves ſet on, they fled apace towards the city; but Philippus d' Vire and his Soldiers followed them hard on horſeback, and had almoſt taken them; where­upon the husbandmen ſtood ſtill, and with their Speares wounded Philip in the breaſt, piercing through his Breſt-plate made of wooll to keepe off arrowes. He wondering at the dexterity of that people, judged it a wiſer courſe, not to make war upon that Province, and people ſo expert in war, and who dared to reſiſt armed men. Therefore he retreated with his Company. And to this day none goe to28 that people, neither is it known which way to go to them. It is probable that they are Iſraelites whom God preſerves in that place againſt the day of redemption. Alonſus de Erzilla teſti­fies the ſame thing, in 2. part. ſua Araucaniae, Cant. 27. where deſcribing thoſe places, he thus ſpeakes in Spaniſh,

Some Countries there, ſo populous are ſeen,
As one continued City; which have been
Never as yet, diſcoved; but unknown
To other Nations; have lyen hid alone;
Not found by forraine ſword, nor forrain trade
Doe either ſeeke, nor ſuffer to be made
But unacquainted live, till God ſhall pleaſe
To manifeſt his ſecrets ſhew us theſe.

SECT. 8.

IOanues Caſtilianus Vicarius living in the City Pampelona of Nova Granada in Peru, ſaith, that when Gonzalus Piſarrus had revol­ted from his people, he ſent ſome to ſearch out new countries of the Indians who lived eaſt­ward, whoſe number could never be knowne, becauſe that (as ſome ſay) their country is a­bove 2000 miles in length, if you compute from the head of the river Maragnon, which runnes neare Andes of Guſco, unto the place where it runs into the Sea, where therefore the River began to be navigable, Petrus d' Orſua being a Captaine, went by water, and hs Soldiers with him, in Veſſels called Canows; which29 when they were too ſmall for the ſorce of the ſtreame, he built Brigandines, on the bank of the River Guariaga, which waſhing the Pro­vince Chachapoyas, runs into Maragnon. He was ſcarce gone aboord his Brigandines, when one of his owne Soldiers named Aquirre, a ſtout man, killed him, who by common conſent ſucceeded the ſlaine When they had gone a little way, they found a plain without a moun­taine, where many houſes ſtood on each ſide of the bank of Maragnon, being built by the In­dians. They ſtill went on for 48 houres toge­ther, and ſaw nothing but tall, and white hou­ſes, which they feared to goe into, becauſe the Inhabitants were numerous, and becauſe they heard the noiſe of Hammers; for which cauſe they thought the Inhabitants to be Goldſmiths. They went on ſtill, and now ſailed in the north Sea, but alwayes neere to the ſhoar of the Pro­vince of Margarita, where Aquirre was catcht by the Inhabitants and hanged; for they heard that he had killed his Captain Petrus de Orſua.

SECT. 9.

CAſpar Bergarenſis (whom I have oft ſpoke with) went from the City Loxa, which is in the Province of Quiti in Peru, and accompanied the Colonell Don Diego Vaca de­la Vega going to ſeek a new Country.

In the yeare 1622 they came to the Province Jarguaſongo, which had been diſcovered by30 Captain Salines; and they paſſed the Moun­taines Cordillerae, where the River Maragnon is not above a ſtones caſt over. In the Province of the Iude Mainenſes they built a City, whoſe name was S. Franciſcus de Borja, at Eſquila­che. In his company were an 100 Spaniards in Canows. Having conquered thoſe Indians, and compelling them to ſweare fealty to the King of Spaine; the Collonel being inſtructed by the Mainenſes, went to other places, after he had put a Garriſon into his new City. Ha­ving ſayled fifty leagues in the River (he found ſome Cottages of the Indians which there hid themſelves) by favour of many Rivers which there run into Maragnon. When they had ſailed into the River Guariaga, where Petrus de Orſua had built his Brigaudines, and was killed by Aquerra; they asked the Indians whom they had taken (who were called Gua­riaga, from the Rivers name) what people doe live on the Rivers ſide? they told the Colo­nell, that 5 dayes journey off, there live men of tall ſtature, comely in preſence, and have as great beards as the Spanyards have, valiant, and warlick, who are not skilled in Canowes, though the reſt of the Indians uſe no other; he preſently returned the ſame way he came.


SECT. 10.

IN Fardambuc about 40 years ſince, 8 Tabaiares had a mind to look out new Countries, and to ſee whether the Land that was beyond, and unknown, were inhabited. They having ſpent 4 moneths in travelling Weſtward, they came to mountains, to whoſe top they got with difficulty, and found a plain which a pleaſant river did compaſs, by whoſe bank ſide dwelt a people who loved commerce, they were white, and bearded; and this 5 of the Tabaires (for 3 periſhed by the way, and only 5 returned) told to the Braſilians after 9 moneths.

SECT. 11.

IN our time, under King Philip the Third, Cap­tain Ferdinandes de Queiros being returned out of India (where he had ſpent moſt of his life) to Rome, he ſhewed a Table of Lands yet undiſcove­red. From thence he went to Madrid, and 5 ſhips were given him by che Governour of Panama (to whom he was ſent) to perfect his deſigne. He be­gan his journey, and was ſcarcely entred the South Sea, but he found land, which he called, The Iſle of Solomon, and Hieruſalem, for reaſons which he told me. He in his courſe of ſayling alwayes kept cloſe to the ſhoare of thoſe Iſlands; he ſaw thoſe Iſlanders of a browne colour, and took many; o­thers dwelt in greater Iſlands, and more fruitful; theſe were white, and wore long garments of ſilk; and the Pilot being bid to bring his Ship neere the ſhoare, he ſplit his Ship upon a Rock, and the Iſlan­ders running greedily to the ſight) which being ſunke, the Captaine went thence, looking for the32 firme land, which he found to be forty degrees be­yond; and he went 300 miles neere the ſhoare And when he perceived the Countrey to be inha­bited, by the ſmoak which he ſaw, and would put into a Port on the ſide of the River, there ran to him many white men, of yellow haire, tall like Giants, richly cloathed, and of long beards. But one of the Veſſels being wracked in the Havens mouth, he was forced to put out to Sea; whereup­on the Iſlanders ſent 2 Chaloffi of a brown colour, (as the inhabitants were of the firſt Iſland) with ſheep, and other proviſions, and fruits, but deſiring, and threatning them, if they did not depart: The Captaine brought thoſe Coloffi into Spaine, from whom the Spaniards could learne nothing but by ſignes; and in ſtead of anſwers, (when they were asked) would ſhew their beards, as if ſuch thoſe were, who were their Lords, and had ſent them, and if they were asked about Religion, they would hold up their fingers to heaven, implying, that they worſhipped but one God. A little while after, they died in Spain. The Captaine returned to Pa­nama, having left his 2 Ships which were wrack­ed; and when the Governour ſued him, by meanes. of the Senators, who are over the Indian affaires, he was diſmiſſed, and returned with his Ships into Spaine, where he abode 2 years before his matters were diſpatched. But the King created him Mar­queſſe of the Countries found out by him, and commanded to give him a good Army, wherewith to compaſſe his deſignes. But he ſcarce got to Pa­nama, when he died, not without ſuſpition of be­ing poiſoned by the Governour.



