Travels and adventures of the Rev. Joseph Wolff

The Leonard Library

Wpditlt College

Toronto

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Travels and Adventures

of the

Rev. Joseph Wolff, D.D., LL.D.

Travels and Adventures

OF THE

Rev. Jofeph Wolff, D.D., LL.D.,

VICAR OF ILE BREWERS, NEAR TAUNTON ;

AND LATE MISSIONARY TO THE JEWS AND MUHAMMADANS IN PERSIA,
BOKHARA, CASHMEER, ETC.

" Who would not travel over sea and land, to be instrumental in the
salvation of one soul /" — FRANCIS XAVIER.

/, Joseph Wo lffy also am an Israelite, of the seed of Abraham of the tribe
of LEVI, and I have preached the Gospel, not only from Jerusalem, round
about unto Illyricum, but also from the Thames to the Oxus and the
Ganges and the New World!

London :

SAUNDERS, OTLEY, AND CO.,

66, BROOK STREET, HANOVER SQUARE, W.
1861.

\The right of translation is reserved.]

LONDON :
F. SHOBERL, PRINTER, 37, DEAN STREET, 3OHO, W.

4-5 207

TO

THE ET. HON. BENJAMIN DISRAELI, M.P., P.O.

THESE ADVENTURES AND TRAVELS

ARE DEDICATED,
WITH HIS KIND AND EXPRESS PERMISSION,

BY HIS FRIEND AND ADMIRER,

JOSEPH WOLFF.

PREFACE OF DR. WOLFF.

T\7"OLFF lays now before the public, not an abridgment
of his Travels and Adventures, but an edition, though
in smaller type, enriched with many new remarks and
notices. Every piece of information, the style and senti
ments, the philosophical and theological views, the remarks
on the heroes of his story, are his own throughout. They
have been written down as he dictated them to kind friends
who received them from his lips.

As to the great object of this work, Wolff has to make the
following remarks. The first reason of his giving it to the
world, was that a wish for its publication had been expressed,
not only by members of the Church of England, but by
persons belonging to other branches of the Catholic Church.
In the second place, Wolff wished to prove to the world and
to the Church, that the Lord is the Lord of Wolff as much as
he was of Paul ; and that with GOD'S grace he is able to
demonstrate to the Church at large that GOD has not cast
away His people. Wolff is able to say, " Has GOD cast away
His people ? GOD forbid ; for I also am, an Israelite, of the
seed of Abraham, of the tribe of LEVI." GOD has not cast
away his people ! And amidst good report and evil report,
Joseph Wolff has proclaimed the Gospel to kings ; for in
stance, Rundjut Singh, the King of Delhi, and the King of

Vlll PREFACE.

Lucknow, and to the Princes of Persia, to the Gentiles also,
and to the children of Israel.

Another object that he had in view was to prove to the
Jewish nation that he is not ashamed of confessing to the
world that he is of the seed of Abraham, of that Semitic race
which has given light, the light of knowledge of GOD as it is
in Christ Jesus, and the light of civilization, to the world;
and that, though born a Jew, he loves the Gentile world,
and wishes to make all men as happy as he is himself, through
the knowledge of Christ, and that he looks with pity upon
those Jews who, though professing Christianity, are ashamed
of being known to the world as sprung from the Jewish
stock. Farewell !

CONTENTS.

CHAPTER I.

PAGE

Birth; Childhood; Talmudical Legends; Early Education and
First Wanderings ; Falk and Gothe ; Baptism . . 1

CHAPTER II.

State of Religion at Vienna ; Five Religious Parties ; C. M. Hoff-
bauer ; His Life and Habits; Count Stolberg and his Family . 14

CHAPTER III.

Prince Hohenlohe and his doings; Madame de Krudener, her great
influence; Route from Germany to Rome . . 31

CHAPTER IV.

Rome and its Society; Pope and Ecclesiastics; Collegio Romano
and Propaganda ; their Discipline ; is Expelled from Rome . 44

CHAPTER V.

Returns to Vienna; Monastic Life in Switzerland ; Henry Drum-
mond ; Becomes a Member of the Church of England ; Lewis
Way, the Philanthropist ; Studies at Cambridge ; Charles Simeon ;
Is turned out of the Synagogue . . .69

CHAPTER VI.

Gibraltar; Argues with Jews; Malta, further arguments; Cleardo
Naudi ; Alexandria ; Argues with Marpurgo ; Mr. Salt ; Sir Gardi
ner Wilkinson ; Magic; Cairo ; Messrs. Carne and Clarke ; Mount
Sinai ; Taken prisoner by Arabs ; Return to Cairo . .91

X CONTENTS.

CHAPTER VII.

PAGE

Desert ; Gaza ; Jaffa ; the Samaritans ; Mount Carmel ; Acre ; Sidon ;
Argument with a Roman Catholic ; Mount Lebanon ; robbed by
Bedouins; arrives at Jerusalem . . .131

CHAPTER VIII.

Jerusalem, its Inhabitants and Neighbourhood ; Controversies with
Rabbis Mendel and Markowiz . . .150

CHAPTER IX.

Lady Hester Stanhope and her Prophet ; Earthquake at Aleppo ;
Massacre of Christians at Nicosia ; Mediterranean ; Stay at Alex
andria ; Holy Land . . • .165

CHAPTER X.

Mesopotamia ; Ur of the Chaldees ; Haran ; Padan- Aram ; Kurdish
Robbers ; Jacobite Christians ; Devil- Worshippers ; Sennacherib 186

CHAPTER XI.

Arrives at Bagdad; the Cuthites ; Bossora; Sabeans ; Bushire;
Sheeraz ; Sheah and Soonnee ; Argues with Sooffees ; Jews
quarter in Sheeraz . . . .199

CHAPTER XII.

Ispahan; Teheran; Tabreez; introduced to Abbas Mirza ; Tiflis;
Erivan ; Armenia ; attacked by Typhus fever ; Circassia ; Crimea ;
crosses from Odessa to Constantinople; reaches Dublin .217

CHAPTER XIIL

Loaves Dublin for London; Edward Irving; Lady Georgiana
Walpole; Discussions at Albury Park ; Marries and is Natural
ized as an Englishman; Visits Holland; Sails for Gibraltar;
Malta ; Smyrna ; Egina ; Navarin . . . 232

CHAPTER XIV.

Sir Charles Napier; Ionian Islands ; Beyrout; Cyprus; Detained
by Illness at Cairo; Address from Bishops of Cyprus; The De
sert ; Exorcises an Evil Spirit ; Holy Land ; Jerusalem again ;
Is Poisoned ; Dr. Stormont ; Jaffa . . . 249

CONTENTS. xi

CHAPTER XV.

PAGE

The Levant ; Is attacked by Pirates ; Mount Athos ; Intense Thirst ;
Salonica and Admiral Slade ; Malta, and Hookham Frere ; Starts
for Bokhara, on his own account, via Constantinople and Persia . 266

CHAPTER XVI.

Advance towards Bokhara; Colonel Campbell, Sir John McNeil,
Borowsky the Jew; Plague; from Astaara to Teheran ; State oi'
Persia; Boostan ; Journey through the Desert of Cayen . '280

CHAPTER XVII.

Burchund ; Taken Prisoner ; Dervishes ; Caravan ; Toorshesh ;
Made Slave; Torbad-Hydareea ; The " Head-tearer ;" Released
from Slavery . . . . .294

CHAPTER XVIII.

Meshed the Holy ; Borowsky again : Abbas Mirza ; Timoor ; Tur-
comauns; Sarakhs; Desert of Merw; Guzl-Baash Slaves ; Gate
of Bokhara ..... 308

CHAPTER XIX.

Bokhara ; Suspected of being a Russian Spy ; Inhabitants of Bok
hara; Identity of Jewish Customs; Description of Bokhara;
Morecroft ; Czoma de Koros . 328

CHAPTER XX.

Dangers of the way ; The Kafir Seeahpoosh ; Is spoiled and
stripped naked ; Sir Alexander Burnes ; Cabul ; Is reclothed and
recompensed ; Peshawur ; Abdul Samut Khan ; Route through
Affghanistan ; Crosses the Sutledge and is safe . .351

CHAPTER XXI.

The Punjaub and Sikhs; Avitabile; General Allard; Lahore;
Umritsur ; Rundjud Singh, and his Court; Loodhiana; Visions • 370

CHAPTER XXII*

Sir Jeremiah and Lady Bryant ; the Governor- General, Lord Wil*
Ham Bentinck and Lady William Bentiuck; Subathoo and
Simlah ; and the society he met there , , • 382

Xi CONTENTS.

CHAPTER XXIII.

PAGE

Cashmere; Nadown; Yoghees; Sheer Singh . . 391

CHAPTER XXIV.

Delhi ; The Grand Mogul ; Majo Fraser ; Agra ; Captain Have-
lock; Cawnpore; A. Conolly; Lucknow; Dispute with Mool-
lahs ; Benares : Buxar .... 405

CHAPTER XXV.

Route from Buxur to Calcutta; Bishop Daniel Wilson; Sir Edward
Barnes, and other friends; Preaches for six days in succession . 421

CHAPTER XXVI.
Hyderabad; the Thugs; their History, Manners, and Customs . 432

CHAPTER XXVII.

Captain Moore, R.N.; Severe Attack of Cholera at Ramahpatanij
and Subsequent Illness; Mrs. Gillespie and Dr. Cooper; Mis
sionaries; Infidel Objections answered; Broad- church ; Rhenius,
the Lutheran Missionary ; Jews in Cochin . . 446

CHAPTER XXVIII.

Monks at Goa ; Jews at Poonah ; Conversation in a Palanquin ;
Fat Jew at Bombay ; Mocha ; Travels in Abyssinia ; Arrives
again at Malta . . . . .463

CHAPTER XXIX.

Summary of Eastern Missions ; What Wolff has done, and tried to
do; Retrospect of India; Religious Societies and their Secre
taries ; Return to Syria ; Abyssinian Mission ; Mistaken for the
Abaona ..... 479

CHAPTER XXX.

Detained in Abyssinia by the illness of Gobat ; Returns to Jiddah ;
Ibrahim Pasha ; Rcchabites ; Jews of Yemen . 496

CONTENTS. Xlll

CHAPTER XXXI. PAGE

Bombay ; St. Helena ; New York ; Robert Hall ; Apostolical Suc
cession; Ordained Deacon in America, and Priest in Ireland;
Marquis of Anglesea; Archbishop Whately ; Prepares for second
Mission to Bokhara . . . .512

CHAPTER XXXII.

Obligation to British Officers; Arrangements for Second Journey
to Bokhara; Sails for Gibraltar, Company on board, Lord Lyons;
Malta ; Athens, King and Queen ; Constantinople ; Sir Stratford
Canning; Arrives at Trebizond . . .522

CHAPTER XXXIII.

Route from Erzroom to Teheran: Sir Fcnwick Williams; the
Koolagh ; the Head-Tearer in prison ; is convinced Stoddart and
Conolly are dead, but proceeds : Colonel Sheil ; Wolff detests
cant ... . 53-A

CHAPTER XXXIV.

Route through Khorassau to Bokhara in Clerical Dress ; Interviews
with the King of Bokhara, who has become a great brute . 55 1

CHAPTER XXXV.

Abd-ul-Samut-Khan; His Villainy; Wolff in great danger of As
sassination; the Persian Ambassador arrives; Fate of Stoddart
and Conolly confirmed by the Jews ; History of Timoor * 568

CHAPTER XXXVI.

Escape from Bokhara ; Detects the hired Assassins ; Return home •
Baptismal Regeneration ; He Brewers ; Friends and acquaintance ;
Oxford and Cambridge ; Conclusion . . .583

TRAVELS AND ADVENTURES

of

DR. WOLFF.

CHAPTER I.

Birth ; Childhood ; Talmudical Legends ; Early Education and
First Wanderings ; Folk and G tithe ; Baptism.

ABOUT the beginning of the eighteenth century, a fierce
persecution was raised against the Jews in Prague, by
the students of that place. This spread generally against the
members of that nation who were scattered throughout Bo
hemia ; and compelled many of them to emigrate to Germany
and other countries of Europe. A rabbi, named Wolff, whose
family had been dispersed by these troubles, and who himself
was born in the year 1 720, resided at a little village called
Weilersbach, near Forcheim, in the district of Bamberg, and
was appointed the rabbi of a small Jewish congregation there.
Another rabbi, a cousin of Wolff, named Isaac Lipchowitz,
settled himself at Bretzfeld, near Ebermannstadt, which was
only three miles distant from Weilersbach. These two rela
tives lived in great amity, and often visited each other ; and
both married ladies of the country of Franconia. Wolff had
two sons and two daughters ; the name of the one son was
David, the name of the other son was Asshur. David, the
elder son, who was born in the year 1750, left his father's
house when he was seven years old, and studied Hebrew and
the Chaldean languages, and the science of the Talmud, in the
Jewish college at Prague, and learned the pure German lan
guage in one of the elementary schools established there for
the Jews ; Maria Theresa, the empress, and her son, Joseph II,,
having not only arrested the persecution, but issued an order
that all the Jews should be well instructed in the German
language.

After David had finished his studies at Prague, he became

2 Travels and Adventures

the private tutor of several rich families in Moravia and Hun-
garia ; and when he was thirty years of age, he returned to his
native place, Weilersbach, where he found that both his father
and mother had died. He then married Sarah, daughter of
Isaac Lipchowitz, of Bretzfeld, his second cousin, and became
a rabbi first at Weilersbach, in the year 1794. His eldest son
was born in 1795, and was called " Wolff," after his paternal
grandfather. This child is the subject of this history. The
Wolff family belonged to the tribe of Levi.*

When the French invaded Germany, in 1795, the event
struck terror among the Jews in Bavaria, for they had heard
that the French committed all kinds of excesses. Rabbi David
therefore, with his wife and first born son, then only fifteen
days old, left Weilersbach, and was appointed rabbi at Kis-
singen, where the family took up their residence. Young
Wolff's mother and father often afterwards related in his pre
sence, that their first-born son was so beautiful a child, that
the Duchess of Weimar, and the whole Court of Weimar, and
other visitors at the Spa of Kissingen, would frequently take
him from the arms of his nurse, carry him about, and show
him to each other as a prodigy.

In the year ] 796, another boy was born to David, who re
ceived the name of Jacob Leeb. In the following year, Rabbi
David went with his whole family to Halle, in Saxony, on the
River Saale, which belongs to Prussia, and where there is a
famous German university. Here also he was appointed rabbi
of the Jewish community. In the year 1800, little Wolff
and his younger brother were sent by their father to a Christian
school, in order to learn to read the German language. In
1802, Rabbi David was appointed to a larger community of
Jews, who were residing at Ullfeld, in Bavaria. Here young
Wolff daily listened, with the highest interest, to the conver
sation of his father, when the Jews assembled in his house in
the evening time, and he spoke to them about the future glory
of their nation at the coming of the Messiah, and of their res
toration to their own land ; and also about the zeal of many
rabbis who had travelled to Jerusalem and Babylon as
preachers to the Jewish nation. He spoke with particular
admiration of the great Moses Bar-Mymon, who had been a
celebrated physician both among the Jews and Muhammadans,

* Wolff was not strictly the surname, or super-name, of this family,
as the Jews observe the Oriental custom of bearing a single name, which
is conferred at circumcision. " Wolff," however, had often before been a
name in the family ; and the subject of this memoir " wakened " or re
vived it from his father's father.

of Dr. Wolff. 3

and was also remarkable for his Talmudical learning and holi
ness of life. Among other stories, he gave the following
account of Mvmon. • He related how that for many years
My mon was ignorant of the Jewish law, and of every science,
and was, to all appearance, devoid of any talent. And that,
grieved at feeling himself much below his fellows, he left his
father's house, and went into a synagogue, where he stretched
himself near the ark where the law of Moses is deposited, and
remained there whole nights in tears, praying to God that he
would give him ability to become skilful in the divine law, and
in other sciences. And the Lord so eifectually heard his
prayer, that he subsequently became the famous Mymonides,
and* was the friend of the Arabian philosopher Averoes, who
wrote the More-Neboochim, which tries to explain the law of
Moses in a philosophical manner, and many other works.
Wolff's father also told his Jewish congregation the following-
tradition, which made the most astonishing impression on the
boy. It referred to the life of Judah-Haseed, the holy man,
who became the great light of the Jews at Worms, in Alsatia.
When his mother was with child with him, she met a Christian,
who in driving his cart, purposely tried to run over and crush
her. But a wall by the wayside, in a miraculous manner,
bowed itself over the mother, and protected her from the de
sign of the malignant Christian.

Rabbi David also frequently spoke about the Pope and his
Cardinals, and the grandeur of his empire, and the magnifi
cence of the city of Rome. And of our blessed Lord he told
the young Wolff a curious tradition, or rather read it to him
out of the Jewish Talmud, which contains a treatise on the
destruction of Jerusalem by Titus. Therein Titus is described
as the most wicked man in existence, and it is related of him
that he died from the tortures produced by a little fly of copper
which entered his brain during the seige, and increased in size
until it became as large as a dove, and tormented him to death.
But when he was dead, a man named Onkelos (then a heathen
prince skilled in the practice of sorcery, though afterwards a
Jewish convert, celebrated for his commentaries on the Bible),
came forward and raised Titus to life by magic, and then asked
him how he would treat the Jews 2 To which Titus replied
that he should ill-treat them, and inflict upon them every pos
sible torture. Upon this, Onkelos raised Jesus of Nazareth
also from the dead, and asked Him how the Jews ought to be
treated ? And Jesus of Nazereth answered, u Treat them
well."

This history made a very deep impression upon young

B 2

4 Travels and Adventures

Wolff, so that he asked his father who this Jesus was ? And
his father said that He had been a Jew of the greatest talent,
but, as he pretended to be the Messiah, the Jewish tribunal
sentenced him to death. Young Wolff' then asked his father,
" Why is Jerusalem destroyed, and why are we in captivity ?"
His father replied, " Alas, alas, because the Jews murdered
the prophets/' Young Wolff reflected in his mind for some
time, and the thought struck him, " perhaps Jesus was also a
prophet, and the Jews killed him when He was innocent !" —
an idea that took such possession of him, that whenever he
passed a Christian church, he would stand outside and listen to
the preaching, until his mind became filled with the thought of
being a great preacher, like Mymonides and Jiulah-Haseed ;
and he would frequently go to the synagogue and stretch him
self in front of the sanctuary where the law of Moses was de
posited.

