are partly of the long lost ten tribes, and partly of those proselyted to Judaism after the white Jews arrived at Cranganore." Thus then the black Jews are at last no Jews at all, but partly of the 10 tribes; the question yet remains how came they black? The cohen, was he white or black? He was buried at Chinotta ; was that the place they first settled in when, as is pretended, they first arrived at Judea? Now all this from a bare first view appears false, for it does appear that, as far as concerns religion, the black are as much Jews as the white; but as regards descent, they are principally Hindoos: they consequently are not to be blamed for having Hindoo customs, (fashions,) nor for intermarrying with the native free women of colour, they being first freed and proselyted, even if they purchase them young and free them. Their persecution under Hyder is also a misrepresentation of the apostate Sargon. They have the pious Portuguese. . . . . . ians to thank for that affair, and history will faithfully fasten it on. . . ianity, maugre all the tricks of apostate and other . . ian missionaries. The arrival and settlement of the white Jews at Cranganore, is also acknowledged. Sargon appears to expect the account will be doubted; for he says "I should have entered further into conversation with this old man, if he had not himself declined a free communication with me. When one closely converses with these people, in order to inquire into their state, they appear soon to feel a kind of suspicion and fear, which prevents their giving a proper account of themselves." Thus far Sargon; but the Rev. Claudius Buchanan, L. L. D. in his . . . . . . ian researches in Asia, gives us the following ac count. THE JERUSALEM OR WHITE JEWS. "ON my inquiry into the antiquity of the White Jews, they first delivered to me a narrative, in the Hebrew Language, of their arrival in India, which has been handed down to them from their fathers; and then exhibited their ancient brass Plate, containing their charter and freedom of residence, given by a King of Malabar. The following is the narrative of the events relating to their first arrival.” "After the second Temple was destroyed, (which may God speedily rebuild!) our fathers, dreading the Conqueror's wrath, departed from Jerusalem, a numerous body of men, women, priests, and Levites, and came into this land. There were among them men of repute for learning and wisdom; and God gave the people favour in the sight of the King who at that time reigned here, and he granted them a place to dwell in, called Cranganor. He allowed them a patriarchal jurisdiction within the district, with certain privileges of nobility; and the Royal Grant was engraved, according to the custom of those days, on a plate of brass. This was done in the year from the creation of the world 4250 (a. d. 490) and this plate of brass we still have in possession. Our forefathers continued at Cranganor for about a thousand years, and the number of Heads who governed were seventytwo. Soon after our settlement, other Jews followed us from Judea; and among these came that man of great wisdom, Rabbi Samuel, a Levite of Jerusalem, with his son Rabbi Jehuda Levita. They brought with them the SILVER TR UMPETS, made use of at the time of the JUBILEE, which were saved when the second Temple was destroyed; and we have heard from our fathers, that there were engraven upon those trumpets the letters of the ineffable Name. There joined us also from Spain, and other places, from time to time, certain tribes of Jews, who had heard of our prosperity. But at last, discord arising among ourselves, one of our Chiefs called to his assistance an Indian King, who came upon us with a great army, destroyed our houses, palaces, and strong holds, dispossessed us of Cranganor, killed part of us, and carried part into captivity. By these massacres we were reduced to a small number. Some of the exiles came and dwelt at Cochin, where we have remained ever since, suffering great changes from time to time. There are amongst us some of the children of Israel (Beni-Israel) who came from the country of Ashkenaz, from Egypt from Tsobo, and other places, besides those who formerly inhabited this country.' "The native annals of Malabar confirm the foregoing account, in the principal circumstances, as do the Mahomedan histories of the latter ages; for the Mahomedans have been settled here in great numbers since the eighth century. "The desolation of Cranganor the Jews describe as being like the desolation of Jerusalem in miniature. They were first received into the country with some favour and confidence, agreeably to the tenor of the general prophecy concerning the Jews; for no country was to reject them: and after they had