THat which I am about to tell, ſhall ſerve for a proof of that which I ſaid of the Weſt-Indians. A Dutch mariner told me, that not long ſince he was with his ſhip in Ameri­ca, ſeven degrees towards the North between Maragnon, and great Para, and he put into an harbor in a pleaſant river, where he found ſome Indians who underſtood Spaniſh, of whom he bought Meats, and Dy-wood; af­ter he had ſtayed there ſix months, he un­derſtood that that River extended eighteen leagues towards the Carybes Indians, as far as the ſhip could go; and that the River is divided there into three branches, and they ſayling two months on the left hand, there met them white men, and bearded, well bred, well clothed, and abounding with gold and ſilver; they dwelt in Cities en­cloſed with wals, and full of people; and that ſome Indians of Oronoch went thither, and brought home much gold, ſilver, and many precious ſtones. Which he having underſtood, ſent thither ſome Sea-men; but the Indian died by the way, who was their guide, and ſo they did not proceed, but ſtay­ed there two months, and trucked with the Indians who were ſixty leagues from Sea. That Province is called Jisbia, and is ſubject34 to Zealand; they have no commerce with the Spaniards, and the Inhabitants travell ſe­curely every way. I heard that ſtory by acci­dent from that Dutch maſter of the ſhip; whence ſome of us gueſſing them to be Iſrae­lites, had purpoſed to ſend him again to en­quire more fully. But he dyed ſuddenly the laſt yeer, whence it ſeems that God doth not permit that thoſe purpoſes ſhould take any effect till the end of days.


YEt I give more credit to our Monterinus, being a Portingal, and a Jew of our or­der; born in a City of Portingal, called Ville­fleur, of honeſt and known parents, a man a­bout fourty yeers old, honeſt, and not ambi­cious. He went to the Indies, where he was put into the Inquiſition as the ſucceſſor of many who were born in Portingal, and de­ſcended from them whom the King of Por­tugal Don Manuel forced to turn Chriſtians: (O wicked, and unjuſt action, ſaith Oſorius; and a little after, This was done neither according to Law, nor Religion,) and yet to this day they privately keep their Religion, which they had changed, being forced thereto. He being freed from the Inquiſition, very diligently ought out theſe things, and oft ſpoke with35 thoſe men; and then was not quiet till he came hither, and had told us that good news. He endured much in that journey, and was driven to great want, ſo that no houſe would give him food, or give him money for his work. I my ſelf was well acquainted with him for ſix months together that he lived here; and ſometimes I made him take an oath in the preſence of honeſt men, that what he had told, was true. Then he went to Farnambuc, where two yeers after he died, taking the ſame oath at his death. Which if it be ſo, why ſhould not I beleeve a man that was vertuous, and having all that which men call gain. And who knows but that ſhortly the truth of that prognoſtick may appear, which our Monterinus learned from the Mohanes; anſwerable to that which Ja­cobus Verus an Aſtrologer of Prague writ after the apparition of the Comet in Ann. 1618. and dedicated to his Highneſs the Prince Palatine, where he thus diſcourſeth: The Co­met going towards the South, doth intimate that the Cities and Provinces which God doth threaten, are thoſe of the Weſt-Indies, which ſhall revolt from the King of Spaine, who will finde that loſs greater then he ima­gined, not that the Indians rebell againſt him of themſelves, but that they are provoked36 to it being ſtirred up by others. Neither did the Comet only foretell that, but the eclipſe of the Sun, which was in that Countrey the yeer before. Thus far the Aſtrologer. Our ancient Rabbins ſay, though we do not be­leeve the Aſtrologers in all things, yet we do not wholly reject them, who ſometimes tell truth.


THus far of the Weſt-Indies; of which Iſaiah may be underſtood (becauſe it lyes in the midſt of the Sea, and alſo hath many Iſlands) in Iſa. 60.9. The iſles ſhall wait for me, and the ſhips of Tarſhiſh firſt, to bring their ſons from far, their ſilver and their gold with them. Jer. 31.10. Hear the word of the Lord O ye nati­ons, and declare it in the iſles afar off, and ſay, He that ſcattered Iſrael will gather him. Pſal. 97.1. The Lord reigneth, let the earth rejoyce, and the multitude of iſles be glad. Where part of the ten Tribes do dwell unknown to this day.


YOu muſt know, that all the ten Tribes were not carried away at the ſame time. Pul the King of Aſſyria (as I ſhew in the 2d: part of my Reconciler) conquered, and carried away the Tribes of Reuben, Gad, and37 half Manaſſeh, in the reign of Peka, as you may ſee in 1 Chron: 5.26. and Joſephus in li. 9. c. 11. Tiglah-pileſer 8. yeers after took Ijon, Abel-beth-maachah, Hazor, Gilead, Galilee, all the land of Naphtali, and he carried away all the captives into Aſſyria, in 2 King. 15.29. At laſt Shalmaneſer king of Aſſyria, nine yeers after, in the reign of Hoſhea the ſon of Elah, beſieged Samaria three yeers; which being taken, he carried away Hoſhea, with the reſt of the Tribes, in 2 King. 17.6. Of thoſe three times the Prophet Iſaiah ſpeaks, Iſa. 9.1. ſay­ing, the firſt captivity was gentle, if you compare it with the laſt, which was grie­vous, and unſufferable, when the kingdom, and Monarchy of Iſrael ceaſed.