He would also place leaves torn from a Hebrew Bible or
prayer book, in which the name of Jehovah occurred, under
his cap, in order that he might be enlightened by the Spirit of
God, and also be protected from the devices of devils ; and he
often put nettle leaves under his shirt, in imitation of holy
rabbis. He believed everything that he read, and was exceed
ingly charmed with a book called Eegherette Baalee Hayam,
which contained a lawsuit carried on against the human race
by the animal kingdom, before the judgment seat of Ashmeday ;
in which the human race were accused of usurpation of power
and tyranny, whilst all the lower animals tried to show their
superiority over man. Ashmeday, however, gave his verdict
at last in man's favour, by citing the words in Genesis, chap. i.
v. 28, " And God blessed them ; and God said unto them, be
fruitful and multiply, and replenish the earth and subdue it ;
and have dominion over the fish of the sea, and over the fowl
of the air, and over every living thing that moveth upon the
earth."

The following history also, which was told to Wolff by
Jews, in which they tried to expose the folly and simplicity of
the wife of a celebrated rabbi, made so deep an impression upon
him, that he not only never forgot it, but it afforded a powerful
proof to him that there are Jews who cannot rest in their
minds about the conduct which their nation pursued against
Jesus Christ. The history was this : — The wife of a noted
rabbi spent the greater part of the day in prayer before the
holy ark, weeping and fasting, with ashes on her head ; her
lips moving, but her words were not heard. And this was for
the edification of all the Jews, and the admiration of her hus-

of Dr. Wolff. 5

band ; but in the depth of the night she got up from her bed,
and shut herself in a room. On one occasion her husband
watched her without her observing it, and he saw her kneeling
down, embracing a crucifix, and heard her say these words :
" Oh ! Jesus, if our nation was wrong, enlighten me, that
I may weep over thy sufferings, and become attached to
thee !" This so much excited the indignation of the rabbi,
and the whole community, that the woman was divorced from
her husband. So the story ends, and even to this day it has
always been in the mind of Joseph Wolff.

Sometimes Wolff wished to go to Jerusalem, and appear
there as a great preacher ; and sometimes he wanted to go to
Home, and become a pope. He almost every day visited a
barber, who was also a surgeon, and whose name was Spiess.*
Here he would talk about the future glory of the Jews at the
coming of the Messiah. And then in his simplicity he related
that when the Messiah should come, He would kill the great
fish leviathan, who ate ten millions of every kind of fish every
day ; and who is as large as the whole world ; and would also
kill a large ox, which is as large as the whole world, and feeds
every day on the grass that grows upon 3,000 mountains ; and
the Jews would eat of that fish and of that wild ox when the
Messiah should come.

When Wolff was thus talking, Spiess and his family would
be all the time in fits of laughter; but one day old Spiess, with
his stern ^ok, said to little Wolff, " Dear boy, I will tell you
who the real Messiah was ; He was Jesus of Nazareth, the
Son of God, whom your ancestors have crucified, as they did
the prophets of old. Go home and read the 53rd chapter of
Isaiah, and you will be convinced that Jesus Christ is the Sou
of God." These words entered, like a flash of lightning, into
Wolff's heart ; and he can sincerely say that he believed,
and was struck dumb. No word came out of his mouth, but
lie went home to his father's house, and read the 53rd chapter
of Isaiah in Hebrew, with the Jewish-German translation, and

* The worthy Spiess and his kindness, made such an impression upon
Wolff, that he never forgot him ; and even so lately as in the year 1846,
he wrote from He Brewers to the clergyman of Ullfeld, to ask what had
become of his old friend and his family ? He was told, in reply, that
Spiess and his wife had died only a few years before, but that his son and
daughter were still alive, and recollected him very well; and they said
that little Wolff was a very droll boy, and that they always liked him
when he came to their house. They added, that one day he had said,
"If ever I get a wife, and she does not obey me, I will put her in prison,
and thrash her, and give her nothing to eat."

6 Travels and Adventures

then said to his father, " Dear father, tell me of whom does
the prophet speak here I " His father stared at him, and gave
no reply ; and Wolff dared not to ask him a second time, but
went into another room, and wept. And there he heard his
father say to his mother, who was also weeping, " God have
mercy upon us, our son will not remain a Jew ! He is con
tinually walking about, and thinking, which is not natural."

Wolff, the next morning, ran to the clergyman, who was a
Lutheran, and said to him, " I will become a Christian, and
be a preacher. Will you teach me Latin and French ? " He
said to Wolff, "How old are you?" He replied, "Seven
years." He said, "Wonderful, wonderful child; I cannot
receive you, because you are under the tutelage of your father
and mother. Come back to me when you are more advanced
in age.n Wolff kept a perfect silence about this occurrence,
and thus the time passed on.

When Wolff was eleven years of age, his father came as
rabbi to Wiirtemberg, and sent him with his brother, Jacob
Leeb, to the Protestant Lyceum in Stuttgardt. Wolff's
brother had no mind for study, though he had a great deal
more talent than Wolff. To sell old clothes was the height
of Jacob Leeb's ambition \ and he actually did sell some school
books, and bought with them pins and needles to sell again.
Wolff grew tired of all this, so he left his father's house, when
only eleven years of age, and went to Bamberg, a Roman
Catholic town.

But, before doing this, he paid a visit to his father, who
asked him, " What will you now learn? " He said, " Greek."
Then he asked him, " What will you become?" He replied,
" A physician and a preacher, like Mymonides." The old
Jews who were present stroked their hands over their heads,
and said, " Woe, woe, woe ! Your son will not remain a
Jew ; he will be mixed with the Gentiles, and go the way of
all the Gentiles." His father gave no reply. He then
sought an interview with his uncle Asshur, of Weilersbach,
who said, " Wolff, Wolff, give up studying, it will lead on to
Christianity, and I shall disinherit you. You will not have
one farthing from me. I will leave everything to my other
nephews " — his sister's children. Wolff replied, " They are
more deserving of it than myself, for they are a staff to you in
your old age." Wolff* then asked the blessing of his uncle.
His uncle put his hands upon him, and said, with weeping
eyes, " The Lord Jehovah bless thee, and rejoice over thee, as
over Ephraim and Manasseh." Then he said, " Now go in
peace ; say the blessing over everything you eat ; don't eat

of Dr. Wolff. 1

with uncovered head ; go every day to the synagogue ; never
lie down without having said, ' Hear, Israel, the Lord our God
is one God,' etc; and never neglect to wear fringes upon the
four quarters of your vesture." This the Jews call Arba-
Kanfos, and it answers to the scapularies of the Roman
Catholics. Moreover, all the Eastern Churches, and even the
Muhammadaris ; and all the Hindoos wear such scapularies ;
and there is scriptural authority for it, as may be seen in
Deuteronomy, chap, xxii., v. 12. And, therefore, scapularies
are no marks of superstition.

Thus it was that Wolff arrived at Bamberg, where he was
most kindly received by his cousin, Moses Lazarus Cohen, as
well as by his wife. Moses Lazarus Cohen was a Jew of the
modern style, rather leaning towards infidelity. He read the
writings of Emmanuel Kant, Schiller, and Gothe ; and he
rather liked the idea of Wolffs love of study, and introduced
him to the Lyceum of the Roman Catholics. The famous
Graser, a Roman Catholic priest who was married, entered
Wolff as a pupil of the Lyceum ; and he was placed in the
class taught by the Rev. Father Nepff. One Wednesday,
Nepff said to Wolff, " Wolff, to-day you need not have come
to the school, because I teach religion." Wolff said, " I
rather wish to be present and to hear it." The first Wed
nesday he expounded the Sermon on the Mount. The second
Wednesday he expounded the 9th chapter of the Acts, con
taining the conversion of Paul. When he enlarged upon this
chapter, he said, " the church of Christ contained people who
trod in the footsteps of Paul : such as Francis Xavier,
Ignatius Loyola, and the many missionaries who went forth
to preach the gospel of Christ to the nations." Wolff was so
much struck with amazement, first with the exactness of the
description given of the character of the apostle before his
conversion, and then by the description of the Jewish tribunal,
which is so wonderfully depicted in the words — " And Saul,
yet breathing out threatenings and slaughter against the
disciples of the Lord, went unto the high priest, and desired
of him letters to Damascus to the synagogues, that if he
found any of this way, whether they were men or women, he
might bring them bound unto Jerusalem," (Acts ix. 1, 2, 3) —
that he became determined to join the Christian Church. So
he went back to the house of his cousin Moses Lazarus
Cohen, and said to him, in the presence of his wife, " My
mind is made up, I will become a Christian, and be a Jesuit ;
and I will preach the Gospel in foreign lands, like Francis
Xavier." The cousin laughed, and merely said, " You are an

8 Travels and Advent ares

enthusiast ! " but his wife became very angry, and threw a
poker at him, and cursed him, and turned him out of the
house.

Whilst Wolff was yet in his father's house, his father, in
order to teach him how to write letters, would give him some
models bv dictation — the contents of one of which were as
follows : — " Dear father and mother, I have found very good
employment in the house of one of the rich Jews of the family
of Kaula, and have been enabled to lay by five florins, which
I now send to you, in order to show that I wish to fulfill the
commandment, 'Honour thy father and thy mother;7 and
also to give a proof of my filial love towards you both."

When Wolff, in the course of time, came to Frankfort on
the Maine, he gave lessons to some young Jews, and was able
to lay by eleven florins, so he immediately sat down, and
wrote a letter to his father, saying, " My dear father, I am
now doing what I copied from your model ; but, instead of
sending five florins, I am able to send you eleven."

Another of these model letters was as follows : — " My dear
father, I have now to inform you of something new, which you
will like. I was tutor in the house of Rabbi Schlome Blowiz,
a great banker in Bohemia ; and as he admired my skill in
the Talmud, he has given me his only daughter as a wife, and
with her 10,000 florins, as a dowry, so I send you a handsome
present of thirty florins ; and I shall bring my wife to receive
the blessing from you, that she may become like Sarah,
Rebecca, Rachel, and Leah, who have built the house of
Israel. Oh, that Jerusalem may be built soon, even in our
days. Amen."" When Wolff did subsequently marry, he
announced the event to his mother, and at the same time
sent her £20, which he had received from a Mrs. Crofton, in
Ireland, as an acknowledgment of her respect for him.

Wolff left Bamberg without saying one word, and without
a single farthing in his pocket ; and travelled towards Wiirtz-
burg. On his way, in a field, he found a shepherd, who was
a Roman Catholic, and he asked him if he might stay in
his house for the night ? The shepherd replied, " Yes, my
friend," and brought him to his cottage. He then asked
Wolff if he was a Roman Catholic? Wolff replied by giving
him an account of his history ; and after they had partaken
of a frugal meal, the amiable shepherd knelt down with his
family, to pray the rosary ; but previous to their commencing
the prayer, the shepherd said, "Let us pray five Ave Marias
and one Paternoster for the good of the soul of this poor Jew,
that the Lord may guide him to his fold."

of Dr. Wolff. 9

They prayed five Ave Marias and one Paternoster; and in
the morning, before Wolff left, the shepherd said to him,
" Friend, you are in distress ; allow me to share with you
what I have got. I will give you two florins, which will
carry you well to Frankfort." This loan Wolff accepted, and
was afterwards able to return it to that excellent man.

He arrived at Frankfort on the Maine, where he found the
Jews complete infidels, but benevolent men, and the Protestants
neolooists. So he remained there only a few months, teaching-
Hebrew, to get money that he might travel further ; and then
he came to Halle, where he fell in with some professors, who were
rationalists ; but he also met with one, Professor Knapp by
name, a professor of theology, who said to him, " Young man,
if you would become a Christian, merely because you believe
that Jesus Christ was a great philosopher, remain what you
are. But if you believe that Jesus Christ is the Son of God,
and God above all, blessed for ever — then pray to God that
this belief may penetrate into your heart and soul."

Wolff had to contend at Halle with much external oppo
sition both from Jews and from the infidelity of Christians ;
and he suffered also from his own mind, which was too much
in the world, and there wras much levity about him, which he
himself confesses. He left Halle in the year 1810, and came
to Prague, in Bohemia, having now in his purse money enough
to carry him to Vienna. On his arrival at Prague, the Eoman
Catholics entirely mistrusted him, saying, " Jews here become
Christians by hundreds, without the slightest conviction of the
truth of Christianity ; so that, if a boy twelve years of age
does not get from his father what he wants, he says to him,
' Father, if you do not grant my request, I will hitch ' " (/. <?.,
apostatize ! ). Wolff therefore left Prague for Vienna, and
from Vienna he went to Presburg, and then back again to
Vienna, when every farthing of his money was gone. Here
he walked about in deep sorrow near some barracks outside the
town, called the Alster Caserne. But while plunged in hope
less melancholy, an officer of the Austrian army came behind
him, whose name was Major Zsigrey, of the Colloredo regi
ment, and struck him on the shoulder, saying, " Young man,
why so absorbed 2" Wolff made him acquainted with his
history, and present want of means ; and showed him at the
same time the testimonials he possessed from Professors
Knapp and Niemayer. Major Zsio-rey said, stroking his
moustaches, " Young man, if you will stay with me in my
quarters for some months, and make yourself useful to me, I
will give you enough to eat and drink, until you find some

10 Travels and Adventures

friend to take care of you." Wolff went with him, and one
clay he was reading Virgil to himself, when the major said,
ul)o you understand this book? read a little, and translate it
to me ; " and Wolff doing this to his satisfaction, he said,
" My dear young friend, you must remain with me as my
guest, and eat at my table as long as you will." Wolff
stayed with him about six weeks, and then left Vienna for
Munich.

On his way thither, he came to Molk, a celebrated Monas
tery of Benedictine Friars. He had read in novels, and heard
even from Jews, that monasteries are the seats of learning,
where one can improve one's self in science and religion. He
therefore went to the Prior, whose name was Father Chris
topher, and spoke to him in Latin. Father Christopher said,
" You must be introduced by me to Father Florian Manuli, I
can do nothing without him, because he is the catechist, and a
man of great influence in the monastery." Manuli at once
agreed to Wolffs desire to remain and receive religious instruc
tion in the monastery, arid said that he was to teach Hebrew
to the students, and continue his own Latin studies, for which
he was to receive ten florins a week and his food. This monas
tery was a very splendid one, and the monks lived " in dolce
giubilo," amusing themselves in all kinds of ways. But they
did not like Wolff, and they frequently set on their cook, who
was a very handsome woman, to tease him ; and as Wolff was
once sitting at dinner with the students, all of whom had
hitherto respected him, the cook came in, and asked Wolff
whether he would eat pork ? He said, " Yes," and then she
began to sing in German —

" Mauschel ist tod ! Mauschel ist tod !
1st er tod ? Sei er tod.
Friszt er kein Speck und Brod,
Mauschel ist tod," &c.*

On hearing this song, Wolff became so angry, that he gave
the woman a slap in the face, and fled the monastery, and came
to Munich.

At Munich, the Jews were most kind to him, and he went
into the Gymnasium to study Latin, Greek, history, and also
dancing : all which were prescribed by Government. Wolff,

* " Moses is dead ! Moses is dead !
Is he dead ? Let him be dead.
Then he will eat neither ham nor bread,
Moses is dead," &c.
" Mauschel" is a German nickname for Moses.

of Dr. Wolf. 11

however, did not wish to attend the dancing school, and he
was asked why he would not ? So he wrote a short statement
that he had no talent for dancing. The director, professors,
and all the committee burst out laughing when they read his
letter; and he was forthwith desired to learn to draw. This
he also declined for the same reason. The director of the
Gymnasium, whose name was Kajetan Weiler, a serious, stern-
looking man, and a cold philosopher, but of firm principles,
insisted upon his learning both. He never would draw a line,
however, but got a friend to do his work for him, and all
admired his skill, until he betrayed himself by telling them
laughingly of the imposition. For this offence he was flogged
with a birch, and imprisoned for twenty-four hours on bread
and water, when the director, a monk of the Order of the
Theatines, said, " Wolff, you had better wait some years before
you are baptized ; the levity of your mind is at present too
great." Besides this, Wolffs relations at Munich protested
against his being baptized.

So he left Munich after a residence of six months, and came
to Anspach, where he fell in with Protestant professors, all of
whom were rationalists. For instance, Professor Stephani,
who wrote on the Lord's Supper, a work in which he compared
our blessed Lord with Cataline. Wolff also read the writings
of Professor Paulus, on the New Testament, in which he not
only denied the Divinity of Christ, but gave a most revolting
description of his birth, for which the reader is referred to
" Paulus's Commentary on the New Testament." Wolff also
read the " Wolffenbiittelsche Fragmente," which completely
disgusted him with Protestanism, and determined him to be
baptized into no other Christian Church but the Eoman
Catholic ; in which resolution he was confirmed by the perusal
of the beautiful writings of Johann Michael Sailer.

At last, Wolff came, in the year 1811, to Saxe Weimar,
where he studied under Director Lenz, of the Lyceum, son-in-
law to the famous Saltzmann, who had the celebrated institu
tion called Schnepfenthal, near Gotha, (a kind of preparatory
college for the University) for young men from England and
from other countries. Here, Johannes Falk, the satirical poet,
and afterwards a great benefactor to the poor, the son of a wig-
maker of Dantzic, but then Councillor of Legation at Weimar,
and the intimate friend of Gothe and Schiller, took much
interest in Wolff, and read with him the Latin Classics, and
Natural Philosophy ; and gave him to read his own " Corio-
lanus" and " Prometheus ;" but Falk was at that time a com
plete Pantheist. When Wolff told him his design of becoming

12 Travels and Adventures

a Christian, and of treading in the footsteps of Ignatius Loyola
and Francis Xavier, he said to him, " Wolff, let me give you
a piece of advice. Remain what you are ; for, if you remain a
Jew, you will become a celebrated Jew, but as a Christian you
will never be celebrated, for there are plenty of other clever
Christians in the world." One day, he was walking out with
Falk, when a gentleman, with a commanding and wonderful
countenance, came towards them. Wolff said to Falk, UI am
sure this is Gothe." Falk said, "How do you know that ?"
Wolff replied, " I have read his * Egmont,' and I juc^A>e from
that. For only a man with such a countenance could have
written ' Egmont.' r Gothe came towards Falk, and embraced
him in a cordial German manner. Then Falk told Gothe,
" Now, imagine, this boy knew you from having read your
1 Egmont.' r Gothe was flattered with this, and patted Wolff's
head. Falk then told him, " He wants to become a Christian,
and a man like Francis Xavier ; but I advise him to remain a
Jew. in which case he will become a celebrated Jew/' Gothe
said to Wolff, " Young man, follow the bent of your own
mind, and don't listen to what Falk says."