obtained some wealth and attracted the notice of men, they are precipitated to the lowest abyss of human suffering and reproach. The recital of the sufferings of the Jews at Cranganor resembles much that of the Jews at Jerusalem, as given by Josephus. "I now requested they would show me their brass plate. Having been given by a native King, it is written, of course, in the Malabaric language and character; and is now so old that it cannot be well understood. The Jews preserve a Hebrew translation of it, which they presented to me: but the Hebrew itself is very difficult, and they do not agree among themselves, as to the meaning of some words. I have employed, by their permission, an engraver at Cochin, to execute a fac-simile of the original plate, on copper. This ancient document begins in the following manner, according to the Hebrew translation: "In the peace of God, the King, which hath made the earth, according to his pleasure. To this God, I, AIRVI BRAHMIN, have lifted up my hand, and have granted by this deed, which many hundred thousand years shall run-I, dwelling in Cranganor, have granted, in the thirty-sixth year of my reign, in the strength of power I have granted, in the strength of power I have given in inheritance, to JO SEPH RABBAN.' "Then follow the privileges of nobility; such as permission to ride on an elephant; to have a herald to go before, to announce the name and dignity; to have the lamp of the day; to walk on carpets spread upon the earth; and to have trumpets and cymbals sounded before him. King Airvi then appoints Joseph Rabban to be Chief and Governor of the houses of congregation (the Synagogues,) and of cer tain districts, and of the sojourners in them. What proves the importance of the Jews at the period when this grant was made, is, that it is signed by seven Kings as witnesses. And to this are witnesses, King Bivada Cubertin Mitadin, and he is King of Travancore. King Airla Nada Mana Vikriin, and he is the Samorin. King Veloda Nada Archarin Shatin, and he is King of Argot.' The remaining four Kings are those of Palgatchery, Colastri, Carbinath, and Vara-changur. There is no date in this document, further than what may be collected from the reign of the Prince, and the names of the royal witnesses. Dates are not usual in old Malabaric writings. One fact is evident, that the Jews must have existed a considerable time in the country, before they could have obtained such a grant. The tradition before mentioned assigns for the date of the transaction, the year of the Creation 4250, which is in Jewish computation, A. D. 490. It is well known, that the famous Malabaric King, CERAM PERUMAL, made grants to the Jews, Christians, and Mahomedans, during his reign; but that Prince flourished in the eighth or ninth century. THE BLACK JEWS. "It is only necessary to look at the countenance of the Black Jews to be satisfied that their ancestors must have arrived in India many ages before the white Jews.— Their Hindoo complexion, and their very imperfect resemblance to the European Jews, indicate that they have been detached from the parent stock in Judea many ages before the Jews in the West; and that there have been intermarriages with families not Israelitish. I had heard that those tribes, which had passed the Indus, have assimilated so much to the customs and habits of the countries in which they live, that they may be sometimes seen by a traveller, without being recognized as Jews. In the interior towns of Malabar, I was not always able to distinguish the Jew from the Hindoo. I hence perceived how easy it may be to mistake the tribes of Jewish descent among the Afghans and other nations in the northern parts of Hindostan. The White Jews look upon the Black Jews as an inferior race, and not of a pure cast: which plainly demonstrates that they do not spring from a common stock in India." On this account I must remark, that the desolation of Cranganore is here ascribed to discord arising among the Jews themselves 700 years since. But at last this differs from the account given by the apostate Sargon, who gives it a later date. He seems to intimate the desolation was occasioned by Hyder during his war with the native princes. I notice also, that the Rev. Mr. Buchanan mistakes the Jews of Ashkenas, for Ephraimites. Concerning the brass plate, he might in a few words have given us the whole correctly, or its translation as given him by the white Jews: his remark that "it is only, necessary to look," not only as he says "indicate," but also might have indicated and proved the truth to the reverend gentleman, if it would have suited his purpose to have avowed it, they are black Jews; their very appearance testifies their descent is principally from the native