THe ten Tribes being conquered at ſeve­rall times, we muſt think they were car­ried into ſeverall places. As we beleeve they went to the Weſt-Indies by the ſtrait of Ani­an, ſo we think that out of Tartary they went to China, by that famous wall in the confines of both. Our argument to prove it, is taken from the authority of two Jeſuites, who erected their Colledges in thoſe Coun­treys. Nicolaus Trigantius a Dutch-man in his diſcourſe of the Chriſtian expedition under­taken38 by the Jeſuites to Sina, ſaith, We finde that in former time the Jews came into theſe kingdoms. And when that ſociety had for ſome yeers ſeated it ſelf in the Court of the Pequinenſes, a certain Jew came to P. Matthaeus Riccius; he was born in Chamfamfu the me­tropolis of the Province Honan, and was ſur­named Ngay; and now being licenſed to the degree of Doctor, he went to Pequin. But when he read in a certain book writ by a Doctor of China, concerning the European affairs, That our fathers are not Saracens, and know no God but the Lord of heaven, and earth; and would perſwade himſelf that ours did profeſſe the Law of Moſes, he went into the Church with P. Matthaeus Riccius. On an altar there was the effigies of the Vir­gin Mary, and the childe Jeſus, whom St. John his fore-runner worſhipped with bended knees; now that day was the holy-day of John the Baptiſt. The Jew thinking it was the effigies of Rebecca, and her two ſons Jacob and Eſau, he bowed alſo to the Image, but with this apology, that he worſhipped no Images, but that he could not but honour theſe who were the parents of our Nation. And he asking if the foure Evangeliſts on both ſides of the altar, were not foure of the twelue ſons of Jacob; the Jeſuite anſwered,39 Yes, thinking he had asked of the 12. Apo­ſtles. But afterward the Jew acknowledged to the Jeſuite that he was an Iſraelite; and he found the Kings Bible, and acknowledged the Hebrew letters, though he could not read them. By this occaſion our people learnt, that ten or twelve families of Iſrae­lites were there, and had built a very neat Synagogue which coſt 10000. crowns; in which they have kept the five books of Mo­ſes with great veneration for 600. yeers. He alſo affirmed, that in Hamcheu the metropo­lis of the Province Chequiona, there are far more families, with a ſynagogue; and elſe­where that many families live without a ſynagogue, becauſe that by little and little they are extinguiſhed. He relating many things out of the old Teſtament, he differed but little in pronouncing thoſe names. He ſaid, that ſome among them were not igno­rant of the Hebrew tongue, but that himſelf had neglected it, having ſtudied the China tongue from a childe. For which cauſe he was counted almoſt unworthy of their ſocie­tie, by the ruler of the ſynagogue. But he chiefly looked after this, that he might get to be Doctor. Three yeers after P. Matthaeus Riccius ſent one of our brethren to that me­tropolis, who found all thoſe things true. 40He compared the beginnings, and endings of the books which the Jews keep in their ſynagogue, with our Pentateuch, and ſaw no difference, this onely, that thoſe had no pricks. The other Jeſuite is Alfonſus Cimedro, who likewiſe ſaith, that there is a great number of Jews in the Province of Oroenſis, on the Weſt part of China, who know no­thing of the coming, and ſuffering of Jeſus. And he from thence gathers, that they are of the ten Tribes, (which opinion I alſo am of) becauſe thoſe Chineſes obſerve many Jewiſh rites, which you may ſee in a manuſcript, which the noble Jaochimus Wicofortius hath. And why might not ſome of them ſail from China to New-Spaine through the Streight between China, and Anian, and Quivira, which do border upon New-Spain; and from thence they went to the Iſles of Panama, Peru, and thoſe thereabout. Theſe in my judgement are thoſe Chineſes of whom Iſaiah ſpeaks, Chap. 49. ver: 12. (treating about Iſraels return to his countrey) Behold theſe ſhall come from afar, and theſe from the North, and from the Weſt, and theſe from the land of Sinim. And ſo Ptolomy in lib 7. c. 3. tab. 11. cals it, The countrey of Si­nim, or Sina: and this is the true ſenſe of the words; Aben Ezra therefore is miſtaken, who derives it of Sene, a buſh, or wood, which he placeth in Aegypt.



I Could eaſily believe, that the 10. Tribes as they increaſed in number, ſo they ſpread into more Provinces before-mention­ed, and into Tartary. For Abraham Ortelius in his Geography of the world, and map of Tartary, he notes the place of the Danites, which he calls the Hord, which is the ſame which the Hebrew Jerida, ſignifying A de­ſcent. And lower, he mentions the Hord of Naphtali, poſſeſſed by Peroza in the year 476. Schikhardus in his Tarich, or ſeries of the Kings of Perſia, amplifies the hiſtory of this war, where ex lib. 4. of Agathias he thus ſaith, A little after when they were eaſed of that plague, (ſc. 7. years drought) in the time of the Empe­rour Zeno, Firuz made a double war with Naphta­li, in which at laſt he was deſtroyed. For firſt of all he was brought to the ſtreights of places unknown; who then ſought for peace upon this condition (and obtained it) that he ſhould ſwear that he would ne­ver after provoke them; and that he ſhould do reverence to this Conquerer in token of ſubjection: which afterward by the counſell of the Magicians he performed craftily, for he bowed towards the Eaſtern Sun, that his own people might think that he bowed rather to the Sun (after his Countrey cu­ſtome) then to honour his Enemy. But he did not42 truly perform that firſt agreement, though confirmed by Letters Patents; who becauſe he could not digeſt the diſgrace of bowing to his Enemy, he prepared a new Army and went againſt them; but a ſecond time he being entrapped by the badneſſe of the coun­trey, he loſt his life, and many with him, in a gulf which the Nephthalites had prepared for him, ha­ving dreſſed it over with reeds, and ſome earth thrown a top; they having left in the middle ſome high grounds, and trees where their Souts were, that their ſtratageme might not be found, and that the Perſians might more confidently attempt the ditch. Thus a raſh King paid for his perfidy, he ex­celling more in daring, then in counſell, as Agathias ſaith. The Patent by which peace had been agreed, was hung upon a ſpear, and might be ſeen of him at diſtance, that he might remember his oath, repent, and diſiſt from his enterpriſe: but he cared little for that. But when by his unexpected fall he ſaw he ſhould die, it is ſaid that he pulled off from his right ear a pearl of huge bigneſſe, and whiteneſſe, and leſt any after him ſhould finde it (more likely that his carps ſhould not be known) he threw it a great way off. The ſame Author asks, who thoſe Neph­thalites were? and by many arguments he proves that they are the relicks of the Jews; ſaith he, I do wholly think that they are the relicks of the Jews of the tribe of Nephtali, whom Triglath Pileſſer the Aſſirian carried into thoſe places, in 243 King. 15.29. For 1. The name, in the beſt copies of Agathias, which Lewenclavius hath mended, is the ſame fully; in other books it wants nothing but an (b); now it is ſearce poſſible that in a word of ma­ny ſyllables that ſhould fall out by chance. 2. Their countenance diſcovers it, for as Procopious J C ſaith they are not black, or foule in their countenance, as the Huns are among whom they live, but the onely white men of that countrey; that it may evidently appear that they came from ſome other place thi­ther. 3. Their manners agree, for the ſame. Author ſaith, that they are not Nomades, as the Huns who are unconſtant in their dwelling, and eat up one place after another; but they inhabit one certain place. Beſide, they obſerve Law and equity, as the Romanes; and have pollicy, being well governed by their Prince: both which is rare among their neigh­bour Nations. Alſo they do not lay abroad their dead, as the Barbarians do, but they deſently cover them with earth. Laſtly their jornals do teſtifie that many Jews live there, eſpecially in the mountains, who have ſearched to the mid-land countreys of Eaſt-Aſia. R. Benjamin. f. 23. From thence (the coaſt of Perſia) is 28 daies journey to the mountains Niſebor, which are neer the river Gozan. The Iſ­ralites which come from thence into Perſia, ſay, that there in the Cities of Niſebor, are 4. Tribes (ſo: Dan, Zabulon, Aſer. Naphtali,) of the firſt captivi­ty, which Shalmaneſer the Aſſyrian carried thi­ther,44 as in 2 King 17.6. he brought them to Habor, and Halab, the river Gozan, and the mountains of Media. The compaſſe of that countrey is 20. daies jurney; and they poſſeſſe Cities, and Caſtles upon the mountains, by one ſide of which, runs the river Gozan; neither are they ſubject to the Nations, but have a Governor over them, by name R. Joſeph A­markela a Levite, and there are among them ſome who ſtudy wiſdom. They ſowe; and reap; yea theyrage war to the Countrey of Cuth. In the ſame place Otelius addes, in the countrey Tabor, or Tibur (which Solinus commends, in c. 49.) they dwell a people, who though they have loſt the holy writings, they obey one King; who came into France, in Ann. 1530. and ſpoke with Francis the firſt, was burnt at Mantua by the command of the Emperour Charles the fifth, becauſe that he did private­ly reach Judaiſm to Chriſtian Princes, and to the Emperour himſelf. Boterus ſaith the ſame in his relations of the fartheſt part of Tartary. But both theſe were deceived; for Rabbinus Jeſephus Cohon, a man worthy to be believed, relates this more truly in his Chronology, ſaying, that the Jew who came out of that countrey, was the brother of the King of the Iſraelites, was called David the Reubenite; and having ſeen India in his paſſage, he came to Portugal, where he con­verted45 the Kings Secretary to Judaiſm, who fled from thence with him, taking the name of Selomoh Molho; he in ſhort time was ſo well verſed in the Law, yea in the Cabala it ſelf, that he made all Italy admire him. The Se­cretary together with the Rendenite, ende­voured to draw the Pope, Charles the fifth, and Francis the firſt to Judaiſm. Selomoh Molho was taken at Mantua, and burnt alive, in the year 1540. He yet was offered his life, if he would turn Chriſtian. The Reubenite was by Charles the fifth carried priſoner into Spain, where he ſhortly after died. Abraham Friſol Orhotolam remembers the Reubenite, ſaying, 45. years agone David Reubenita, a Prince of the Iſraelites, came from Tabor, a Province of Tartary, into Europe, who ſaid that two Tribes are there; and other Tribes a little farther, under their Kings, and Princes, and alſo an unſpeakable number of people. Perhaps the Province Tabor is the ſame that Habor; which is mentioned inKing. 17.6. that the ten Tribes were brough••by Salmaneſer to Habor, and Halah; now the Hebrew letters (h) and (t) are neer in faſhi­on. Eldad Danita of the Tribe of Dan, came out of thoſe Countreys 500. years agon (a letter from whom, which we call Sephar El­dod a-Dani, is kept to this day) and being46 examined by the Rabbins, was found an ap­proved man. The learned Rabbi David Kim­hi, who lived 450. years ſince, in etymol. ſuo in the word Segiah, he ſaith, Rabbi Jonah writes of the name of Rabbi Juda Aben Karis, that he heard Eldad Danita ſay, &c. And ſo what I ſaid is true, as appears by the teſtimonies pro­duced