Wolff was not pleased with the religion of Weimar, for
although the men he met there were far from being infidels,
still the religion of Herder, Gothe, Schiller, and Wieland, was
a mixture of poetical, philosophical, half Christian, half Hindoo
materials, and not at all to his taste. They swore by Prome
theus, and sympathized with Ariadne upon Naxos ; Kant and
Fichte had been their saints, and subjects of daily meditation.
Nevertheless, out of this school of revivers of Greek mythology
came Dr. Valenti, who was at first a liberal and a revolutionist,
but afterwards became a full believer in Christ.

Wolff loved Weimar, but he soon proceeded to Heidelberg,
where he used to visit Johann Heinrich Voss, the translator of
Homer, and of almost all the Latin and Greek poets ; and also
Creutzer, the writer of the "History of the Mythology of An
cient Nations," a man of deep and firm principles. From
Heidelberg Wolff went to the famous monastery called Santa
Maria Einsiedlen, in the canton of Schwytz in Switzerland;
and there he read Hebrew and Chaldean with the learned
father Genhard, and Jacob Briefer, for which they paid him a
sum of money. With this he travelled to Soleure, where he
was most kindly received by Father Giinter, and at once asked
his permission to attend the lectures on philosophy at the college
of Soleure. But when he added that, after he should have been
well instructed in the Catholic religion, he wished to be baptized,
and become a missionary, Father Giinter replied : " My dear

of Dr. Wolff. 13

young man, there has never before been a Jew at this college,
and if it should be heard that one had entered the place, it
would alarm the whole town. Yet I wish you to remain here
for the lectures ; and you may also corne to me for religious
instruction every day. But you must not tell anybody that
you are a Jew ; on the contrary, go to church like the rest,
and you can live in the house of a citizen of Soleure, named
Alleman, where another student also boards, whose name is
Beidennan.'"

Wolff accordingly lived with and became a great friend of
Biederman, and they slept in one room, their two beds stand
ing opposite to each other. A conversation once took place
between them, whilst they were lying in their respective beds,
and the night candle was burning. Wolff" said to Biederman,
" We have now been friends for some months. I therefore
wish to make you acquainted with a circumstance about myself,
but I hope that our acquaintance will not be disturbed by it."
Biederman replied, " You may tell me anything, we always
shall remain friends." Wolff asked Biederman, " Who do you
think, Biederman, I am?" Biederman replied, "To tell you
the truth, I have always suspected you to be a Berner" — (one
of the Protestant cantons in Switzerland called Berne), by
which term the Swiss designate all Protestants. Wolff asked
him the reason why he suspected him of being a " Berner."
Biederman replied, "Because you behave so strangely at
church. You sit when others stand ; you kneel when others
sit." Wolff replied, "Now I will tell you who I am."
Biederman said, " Who are you? " Wolff replied, " I am a
Jew." Biederman was so frightened that he screamed, and
leaped out of the bed ; the noise of which roused the landlord
and landlady, who came naked into the room, and said,
" What's the matter, — is the devil here among you?" Bieder
man exclaimed, " Worse than that, Wolff is a Jew ! " They
were greatly shocked, but Wolff calmed them in a most won
derful manner by what he said ; and by explaining to them
that he had come to Soleure in order to be instructed in
Christianity, and become a missionary. They were quieted,
therefore ; but the next day the whole town was full of the
news. However, it did not produce any bad consequences to
Wolff, except that henceforth he was watched.

One day, before the dinner at this lodging, the family turned
their faces towards the image of the Virgin Mary, with her
Holy Child Jesus on her knees, but Wolff turned his towards
the window ; on which the landlady said to him, " Sir, our
Lord God is not near the window. Our Lord is here," —

14 Travels and Adventures

pointing to the image. Wolff indignantly replied, " Our Lord
is everywhere ; this is only a piece of wood." The landlord
went immediately to Father Giinter ; and then told Wolff'
that Father Giiuter desired him to beg pardon. This Wolff
declined to do ; and so he left the place, and arrived at Prague,
in Bohemia.

As Wolff was passing a church in Pragne, he heard a
Franciscan friar preaching very beautifully, and staid to listen.
And after the sermon was over, he went into the vestry and
told who he was ; whereupon the Franciscan friar spoke very
kindly, and introduced him to Bishop Haiii, to the prelate
Caspar Royko, and to professor Ulman, professor of the Hebrew
language. When Wolff had related the story of his residence
at Soleure, the bishop and the rest of the gentlemen said, —
" Thou art not a common Jew ; we shall write to Soleure to
Father Giinter, and if all is as thou sayest, we shall instantly
baptize you." This they did, and Father Giinter wrote a very
faithful letter in answer, stating the facts as Wolff had stated
them ; and so Wolff obtained his wish and was baptized at
Prague, by the Most Reverend Leopold Zalda, Abbot of the
Benedictine Monastery called Ernaus, on the 13th September,
1812, being then seventeen years of age. His godfathers
were Joseph Veith and Charles Morawetz, and he received the
name of " Joseph." He then went to Leutmeritz, where he
was confirmed by the Bishop of Leutmeritz ; and he received
at his confirmation the names of " Stanislaus Wenceslaus,"
which, however, he has never nsed.

CHAPTER II.

State of Religion at Vienna ; Five Religious Parties ; C. M.
Hoffbauer; His Life and Habits; Count Btolberg and his
Family.

\ S the Benedictines of Emaus were sent, by order of
-^- Government, to Klattau in Bohemia, for the purpose of
forming there a Lyceum (or preparatory school for the Uni
versity), Wolff was requested to go with them, that he might
assist them in teaching German and Latin, which he accord
ingly did. But his popularity in that place drew down on him
the jealousy of the monks. He therefore, after having gained

of Dr. Wolff. 15

some money by teaching, returned to Prague, on his way to
Vienna, where he purposed studying the Arabic, Persian,
Chaldean and Syriac languages, as well as philosophy and
theology. The famous philologist, Father Dombrowsky, ex-
jesuit and tutor to the children of Prince Nostitz, furnished
Wolff with letters of recommendation to Professor Johannes
Jahn, the great oriental scholar; and to Dr. Kopitar, the
great Sclavonian scholar; and to the celebrated Joseph von
Hammer, the greatest oriental linguist in Vienna, the trans
lator of Hafiz,— the editor of " The Mines of the East/' and
the author of " The History of the Osman Empire." Joseph
Wolff arrived with these letters at Vienna, where he was exa
mined by the Professors, and declared competent to give
private lectures on the Chaldean, Latin, Hebrew, and German
languages ; and at the same time, he was matriculated student
of the ^University, and attended lectures on Arabic, Eccle
siastical History, and Divinity. It was here that he became
acquainted with Friedrich von Schlegel, the great poet, philo
sopher, historian, and critic of the poetry of all nations ; as
also with his wife, Madame Dorothea von Schlegel, who was a
daughter of the famous Moses Medelssohn. Besides these, he
formed acquaintance with Theodore Korner, the talented
author of the " Lyre and Sword," and other poems ; and with
Baron von Penkler, Aulic-counsellor of Austria. The above-
mentioned Schlegel and his wife, as well as Penkler, took the
greatest interest in Joseph Wolff; and they introduced him
to their Father Confessor, Clement Maria HofFbauer, Superior-
general of the order of Redemptorists.

Before proceeding with WolfFs history, it is necessary to
state the condition of Roman Catholicism in Vienna. There
was the archbishop, with his canons and priesthood, who
belonged to that body of Roman Catholic clergy who may
be styled the " Roman Catholics of the Court/' That is,
they were pompous, and adorned with orders and crosses,
the rewards of courtiers, and may be compared with the
"high and dry" party of the Church of England. Cer
tainly, though, there were amongst them people of a different
and more spiritual character, such as Jacob Frint, who was
confessor to the Emperor, and almoner to the Empress ; and
who wrote eight volumes on the tenets of the Roman Catholic
Church, in which he tried to defend them by the assistance of
the writings of Emmanuel Kant, Fichte, Schelling, Bardili,
Wieland, Schiller, Herder, and Gothe ; and he was a bene
volent man. All his party believed in the Pope's supremacy,
but they tried to keep the Court of Rome within proper bounds ;

16 Travels and Adventures

and were opposed to what they considered as encroachments of
the papal power upon the rights of the national church.

Another party in Vienna was that of the followers of
Johannes Jahn, who were strictly attached to scripture, hut
leant somewhat to German neology ; not with regard to the
divinity of Christ, and the doctrine of the atonement, but
upon the grand question of inspiration, and the interpretation
of prophecy.

The third party was that of Johannes Michael Sailer, the
Fenelon of Germany, and the great Friedrich Leopold, Count
of Stolberg. These united strict orthodoxy and attachment to
the papal power, admiration for antiquity and the fathers, firm
adherence to the dogmas of the Roman Catholic Church, and
belief in the miracles of that Church, with rejection of what is
called "pious opinion." As, for instance, they rejected not
only the immaculate conception of the Virgin Mary, but
denied the necessity of asking the intercession of the Virgin or
of saints ; and their minds revolted at the notion of worship
being addressed to any but the Most High. They believed
in the infallibility of the Church, but denied that of the
Pope.

There was a fourth, but small party, the Mystical Party, or
the so-called Peschelites. Peschel was an interpreter of the
Revelation of St. John ; and he taught that people ought to
be so inflamed by the love of Christ, that they might desire
with St. PauJ to " know the fellowship of his sufferings, being
made conformable unto his death.'1 PescheFs followers took
up this idea further, and insisted that Christians should con
tinue the atonement among themselves ; with which view they
assembled on a Good Friday in a certain house, and cast lots
for one to be crucified ; and he on whom the lot fell was to be
sacrificed. The lot fell on the first occasion upon a poor
butcher's maid-servant, who actually submitted to her fate, and
suffered with great fortitude and patience. But the next time
it fell on a fat Roman Catholic priest, who did not relish the
thought at all ; and so he gave notice to the police, who took
the mystics into custody, and Wolff himself saw Peschel in
prison. Peschel was a most amiable-minded man. He never
retracted any of his opinions ; and when the archbishop wished
him to recant, he replied, " You are a blasphemer." He never
theless confessed to Wolff that he had not intended his fol
lowers to proceed to such lengths as they had done.

The fifth party was that of Clement Maria Hoffbauer, who
was supported by the elite of Germany's learned men, Frie
drich von Schlegel, and his wife, nee Dorothea Mendelssohn,

of Dr. Wolf 17

Friedrich Ludwig Zacharias Werner, the author of the cele
brated poem, " Weihe der Kraft," or " Martin Luther/" and
Adam Mtiller, philosopher and historian : and around Hoff-
bauer all the great nobility of Poland, and the archbishops and
bishops of Hungary rallied, showing that they were willing to
engage to serve under his banner. The working clergy of
Austria in the country, and the mystical philosophers of
Austria, the Pope's Nuncio, and the great Cardinal Consalvi,
were all friends to Hoff bauer ; and Pope Pius VII. also coun
tenanced him, and admired his zeal. To bring back the spirit
of the Middle Ages was his great design ; and he had a firm
belief in the papal power. A burning love towards the Virgin
Mary, and all the saints, and belief in the perpetuity of the
power of miracles in the church of Rome, were doctrines which
he powerfully impressed from the pulpit, united with a love of
Jesus Christ.

We must now describe the outward appearance of Hoffbauer.
He was about five feet seven inches high, with a penetrating
shrewd eye. He wore a three-cornered cocked hat upon his
head, a black gown of rough cloth over his body, and a girdle
round his loins. Shoes without buckles, and rough stockings
of coarse wool were on his feet. He always knitted his own
stockings, sitting upon a sofa of black leather. He had in his
room a little altar, upon which a crucifix was placed, with the
picture of the Virgin Mary. His room was divided into
several parts, where his young priests had each a table, at which
they wrote. He rose at four o'clock in the morning, when he
was heard reciting the Lord's Prayer and Ave Maria ; and
going down stairs, he whispered a short prayer on his way to
church, where he celebrated the mass, and heard confessions.
He preached five times a clay, always coming home to dinner
at twelve o'clock precisely. Then he gave a knock upon the
table, to summon all the clergy and the young men to assemble
together in his room, where they knelt down, whilst he directed
a meditation on some spiritual subject — as, for instance, on the
importance of spending our lives usefully in the service of God,
and for the good of mankind.

His sermons were most extraordinary. Sometimes he
preached the Gospel of Christ with such power, that it could
never be forgotten by any one who heard him. He one day
preached about prayer, when he said, " Many a great sinner
says, ' I will pray when I shall be nigh to death.' But do you
recollect Antiochus, who also prayed when the very worms
were gnawing him, and when he was nigh to death? Yet,
what does the Spirit say of his prayer, ' Uncl der Bdsewicht

C

18 Travels and Adventures

hub an, und betete zu dem Herrn, der sich nun niclit mehr
liber ihn erbarmen wolte.' Thus this bad man prayed, but his
prayer was not heard, and so will it be with some of you here."
Sometimes lie would preach about apparitions of spirits, who
came from purgatory, or even from hell ; and he would describe
the appearance of the Virgin Mary, with a golden crown upon
her head. Sometimes ho lamented the decay of the customs
and manners of the monks. It is worth while to give extracts
from some of his sermons.

" A Jew, converted to the Roman Catholic religion, once
entered a monastery of Jesuits, where he was highly revered
for his holy life. But one day, when he was reading mass at
the altar, and consecrating the host, he was overheard cursing
Christ by one of the monks. That monk denounced him to
the Superior, when he defended himself in such a way, that
he was unanimously declared to be innocent. That same night,
however, he entered the cell of the monk who had accused him,
and compelled him, by threatenings, to deny his faith, after
which he smothered him. The next day. the monk was found
dead in his bed ; and all the fathers declared it to be the judg
ment of God upon him for his calumny of the Jew. But, on
a certain day, when they were all seated at dinner, the dead
man appeared, and told the whole history ; and then he took
liold of the Jew by the hair, and dragged him down to the
lower world."

It may be well, also, to mix up with his sermons, some of
his private conversation. He once related the following story
of Martin Luther : " A preacher, in Switzerland, exclaimed in
a sermon, ' My dear brethren, shall I bring forth Luther from
hell V They exclaimed, ' Yes f ' Well,' he cried, ' Luther !'
And a voice from outside was heard asking, ' What do you
want T ' Come in,1 was the reply, ' and show yourself that
you are in hell !' Then Luther came in, in his old gown, roar
ing dreadfully ; and with a kettle of sulphur upon his head,
with which he made such a stench, that all the congregation
ran out of the church."

One day, Hoffbauer and his clergy and pupils (amongst
whom was Wolff) were sitting at a table reciting the breviary
together. Hoffbauer sat on his black leather sofa alone, with the
table before him, on the opposite side of which were the clergy
and pupils. He had a snuff-box before him, which suddenly,
by itself, began to hop up and down — to hop up and down —
and to make a noise like this : " piff ' pciff- — piff paff" Hoff
bauer at once said, " Father Hiebel has died this moment at
Warsaw, and we must read mass pro animis in purgatorio " —

of Dr. Wolff. 19

for the souls in purgatory. They celebrated the mass on the
following- day ; and a fortnight afterwards a letter arrived from
Warsaw, saying that Father Hiebel, one of the order of
Redemptorists, had died in odour of great sanctity. Father
Hiebel was a most intimate friend of Hoffbauer.

Wolff once praised Pope Ganganelli, when Hoffbauer ex
claimed, " You are full of Lutheranism ; your very face is that
of Luther." Another time, Wolff observed, " I can under
stand the reasonableness of indulgence being a remission of
temporal punishments ; but I can never understand what pur
gatory has to do with it." Hoffbauer said, u Luther ! Luther !
you stink of Lutheranism.1' Baron von Penkler, who was the
only person that presumed to remonstrate with Hoffbauer, said,
" The openness of Wolff ought to be encouraged in the highest
degree, for I never saw a young man of the Jewish nation be
fore who said just what he thought/'' Hoffbauer then said,
" Ganganelli was made pope through the influence of the Jan-
senists."

Now then for another of his sermons, from which it is worth
while to give an extract, as it refers to the decay of monas
teries. He said to the monks in a public sermon. " Oh, you
friars, who spend your days in eating and drinking, and in
playing billiards and in dancing, let me tell you a story. There
was a monastery with which I am well acquainted : the monks
there spent their days in eating and drinking, and being merry.
And one day, the lay brother was preparing to spread the
table, when there entered the refectory a company of strange
monks, with the abbot in their midst. The strange abbot said,
' Call down stairs the abbot and the rest of your monks.' They
came, when that strange abbot commenced as follows : •' Two
hundred and fifty years ago, we were inmates of this monas
tery, and we lived the same sort of life that you do now ; and now
we are all lost in hell.' Then the strange monks commenced with
a loud chanting voice, * Gloria Patri, et Filio, et Spiritui
sancto ;"" and the chorus replied, ' Sicut crat in principle, mine
et semper in scecula scvculorum> Amen? ' Here Hoffbauer
added, " This is their condemnation, that the lost souls must
give glory to God against their will ;" and then he continued,
" After this, the strange monk exclaimed, 'Domimis nobiscum ;'
and a voice was heard from out of the ground, c Dominus non
vobiscum ,-' upon which a fire came out and destroyed them
all !"

The King of Bavaria and the Austrian princes venerated
Hoffbauer so much, that they would sometimes come to kiss his
hand; his alms were unbounded, but he frequently gave with a

c 2

20 Travels and Adventures

bad grace. Once a poor man came to him for assistance ; he gave
him ten florins, but he said at the same time, " Nun gehe liin,
und sage uherall die Pfaffen stud grosze Schurken.'"

His zeal in the pulpit, and at the confessional, was very
great. One day, when he had been bled, the bandage came
undone in the pulpit, and he sank down fainting ; but on reco
vering, he simply said to one of the priests, " Tie the bandage
more firmly,1' and then he continued his discourse.

Nevertheless, there were two traits of his character which it
is difficult to reconcile witli his fame. These were, first, a
most violent temper, which he occasionally displayed, even for
the slightest trifles; and secondly, the excess to which he car
ried mental reservation. For instance, — once, one of his secre
taries had not come at the moment he called him, so he seized
a glass that stood near, and smashed it to atoms ; and he would
sometimes strike his clergy at the altar, and then excuse him
self by observing, u I am determined not to be like Eli ; who,
for having overlooked the faults of his children, broke his
neck, and wras rejected of God."