Hindoos, a mixt race; and they are none the worse on this account; they have joined themselves to the Lord, and have the promise of place and settlement among us at the restoration. There is no difference between us white and they black Jews. The white Jews refusing to intermarry with the black is but natural and optional. Among us there is no such thing as cast, unless it is the Cohenim and Levites, and to that, neither white nor black Jews have any pretence, only the descendants of Levi, who are, in all the world wherever Jews are, well known and distinct, though intermingled The black Jews have no Cohenim or Levites; the with the rest. white Cohenim and Levites might settle with them, but there can be neither black Cohenim nor Levites, being all descended from Levi, they never will change their skin to the thousandth generation. The following account is without any doubt the real situation of matters: it came direct from Cochin, inclosed in a letter on business, to a gentleman of this city, and dated Cochin, 1796.— This letter and its enclosure received a wrapper at the post-office in London, whence it was sent or forwarded to this city; so that it was received previous to either the account of Mr. Sargon, whose letter is dated in 1822, or even that of the Rev. Claudius Buchanan, whose letter is only dated Cochin, February 4, 1807. אלו המעשה של היהודים שבאו לארץ מליבר מגלות בית שני תו'בב שהיה בשנת ג' אלף תת"כח ליצירה יצאו הרבה יהודים איש ואשה ובאו לארץ מלבר ונתיישבו בד' מקומות ואלה שמותם כנגנור מדי פאלור פולוטה ורובם היה בכנגנור הנקרה שינגלי והיה תחת ממשלת שירה פרימ'אל וכשנתו אלפים קלט" ליצירה שהם שעט" לנוצרים ניתן להם מן מלך שירה פרימאל ושמו אירוי ברמין חוקים יפרטגמאות בטס של נחושת הנקרה שיפירו למנהגם ולגדולתם ובאותו הזמן היה לה ע"ב בתים והנשיא שלהם שמו יוסף רבן וזה המלך שירה פרימאל שחילק כל ארצו ונתן לשמונה מלכים שהם מלך טירבנגור כריכנגור כליכוט ארגוט פלכטשירי כולאסטירי קורבינט ומלך קונין וזה העתקה של טס הנחושת שנעתק מלשון מלבר ללשון הקודש בשלום אלוה הוא מלך עשה הארץ כרצונו ולזה אלוה נשאתי ידי אירוי ברמין שגוזר בפריטגא זה שהרבה מאות אלף שנים נהג הממשלה שנה ושני שנים כזה היום יושב בכנגנור וגזר שהם לו' שנים למלכותי בגבורה אמיץ גזר בגבורה אמיץ הרשא ליוסף רבן ה' מיני צבע תותא רכיבת פיל וסוס וקריאה לפנות הדרך ולגייר מן ה' אומות נו היום מצעות בארץ מצעות הקשוטים לנוי ומגדל הפורח צל רמאן חצוצרות תוף שמכה בשני עצים ואת הכל נתתי לו ולע'ב בתים ושכירות ארץ והמזנים עזב ושאר המדינות שיש בהם תושבים ובתי כנסיות יהיה הוא ראש ומשל ובלי שום שינו וערעור עשה טס הנחושת ונתן לאדן של ה' מיני צבעים הוא יוסף רבן לו ולזרעו בנים ובנות חתן וכלה כל זמן שזרעו קיים בעולם וכל זמן שהירח קיים וזרעם יקיים ויברך האלוה ולזה העדים ח' מלכים הנז' והסופר שכתב כילאפין וזהו חתימתו ונתיישבו היהודים בכנגנור עד בואן פורטוגיז וכיון שבא פורטוגיז היה להם לפוקה ולמכשול ויצאו משם ובאו בקונין בשנת ה' אלפים שיכו ליצירה ומלך קונין נתן להם מקום לבתים ולבית הכנסת סמוך לפלאטין שלו כדי להיות להם לעזרה ונבנה פה בית הכנסת בשנת ה' אלפים שכ"ח ליצירה ע"י ד' אנשים גדולים שמואל קשטיאל דוד בלילה אפרים סלח יוסף לוי ועדין היו בגלות מפני פורטוגיז שלו יוכל לילך בחוקנו ולא יוכל לילך למחייתם במקומות שלהם והיה להם הרבה צער עד שבאו אלנדריז בקזגין בשנת אלף תר"סג לנוצרים איניארו ונתקררו דעתם והיו שקטים ונחים עם אנשי מלב' בעזרת אולנדיז בקונין יעא : בשנת אלף תרפ"ו לנוצרים בא פה קונין ד' אנשים מן אמשטרדם משה פיריאירה יצחק אירגם אברהם בורטה יצחק מוכט והם יהודים ספרדים סוחרים וראו כל המקומות שיושבים יהודים ושמחו וכתבו למשטרדם כל הענינים וגם חסרון הספרים וכיון ששמעו שלחו מן קק אמשטרדם מתנה לק'ק קונין חומשים מחזורים ושלחן ערוך ואיזה ספרים אחרות ושמחו כל הקהל : ומאותו הזמן היו לנו אוהבים באמשטרדם ואנו כותבים להם ומביאים ספרים שאנו צריכים עד היום ויש פה ספרים הרבה גמרות מדרשות וספרי קבלות ואין אנו בקיאים כל כך באלו הספרים אבל אנו הולכים כפי השלחן ערוך שחיבר יוסף קארו ומנהגינו מנהג ספרדים: בקונין אנו הנקראים יהודים לבנים שהם אנשים שבאו מגלות ארץ הקדושה תובב במו מ' בתים וא בית הכנסת ולא יש עוד בכל ארץ מלבר אבל יהודים הנקרים יהודים שחורים הם אנשים שנעשו במלבר מן גרות ושחרור ובלי שחרור בערבוביא ועז' אין אנו נותים נשותינו להם ואין אנו לוקחים נשותיהם אבל מנהגיהם ומשפטיהם הכל כמותינו ויושבים בשבעה מקומות : בקונין יש כמו באנקי כאימל יש כמו וג, בית הכנסת ב'בית הכנסת קן בתים ק בתים ק בתים א' בית הכנסת ני בתים א' בית הכנסת TRANSLATION OF THE FOREGOING. The following is the History of the Jews who came to the coast of Malabar. From the captivity consequent to the destruction of the second temple, (may it be rebuilt speedily in our days,) which was in the year three thousand eight hundred and twenty-eight of the creation, many Jews, male and female, departed thence, and came to the coast of Malabar, and settled in the four places following, namely: Cranganore, Paulore, Madi, and Pulota ; but the greatest part settled in Cranganore, called Singalee. And it came to |