PArt of the ten Tribes alſo live in Ethiopia in the Habyſſin Kingdom; as divers Ha­biſſins reported at Rome. Boterus in his relati­ons ſpeaks the ſame thing, that two potent Nations do live neer Nilus, and that one of them is that of the Iſraelites, who are gover­ned by a mighty King. A Coſmographer who hath added notes to Ptolomyes tables, ſaith thus in his table of New Africa; that part of new Africk was unknown of old, the head of Nilus not being known, which is in the mountains of the Moon, as the Ancients call them; where there dwels a great num­ber of Iſraelites, paying tribute to Preſter John. Rabbi Abraham Friſol in the book al­ready quoted, ſaith, that in his time ſome who had been in thoſe Countreys, reported the ſame to Hercules the Duke of Ferraria. And without queſtion from hence the Ha­byſſins47 learned circumciſion, the obſervation of the Sabbath, and many more Jewiſh rites. Of theſe Iſaiah ſeems to ſpeak, in Iſa. 18.1, 2. Wo to the land which under the ſhadow of ſails doth ſail beyond the rivers of Ethiopia, by whom (the Prophet ſaith) are ſent ambaſſadors in ſhips of bulruſhes, (ſuch as the Ethiopians uſe, com­monly called Almadiae.) Bring back a people driven out of their countrey, and torn, and more miſerable then any among us. Gifts ſhall be brought to the Lord of Sebaoth, in the place where the name of the Lord of Sebaoth, is worſhipped, in the mount Sion. The Prophet Zephany ſaith the ſame, in Zeph. 3.9, 10. Then will I give to the people that they ſpeaking a pure language, may all call upon the name of God, whom they ſhall ſerve with reverence; from beyond the rivers of Ethiopia they ſhall bring to me for a giſt, Hatray the daughter of my diſperſed ones, (that is, the Nations of Ethi­opia). Which agrees with that of Iſa. And your brethren (which are the 10. Tribes) ſhall bring gifts to the Lord.


ANd without doubt they alſo dwell in Media; from thence they paſſed En­phrates, whither they were firſt brought, as in 2 King. 17.24. and in the book of Tobit. Joſe­phus alſo ſpeaks of them in the Preface of his48 book of the War of the Jews, that the Jews did think that their brethren, who dwelt be­yond Euphrates, and farther, would rebell againſt the Romanes. Agrippa in his oration to the people of Jeruſalem, that they would not rebell againſt the Romanes, ſpeaks thus, What aſſociates do ye expect to joyn with you, in your rebellion, and war? doth not all the known world pay tribute to the Romans? Perhaps ſome of ye hope to have help from them beyond Euphrates. And in lib. 2. Anti­quit. c. 5. ſpeaking of thoſe who in the time of Ezra returned from Babylon to Jeruſalem, he ſaith, All Iſrael dwelt in Media; for two Tribes only dwelt in Aſia, and Europe, and lived ſubject to the Romans; as the other ten on the other ſide En­phrates, where they are ſo many, that they cannot be counted. It is not therfore to be doubted, the people encreaſing after their firſt tranſporta­tion, they ſought out new places, which we have formerly mentioned.