The mental reservation system was carried on by him in a
most remarkable way. To prove this, it is only necessary to
cite the history of Rosalia, the daughter of a rich merchant at
Vienna, in the year 1812. She was about 23 years old, and
Hoffbauer was her confessor ; she daily visited him in his own
house, and he consigned her to the spiritual direction of Joseph
von Libowsky, who, in Wolff's judgment, was the most envious,
jealous, uncharitable, uncouth, odious, mischief-making, heart
less, irreligious fellow in existence. But he took infinite trouble
with Rosalia, conversed with her in favour of his Order, and
showed her the pictures of holy women to excite her zeal. Wolff
saw one of those pictures ; it was that of a fine and beautiful
lady lying on the ground, with a rosary in her hand. Her
eyes were directed to Heaven ; but upon her body, mice and
rats were gnawing, and she was covered with thorns. In this
state this woman was represented to have lain thirty years on
the ground. By such stimulants Rosalia's mind was inflamed
with the desire of becoming a saint.

Joseph Wolff left Vienna in the year 1814, for Count Stol-
bergX and afterwards went to Rome, but on his return to
Vienna in the year 1818, he went to Hoffbauer, and finding
that Rosalia was no longer there, he asked, with his usual sim
plicity, u What has become of Rosalia?" HofFbauer got into
a rage, which was awful, and said, " What have you to do with
it ? Has your curiosity no bounds ?" Wolff dared not to say
another word, but one of Hoffbauer's young clergy, Martin

of Dr. Wolf. 21

Stark by name, took AVolff aside, and said, " Let me advise
you, WolfF, never to mention the name of Rosalia again, she
has disappeared. Nobody knows where she has gone ; Hoft-
bauer has been examined, and all of us, before the consistory,
and the archbishop himself, and by the police, but nothing is
known about her, and the police have already spent 50,000
dollars (which is ^8,000) to find her, but in vain." Wolff
believed it all.

One day, however, he called upon a neighbour of Hoff bauer,
a lady who was also his own personal friend. This lady, whose
name was Bieringer, was herself bent upon entering a convent.
She said to Wolff, in a most significant manner, " Do you
think Hoffbauer does not know where Rosalia is ? " Wolff
replied, " So I have been informed." Miss Bieringer again
smiled in a most penetrating manner, as if she would have said,
" I know better." Soon after this, Wolff came to Val-Sainte,
where he met Joseph Srna. He asked Wolff, " Have you
heard anything about what has become of Rosalia ? " Wolff
pleaded ignorance. Srna smiled in a very cunning way. At
last Father Joseph Sabelli arrived in the Monastery of Val-
Sainte. The first word he said to Srna was, " At last Rosalia
has been discovered; but, God be praised, she has confessed
nothing, except that Count Dahalsky had given her money for
travelling." Sabelli continued, " I went that same night to
Dahalsky, and told him how far Rosalia had confessed.""
(Count Dahalsky was a great friend of the Redemptorists.)
He replied, " I don't care for it, I may give my money to
whom I please.""

In short, the whole history of Rosalia was this. The Re
demptorists wishing to establish a nunnery, composed of the
daughters of high people, and to have the first nunnery at
Bucharest, Rosalia was to be sent there. But as emigration
was not allowed in Austria, and as they were well convinced
that her parents would not give their consent, the affair was
arranged so as to delude the public as to Rosalia's real inten
tion ; and to enable the Redemptorists to have the appearance
of sincerity if they should be questioned about her by the
ecclesiastical and civil authorities. She was to go about among
her friends, and say in a joking manner, that she was about to
go to Rome ; so that if they should be examined after her dis
appearance, whether she had never given any intimation of her
intention, or told them where she was going, they might answer,
with an appearance of candour. " Yes, she told us that she was
going to Rome." And again, she was to change her name, and
to be called " Phillipina," instead of Rosalia, so that they

22 Travels and Adventures

might say with safety, that they knew not where "Rosalia"
was.

But the most ignoble part of all this affair was, that while
Hoffbauer himself was acquainted with the whole proceeding ;
whenever he was examined before the consistory, or before the
police, instead of answering the questions, he began to preach
justice to them, and left the whole defence upon the shoulders
of his younger ecclesiastics. Yet when he came home from
the tribunal, he would reproach these very ecclesiastics for
their criminal conduct in having meddled at all with Rosalia.

One fact more about Hoffbauer, and then we shall have done
with him. In the year 1818 he was living with some of his
clergy in his private house, whilst a few others of them resided
elsewhere, among friends of the Order. But these came every
day to their brethren at Hoffbauer's, where they all prayed
together from the breviary, and lived, to a certain extent, in
the communion of their Order, though not in strict observance
of its rules, which can only be properly carried out in a monas
tery. Father Johannes Sabelli, Hoffbauer's secretary, how
ever, was not satisfied with this make-shift arrangement, com
plaining that it was not in accordance with his vows. And at
last he asked to go to a monastery, which a branch of the
Order had established in Switzerland, called Yal-Sainte,
near Fribourg, but Hoffbauer would not allow this. And as
blind obedience to the Superior is their rule, Sabelli could not
have his own way. But, meanwhile, to the monastery he was
determined to go. And one day he said to Wolff, " Now
mark, Joseph Wolff, in six weeks from to-day you will witness
a spectacle, which you have never seen before in this house.
And you will see that Hoffbauer will be obliged to let me go
to Val-Sainte;11

After six weeks were over, on the very day that Father
Sabelli had predicted something strange, the chief secretary of
the Pope^s Nuncio entered the room of Hoffbauer, where the
society were all assembled, and delivered to Johannes Sabelli 's
own hand a letter from the Pope. This was most unusual, for
the Superior opened all letters ; for whomsoever they might be
directed. The letter was to this effect : " You must tell Hoff
bauer, respectfully, that you wish to go to Yal-Sainte, and ask
his permission. If he lets you go, well. If he objects, go
without his permission." Sabelli, on receiving the letter, went
up-stairs to read it, whilst the Nuncio's secretary coolly sat
down on the black sofa with Hoffbauer, and gave to him also a
letter from the Pope. When Hoffbauer read it, he flew into
a violent rage, and exclaimed, " I know what I will do ; the

of Dr. Wolff\ 23

Court of Eome sliall fall down to the ground. It is I who
make Itomaii Catholics at Vienna, not the Pope ! " And
having said this, he left the poor secretary on the sofa, whilst
he walked off, to hear confession in Vienna. Nor did he waste
one single word of remonstrance upon Sabelli. The Popovs
Nuncio, meantime, evidently afraid to incur the displeasure of
so powerful a man as Hoffbauer, conciliated him in a most
crafty manner. On the following day, the secretary (ii-ditore)
called again, and sat down with him upon his black leathern
sofa, and said to him, " Now, Father Hoffbauer, let us not
quarrel ; the thing may be remedied to your satisfaction.
Emigration is not allowed by the Austrian Government. I
will, therefore, write to Home, that Sabelli cannot get permis
sion from the Austrian Government to go to Switzerland, and
the whole affair will be over."

The Pope's Nuncio proposed this because he well knew that
Hoffbauer would not for one moment show submission to the
power of the Austrian Government; and so it proved, and
Hoffbauer consented at once to Sabelli's departure.

We have had almost enough of that extraordinary man who,
with the assistance of Messieurs Schlegel, Pilat, and the poet
Werner, ruled the whole ultra-Montane party at Vienna, and
upset the influence of the courtier clergy, who went about orna
mented with the stars of the Emperor. He could not bear,
however, the mystical pomposity of the German philosophers
and their philosophical terminology, although he had a high
regard for Schlegel and the Abbot of Saint Gallen. " These
arc two very learned men,'11 he said ; " I can understand them,
but all the rest doirt understand themselves." Of Werner he
said, " He is a man without dignity, and full of vanity and
self-conceit." One anecdote more about him will illustrate his
opinion of the German philosophers. The famous Adam
Miiller once talked to him for a whole hour. He allowed him
to go on, but after he had done, coolly said to him, " Pray,
Adam Miiller, can you explain to me the meaning of what you
have said ? I have not understood one single word."

Father Abraham Santa Clara was Superior of the Monastery
of Saint Augustine in Vienna, under the Emperor Leopold L
He was a man of most holy life, but possessed great wit and
humour. The conversions which he made amongst the people
were astonishing ; but his mode of preaching would scarcely be
tolerated now, even at Vienna, where the people are, as they
say in Yorkshire, an " outspoken" people. For instance, he
preached against gluttony, when he said, " Imagine these Jews.,
what gluttons they were ! They had manna given them in the

24 Travels and Adventures

desert which had the taste of every food in the world. When
they wanted chocolate of Spain,* it tasted like that. When
they wanted sausages of Pomerania, it tasted like them.
When they wanted fricasses of France, it tasted like them.
When they wanted roast beef of Austria, it tasted like that.
When they wanted golatsclien of Bohemia, it resembled that.
When they wanted sweet, it was sweet : if they wished it acid,
it was so : if they liked it cold, it was cold : and whatever they
desired they had ; but, after all, those nasty fellows wanted to
go back to their garlick in Egypt." Then again he instanced
Esau, who " went and sold his birthright for a mess of pottage !
Now, if he had sold it for a piece of almond cake, there would
have been some taste in that."

Again, he one day preached about dancing, and said, " 0
you unpolished people, everything you do is sin : the way you
dance is sin. The Virgin Mary also danced, but how did she
do it ?" He then showed them in the pulpit how she danced,
uttering at the same time a slow and soft cadence. " But how
do people dance now !" And then Father Abraham danced
about in great fury, saying, " Trallalum, trallalum, trallalum :
so that the feet go over the head.'11

One day, he laid a wager that he would make one half of his
congregation weep, whilst the other half should be in fits of
laughter. So he preached a most powerful sermon, and the
church was crowded. It was upon the Resurrection, and he
spoke with such power that those who stood in front were
bathed in tears, whilst those who stood behind were continually
laughing. This was because he had tied the tail of a fox to
the back of his head, which, when he became animated, wagged
about in the most absurd manner. If any one wishes to know
more about Abraham Santa Clara, he had better read his book
of sermons, called "Judas the Arch Scoundrel."

Whilst WolfF was at Vienna, he went into a church one day,
and stood near the altar of Saint Peregrine, where lie saw an
old lady weeping, who said, " O Saint Peregrine, pray with
me to Jesus Christ and the Virgin Mary, in order that I may
not starve with my husband and my grandchildren. " WolfF
overheard this, as she was kneeling near to where he was ;
and as he had just three ducats in his pocket, he gave them to
the woman, who, overpowered by his generosity, exclaimed,
"O Saint Peregrine, thy prayer, indeed, has assisted me!"'
This she said with such emotion, that the people crowded
round her ; and as she was a person both known and respected
in the neighbourhood, they all considered it a miraculous inter
position of God in her behalf. And Madlener, the famous

of Dr. Wolf. 25

Redemptorist, who loved Wolff, addressed the people, and said,
" You see that the prayer of the righteous Peregrine has pre
vailed much ; and also you see how God has converted men
amongst the Jews, for Joseph Wolff is of Jewish nation."
The whole of this was rumoured all about Vienna, as a mira
culous intervention of God, and that Joseph Wolff had been
the instrument of it. And Wolff himself considers that it was
a miracle ; and he openly avows that there are miracles per
formed at this day, not only in the Eoman Catholic Church,
but also in the Greek Church, also by Presbyterians, and not
only by priests, but also by laymen and women.

Wolff lived two happy years in Vienna, and studied there
history, ecclesiastical and profane, and Eastern languages.
There, also, he cultivated the acquaintance of many remarkable
persons, and made a journey, during the vacations, to Pres-
burg, where he was introduced to the famous Canon Jordansky,
and underwent an examination in practical philosophy. Thence
he went to Pesth and Bude, and saw the great Archbishop of
Erlau, Baron von Fischer by name. By making the acquaint
ance of Schedius, Schwardner, and Szabo, the translator of
Homer and Virgil into the Hungarian language, and Maron,
the author of the " Hungarian Grammar,'1 also the gentle
manly Baron Szebesy, in Erlau, Wolff conceived a high idea
of the great talents and learning of the Hungarians, and was
convinced that there are great geniuses among many of those
nations who are often considered to be barbarians. During his
journey from Presburgh to Pesth he travelled in the carriage
of a Hungarian nobleman, Trevenjack de Taktakenyes by
name, who recited aloud the whole of WielamFs " Oberon,"
without making a single mistake.

When Wolff returned to Vienna, he began a translation of
the Bible into German, which was admired by the first scholars
in Germany, to whom he showed specimens ; and after Fre
derick Leopold Count of Stolberg, had heard of him, he sent
him an invitation to his palace, called Tatenhaiiscn, near
Bielefeld, in the county of llavensberg in Westphalia. On
his way thither he remained awhile with the Fcnelon of the
Catholic Church in Germany, Father Johannes Michael Sailer,
to whom he was introduced by letters from Ignatius Heinrich
von Wessenberg, the coadjutor of the Archbishop Prince
Primas, Baron von Dalberg, Archbishop of Ratisbon and
Bishop of Constance. Sailer introduced Wolff to the Pro
fessors of Landshut, Drs. Salat, Zimmer, and Ast, and they
asked him to give a lecture on Hebrew before the University

26 Travels and Adventures

of Landshut, which was received with enthusiasm. This was
in the year 1814.

Thence Wolff proceeded to Ratisbon, and was welcomed at
the house of the philosopher Klein, who treated him with the
greatest affection, and gave him introductory letters to Drs.
Mohler, Kanne, and Schubert, in Niirnberg, where Wolff
rested for several days. And here he was much struck by
two remarkable characters whom he met. One was Kanne,
who was a mighty genius, acquainted with the whole Eastern
literature and philosophy ; but who for many years denied the
greater part of the history of the Bible, and declared it to be
a mere mythos, until, suddenly, he was struck by the light
ning of the grace of God, and became a humble believer in the
Lord Jesus : and it was when under the influence of this con
viction that Wolff found him. The other man was Schubert,
who is still alive, a philosopher and physician. He was on
the point of becoming a Roman Catholic, but retraced his
steps, and remained a pious believer in Jesus, within the pale
of the Lutheran communion. Wolff's stay was in the house
of Dr. Mohler, a Norwegian, who had been converted to
Roman Catholicism by Count Stolberg, and whose son is now
Professor of History at Lou vain e, in Belgium, and a mighty
champion for the prerogative of the Papal power, and the
mediaeval times.

From Niirnberg Wolff proceeded to Aschaffenburg, where
he remained for several days in the house of the philosopher
Windischman, the writer of the "History of Magic;" after
Avhich he stopped at Frankfort on the Maine, where he made
the acquaintance of Brentano, Bucholz, Schlosser, and Fre
derick Schlosser, who had left the Lutheran for the Roman
Catholic Church. In Frankfort Wolff gave an imitation of
Werner's sermon, imitating his voice in so faithful a manner
that people outside, who knew him, believed that Werner
must have arrived from Vienna.

At that time in those literary circles there was a great dis
cussion about a wonderful nun, Catherine Emmerich, in West
phalia, who bore on her body the wounds of our Lord Jesus
Christ. Upon her head was the crown of thorns, and in her
two sides were the wounds of Christ. The crown of thorns
and these wounds were said to bleed every Friday ; and it
was asserted that no painter could paint them with more
exactness. All the philosophers and the physicians who
examined her, and the director of the police, M. Gamier, had
declared them to be supernatural. For, as the physicians
justly observed, if these wounds had been made by art, they

of Dr. Wolff. 27

would become sore, which was not the case with them. She
expressed herself with dignity and beauty about religion,
which, as Count Stolberg justly observed, she could not have
learned within the precincts of the monastery in which she
lived, which was an institution chiefly for the lower orders.
She said to Sophie, Countess of Stolberg, " How happy are
we to know the Lord Jesus Christ; how difficult it was to our
ancestors to arrive at the knowledge of God ! " She never
admitted any one to see her wounds, except those who were
introduced to her by her spiritual director and confessor,
Overberg, of Minister; and Wolff boldly confesses his belief
in the genuineness of that miracle, for did not Paul carry
about with him the marks of the Lord Jesus? That holy
woman had visions, and why should such a thing be impos
sible?

At last Wolff arrived at the house of Count Stolberg, and
was quite overpowered at the first sight of that holy man with
his gray and bushy locks, his heavenly eye, his voice so soft
in common conversation, but like thunder when he spoke on
any important subject. Wolff recited to him on his arrival a
sermon of Werner's, in which he addressed the Virgin Mary,
saying, " Pray to the Lord Jesus, and to her" (the Virgin) —
when, suddenly, Stolberg thundered out, " Blasphemy ! this
is not the teaching of the Church." By and by came in the
little second wife of Stolberg, the mother of sixteen children,
five feet high, and rather more severe in manner than her
husband ; and soon after her came the Chaplain of the House,
Kcllerman, who was afterwards Bishop of Minister ; and then
came Vornholdt, the second tutor ; and then the third tutor,
who had been a gardener, but was educated above his rank,
entered the room with a rosary in his hand. Last of all
arrived the eleven sons, and seven daughters of Stolberg, the
young counts and countesses, eighteen in all — sons like
thunder, and daughters like lightning. There was also there
the Countess von Brabeck, who was born at Hildesheim, and
had blue eyes and red hair, but was full of intelligence, and
spoke fluently German, Italian, and English. This yoiiii"1
lady was beautiful as the sun, fair as the moon, and modest as
an angel ; and she was betrothed to Christian, Count of Stol
berg, the second son.

It was delightful to look at this family when they rode out
after dinner on horseback; and Wolff felt himself transported
into the old times of knighthood, when he saw the old count
coining forth from the burgh, with his thundering boys, and
chaste daughters, and the Countess Brabeck accompanying

28 Travels and Adventures

them. AVheii Blucher visited Stolberg, the daughters strewed
roses before the hero's feet, and Count Stolberg himself wrote
a poem on the occasion, which begins, " Wallet mit hochge-
sang dem Helden entgegen," which means, " Go to meet with
high song the hero."