LAſtly, all think, that part of the ten Tribes dwell beyond the river Sabbathi­on, or ſabbaticall. Rabbi Johanan the Author of the Jeruſalem Talmud, who lived 160 years after the deſtruction of the 2d: Temple, ſaith in his treatiſe of the Sanhedrim, ca. 17. That49 the 10. Tribes were carried into 3. places, ſc. to the Sabbaticall river, to Daphne the ſub­urbs of Antioch, and thither where a cloud comes down and covers them: and that they ſhall be redeemed from thoſe three places; for ſo he opens that place of Iſa: Chap. 49.9. That they may ſay to the captives, go forth, (ſc: to them who were at the Sabbaticall river) to them that are in darkneſſe, ſhew your ſelves, (ſc: to them who are compaſſed with the cloud) and to all, they ſhall be refreſhed in the wayes, (ſc: to them who live in Daphne of Antioch which is in Syria). Whence you may obſerve, that the learned man l'Emperiur tranſlated it ill, at the ſides of Antioch, whereas Daphne is the proper name of a pleaſant grove near Antioch. Sedar olam makes mention of that cloud, and cals them mountains of obſcurity. And in Talmud tractat. Sanhedr. c. 11. R. Jonathan ben Ʋziel, who lived an hundred yeers before the de­ſtruction of the 2d: Temple, in Exod. 34.10. where the Lord ſaith, I will do wonders before all thy people, ſuch as were never done in the whole earth, or in any Nation, &c. and he refers all thoſe things to the tranſportation of the people. He ſhall draw them to the rivers of Baby­lon, and ſhall carry them to the ſabbaticall river, and ſhall teach them, that thoſe miracles were never performed to any Nation of the known world. Our50 ancient Rabbins in Bereſit Rabba (no mean book) in Peraſach, do ſay, that Tornunfus ask­ing how it ſhould appear that the day which we keep, is the 7th. day, on which God reſted after the Creation of the world: Rabbi Aque­bah (who lived 52. yeers after the deſtructi­on of the 2d: Temple) anſwered by an argu­ment taken from the ſtones of the Sabbati­call river, which in the ſix dayes are toſſed up and down with a continuall motion, but do reſt on the Sabbath day, and move not. The ſame is ſaid in the Babylonian Talmud, tractat. Sanhed. c. 7. & in Tanuah Peraſach. c. 9. In eodem Bereſit Raba, in Peraſach 37. Rabbi Si­mon ſaith, The ten Tribes were carried to the Sab­baticall river, but Juda and Benjamin are diſperſed into all Countreys In Aſirim Raba, the laſt verſe of the Song, its ſaid, Our bed is flouriſhing; that it is meant the ten Tribes, which were carri­ed to the Sabbaticall river; and that river running all the week, doth cauſe the ten Tribes there remaining to be ſhut up; for though on the 7th. day the river doth reſt, yet it is forbidden by our Law to take a jour­ney then; and for that reaſon they remained there miraculouſly, as loſt, and concealed from us. So that of Iſa. 49. That they ſay to the priſoners, go forth, is interpreted of them in Jalcut. R. Aquebah after the ſame manner51 explains that of Levit. 36.38. And ye ſhall periſh among the heathen. And that of Iſa. 27. ult. and they ſhall come, who were ready to periſh in Aſſyria. Becauſe they are remote from the reſt, there­fore another Rabbi in Bamibar Raba Paraſa 16. applyes to them that of Iſa. 49.12. Behold them who come from far: that ſo all thoſe Au­thors mention that River. The teſtimony of Joſephus is famous, lib. 7. de Bel. Jud. ca. 24. ſaying, The Emperour Titus paſſing between Ar­ca, and Raphanea, Cities of King Agrippa, he ſaw the wonderfull River, which though it be ſwift, yet it is dry on every ſeventh day; and that day be­ing paſt, it reſumes its ordinary courſe, as if it had no change; and it always obſerves this order. It is called Sabbaticall, from the ſolemn feaſt of the Jews, becauſe it imitates their reſt every ſeventh day. I know ſome do otherwiſe expound thoſe words of Joſephus, but they hit not his meaning, as appears by this, that he cals the River, Sabbathio, or ſabbaticall: which word cannot be derived but from Sabbath; and who doth not ſee that it ceaſeth to flow, or move, on the Sabbath day; and ſo Joſe­phus muſt be underſtood according to my ſenſe. Pliny alſo confirms this opinion, lib. 1. Nat: hiſt. c. 2. he ſaith, In Judea a river lyes dry every Sabbath; yet I think Pliny is deceived, and ill informed, when he ſaith it is a river52 in Judea; neither is it to be found in Judea, but in another place, where many Jews live. R. Selomoh Jarchi who lived 540. yeers ſince, mentions that River in Comment. Talm. ſay­ing, The ſtones, and ſand of that River do continually move all the ſix dayes of the week, untill the ſeventh R. Mardochus Japhe in his learned book Jephe Thoar ſaith, The Arabians derive Sabbathion from the Sab­bath, who uſe to adde the particle (ion) to adjectives. The ſame ſaith, that it was told him of an hour-glaſſe filled with the ſand of Sabbathion, which ran all the week till the Sabbath. And I heard the ſame from my fa­ther; which teſtimony I account as good, as if I ſaw it my ſelf; (for fathers do not uſe to impoſe upon their ſons.) He told me that there was an Arabian at Lisborn, who had ſuch an hour-glaſſe; and that every Friday at evening he would walk in the ſtreet called the new ſtreet, and ſhew this glaſſe to Jews who counterfeited Chriſtianity, and ſay, Ye Jews, ſhut up your ſhops, for now the Sabbath comes. Another worthy of credit, told me of ano­ther hour-glaſſe, which he had ſome years before, before the port Mysketa. He ſaw him by chance (or the Judge of the place) paſſing that way from Cadez, and being asked, what he was? he commanded him to be taken53 away; rebuking the Mahometans that by this mean they did confirm the Jewiſh Sab­bath. I ſhould not ſpeak of theſe glaſſes, if the authority of ſuch a man whom I have al­ledged, did not move me; though I beleeve that God did not onely work that miracle, that he might keep part of the 10. Tribes there, but other alſo, as you may ſee in Eſ­dras. R. Moſes Gerundenſis a learned Cabaliſt, and Interpreter of the Law in Paraſa Aazinu, thinks the river Sabbathion to be the ſame with Gozan, of Guz, which ſignifies, to ſnatch away, becauſe except the 7th. day, on all the other, it carries with it, by its ſwiftneſſe, the very ſtones. Of this there is mention in 2 King. whither the King of Aſſyria led his ca­ptives; and ſo relates Benjamin Tudelenſis in his journall, that part of the 10 Tribes dwelt at the bank of that River. But I know not where the river Gzan is. In the yeer 5394. that is, 15 years agon, in the City Lubin, two Polonians after they had travelled long, they wrot in Ducht a book of the originall of the Sabbaticall river, but the Senate command­ed it to be burnt at the Mart of Breſlaw, by the perſwaſion of the Jeſuites. Abraham Fri­ſal in his Orchot Olam, c. 26. will have this river to be in India, he ſaith, The head of the Sabbaticall river is in the countrey of Ʋpper India,54 among the rivers of Ganges. And a little after, The ſabbaticall river hath its originall from the other ſide of Kalikout (which lies far above the bound of Lamik, which he placeth beyond the ſinus Barbaricus) and it parts the Indians from the kingdom of the Jews, which river you may certainly finde there. Though he takes Go­zan for Ganges, for ſome nearneſſe of wri­ting; yet its not to be doubted that in that place there are many Jews, witneſſe Joannes de Bairos in his Decads. Eldad Danita ſpeak­ing of the 4. Tribes, which he placeth at Go­zan, ſaith, The Sabbaticall river is among them. Joſephus ſaith, that Titus ſaw the ſabbathion between Arca, and Raphanea. Which teſtimo­ny ſeems the truer, becauſe its not to be thought that Joſephus would tella lie of him, by whom be might be rebuked. I think that ye muſt look for it not far from the Caſpian Sea: & I am not alone in this opinion. What ever it be, it appears that this river is ſome­where, and that part of the 10. Tribes are hid there; and I may ſay with Moſes in Deut. 29.28, 29. And the Lord caſt them out of their land in anger, and in wrath; Secret things belong to the Lord our God. For it is not known when they ſhall return to their Countrey, neither can it perfectly be ſhewed where they are, God ſuffering it, as its ſaid in Deut. 32.26. I deter­mined55 to caſt them forth unto the ends of the earth, and to make their remembrance ceaſe from among men. As if he ſhould ſay, I will caſt them unto the fartheſt places of the world, that none may remember them; and therfore they are truly in Scripture called impriſoned, and loſt.


NEither is there weight in the argument which ſome have brought to me, if they be in the world, why do we not know them better? There are many things which we know, and yet know not their originall; are we not to this day ignorant of the heads of the foure Rivers, Nilus, Ganges, Euphrates, and Tigris? alſo there are many unknown Countreys. Beſide, though ſome live in known, and neighbour Countreys, yet they are unknown by being behinde mountains; ſo it happened under the reign of Ferdinand, and Iſabel, that ſome Spaniards were found out by accident, at Batueca, belonging to the Duke of Alva, which place is diſtant but 10. miles from Salamanca, and neer to Placen­tia, whither ſome Spaniards fled, when the Moores poſſeſſed Spaine, and dwelt there 800. years. If therefore a people could lye hid ſo long in the middle of Spaine, why may we not ſay that thoſe are hid, whom God will56 not have any perfectly to know, before the end of daies?

And theſe things we have gathered con­cerning the habitations of the ten Tribes, who, we beleeve, do ſtill keep the Jewiſh rites, as in 2 King. 17.26. when the Iſraelites were carried captive by Salmaneſer, and thoſe of Cuthah came in their ſtead, an Iſraelitiſh Prieſt was ſent by the King, to teach them, becauſe Lions infeſted them, for that they were ignorant that there was another wor­ſhip uſed in the land: but when the Prieſt ſaw that it was impoſſible to take that peo­ple wholly off from idolatry, he permitted them to worſhip divers gods, ſo that they would acknowledge one to be the mover of all things. The ſame is alſo ſufficiently pro­ved out of all the Hiſtories which we have alleaged. And our brethren do keep the Law more zealouſly out of their land, than in it, as being neither ambitious, nor contentious (which hath ſometimes hapned with the fa­mily of David) by which means they might eaſily erre in the true Religion, not acknow­ledge Jeruſalem, and withdraw that obedi­ence, which is due to the Lord, and to his Temple.



VVE learn out of the firſt of Ezra, that none of the 10. Tribes entred the ſecond Temple; for it is ſaid that only ſome of the Tribe of Judah, and ſome of Benjamin did return. Ezra alſo ſaith the ſame in the 1 of Chronicles, that Salmaneſer carried the 10. Tribes to Hala, Habor, and Hara, and to the river Gozan to this day: ſo that you may ga­ther, that at that time they were there. So likewiſe Joſephus in Antiq. Jud. lib. 11. c. 5.

Perhaps ſome will ſay, ſince Media, and Perſia are near to Bahylon, why did they not return to Jeruſalem with the two Tribes? I anſwer, becauſe ſo few of the 2. neighbour­ing Tribes did return from thence to Ieruſa­lem, for that they were well ſeated in Baby­lon; or elſe becauſe they heard the Prophets ſay, that they muſt not look for any redem­ption but that which was to be at the end of daies. How then can we think that they, who were more remote, and alſo had learnt the ſame things of the Prophets, ſhould leave their place, perhaps to ſuffer new miſeries, and calamities? Beſide, we do not read that Cyrus gave leave to any to return, but onely to the two Tribes of Juda and Benjamin. And alſo it is probable (as ſome Authors affirm)58 that they could not go up from thence, be­cauſe they had continually wars with the neighbour people.


HItherto we have ihewed that the ten Tribes are in divers places, as in the Weſt-Indies; in Sina; in the confines of Tarta­ry; beyond the river Sabbathion, and Euphra­tes; in Media; in the kingdom of the Habyſ­ſins; of all which the Prophet Iſaiah is to be underſtood, in Iſa. 11.11. It ſhall come to paſſe in that day, that the Lord ſhall ſet his hand the ſe­cond time to recover the remnant of his people, which ſhall be left from Aſſyria, from Egypt, from Pathros, from Ethiopia, from Elam, from Sinear, from Ha­math, and from the Iſlands of the Sea. From whence you may gather, that it is meant of thoſe places where the ten Tribes dwell. Sy­ria, and Egypt ſhall be the two places of their generall meeting; as more fully hereafter.

Pathros, is not Peluſium, nor Petra, but Par­thia, neer to the Caſpian Sea, where I think, with many others, the Sabbaticall river is. Although there is a Pathros in Egypt, as the learned Samuel Bochardus ſaith in his holy Geography.

Chus, according to common opinion, is Ethiopia, as is proved out of Ier. 13.23. and in59 this place of Ieremy are meant the Iſraelites, who live in the Countrey of the Abyſſins.

Elam, is a Province in Perſia, as it appears in Dan. 8.2. where are deſert places, in which, perhaps, the remnant of the ten Tribes is.

Shinar, is a Province about Babylon, as in Gen. 10.10. where Babel is ſaid to be in Shinar; and Dan. 1.2. it is ſaid, that Nebuchadnezzar carried the holy veſſels to the land of Shinar.

Hamath, there are many Hamaths menti­oned in the Scripture, many underſtand it of Antioch; but becauſe Geographers reckon up 12. places named Antioch, therefore we can affirm nothing for certain; but I think, that that is meant, which is placed in Scythia. The ſeventy Interpreters by Hamath, underſtand the Sun, from Hamath the Sun; and they tranſlate it, From the riſing of the Sun; and I think it is no ill tranſlation; for hereby all the Iſraelites who are in greater Aſia, India, and Sina, may be underſtood.