Wolff lived some months in the house of that beautiful poet
and grand nobleman, Count Stolberg — happy months, never to
be forgotten in after life ; and whilst there was employed in
translating the Bible, of which he read specimens to the
Count. The Count was so much pleased with it once or
twice, that he kissed and tickled Wolff in a droll, good-
natured way, as he was used to do when suddenly charmed.
Then the Countess said to the Count in an under voice, so
that Wolff might not hear it, " Papa, you will make the
young man vain ! "

Wolff observed that Stolberg's system was entirely different
from that of Schlegel, because Stolberg disliked the Middle
Ages ; and, although adhering strictly to the dogmas of the
Roman Catholic Church, troubled himself very little with its
so-called opiniones piw (pious opinions). He was against the
belief of the immaculate conception of the Virgin Mary; and
when Wolff remarked that she had been the mother of Jesus,
Stolberg said, " and Eve was his grandmother." He dis
approved, too, of calling the Virgin Mary the Queen of
Heaven ; saying that God glorified himself here on earth by
his Son ; and that He glorifies himself in every star and
planet in a way we know not of; and, revelation being silent,
there was no reason for believing the Virgin Mary to be
placed over all. He did not believe, either, the bodily As
cension of the Blessed Virgin to Heaven, but simply the
Assumption of her soul ; and said that she died at Ephcsus.
By this he evidently opposed, and, at the same time, incurred
the displeasure of the whole ultra-Montane party.

One morning when the family were sitting at breakfast, the
news arrived from Minister and Brussels that Napoleon had
escaped from the Island of Elba. Stolberg rose and said,
" This will be his last attempt."

Wolff walked out with him that day, when suddenly Stol
berg became absorbed in thought, and, like a flash of lightning,
ho burst forth as if inspired with prophetic vision, " Er fallt !
llm stiirzt Gott der almachtige. So hat es beschlossen der
Alte der Tage." " God Almighty casts him down ; thus it
has been decreed by the Ancient of days."

Christian, Count of Stolberg, a youth nineteen years of age,
returned from Berlin, where he had been in the house of the

of Dr. Wolff. 29

great historian, Niebuhr, and coming home to his parents'
house, he embraced his betrothed bride, and went to Waterloo,
where he fell in the battle, with one of his brothers. Thus
was the prophecy of the old Count Stolberg fulfilled, which he
uttered in the year 1792, saying, "My sons, the Stolbergs, shall
fall, and shall die the beautiful death, the death for their King —
the death for freedom — the death for their fatherland." It
was most heartrending to witness the separation of Christian,
Count Stolberg, from his betrothed lady, the Countess of
Brabeck. He was but nineteen years old, and she seventeen,
and he had loved her ever since he was seven ; when he used
frequently to ride out in the morning to converse with the
little girl, then five years old, who leant to him out of the
window. The old Countess said to him when he was de
parting for the battle in which he died, u Children, you know
it breaks my heart to see you part ; but, Christian, thou must
go. Duty and the fatherland call thee ! " and so saying, she
left the room, bathed in tears.

Too much can scarcely be told of this most interesting
family ; and therefore Wolff quotes a passage from his own
brief memoir, which was published about thirty-five years ago.
" Count Stolberg read with me the New Testament ; and he
himself and his wife often spoke with me of the power of
Christ and his resurrection, — of his humility, and of his love
to his elected people ; and he said to me very often, ' I feel
great concern and love for you, and for your brethren, the
children of Abraham/ He spoke with horror both of the
Inquisition and the Crusades, and considered both as abomi
nable. He considered John Huss a martyr, and spoke of
Luther with great regard. It was his intention that I should
remain in his house some years ; and I also desired and
intended it, because I found myself very happy in the com
pany of this great man. But it was not the will of God that
I should do so, and I was there only three months. When
Napoleon returned from Elba to France, Count Stolberg and
his family were in great distress, because, as he had always
been an adversary of that tyrant, and had written continually
against him, he was now, from being so near France, in
danger ; and therefore determined to go to Holstein to his
brother, in order to place himself and children in security. I
left his house with tears, because I had found in him a real
friend. And believing his system to be that of the Roman
church, and seeing that it accorded with the spirit of Catho
licism in all ages, I continued a faithful follower of the Church
of Rome ; and when, after my departure from Count Stolberg,

30 Travels and Adventures

I visited some learned men of the Protestant denomination, I
defended with great fire the Roman Church • and when they
said ' The Catholics helieve the infallibility of the Pope, and
command the worship of images,'' I denied it, and declared
that Count Stolberg had taught me the true spirit of Catho
licism, which was nothing else than the true doctrine of the
Gospel. They replied, c Stolberg is a good Christian, but he
has formed for himself his own Catholicism, which is different
from that of Rome ; go to Rome and you will be convinced.'1
Count Stolberg gave me when I left him twenty-eight guineas
for my journey, of which I sent the greater part to my
mother."

The subjoined poem is a translation from Stolberg, made
many years ago by Dr. Wolff's friend, Mrs. Alfred Gatty,
and refers to the death of Count Stolberg's first wife : —

WARNING.

" Let none complain, on whom a woman's love
Beneath the shadow of his homestead smiles,
Though earthly troubles like a flood should pour
Wave after wave around.

" They cannot sink him ! As the tears of morn
Dry quickly up before the rising sun,
Ev'n so the floods of sorrow pass away
Before the smiles of love.

" Ye happy ! Feel your God-sent happiness !
Salute with tears of joy the early day,
When its young purple light in glory streams
Upon the loved one's sleep.

" Ye happy ! Feel your God-sent happiness !
With tears of joy salute the quiet eve,
Ere softly in the flickering lamp-light's ray,
Ye slumber by her side.

" Look on me ! Look ! — None ever was more blest !
The blessings beggars dream of, kings misuse,
Were but as worthless fleeting chaff, before
The fulness of my joy.

" For thou wert mine, thou sweet one ! Dear one, mine !
Mine, mine, thou darling with the dove-like eyes !
Mine, mine, the fondest heart that ever beat
In loving woman's breast.

" Thoughtful and tender, with the hand of love
She spun the glittering threads of all my joy.
And the days glided in the stream of life,
Wave after wave away.

of Dr. Wolf. 31

" Wave after wave bore up the little bark,
Wherein we two together floated on ;
And on each side, behold ! the waters gave
Her gentle features back.

" Oh, none was ever happier ! But the fool
Nourished yet many wishes : spread the sails
To many breezes of deceitful hope, —
Looked right and left, around.

" Then, in a sudden storm — behold ! behold !
God took his Agnes from him ! Now, alone
Upon the wreck he stands, and gazes round,
And speaks the warning words :

" Ye happy ! Feel your God-sent happiness !
Praise God awaking, praising close your eyes ;
Shut up the fool's door of the idle heart
Against each wandering wish.

" Father of Love ! whom tears propitiate,
Let me weep on, while life and light are left :
When my eye fails in death, let Agnes come
To lead me unto Thee ! "

CHAPTER III.

Prince Hohenlohe and Ms doings ; Madame de Krudcner, her
great influence ; Eoute from Germany to Rome.

WOLFF left the house of Count Stolberg on the 3rd of
April, 1815, and went to Elwangen, and there met again
an old pupil from Vienna, Prince Alexander Hohenlohe Schil-
lingsfiirst, afterwards so celebrated for his miracles : to which
so many men of the highest rank and intelligence have borne
witness that Wolff dares not give a decided opinion about them.
But Niebuhr relates that the Pope said to him himself, speak
ing about Hohenlohe in a sneering manner, u Questo far dei
miracoli ! " This fellow performing miracles ! It may be best
to offer some slight sketch of Hohenlohe's life, and of the
opinion of Madame Schlegel and Bishop Sailer about him.

Hohenlohe was born in the year 1793, and was put first to
be educated by the famous Jean Paul Bichter. His person
was beautiful. After that he was placed under the direction
of Vock, the Roman Catholic parish priest at Berne. One

32 Travels and Adventures

Sunday he was invited to dinner with Yock, his tutor, at the
Spanisli ambassador's. The next day there was a great noise
in the Spanish Embassy, because the mass robe, with the silver
chalice, and all its appurtenances, had been stolen. It was
advertised in the paper but nothing could be discovered, until
Vock took Prince Hohenlohe alone, and said to him, " Prince,
confess to me; have you not stolen the mass robe?'1 Heat
once confessed it, and said that he made use of it every morn
ing in practising the celebration of mass in his room, which
was true. He was afterwards sent to Tyrnau, to the Eccle
siastical Seminary in Hungary, whence he was expelled, on
account of levity. But, being a Prince, the Chapter of Olmiitz
in Moravia, elected him titulary canon of the Cathedral ;
nevertheless, the Emperor Francis was too honest to confirm
it. Wolff taught him Hebrew in Vienna. He had but little
talent for languages ; but his conversation on religion was
sometimes very charming, and at other times he broke out
into most indecent discourses. Sometimes he conversed of his
high attachment to the papal power. But sometimes again, he
broke forth in invectives against the whole court of Rome.
He was ordained priest, and Sailer preached a sermon on the
day of his ordination, which sermon was published under the
title of "The Priest without Reproach." On the same day
money was collected for the building of a Roman Catholic
church at Zurich, and the money collected was given to
Prince Hohenlohe, to be remitted to the parish priest of
Zurich (Moritz Mayer). But the money never reached its
destination. Wolff saw him once at the bed of the sick
and the dying, and his discourse, exhortations, and treat
ment of those sick people were wonderfully beautiful. When
he mounted the pulpit to preach, one imagined one saw a saint
of the Middle Ages. His devotion was penetrating, and com
manded silence in a church where there were 4,000 people
collected. Wolff one day called on him, when Hohenlohe said
to him, " I never read any other book than the Bible : and the
crucifix is before me, as you see, when I compose my sermons.
I never look in a sermon-book by any one else, not even at the
sermons of Sailer." But Wolff, after this, heard him preach,
and the whole sermon was copied from one of Sailer's, which
Wolff* had read only the day before. With all his faults,
Hohenlohe cannot be charged with avarice, for he gave away
every farthing he got, perhaps even that which he obtained
dishonestly.

They afterwards met at Rome, where Hohenlohe lodged in
the monastery of the Jesuits, and there it was said he com-

. of Dr. Wolff. 33

posed a Latin poem. Wolff, knowing his incapacity to do such
a thing, asked him boldly, "Who is the author of this poem!"
Hohenlohe confessed at once that it was written by a Jesuit
priest. At that time, Madame Schlegel wrote thus to Wolff :
" Wolff, Prince Hohenlohe is a man who struggles with Heaven
and Hell, and Heaven will gain the victory with him." Hohen
lohe was on the point of being made bishop at Rome, but, on
the strength of his previous knowledge of him, Wolff protested
against his consecration. Several princes, amongst them
Kaunitz, the ambassador, took Hohenlohe's part on this occa
sion ; but the matter was investigated, and Hohelohe walked
off from Rome without being made bishop. It was in Alex
andria, in Egypt, five years afterwards, viz., in 1821, that
Joseph Wolff heard for the first time of the miracles of Prince
Alexander Hohenlohe. In his protest against this man, Wolff
stated that Hohenlohe's pretensions to being Canon of Olmiitz
were false ; that he had been expelled from the Seminary of
Tyrnau ; that he sometimes spoke like a saint, and at other
times like a profligate ; and, in short, he gave an exact account
of his life, as before described. Now to return to Wolff's own
history.

In the year 1815 he went to Tubingen, and entered the
Protestant University there. But, as he was professing openly
his faith in the Roman Catholic religion, every eye was directed
to him, and every movement he made was observed. His
instructors were Schnurrer, professor of Arabic, Steudel, pro
fessor of Hebrew and Biblical literature, Flatt, a holy and good
man, professor of the interpretation of the New Testament ;
and Eschemnayer, professor of Philosophy. Wolff having had
to contend with poverty, asked the professors whether he could
have the free table, which is given to a number of students in
the Protestant cloister at Tubingen. They unanimously
declared that this foundation was for Lutherans, and not for
Roman Catholics. Upon this, Wolff wrote a letter to his
Majesty the King Frederick of Wurtemburg, and told him
that he, Wolff, had been the personal friend of Count Stolberg,
who had had the honour of dining with his Majesty every day
at St. Petersburg, at the time when his Majesty was a general
officer in the Russian service, under Emperor Paul. Wolff
wrote at the same time to Count Dillon, a favourite of the king.
After six days from his writing these letters, an order arrived
from the king that Joseph Wolff must enjoy the privilege of
being admitted a free guest of the cloister at Tubingen ; and
at the same time a letter arrived to him from his Royal
Highness Prince Dalberg, Bishop of Ratisbon, the late Grand

D

34 Travels and Adventures

Duke of Frankfort, granting him a yearly pension of £25 .
This enabled Wolff to study comfortably at Tubingen, and
take a very good lodging in the house of the Biirgermeister of
Tubingen, Bossert by name. It is related of King Frederick,
who married one of the daughters of George III. of England,
that he once slapped the faces both of his queen and also of
his sister the Empress of Russia. He was so fat, that a half-
circle was cut out of the dining table to accomodate his person ;
and his queen was equally obese.

At Tubingen Wolff studied with all diligence, the Oriental
languages, and theology ; and he disputed with all the pro
fessors in favour of the Roman Catholic religion. But when
he stated his views on the dogmas of the Church of Rome,
the unanimous opinion of the professors and students was,
that his views were not those of the Church of Rome, but
those of Frederick Leopold Count of Stolberg, and of Bishop
Sailer ; and that, though they tolerated at Rome that those
views should be held by Stolberg, they would not allow
Joseph Wolff to hold them when he came to Rome, and
entered himself as a pupil at the Propaganda, which was his
intention.

Wolff must confess that when he arrived at Tubingen, he
was greatly disappointed in regard to giving lessons, which he
hoped to do for his support. He soon found out that the
students themselves beat him in their critical knowledge of the
Hebrew and Chaldsean languages ; for there was no University
in all Germany, at that time, so well versed in Biblical litera
ture as the professors and students of Tlibingen. The students
not only read the Hebrew Bible with the greatest facility, but
also wrote most beautifully the pure Hebrew language, for
which they had a book by Weckherlin, who had composed
exercises for translating German theses into Hebrew. Besides
this, they were disciples of the famous Storr, the greatest
Biblical Scholar in Europe, and the most profound divine in
the Lutheran Church, according to the good old style. So
Wolff felt and acknowledged his inability to teach them.

And quite recently, Wolff experienced a similar incapacity,
when he met the Rev. William Barnard, Vicar of Alverston,
near Stratford-on-Avon, whom he undertook to instruct in
Chaldaean and Syriac, and found to be more practised in them,
than Wolff was himself; and he predicts that this young man
may some day be a distinguished professor of Eastern languages
in one of our English Universities.

But to return to Tubingen. When a month had nearly
elapsed, and Wolff had earned no money to pay for his lodging

of Dr. Wolff. 35

and board, ho knelt down and prayed ; and scarcely had he
finished his prayer, when the postman entered his room, and
and presented the letter from Prince Dalberg, Archbishop of
Ratisbon, which, as already described, awarded him a pension
of £25 a year.

Though Wolff observed in Tubingen, with great delight, the
piety of the Lutheran professors, Flatt, Steudel, and Bahn-
mayer, who were far from being Neologists, and were real
Christians ; — yet he was disgusted with the harshness most of
them expressed against the Church of Rome, especially with
the intolerance of Schnurrer and Gab. Wolff left Tubingen
in 1816, to proceed towards Rome, and arrived at Aarau,
where he lodged partly with the Roman Catholic priest, Vock,
who at that time was a latitudinarian, and afterwards an ultra
montane ; and partly with Zschocke, the Walter Scott of Swit
zerland, and the writer of the history of Switzerland. And there,
in Aarau, he made also the acquaintance of that extraordinary
lady, Madame la Baronne de Krudener, the authoress of the
novel called " Valerie." She had been a lady of fashion at all
the Courts of Europe, and was suddenly converted by a vision ;
and appeared, as the Ambassadress of Christ, first at Paris, in
the years 1813-14, after the battle of Leipzig, when the allied
Powers met in Paris, and exiled Napoleon to the island of
Elba. She lived in a hotel, and sometimes she made her
appearance in one of the grand salons, dressed like a nun of "the
Dominican Order, and though already past fifty summers, her
former beauty had not yet passed away.

The Emperor Alexander was struck with conviction of sin,
and converted through the preaching of Madame de Krudener.
Talleyrand also, and all the princes of the empire attended the
discourses which she delivered in French and German, in the
presence of all the grandees and Powers of Europe. She
pointed to Christ, whom she continually styled " the lion of
the tribe of Judah," who shall come to fight the battle, and
subdue his enemies. Jung Stilling, too, the ex-tailor and
the ex-charcoal burner, but afterwards the celebrated pro
fessor of Marburg and Carlsruhe, was induced to become her
disciple ; and it is said that she was the authoress of the Holy
Alliance made between the Powers of Europe for maintaining
legitimacy.

When Labedoyere was sentenced to die, Madame Labe-
doyere went to Madame de Krudener, fell at her feet, and asked
her to intercede for him with the Emperor Alexander. She
did so, but the Emperor Alexander told her that it was not in
his power to save his life. Madame de Krudener was grieved,

D2

36 Travels and Adventures

but went to the prison, spoke to him about religion, and did
her utmost to comfort and strengthen him. Labedoyere was
executed; and after his death, he appeared to Madame de
Krudener by daylight, and said to her, " Madame, je suis
sauw" — " Madame, I am saved."

Wolff called on this lady at Aarau ; he went, by her ap
pointment, at eight o'clock in the morning, and remained with
her till ten o'clock at night. She wore on her bosom, enam
elled with gold, a piece of the real cross of Christ. Her com
panions were, Monsieur Empayatz, who was a Genevan priest ;
Madame d'Armand, a follower of Madame de la Motte Guyon,
and the mother of M. Empaytaz, and Demoiselle la Fontaine.
She was now no longer surrounded by the princes of Europe,
but by the learned; by priests ; by the people of Switzerland,
especially the Pietists ; by the poor, the blind, the lame,
the maimed. Pestalozzi also called on her, and shed tears of
repentance. She had been exiled from Basle before she came
to Aarau. The moment she left the town, a dreadful thunder
storm was heard at Basle, which was declared to be a punish
ment upon the city for having exiled that holy woman. She
wrote in Wolffs album five sheets, which were penned with
an eloquence which astonished Pope Pius VII., when Wolff
translated them to him. She had such influence, that people
knelt down, confessed their sins, and received absolution from
her. But now we must leave her. There is only further to be
said, that she begged Wolff to see the infant seminary, which
was to be established at Basle, for the sending forth of mis
sionaries into all the world ; of which, Dr. Blumhardt was
the first inspector, and Spittler, the secretary. She also fur
nished him with letters to a very extraordinary man, Professor
Lachenal by name ; and to her son-in-law and daughter,
Baron and Baroness Bergheim, who resided in a little village
called Hornle, near Basle; and to Baron d'Olry, Bavarian
ambassador at Berne, a Roman Catholic by profession, but
who had been converted to a living faith in Christ by her
preaching; and finally, to Madame la Baronne de Stae'l
Holstein, the famous author of " Corinne."