The Iſlands of the Sea; ſo almoſt all tran­ſlate it; but I think it is to be rendred, The Iſlands of the Weſt, for I am in holy Scripture ſignifies The Weſt, as in Gen. 28.14. and in ma­ny other places; and upon this account thoſe Iſraelites are implyed, who are Weſtward from the Holy Land, among whom the A­mericans are.



THe Prophet adds in Iſa. 11.12. And he ſhall ſet up a ſign for the Nations, and he ſhall aſſemble the out-caſts-of Iſrael, and gather together the diſperſed of Judah from the foure quarters of the earth. Where he notes two things: 1. that he cals the Iſraelites out-caſts, but the Jews ſcattered; and the reaſon is, becauſe the ten Tribes are not onely far off from the Holy Land, but alſo they live in the extremities and ends of Countreys; from whence the Prophet cals them caſt out. But he doth not ſay, that the Iſraelites are to be gathered from the foure quarters of the earth, becauſe they are not ſo diſperſed through the world, as the Tribe of Judah is, which now hath ſynagogues, not onely in three parts of the world, but alſo in America The Prophet adds in v. 13. The envy alſo of Ephraim ſhall depart, and the adverſaries of Judah ſhall be cut off. For then there ſhall be no contention between Judah, and the 10. Tribes, which are com­prehended under the name Ephraim, becauſe their firſt King Jeroboam was of that Tribe. And then, as it is in Ezek. 37.22. One King ſhall be King over them all, and they ſhall be no more two Nations, neither ſhall they be divided any more into two kingdoms. There ſhall be one61 King to them both, of the family of David. Alſo the Lord at the redemption will drie up Nilus, and Euphrates, and will divide it into ſeven ſtreames (anſwerable to his dry­ing up the red Sea when they came out of Egypt) perhaps that the ſeven Tribes, which are in thoſe parts, may go over it; as they paſſe into their Countrey, as Iſaiah, ſaith in ch. 27.12, 13. And it ſhall be in that day, and he ſhall ſhake off from the bank of the river (ſome underſtand Euphrates) unto the river of Egypt (Nilus) and ye, O children of Iſrael, ſhall be go­thered one by one. Which was never done in the captivity of Babylon.

The Prophet Iſaiah ſaith in chap. 11.11. that he will return them the ſecond time, &c. Now the redemption from Babylon, cannot be cal­led ſuch an one, becauſe all of them were not brought back to their Countey. But the re­demption ſhall be univerſal to all the tribes, as it was when they went out of Egypt; which redemption ſhall be like the firſt in many things, as I ſhew in the third part of my Re­conciler; and ſo it may be called the ſecond, in reference to that firſt from Aegypt. Whence Ieremiah ſaith, Chap. 23.7, 8. That then it ſhall not be ſaid, He that brought Iſrael out of Egypt, but from the North, and from all countreys, whither he had driven them. That they ſhall not mention62 their departure from Aegypt, for the cauſe fore-mentioned.


THe ſame Prophet, ſc: Iſa. 43.5, 6. ſaith, I will bring thy ſeed from the Eaſt, and will ga­ther thee from the Weſt: I will ſay to the North, Give up; and to the South, Keep not back; bring my ſons from far, and my daughters from the ends of the earth. For Media, Perſia, and China, lye on the Eaſt; Tartary and Scythia on the North; the kingdom of the Abyſſins on the South; Europe on the Weſt, from the Holy Land. But when he ſaith, Bring ye my ſons from far, he un­derſtands America; ſo that in thoſe verſes he underſtands all thoſe places, in which the Tribes are detained. Alſo in Chap. 49. from ver: 7. to the end of the Chapter, he ſaith, that that return ſhall be moſt happy. And in ch: 56. ver: 8. God ſaith, He that gathers the out-caſts of Iſrael. And the Prophet Ieremiah in ch: 33. ver: 16. In thoſe days ſhall Iudah be ſaved, and Ieruſalem ſhall dwell ſafely. It is certain, and Ierom aſſents to all our Authors, that when Iudah is joyned with Iſrael, by Iſrael the ten Tribes are meant. The ſame addes in ch: 31. ver. 15. in the comforting of Rahel, who wept for the carrying away her ſons Ioſeph, and Benjamin, the firſt by Salmaneſer63 into Aſſyria, the laſt by Nebuchadnezzar into Babylon, he ſaith, in ver: 16. Refrain thy voice from weeping, and thine eyes from tears, for thy work ſhall be rewarded. And it follows in Cha. 33. ver. 7. And I will cauſe the captivity of Iudah, and the captivity of Iſrael to return, and I wil build them up as at the firſt. Ezekiel ſaith the ſame in Chap. 34.13. and in Chap. 37.16. under the figure of two ſticks, on which were writ­ten the names of Iudah, and Ephraim, by which he proves the gathering together of the twelve Tribes to be ſubject to Meſſiah the Son of David; in ver. 22. he ſaith, And one king ſhall be King to them all; according as Hoſea ſaith in Chap. 2. So alſo ſaith Amos in ch: 9. ver. 14, 15. And I will bring again the captivity of my people Iſrael, and they ſhall build the waste cities, and inhabite them; and they ſhall plant vine­yards, and drink the wine thereof: they ſhall make gardens, and eat the fruit of them. And they ſhall he no more pulled up out of their land which I have given them, ſaith the Lord thy God. So alſo Mica in ch: 2.12. I will ſurely aſſemble, O Jacob, all of thee, I will gather the remnant of Iſrael, I will al­ſo place him as the flack in the ſheep-fold. For that in the captivity of Babylon all were not ga­thered together. The Prophet Zechariah in ch: 8.7. and in ch: 10.6. and all the reſt of the Prophets do witneſſe the ſame thing.