The members of that infant seminary at Basle were of the
Reformed Church, and of true Gospel piety; they loved
Christ with all their heart ; but Wolff disliked in them their
inveterate enmity to the Church of Rome, to which he himself
was unflinchingly attached ; and he defended it with a fire
which, as they confessed, carried them away. They said, for
instance, — " What do you say to the Church of Rome having
burnt Huss and Jerome of Prague ?n Wolff simply said,

of Dr. Wolff. 37

" What do you say to John Calvin having burnt Servetus ?
— and to the whole Lutheran consistory having persecuted
and suffered Kepler, the great mathematician, to starve ?— - and
to the preacher Ulrich Zwingli having died in battle, like Ali,
the Muhammadan 2" They replied, " We don't ascribe in
fallibility to them." And Wolff replied, " And the Church
of Rome does not ascribe infallibility to the murderers of Huss
and Jerome." They replied, " The Church has done it."
Wolff replied, " The Church simply declared their doctrine to
be heretical, and the State punished them ; and this is the
argument the Protestants use with respect to Calvin." They
replied, " The world has become wiser, and more enlightened
since then." On which Wolff replied, "And the Roman
Catholic world has also become wiser and more enlightened
since then.'"1 Blumhardt said, " Rome has never changed."
Wolff answered, " Rome is not the Catholic Church." They
replied, " You have to believe the infallibility of the Pope."
Wolff replied, " This I do not believe." They said, " You
are a Stolbergian, and not a Roman Catholic." And Blum
hardt added, "With your sentiments you will be banished
from Rome." Wolff* answered, " This is still to be ascer
tained,"

Now, as to the character of Lachenal. He was a mystic by
nature, but the most benevolent man in the world, so that the
poor of Basle quite lived on his bounty. He was exceedingly
attached to Wolff, and said to him one day, a You are, in one
respect, entirely like myself: I take religion to be a matter of
heart and imagination ; reasoning has nothing to do with it.
My belief is, that Christ will appear upon earth with a sword
in his hand, and dressed like a field-marshal, and on his
breast he will wear a star covered with diamonds ! " LachenaFs
great friend was Jung Stilling, who held equally mystical
ideas with himself. Wolff and Lachenal went to Hornle one
evening together, where they found Baron and Baroness*
Bergheim at their devotions, with the poor of the village ;
such being their custom. They were just then singing,
" Christ upon Golgotha," composed by Lavater. After this
was over, they embraced Wolff, and then they were sur
rounded by shoemakers, tailors, and carpenters, who embraced
Baron Bergheim as their "brother in Christ." Wolff noticed
at once, with his innate acuteness, the pride and vanity pro
duced in those mechanics, by being allowed to embrace a
baron ! And he took the liberty, afterwards, to speak to

* A daughter of Madame de Krudener,

38 Travels and Adventures

Baron Bergheim about it, and to tell him that he would do no
good by allowing such liberties ; adding that he ought to
follow the example of Count Stolberg, who was as pious a
man as ever lived, but who addressed the tailor, shoemaker,
and peasant, as " Thou ;" and demanded from them that they
should address him as "high excellency," and "Count of
Stolberg." Baron Bergheim was much struck, and changed
his habits from that moment, and said, "Wolff, you are a man
who will bring a new spirit into the Church."

Wolff, after a few days, took his knapsack, and went on foot
towards Fribourg, in Switzerland. On his road to Fribourg,
he met Protestant peasants, who seriously asked the Roman
Catholic friars to make the sign of the cross upon their sick
cattle, in order that they might be cured ; whilst, with the
same breath, they laughed at the superstition of the Roman
Catholics, though they were not behind them in the same
thing. Wolff arrived in Fribourg, where he met with Pere
Passerat, the head of the Redemptorists there, who, observing
his Hebrew bible, asked to look in it ; and then said, " This
bible was printed in Amsterdam." And Passerat took the
bible away and would not return it, because it was printed in
a heretical town.

Wolff, in great distress at his loss, left Fribourg and came
to Vevay, where he met with the Protestant preacher, Scherer.
He called on him, without knowing him, and said to him,
"Would you sell me a Hebrew bible? The Redemptorists
have taken mine away in Fribourg." He continued, " I am a
Roman Catholic, and am going to Rome to enter the College
of the Propaganda." Scherer answered, " I am sorry I have
no Hebrew bible, but will you stay here and dine with me?"
Wolff did so, and during dinner, Scherer became so attached
to him, that he said, " There ! I see you are an interesting-
young man ; and my wife and myself will be happy if you will
stay here a fortnight : and we will show you the country
around Vevay." Wolff remained there a fortnight, and made
the acquaintance of Monsieur Gaudard, colonel of a Swiss
regiment, who was a man of deep reading, and acquainted
with all the chief mystical writers of England, France, and
Germany. He wrote to the Emperor Alexander of Russia,
to assist him in establishing a military knighthood, for the
purpose of promoting Christianity in the depths of Siberia.

Sometimes during this visit, Wolff" went with a company of
ladies and gentlemen to an open field near the lake to enjoy a
picnic, on which occasions they danced ; and Madame Scherer
insisted once upon Wolff dancing with her. But he, never

of Dr. Wolff. 39

accustomed to dance, could only hop about with her, and at
last gave a kick to her ancles, so that she gave up all attempt
at dancing with him ever after.

At other times, he went rowing about in a boat with the
rest on the lake of Geneva, when M. Roselet, the assistant of
Scherer, played the harp, and the ladies on the shore accom
panied it with the heavenly melody of their voices. Previous
to his departure, M. Roselet made Wolff a present of a
Hebrew bible 5 and then he departed for Valais, where the
Redemptorists again saw his bible, and took it away, because
it was printed in Leipsic. Wolff, however, who remained
over-night in the house of the Redemptorists, recovered his
book by stealth, and ran off. This bible we must finish the
adventures of, before we go on with our history.

Wolff travelled with it throughout Italy, and arrived with
it at Rome. And on being introduced to Pope Pius VII., he
showed it to him, and told him its adventures ; on which Pius
VII. laughed, and said, "There are hot-headed people to be
found everywhere." And both in the Collegio Romano, and
the Propaganda, AVolff studied up for his examination out
of that bible, and wrote notes in it, and was allowed to retain
it ; but two years afterwards, when he was banished from
Rome, the bible was, in the confusion, left behind. Wolff
made several attempts at getting it back, but in vain ; and after
this, he came to England, and, having studied in Cambridge,
undertook his great missionary tour through Central Asia, and
finally reached the United States of North America.

On his arrival in Philadelphia, in company with the Right
Reverend George Washington Doane, Protestant bishop of
New Jersey, as they were passing the house of the Roman
Catholic bishop of Philadelphia, Bishop Doane, pointing to it,
said, " Wolff, one of your old friends lives there — the Roman
Catholic bishop of Philadelphia." Wolff said, " Come, and
let us pay him a visit.1' On which, Bishop Doane sent him
there with one of his clergymen, and a Protestant Episcopal
lawyer. Wolff announced his name to the bishop, who came
down stairs to receive him, and said, " Ricordatevi di me 2"
Wolff at once recognized him, and said, ;' Yes ! you are Ken-
rick, my fellow-pupil in the College of the Propaganda." And
then they went together to the Bishop's room, who took a
bible from his table, and showing it to Wolff, said, " Take back
your own !"

And that bible is now in Dr. Wolff's possession at He
Brewers, which was twenty years away from him. In
November, 1859, Wolff paid a visit to Mrs, Read, who resides

40 Travels and Adventures

at Sheffield, and is daughter to the same Scheror of Vevay, in
whose house he received the bible, which afterwards he twice
lost and twice recovered.

But to return to the history of Joseph Wolff, and the con
tinuation of his journey.

He went from Valais to Milan, where the professors and the
librarians of the Ambrosian Library paid him the greatest
attention, except Van der Hagen, a German ; a nasty jealous
fellow, and disliked by his colleagues. However, he was re
markable for one thing. He discovered the famous imposture
and forgery of the Codex diplomatic us, which excited such a
sensation throughout Europe in the year 1770, and was trans
lated by the impostor, Giuseppe Vella, and deposited in the
monastery of San Martino in Palermo. It is worth while to
take some notice of that imposture.

A great deal was said at that time about a correspondence
which had taken place centuries back, between the Kings of
Naples and Morocco, and the Sultan ; when suddenly Giuseppe
Vella, a Maltese and a priest, published what professed to be
that very correspondence : one column containing the supposed
original, in Arabic, and the other column Vella's translation.
This interesting volume was deposited in the monastery of San
Martino, in Palermo ; and Giuseppe Vella received a pension
from Austria and from Naples, and was knighted by the
nionarchs of both those countries. Van der Hagen, Professor
of the Eastern Languages at Milan, who himself knew very
little of Arabic, had yet his doubts about this document, so he
wrote to both courts, and was charged by both monarchs to go
to Palermo, and examine it. On his arrival there, he found,
on looking at the original, that it was nothing but the Roman
Breviary in the Arabic language. Giuseppe lost his orders
and pensions, and was imprisoned for his imposture.

The Italian Professors at Milan, especially Don Giorgio,
procured for Joseph Wolff letters of introduction to Cardinal
Vedoni, at Rome ; and, after having stopped for some weeks
at Milan, he proceeded on his way, on foot, with a knapsack
on his back, like a German student, to Novara. A torrent of
rain surprised him, and wetted through everything he had.
On reaching Novara, late in the evening, and having had a
letter for a nun there, whose name was Huber Mieville, he
hastened to present it. These nuns were Salesians — of the
Order of Fran$ois de Sales — and were allowed to walk out.
Wolff rang the bell. A sister came to the door, and exclaimed,
" Deo gratias." The door was opened, and Wolff said he had
a letter for Mother Huber Mieville,

of Dr. Wolff. 41

He was shown to the splendid refectory, where he met the
Padre Confessore, a Dominican friar 5 a fat gentleman, but of
an amiable-looking countenance, with a rosary in his hand. He
began to enter into conversation with Wolff, while the letter
was sent upstairs to the nun ; when suddenly Huber Mieville,
with the whole band of nuns came down, shouting, " Un Ebreo,
un Ebreo convertito !"

They immediately asked Wolff to supper. Standing near
the table, the Padre Confessore offered up a prayer, and Wolff
made the sign of the cross. They all exclaimed, " How this
blessed, blessed young man makes the cross ! Amiable boy "
(Amabile giovane), said they, in the midst of their prayers,
" God bless him !"

Then the Padre Confessore very gravely inquired of him,
"Can you say Pater N aster?"

Wolff recited Pater Noster.

" Say Ace Maria.'1''

Wolff recited Awe Maria.

" Say again /Salve Eegina."

Wolff recited the whole of Salve Regina.

All the nuns exclaimed again,

" Veramente un Santerello !" " Truly, a little saint !"

And the Dominican friar said,

" He will be an apostle, like Paul !"

He gave to Wolff' his large shirt to put on, for lie was soaked
with wet. They procured him also a night quarter in the
house of the first magistrate of the place, but Wolff" was to
breakfast and dine with the nuns. After breakfast, they in
troduced him to the Abbess, who was a French countess,
seventy years of age. She was seated upon a beautiful chair,
and in a most handsomely furnished room. She was just
finishing the words of the psalmist, which she uttered with
great devotion, " If thou regardest iniquity, O Lord, who can
stand ?" Si observaveris iniquitates, Domine, Domine, quls
sustineblt?

After this, she gave Wolff her two cheeks to kiss, which he
did with great grace.

She then talked about the decay of piety in the Church,
with wonderful dignity ; and presented Wolff with a beautiful
rosary of silver, and nice little cakes, called " Nuns' hearts,"
and ordered her nuns to provide him with everything, and to
give him letters for Turin. He got letters also for Cardinal
Cacciapiati, and then departed for Turin.

On his arrival at Turin, he was received, with the greatest
kindness, by the Prussian ambassador, Count Waldbour£-

42 Travels and Adventures

Truchsess, who was one of the commissioners from the Court
of Prussia, and accompanied Napoleon to the island of Elba.
His wife was the daughter of Prince Hohenzollern Hechingen,
a Roman Catholic. Wolff met in their house Madame de
Stael Holstein, August Wiihelm von Schlegel, and Count de
la Torre, a man of great information and piety, and well versed
in the German language. And he also met Kosslossky, Rus
sian ambassador, and Monsieur Potemkin, nephew of the great
Potemkin, favourite of the Empress Catherine. Wolff read
first to Madame de Stael, and the whole party, what Madame
de Krudener had written in his album ; on which Madame de
Stael observed, that she had the highest admiration for Madame
de Krudener, because in her one could see enthusiasm in its
highest perfection. After this Wolff read portions of his
poetical translations of Isaiah and Jeremiah ; and Schlegel
gave him a hint about his mode of reading — finding fault with
him because he continually read with too much emphasis, an
observation of which he availed himself in future.

At Turin, he also met in the library two interesting persons,
Professor Pieron, professor of the Oriental languages and
librarian, and an English gentleman, who has ever since been
Wolff's friend, and whom he will again have occasion to men
tion when he gives an account of his arrival at Rome. This
was a man of the highest accomplishments, well versed in
Latin and Greek, and in Italian, German, and French litera
ture ; and who is still alive, " a fine Old English Gentleman
of the olden time." His name is David Baillie, Esq. And
by-and-by, after all the ambassadors, and Professor Pieron,
and David Baillie, and Abbate Tosi, had furnished Wolff with
letters of recommendation to the foreign ambassadors and
cardinals, and to that celebrated member of the Inquisition,
Benedetto Olivieri, a Dominican friar in Rome, Wolff was re
quested by David Baillie to accompany him to Genoa.

In Genoa, he took leave' of Baillie, and embarked for Civita
Vecchia in a little felucca, being accompanied by a pious, good,
excellent Spanish friar of the Dommician Order, whose name
was Padre Quarienti, with whom he conversed about Don
Quixote of La Maucha. But, as the wind was contrary, he
remained at Porto Fino, ten Italian miles from Genoa, for
three weeks. The wind then changed, and after three days
more, he arrived at Leghorn. But when the wind again
changed for the worse, and Wolff's money had decreased to
half a louis d'or, he was afraid that this would soon be spent,
so he set out on foot from Leghorn for Pisa. This was in
May, 1816, and the heat at that season was so overpowering

of Dr. Wolff. 43

that Wolff found it difficult to walk, and he was still 300
English miles from Rome ; and having had no letters of credit
for any of the towns on the road, he did not know what to do.
So he knelt down and prayed. Scarcely had he prayed for a
few minutes, when a vettura came up behind him, destined to
go to Rome. Wolff arranged with the vetturino to take him
as far as Pisa, for which he agreed to give him a quarter of a
louis d'or. But there were sitting in the carriage several passen
gers, and one of them was struck with Joseph Wolff, and asked
him where he intended to go ? Wolff said, " I intend to goto
Rome, to enter the College of the Propaganda, and to become
a missionary." The stranger said, "Why do you not agree
with the vetturino to take you to Rome ? He w^ould do so for
six louis d'or.1' Wolff said, u I have only a quarter of a louis
d'or left myself; but will you trust me, and pledge yourself to
the vetturino that I will pay him ? If so, I will pay you in a
day after my arrival in Rome. I give you my knapsack as
security, until you have the money." The stranger replied,
" I don't want your knapsack. I will advance you the money,
for you have honesty written in your face."

So Wolff continued his journey to Rome ; passing through
Sienna, where he stopped to look at the room of Santa Cata-
rina of Siena, who in her writings reproved the pomp of the
Popes with much power and energy. And there he saw the
paintings of Correggio. During his journey, he was joined by
two Franciscan friars from Spain ; an old one, and a young
one. The old one was an ignorant jackass ; but the young one
was a man of the highest talent, who gave Wolff an insight
into the cruelty of the Inquisition in Spain.

At last, Wolff arrived at the frontier of the Papal States,
Avhere he saw the cross planted, with the papal arms in the
centre, superscribed with the word Pax, by which Wolff was
most agreeably surprised. But on his proceeding further, he
saw a gallows, and criminals hanging upon it, whereupon he
could not help making the remark to one of his friends, " There
does not seem to be perfect peace in the Papal States!"
Perugia, thou art another proof that the millenial time has not
yet arrived !

At Faenza, Wolff made the acquaintance of a most interest
ing young man. This was Orioli, Professor of Chemistry in
Bologna. He was versed in all the writings of the philoso
phers of France, England, and Germany, and he said to Wolff,
" Look out at Rome, Wolff; Con Dio e perdono, un prete non
perdona mai — With God there is pardon, a priest never par
dons/' At Viterbo he saw the sepulchre of Santa Rosa,

44 Travels and Adventures

which performs many miracles. The nuns gave him a piece of
her girdle, which he put into his pocket ; but he lost it half an
hour after.

CHAPTER IV.

Rome and its Society ; Pope and Ecclesiastics ; Collegio Romano
and Propaganda ; their Discipline ; is Expelled from Rome.

A T last Wolff arrived in Rome, when he found that he had
£*• travelled in the vettura in company with Prince Salignac,
and his interesting daughter, ten years of age. And the per
son who had advanced him the money was an officer of the
Piedmontese army, who had left it in order to go into the
desert of Egypt, and live there as a hermit, and atone for his
sins. There seemed great conviction of sin in this man.

Wolff, on his arrival in Rome, met with his friends Johannes
and Philip Veit, sons of Madame Schlegel, and step-sons to
the great Friedrich Schlegel. Here Wolff must enlarge a little
on the family of these two remarkable men, who were both
painters, of high celebrity in their own country. Madame
Schlegel (who was a daughter of Mendelssohn the philosopher)
was married first to their father the Jewish banker Veit ; but
Friedrich Schlegel became acquainted with her, and wrote in
her praise a novel called " Lucinde ;" to which Madame Veit
replied by another novel entitled " Florentine." After this,
she was divorced by Veit ; but the two sons followed their
mother, and were soon after baptized with her and Schlegel
himself into the Roman Catholic Church, by Cardinal Severoli,
the Pope's Nuncio at Vienna. Nevertheless, the noble old
banker, Veit, never forsook his children, but made them the
heirs of his fortune. Johannes Veit advanced the money to
Joseph Wolff on his bills on Germany at once ; and he thus
was able to repay the Piedmontese officer, who continued his
journey into the desert of Egypt, to die there as a hermit.
Wolff looked out for him afterwards, on his arrrival in that
country, but could never find him.

Painter Overbeck, and the two Veits, and the son of the
philosopher Plattner, went the same day with Wolff to that
extraordinary man, the Abbate Pietro Ostini, of whom we
shall have a great deal to say ; and who took Wolff at once to
Cardinal's Litta's, and announced to his Eminence that a

of Dr. Wolf. 45

young man of the Jewish nation had arrived, who wished to
enter the Propaganda. Litta said, " This can be nobody else
but Joseph Wolff. I must immediately recommend him to
Pius VII." Wolff was then called into the room, where Litta
received him with the greatest cordiality, and said to him,
" This evening your arrival will be announced to his Holiness
Pius VII."

Here we must make a few remarks about Ostini. Pietro
Ostini was Professor at the Collegio Romano, and taught
ecclesiastical history there, even before the exile of Pius VII.
to Fontainbleau, and he also continued to hold this office after
the return of that amiable pontiff, and his cardinal. But
during their banishment Ostini became a partisan of Napoleon,
and favoured his government in Rome ; which fact (in a sub
sequent conversation he held with Wolff) he did not attempt to
deny, but simply said in reply to Wolffs reproaches, " I held
myself neutral at that time." However, it had struck Ostini
that events might change, and the Pope might return ; so to
secure his approbation, he undertook the conversion of cele
brated Protestants to the Romish Church, in which attempt he
wonderfully succeeded. He converted the celebrated painters,
Overbeck, Vogel, and Schadow, and the poets Tieck and
Werner, Princess Gagarin, and many others. He was not a
man of great learning, but of much taste and judgment. He
knew very well that the ultramontane system would not do
with Germans, and therefore he adopted the system of Bossuet ;
and after he had converted a crowd of celebrated Germans, he
introduced them in a body to the confessor of the Pope, Bishop
Menocchio, who still remained in Rome, and was a performer
of miracles, healing the sick with the sign of the cross ; and
Ostini desired this great man to confirm his converts. When,
however, the Pope returned from Fontainbleau to Rome, he
showed himself (it is to be regretted) more severe than his
friends had expected. Many of those who had espoused the
cause of Napoleon were exiled to Corsica ; Cardinal Maury was
seen by Wolff lying stretched in a black gown, at the foot of
the altar, as a penance ; and his Holiness exclaimed, " Ostini
must go to Corsica." But here Menocchio interfered and said,
u Nay, your Holiness, this must not be — for Ostini has been a
mighty intrument in the hands of God, for bringing in many
great heretics to the church." Pius VII. pardoned Ostini
accordingly, and all Rome shouted, "Ostini ha cambiato!"
(Ostini has changed !) and so he had ; for as Wolff observes,
he never saw such a cringing fellow as he had become. When
ever he saw a great man, whom he knew to be intimate with

46 Travels and Adventures

the Pope, lie instantly bowed to the ground, so that his nose
almost touched the earth.

However, to return to Wolff. He was introduced by the
Prince of Saxe Gotha to Cardinals Consalvi, and Pacca, and
by Monsignor Testa to His Holiness Pope Pius VII., who
received him with the greatest condescension ; Wolff had seen
him previously in the Church, of St. Maria Maggiore, and had
been deeply impressed by the sanctity of his appearance, and
now wished to kiss his feet, but he held out his hand, which
Wolff kissed with great simplicity. Pius VII. talked with
him about Stolberg, Schlegel, and Hoffbauer, and then desired
him to read some part of the Hebrew Bible. This he did, and
the Pope said to him, " You are my son," — (Siete mio figlio !)
— implying his affectionate interest in him. " The Propaganda
is not yet restored from its confusion during my exile,* but
you shall go to my own seminary, and hear the lectures at the
Collegio Romano, until order is re-established. I shall give
directions for your reception." The Pope^s voice was as soft
as a child's, his countenance remarkably mild, and his eyes
had an habitually upward glance, though without pretension
or affectation. Wolff gently and caressingly patted his Holi
ness on the shoulder, saying, " I love your Holiness ! " (To
amo la vostra santita.) " Give me your blessing ! " Then
kneeling down he received the benediction of that holy man, of
which he will always treasure the most pleasing recollection,
in spite of those bigoted Protestants, who declare the Pope to
be Antichrist !

And thus on the 5th of September, 1816, Wolff entered the
seminary of the Collegio Romano ; a part of the establishment
which is appropriated to the use of young Italians who are
being educated as Priests of the Diocese of Rome. Wolff was
told that his admission there was an unprecedented act of
favour; and that the Pope had sent for the Rector, and
specially recommended him. On his entrance he received the
usual dress of the pupils, namely, a violet blue garment, and a
triangular hat. It was the custom of the place, whenever a
novice arrived, to put him under an elder pupil, who became
his u Angelo custode," and made him acquainted with all the
usages of the place. To the honour of the pupils and pro-

* During the exile of Pope Pius VII. at Fontainbleau, the Collegio
Urbano della Propaganda Fede was partially used as barracks by the
French soldiers, and altogether thrown into confusion. On the return
of the Pope in 1814, a restoration was commenced, but it was not fully
completed until the year 1817.

of Dr. Wolf. 47

fessors of that college, be it said, that they treated Joseph
Wolff with the greatest kindness and cordiality. They were
young men of the highest intelligence and talent ; lively, fiery,
witty, cordial Italians ; some of them of high birth : among
others there was Count Ferretti, the present Pope Pius IX.,
a mild, pious, liberal-minded young man, who was well ac
quainted with the writings of Savonarola, and warmly recom
mended them to Wolff. And when Ferretti became Pope in
1846, Wolff (then in England) remembered the advice of his
old acquaintance, and purchased all Savonarola's works, which
had been so favourite a study with the now celebrated man.

Another of Wolff's co-disciples at the Collegio, was Conte
Mamiani from Pesaro, nephew to the Cardinal Galeffi. Ma-
miani, then only seventeen years of age, was a youth of extra
ordinary talents, whose name is mentioned in " Cancellieri's
Biographies of Talented Italians." He was a wonderful
improvisatore, and of remarkably gentlemanly conduct and
manners.

Nevertheless, there were strange instances of ignorance to be
found among the pupils, of which Wolff once took advantage
in his own favour. A fellow-student was badgering him, as
was rather their custom at first, about the superiority of Italy
over Germany, and urging the fact even upon religious
grounds ; — " Only consider the number of saints Italy has
produced,1' was his argument ; " whereas in Germany you
have none ! " Wolff exclaimed, " Be quiet, or I will prove
to you that you are a very ignorant fellow ! " " Well,"
answered the student, "if there are any German saints, name
them, and tell us how many." "Will you count themT'
asked Wolff. " By all means,"" said the other. " Very
good," said Wolff, "now begin." And then beginning to
number them off on his own fingers, he said —

"WhowasGothe?"

" Good ! " said the student. " Well, there is one, certainly."

" Who was Schiller? " continued Wolff.

" That is two, then," remarked the student.

"Who was Jean Paul Richter?"

The student nodded consent to the third.

" And who was Kotzebue 2 "

" Come ! I must grant you four.1'

" Who was Baron Trenk 2 "

" There, there ! five ! "

But Wolff's list was not exhausted. He went on with
Wieland, Herder, &c., in quick succession, till he came to his
thirtieth and last saint, Schinderhannes, the celebrated robber,
and there he stopped.

48 Travels and Adventures

" But, after all," remarked the student, " what are thirty
saints for such a country? The number is pitiful! " "There
now ! " exclaimed Wolff, " I told you that if you would not
be quiet I would prove that you were a very ignorant fellow,
and that is just what I have done ! " And then he explained
to him the joke.

When the lectures at the Collegio Romano commenced,
Piatti, professor of dogmatics, opened the course, and gave the
first on the subject of predestination.

Wolff sat near him, at his right hand, when Piatti dictated
the following words : —

" My dear hearers : — This is a most perplexing subject, I
therefore must give you a precautionary warning. The ques
tion of predestination is a very difficult one, therefore you
must neither take the Scripture, nor the Fathers as your
guide, but the infallible decision of the Roman Pontiffs. For
Pius V. has declared, in one of his Bulls, that if any one
should say that the opinion of St. Augustine on predestination
has the same authority as the decision of the Popes, he shall
be Anathema" Wolff at once took fire, and said, before them
all, "Do you believe the infallibility of the Pope?" The
professor said, " Yes." Wolff said, " I do not."

He was at once surrounded by the whole college ; Bonelli
was especially indignant, and exclaimed, " Bad and impious
people seldom do believe the- infallibility of the Pope ; but
if you want to stay at Rome, drive away these iniquitous
thoughts ! — c Scacciate questi pensieri cattim ! '

Wolff became furious, but has since confessed that he did
not show the real spirit of Christianity in the opposition which
he offered. Nay, he owns that it argued a great deal of vanity
in him as a young man, to attempt to be a Reformer. For,
what would they have said in Cambridge, if Wolff, during a
lecture delivered by the Regius Professor, had got up and
protested against the sentiments of the Professor ? Would he
not have been stopped by the Professor and the whole audience
at once ? He ran to Cardinal Litta, and told him the dispute
he had had, and that he did not believe the infallibility of the
Pope.

Litta's conduct was most delightful. He showed the meek
ness of an angel, merely saying,

" My son, do not dispute, I beseech you, with those hot
headed young men. For, if you dispute, I cannot protect
you. And you will be persuaded of the Pope's infallibility
when you hear the reasons."

Soon after, Wolff took umbrage on another point. His

of Dr. Wolff. 49

curiosity was excited in the highest degree, to hear how the
College of Rome would, in the* Course of Lectures upon
Church History, treat the " History of the Reformation," by
Luther, and his excitement rose to such a pitch, that he was
almost frantic with impatience. Ostini was, as has been said,
the Professor of Ecclesiastical History ; and in spite of not
being deeply learned, he was a man of astonishing mind and
acuteness, and had a powerful gift of reasoning. His lectures,
therefore, were very interesting, his account of the Crusades
most beautiful, and his defence of celibacy ingenious. Wolff
remarked too, that in lecturing on the history of Henry
IV. and Gregory VII., he showed both prudence and candour;
for as long as he was able to defend the latter against the
Emperor, he did it ; but when he came to facts mentioned of
the Pope which he could not defend, he merely read the
history, and left the pupils to form their own judgment. At
last, however, he arrived in his lectures, at the thirteenth and
fourteenth centuries.

" Now," thought Wolff, rejoicingly, " now we shall come
soon to the history of Luther ! " But he was disappointed ;
the moment Ostini came to the period when Luther had to
make his appearance, he closed the whole course of Eccle
siastical history, and began again with the first century.

Wolff asked him, openly in the college, " Why do you not
go on ! " He coolly replied, " It is not the custom at Rome."

But Wolff was not only dissatified with Ostini 's lectures, but
with the conversations he heard between him and the other pro
fessors. There was nothing of religion, or of the improvement
of the soul in what they said ; but they talked about the flat
tering letters His Holiness received from such and such
a potentate. One could easily look into the inmost soul of
Ostini, when one heard him say, " I shall have a hand in that
business — Cardinal Consalvi patted my shoulders. I have
been even noticed by Count Blacas," &c.

The French interest was at this time in the ascendant at
Rome, whilst Austria was hated and detested : so much so,
that one day the whole college exclaimed to Wolff, " Wolffio,
rimperadore & Austria e crepato " — Wolff, the Emperor of
Austria, has died like a beast! Wolff replied, " I am not
come here to learn about Austria and France. I am come
here to understand the best mode of proclaiming the Gospel of
Christ/'

There was a great fuss made by the Tractarians, when Dr.
Hampden was appointed Bishop of Hereford. They said such
a thing had never been heard of, as that a man, who inclined

E

50 Travels and Adventures

to German neology (which Wolff never could find out Dr.
Hampden did), should be made a bishop. Some even went so
far as to say, "It is enough to make one go over to
Romanism. " " The whole Church should protest against the
appointment." And actually thousands of clergymen put
down their signatures to the protest ; but when Wolff was
asked for his, he declined giving it. Again, when they pro
tested against Gorham's appointment, they said, " This is
enough to make a man become a Romanist." And Wolff was
again asked for his signature, but again declined giving it.
Upon which one of the clergymen went so far as to call him a
"turncoat;" but for this he did not care a farthing. Now,
however, it is well they should know why he acted thus. It
was because both Hampden and Gorham were people of un
spotted morality, and Wolff has always been the advocate of
liberty of opinion.

But there was Baron von Haffelin, Titular Archbishop of
Elvira, and Bavarian Ambassador at Rome, against whom both
Ostini and the Pope himself warned Wolff, telling him that he
should have nothing to do with him ; because he was convicted as
one of the illuminati ; a disciple of Weisshaupt, the atheist ;
a jacobin in his politics, and with a number of natural children
around him. And yet that very man was made cardinal, six
weeks after Wolff was warned against him, and without his
having given the slightest symptom of change of sentiment ;
and there was only one cardinal who protested against his ap^
pointment, and he did so in vain. How foolish, then, of the
Tractarians to say, that the appointments of Hampden arid
Gorham were enough to make them Romanists ! Let the
cases be compared ! When Wolff asked Ostini why Haffelin
was appointed a Cardinal \ the answer he gave was, " Because
he made a beautiful Concordat between the King of Bavaria
and the Pope ! "

Wolff foresees in spirit that Newman and Dodsworth will
by this time have felt the force of Wolff's observation, and
that they will yet seek more than ever before, a real unity,
that real unity that will be when Christ shall come a second
time in majesty and glory. And they will see that in the
Church of Rome, as well as in the Church of England, the
prophecy of Ezekiel is fulfilled : " Overturn, overturn, over
turn, until he come whose right it is, and I will give it him."
(xxi. 27.)

Another circumstance is to be mentioned, by which Wolff
was offended, and gave offence.

Cardinal Delia Somaglia came to the Collegio Romano, in

of Dr. Wolff. 51

the room of the rector. He was an extraordinary man ;
powerful in scholastic learning, gentlemanly in his appearance,
a man who had been exiled with Pius VII. to Fontainbleau,
and had withstood every encroachment of Napoleon. This
man, when eighty-five years of age, was made Secretary of
State for Foreign AfFairs, and he was dean of the College of
Cardinals.

When Wolft* came to him in the rector's room, His Emi
nence treated him with great condescension, and asked him
his views respecting the Church of Rome, of which Wolff still
spoke with the highest enthusiasm. He asked him, among
other things, what branch of study he most liked? Wolff
answered, " The study of the Bible in the original tongue."
Cardinal Delia Somaglia replied, " You must not rely upon
that ; and you must never forget that the Church is the inter
preter of scripture. I will give you an instance. There is a
word,'7 His Eminence continued, "in one of the Prophets (he
knew not which), which is translated, 'A virgin shall conceive
and bear a son.1 There was a long dispute about it, whether
it means ' Virgin/ or not ; and people could not agree, until
the Pope was asked ; and the Pope decided that it meant
' Virgin,1 and then the dispute was at an end. So, you see,
the Hebrew language is an ornament for a priest, but no
necessity ; for the Pope at last must decide everything."

Wolff replied with a most unpardonable sneer, " How can
the Pope decide, if he does not know Hebrew ! "

Upon which Delia Somaglia rose, and said, " Wolff, I am
afraid for you, that you will become a heresiarch ! " And
Ostini repeated the very words to Wolff afterwards, " His
Eminence, Cardinal Delia Somaglia, is afraid that you will
become a heresiarch ! "

Although Wolff at this moment believes that his reasoning
was correct, yet he was so much struck by the meekness of Car
dinal Delia Somaglia, that on returning to his own room he
said to himself, " Cardinal Delia Somaglia has, after all,
shown a more Christian spirit than I have done," and he burst
into tears.

Wolff does not justify his frequent rudeness to his su
periors ; but one good result certainly followed from his habit
of questioning the infallible authority of his teachers. His
desire for studying the Holy Scriptures grew stronger and
stronger, and he would sometimes remain alone in his room to
read them when the other pupils went to take exercise in
walking, or to assist in the churches ; and he sometimes even
took his bible into the lecture-room, to the neglect of the

E2

52 Travels and Adventures

lectures on scholastic divinity. He had at first no Oriental
books, nor means to provide himself with a master at the
Seminary ; but when Mr. Baillie, with whom he had travelled
from Turin to Genoa, called upon him and found how he was
circumstanced, he bought him books, and gave him two
guineas monthly, which enabled him to take an Oriental
teacher, and to pursue his studies. This provoked a good
deal of animadversion from the other pupils. They said, " Of
what use will the Holy Scriptures and the eastern languages
be to you, if you do not know scholastic divinity, which alone
can enable you to refute the sophisms of heretics ?"

Wolif wept when so urged, but did not give up the point.
At last, Cardinal Litta commanded him to study the scho
lastic divinity, which his other pursuits so much interfered
with, and he did so for a short time. But he used to get
weary very soon while so engaged, and would often get up and
walk about his room, reciting passages from the Scriptures, in
the deepest melancholy : especially the following verse, in
Hebrew, — " Drop down, ye heavens, from above, and let the
skies pour down righteousness ; let the earth open, and let
them bring forth salvation, and let righteousness spring up
together ; T, the Lord have created it."

Nevertheless, Wolff was not altogether the only one in the
College who ventured upon freedom of thought. Mamiani once
said to him, "Wolff, I never can be reconciled to the union of the
sword with the cross : there must be a change, i. e. a severance
of the spiritual and temporal powers." Mamiani became
Prime Minister to Pope Pius IX., in the year 1848, when he
contributed to produce, in some degree, the change he then
spoke about. He is now Minister of Public Instruction to
the King of Sardinia. His improvisatorial powers have been
already mentioned ; and they were often a source of wonder
and delight to his fellow-students, when, during their va
cations, they made excursions to Tivoli — the ancient Tibur —
near Maecenas1 Villa, where the Collegio had a very fine country
house. There Wolff read Horace in the Poet's own villa, and
enjoyed himself very much; for the collegians continued very
kind to him, let him say what he would, and plenty of amuse
ments were provided. The Cardinal sent ventriloquists and
others for their diversion, and they visited several monasteries
in the neigabourhood, as well as all the ancient ruins, as of
the Sybil's temple, &c. And on these occasions they had
pic-nics, where they drank aurora, a delicious beverage, com
posed of coffee, chocolate, milk, and sugar, mixed together;
eating with it exquisite pasticci, And then it was that

of Dr. Wolff. 53

Mamiani would enchant them with his improvisatorial genius.
Some one gave him a theme, and he at once broke forth into
a most spirited tragedy, with different persons and voices.
Only Italians are capable of thus improvising.