BUt which way that redemption ſhall be, no man can tell; but onely ſo far as we may gather out of the Prophets, That at that time the ten Tribes ſhall come to Jeru­ſalem under the leading of a Prince, whom ſome Rabbins in the Talmud, and in ſome places of the Chaldy paraphraſe, do call Meſſiah the ſon of Joſeph; and elſewhere Meſ­ſiah the ſon of Ephraim; who being ſlain in the laſt war of Gog, and Magog, ſhall ſhew him­ſelf to be Meſſiah the ſon of David, who ſhall be, as Ezekiel, and Hoſea ſay, The everlasting Prince of all the twelve Tribes. Our wiſe men do, in many places, eſpecially in the Babyloni­an Talmud, in tract. ſuca. c. 5. make mention of that Meſſiah the ſon of Ephraim; where they ſay, that he ſhall dye in the laſt war of Gog, and Magog; and they ſo expound that of Zach. 12.10. And they ſhall look upon me whom they have pierced, and they ſhall mourn for him, as one mourneth for his onely ſon. They adde alſo, that the foure captains, of whom the ſame Prophet ſpeaks in ch. 11. are, Meſſiah the ſon of David, Meſſiah the ſon of Joſeph, the Pro­phet Elias, and the high Prieſt; which foure are thoſe dignities, which ſhall ſhew their power in that bleſſed age. Obſerve, that65 ſometime they cal Meſſiah the ſon of Ephraim ſometime of Joſeph; for he ſhall come out of the Tribe of Ephraim, and ſhall be Captain of all the 10. Tribes, who give their name to Ephraim, becauſe that their firſt King Jero­boam was of that Tribe. Not without cauſe do they call him the ſon of Joſeph, for he was the true type of the houſe of Iſrael, in his impriſonment, and future happineſs. Add to this, that he was ſo long hid from his brethren, that they did not know him: as in like manner the ten Tribes are at this day, who are led captive, but hereafter ſhall come to the top of felicity, in the ſame manner as Joſeph did. That Meſſiah of Joſeph ſhall dye in the battel of Gog, and Magog, and afterward ſhall riſe again, that he may enjoy the dig­nity, not of a kingly Scepter, but the office onely of a Vice-roy, as Joſeph in Egypt; for that the Empire of the houſe of Iſrael fell, under the reign of Hoſea the ſon of Elah; as the Prophet Amos ſaith in ch. 5.2. Therefore the Kingdom of the 10. Tribes ſhall not be reſtored, as Ezekiel ſaith in ch. 37. under the reign of Meſſiah the ſon of David, who ſhall be everlaſting; and by the death of Meſſiah the ſon of Joſeph, the 10. Tribes ſhall ſee, that God will not that they ſhould have more Kings then one. As its already ſpoken.



THoſe Tribes then ſhal be gathered from all quarters of the earth, into Coun­treys near to the Holy Land; namely, into Aſſyria, and Egypt; and from thence they ſhall go into their Countrey; of which Iſaiah ſpeaks, in ch. 27.13. And it ſhall be in that day, that the great trumpet ſhall be blown, and they who were loſt, ſhall come into the land of Aſſyria; and they who were caſt out, into Egypt; and ſhall wor­ſhip the Lord in the holy mount at Ieruſalem. As if he ſhould ſay, as trumpets ſound, to call any army together: ſo they ſhall come together, who were dead (that is, diſperſed through all Aſia) into Aſſyria; and the out-caſts (that is, which are in America) ſhall come by the Mediterranean Sea to Alexandria of Egypt; and in the like manner thoſe who are in Africa, when Nilus ſhall be dried up, and Euphrates ſhall be divided; as we have already ſaid. And becauſe the gathering together of the captivity, ſhall begin at thoſe, who are in America, therfore Iſaiah ſaith, The ilands ſhall truſt in me, and the ſhips of Tarſis (that is of the ocean) firſt of all, that they may bring thy ſons from far, and with them, their ſilver, and gold. They ſhall then come with ſpeed from thoſe countreys, proſtrating themſelves at the67 mountain of the Lord in Jeruſalem, as the Prophet Hoſea ſaith of that redemption in ch. 11.11. They ſhall come as birds out of Egypt, and as doves out of Aſſyria: ſo ſaith Iſaiah in ch. 60.8. Who are thoſe that flye as a cloud, and as doves to their neſts? They which come firſt, ſhall alſo partake of this joy, to ſee others to come to them every moment; for which cauſe the ſame Prophet ſaith, Lift up thine eyes round about, and behold them who gather themſelves to thee. And becauſe the two Coun­treys of Aſſyria, and Egypt, ſhall firſt of all kindly receive the people of Iſrael, and ſhall know the truth, firſt of all embracing the Religion of the Jews, ſacrificing, and pray­ing to God, therfore the Peophet Iſaiah ſaith, in ch. 19.25. Bleſſed be Egypt my people, and Aſſyria the work of my hands; but Iſrael is my in­heritance. For ſo thoſe words are to be under­ſtood.


ALL thoſe are the ſayings of the holy Prophets, from whence doth appear the return of Iſrael into their countrey. It is given to none to know the time thereof, nei­ther it is revealed to Rabbi Simeon ben Johay, the Author of the Zoar; becauſe that God hath reſerved that myſtery to himſelf, as68 Moſes ſaith, It is hid with me. And Iſaiah in ch. 63.4. For the day of vengeance is in my heart, and the yeer in which the redemption ſhall come. Which the Rabbins thus interpret, I have reveiled it to my heart, and not to Angels: and elſwhere, If any man tels you when Meſſiah ſhall come, believe him not. So alſo the Angel ſaith to Daniel, ch. 12 9. All things are cloſed up, and ſealed to the time of the end. Therefore all thoſe, who ſearch after that time, as Rabbi Seadiah, Moſes Egyptius, Mſes Gerundenſis, Selomoh Jarchi; Abraham bar Ribi Hijah, Abraham Za­culo, Mordehai Reato, and Iſaac Abarbanel, have been miſtaken; for that they would go be­yond humane capacity, and reveil that, which God concealed. And even to Daniel himſelf (to whom was made known the ſe­cret of the change of the foure Monarchies) it was ſo revealed to him, that he confeſſed he did not underſtand it. Our Ancients did point at this from the letter (m) in Iſa. 9 7. where he ſaith: Of the increaſe of his govern­ment: which (m) in the Hebrew, being ſuch an (m) which they write only in the end of words, and a cloſe letter, yet is put in the middle of the word, againſt common pra­ctiſe: becauſe that the time of the fifth Mo­narchy ſhall be hid, till the time when it ſhall begin.



YEt this I can affirm, that it ſhall be about the end of this age; and ſo the Prophets ſpeak of that age about the end of days: and that af­ter many labours, and a long captivity. So Balaam prophecies, Numb. 24.17. I ſee, but not now; I behold, but not neer; a Star ſhall come out of Jacob. Iſa. 24.22. They ſhall be caſt into priſon, and they ſhall be viſited after many days. And Iſa. 49.14. And Sion ſaid, The Lord hath forſaken me, and my Lord hath forgotten me. Hoſ. 3.4, 5. The children of Iſrael ſhall be many days without a King, and without a Prince: And after that they ſhall ſeek the Lord their God, and David their King. The King, and Prophet complains of that delay, in Pſal. 44. Pſal. 69. Pſal. 74. Pſal. 77. Pſal. 83. And after that, in Pſal. 89.50.51. he thus concludes, Remember, O God, the re­proach of thy ſervants, who ſuffer ſo many injuries of ſo many people: wherewith they have reproached the ſteps of thy Meſſiah. As yet at this day it is ſaid, that ALTHOUGH THE MESSIAH WERE LAME, HE MIGHT HAVE COME BY THIS TIME. Though we cannot exactly ſhew the time of our redemp­tion, yet we judge it to be neer. For,

1. We ſee many prophecies to be fulfilled, and others alſo, which are ſubſervient to a70 preparation for the ſame redemption; and it appears by this, that during that long, and ſore captivity, many calamities are fore-told us under the foure Monarchies. David ſaith in Pſal. 120.7. Lord, when I ſpeak of peace<