One day, during their stay at Tivoli, Wolff went with his
fellow collegians to a Franciscan monastery, where they were
celebrating the festival of St. Franciscus Assissi. All Bomish
monks are accustomed to preach sermons on the day of their
patron Saints, which they call " Panegyrica ; " and Wolff on
this occasion heard the Panegyricum of St. Francis of Assissi,
preached by a friar of the Order. He enlarged on his suffer
ings and miracles, and told them that the church of St. Peter
was one day on the point of tumbling down, when St. Francis
upheld it with his shoulder. He also said that he had on his
body the five wounds of Christ ; and then he went on to say,
" Francis of Assissi has taken upon himself the sins of the
whole world." Wolff, on coming out of the church, said to
his fellow collegians, " That Franciscan friar is a jackass."
To which they all agreed. They then returned to their
country house, where the day finished with a treat of beautiful
music ; and, after a residence altogether of two months at
Tivoli, they returned to Home to the college.

Wolff is anxious here to have his opinion of the Roman
Colleges thoroughly understood. Differing, as he constantly
did, from both teachers and pupils in their scholastical opinions,
not in the dogmas of the Church, (as the foregoing anecdotes
have shown,) he must yet uphold to admiration the moral and
religious training he witnessed in those establishments. Neither
in the Collegio Romano, nor the Propaganda, did he ever hear
an indecent observation, either from priests, prefects or pupils ;
nor see one single act of immorality. A strict surveillance was
the system of the Collegio Romano.

The Prefect, who is a priest ordained merely upon having a
slight acquaintance with theology, the performances of the
mass, and how to read the breviary and pray the rosary,
receives ten scudi (XJ2) a month, in addition to his victuals,
for taking care of the pupils. Besides calling them every
morning to the rosary prayer and the litany, and closing the
doors of their rooms every evening, he has to keep watch
during the day that they are duly employed over their studies
in their several apartments. In one of the panels of the
doors of these rooms there was always a small hole filled with
glass, and covered outside with a moveable shutter. Through
this hole the prefect could, at will, peep from time to time, and
ascertain how the students were employing themselves, No

54 Travels and Adventures

student was allowed during the hours of study to visit the room
of another ; and by these precautions the most watchful super
intendence was maintained. The young men, however, aware
how small an amount of learning was necessary for the fulfil
ment of a prefect's duties, always called him " UAsino" —
the donkey — amongst themselves ; and Wolff suggests that it
was perhaps in the Collegio Romano, therefore, that he first
acquired the habit of calling people " jackasses."

On one occasion, in the afternoon, the heat of his room
having become insufferable, Wolff undressed completely, and
was seated in his chair reading and singing, when L'Asino,
lifting up the shutter, espied the unusual sight. He laughed,
and shouted out, " Che fate ? " " What are you doing ? " Wolff
answered, " It is too hot." The prefect went away laughing to
the Eector, and told him that Wolff was sitting in his room
naked and singing. The Eector replied, " What is to be done ?
He is a German ! "

The Prefect called the pupils every day for the rosary prayer,
and closed the doors of their rooms in the evening. On his
opening the door and awakening them in the morning, one of
them had to recite the Litany of the Virgin Mary, and the
rest to cry ora pro nobis. After this they went into the private
chapel, and read a meditation taken from the book of the
Jesuit Segneri, which contains many good and beautiful things.
But the description of Hell and Paradise there given, is the
same Wolff once read in a Rabbinical book, and in a Surah
of the Koran. During recreation, after the first studies of the
day were over, the pupils (invariably accompanied by the
Prefect), walked out, and visited several churches, performing
a silent prayer, for a few minutes, in each of them. After
which, they went to the Porta Pia, or the Quirinal, where
there is always a gathering, both of the inhabitants of Rome
and visitors. There they might meet, any day, cardinals,
prelates, princes, noblemen, their own friends, and strangers
from foreign lands — Germans, Spaniards, English, French —
even travellers from Chaldsea, Abyssinia, Jerusalem, &c. And
thence they returned to the college, where, after a prayer, each
pupil retired to his own room for further study. In the evening
again, they assembled in the corridor of the building, where
their friends in the town visited them, and they conversed
freely on any matter they pleased. Then followed supper,
and then, before they retired to rest, they went again to the
chapel, where a portion of the Gospel, and meditations from
Segneri or Rodriguez, were read aloud. Such was the daily
routine at the Collegio Romano, varied, as has beeu seen,

of Dr. Wolff. 55

during vacations by expeditions into the country, and even
temporary absences.

And in the Propaganda, to which Wolff went afterwards,
the regulations were very similar, only with this addition, that
in the time of recreation, letters from all parts of the world were
read, giving accounts, both of the progress of missionaries, and
of their complaints that there should be so few labourers in the
vineyard. In one of these from one Du Burgh, then in the
United States of North America, the following outpouring
occurred : —

" Alas, alas ! whole districts here have embraced the Pro
testant religion, because there were no labourers of the Church
of Rome. Prince Gallizin (son of Princess Gallizin of Minister),
has to do all the work alone, as missionary ; going about with
the rosary and cross in one hand, and the breviary in the
other, to convert the whole of America to the true faith."

An American gentleman, Barber by name, originally be
longing to the Protestant Episcopal Church there, but who
had become a Roman Catholic, and was visiting the Propa
ganda, heard Du Burgh's letter read, and made the observation
that almost all the Protestants in the United States were
very well-intentioned, although as he now thought mistaken.
To which Professor (afterwards Cardinal) Ostini remarked,
" Wolff is right in maintaining that we ought not to say all
Protestants are lost ; for ' Multse ovis foris, multi lupi intus '
— There are many sheep without and man?/ ^colves within, the
Church."

Every true Christian must see the value of this remark, and
acknowledge the liberality which dictated it ; and if the Mission
ary Societies of England would look at the Roman Colleges, with
the same candid spirit, they would see many things there, which
they might take as a model with great advantage to them
selves, instead of finding sweeping and indiscriminate fault
because differences of religious opinion exist. The cardinal
prefect, and the rest of the cardinals, who are members of the
Propaganda, are not mere patrons, giving their names and
subscriptions, but never going near the place, nor troubling
their heads about it, as is the case with patrons of English
Societies ; who leave everything in the hands of a few indi
viduals, of whom even the nominal committee knows little or
nothing ; and who are often retired tradesmen, or unemployed
naval officers, without either knowledge or interest in the
matter.

In the Propaganda the patrons are workmen, and do their
own work, or see for themselves that it is done. They visit

56 Travels and Adventures

the college, will attend sick pupils, cover them up in their beds,
send them suitable presents, as of cakes, with twenty or thirty
candles burning on them ; or, in cases where amusement is
necessary, will order actors, ventriloquists, and jugglers to be
fetched for their entertainment : and the Pope himself does not
disdain to visit among them. Surely this is a contrast to
English customs, and not very much in their favour !

If Pius IX. would begin to unite with the wonderful disci
pline of the Church of Rome, the highly spiritual principles of
the Jansenists, and combine them with the scientific powers of
the Jesuits, that Church would become the model of all
Churches, and a perfect union might then take place. Spirits
of Pascal and Quesnel, unite your prayers with mine that this
may take place !

Again, on the return of Propaganda missionaries from places
where they have been stationed, they are consulted by the
assembly of cardinals, as to what has been done, and what
remains to be done, in that particular locality ; instead of being,
as in England, sent to a poky lodging-house, in High Holborn,
and submitted, from time to time, to the humiliation of being
lectured by some long-nosed, snuff-taking lady, of the so-called
Evangelical party, whose only care is to bid them beware of
Puseyism, over-formalism, &c., &c., &c., whatever happens to
be the religious bugbear of the day. In short, at Rome, the
value of a man's work is both ascertained and acknowledged ;
and a missionary coining from a distant country is frequently
consulted privately by a cardinal, as well as publicly by the
general assembly of cardinals and monsignori — the subject of
these discussions being the necessities and results of the
mission. And, when he is sent forth again, he is not hampered
by instructions from a petty committee, or even a cardinal, but
he goes out as Missionarius, cum omnibus facitltatibus apos-
tolicis.

All the German artists and learned men — amongst others
Bunsen, and the philologist Becker, the editor of Plato — •
called on Wolff, during their stay in Rome ; and Niebuhr also,
who arrived there during somewhere about that time. And
Wolff delivered in the college a lecture to the Germans gene
rally, on Isaiah and Jeremiah, and the historical books of the
Old Testament ; ^'and visited, in company with his fellow-
pupils, the seven churches of Rome, and said an Ave Maria in
each church.

Wolff has always thought it delightful to see Rome still the
rendezvous of the most learned men in the world. So it has
always been, and so it is now. Moreover, he is convinced of

of Dr. Wolf. 57

the liberality shown there to strangers, travellers, and savan
of every sort. He cannot believe that Winkelmann had any
reason for committing the hypocrisy of becoming a Roman
Catholic in order to make researches in the Vatican Library.
Wolff himself has heard, in the Cafe Greco, unbelievers dis
cussing the merits of revelation with believers, perfectly un
molested. From the Protestant German painter Vogel too,
he one day heard a story which showed what freedom of speech
was generally allowed ; and the account of which will prove
what liberty of association the students of the Collegio Romano
enjoyed.

The Saxon Minister, Abbate Adorni, had much wished to
convert Vogel to the Roman Catholic faith ; and he, in self-
defence, one day asked, " Pray tell me, Abbate Adorni, if the
Roman Catholic religion is so much better than the Protestant,
how is it that the Protestants are more moral than the Roman
Catholics?"

To which inquiry the Abbate made answer, —

" I admit what you say ; but I will tell you the reason in a
moment. The devil has the Protestants in his hands, as it
were, leading them about like dogs in a string ; and thus being
sure of them at last, he does not trouble himself with tempting
them now, knowing that let them be as moral as they please,
it will do them no good. Whereas, if he does not attack the
Roman Catholics with all his might, they are certain to slip
through his fingers and go to heaven ! "

To hear this story from Vogel was natural enough, but great
was Wolff's astonishment next day, when Ostini himself
alluded to it, saying, " Imagine, Wolff, the mischief done by
such arguments as those of Abbate Adorni with Vogel?"

It is a curious circumstance, that years afterwards, Vogel
himself joined the Romish Communion.

Wolff once proposed the foundation of a new religious
Order at Rome, to be composed of painters, sculptors, and
artists of all kinds ; and got the letter suggesting this de
livered to the Pope by the Prince of Saxe Gotha. The Pope
replied to him through Mons. Testa, that he prayed God to
bless his zeal, and hoped great things would one day be done
by him ; and he sent messages to the Superiors of both the
Collegio Romano and the Propaganda, recommending "his
dear son " Joseph Wolff to their attention.

And the kindly feeling was warmly reciprocated. Wolff
saw many fine sights while he was in Rome, for instance, the
Canonization of Alfonso Maria Liguori, the founder of the
Redemptorist Order, and other imposing spectacles ; but no-

58 Travels and Adventures

thing that ever impressed him so much as when that holy,
good, trembling old man, Pius VII., with a crown upon his
head, entered the church of St. Peter, and kneeling down at
the sepulchre of the Apostle Peter, offered up a silent prayer,
amidst the dead silence of the whole crowd in the church.
Then Wolff burst into tears.

Soon after Wolff had returned from Tivoli to the college, he
received a visit from His Royal Highness, the Crown Prince,
afterwards King of Bavaria, accompanied by his celebrated
physician Ringseis, a religious Roman Catholic, who had added
to his Catholicism the mysticism of Jacob Bohme, the shoe
maker, the great theosophist of Germany, soon after the Refor
mation.

But in spite of the respect which was shown him, he was
often very unhappy, for his continual disputes destroyed all
devotional feeling and Christian meekness ; and yet he could
not resist engaging in them, although his best friends counselled
him otherwise. The painter Overbeck said one day, with
much justice, " We should bear the prejudices of other men
with gentleness and humility, because we are all more or less
prejudiced."

But Wolff could not see this properly then. On the con
trary, he argued with Overbeck ; " The Protestants of Ger
many believe me to bo a hypocrite in entering the Roman
Catholic Church ; and I should be such if I were to consent
to their abuses." Overbeck's answer to which was, " You are
not yet able to check such things as these : you must wait as
Christ did, till you are thirty years of age. Nay you will
surely fall into the same error, and embrace the doctrines you
now abhor, if you will not hear the voice of your friends."
Nevertheless, Overbeck spoke for the time in vain, as will bo
seen.

One day, indeed, matters became quite boisterous at table in
the Collegio Romano. One of the pupils said, " Wolff, how
could you pat the Pope's shoulders 2 Are you not aware that
the Pope is God f ' Wolff became as red as a turkey cock,
and said, " How can you dare to say such a thing I the Pope
is dust of the earth, polvere della terra. If he was God, I
could not have touched him." All the collegians, and the pro
fessors, and rectors, and vice-rectors, rose from their seats, and
exclaimed, " Wolff, what are you saying ?" Wolff said, " This
fellow called the Pope God ; and I say he is dust of the earth ;
who is right 2" One answered, " Is it not said, ye are gods f
Wolff said, " Yes, which may be broken to pieces." Another
said, " He is God on earth, for he has all power in heaven and

of Dr. Wolff. 59

on earth, and in purgatory." And, again, another said, " One
may call him God, in a large sense." "Wolff replied, " I shall
not call the Pope God either in a large or a small sense : he is
dust of the earth." Another said, " He may be called God in
a most pious sense." And to Wolff's utter surprise, every
one of the most learned men belonging to the Court of Rome
defended and supported the expression.

But here one frank confession must be made. It may well
be asked, Why did Wolff always attack the abuses and irrele
vant points of the Church of Borne, when he was only a pupil
in the place for a particular object I Protestants, as well as
Boman Catholics, advised him not to do so. Niebuhr, Stol-
berg, and Cardinal Litta, as well as many others, all agreed on
the point. They said, " You, Wolff, are only a pupil ; you
are neither bishop nor priest ; be quiet till you have heard
more, and have a position."

Wolff answers frankly, that although he hopes that love for
Divine truth has been one of his ruling motives from his youth
upwards, yet his great enemies all through life have been —
vanity and ambition ; cherished and encouraged alike by inju
dicious friends and covert foes. He owns that during his life
at Koine, his vanity made him believe that he knew everything
better than those by whom he was surrounded ; and as people
told him that he was like Luther in outward appearance, he
resolved, if possible, to be a Luther also in his stormy and wild
career ; while, at the same time, his insatiable ambition made
him wish and aim at becoming Pope, as he once openly avowed
in the College. And, being then an admirer of Gregory VII.,
he said he wished to be like him in daring and firmness, but
to do exactly the contrary to what he did, and to signalize
himself by abolishing celibacy, and the worship of the Saints.
He even told his fellow-pupils of the name he intended to
assume when Pope, namely, Hildebrandus I. !

At last, in December, 1817, the Propaganda was rebuilt, and
Wolff was about to be transferred into that College. He was
therefore very much engaged in packing up and preparing to
move, and in changing his academical dress. So he entered
the lecture room rather late, and made an apology, saying,
" Pardon me, I am very late, because I am going to make a
metamorphosis." Abbate Menocchio, Wolff's greatest friend,
good naturedly replied, loud enough for all to hear, " Take
care, if you go on disputing as you do now, you will be making
a third metamorphosis ;" at which every one burst into a fit of
laughter. But there is a beautiful custom at Koine, that before
one enters upon a new situation, or place, one goes to a retreat.

60 Travels and Adventures

Wolff went, therefore, with all the collegians of the Propa
ganda, to a monastery built upon Monte Cittorio, of the order
of St. Vincent de Paula, inhabited by holy men, but suspected
to be Jansenists ; and he found among those monks deep and
silent devotion, not the spirit of controversy. They always
rose early in the morning, and went to the chapel, which was
only half lighted ; and every day, on some different subject, a
silent meditation was carried on. Not Segneri, but Thomas a
Kempis was read ; and, during dinner, the life of Filippo
Neri. To Wolff's utter astonishment, in the life of Filippo
Neri, the cause of Savonarola was declared to have been just,
and that he was put to death most unjustly by Alexander VI.
Wolff, now about twenty-one years old, lived fourteen happy
days in that retreat, leaving it with great regret ; and a few
days before Epiphany, was at last introduced into the Propa
ganda, built upon the Piazza d'Espagna. On the day of
Epiphany, the pupils gave an "academia" in forty-two lan
guages. This was an exhibition at which the pupils publicly
recited speeches. It was in the evening. All the ambassadors
were present, and all the cardinals, and the German artists,
and French priests. Wolff spoke in five languages, and
chanted so that the hall rang ; and all the auditors were in
raptures, and applauded him ; and the Italian collegians of
the different colleges present kept saying, " Look at him, look
at him, what tremendous eyes he makes !" " Guardateli,
guardateli, gli occhi die fa /" After the whole was over, the
servants of the cardinals, together with their masters, slapped
his back and said, " Per Bacco, per Bacco ! die wee ! die wee !
die occhi ! die occhi /"

An Armenian Bishop said, " His voice goes up above the
heavens."

At last, the lectures commenced, and were attended by young
Irishmen, by Armenians, Bulgarians, Maronites, Chaldeans,
Abyssinians, Negroes, and people from Algiers and Tunis.
The Chinese pupils had their college at Naples, because they
were not able to bear the climate of Eome. The pupils in the
Propaganda were dressed in a long black gown, with a red
girdle around it ; there were five red buttons at the collar, in
dicating the five wounds of Christ — the red colour being the
symbol of the danger of losing his life, to which a Missionary
is exposed ; and they wore three-cornered cocked hats : and
thus Wolff was dressed. The rector of the Propaganda was
at the same time teacher of dogmatica, and Finucci was the
professor of Biblical literature and casuistry. The rector was
ftaimondo Serdomenici, a dreadful dogmatist, of which fact

of Dr. Wolff. 61

one cannot give a better idea than by allowing him to speak for
himself. He once asked Wolff, "Is it dogma that Jesus
Christ died for all?" Wolff said, " Yes ; for Scripture says,
he gave himself a ransom for all.1 ' Serdominici said, " No
such thing ; that is not a dogma of the Church ; it is only a
dogma that he did not die for the elect only, against Calvin. "
Wolff said, " Why should it not be dogma, for Scripture de
clares it?" Serdomenici said, " The Church has not so decided "
— then he continued, " it is not yet dogma, that the Virgin
Mary was born without sin ; but the time may come when the
Church will so decide, with the annexation of anathema to any
person who does not believe it." A prophecy fulfilled in 1858.

At another time, the question was proposed, whether
Jansenius was a heretic ? The rector said, " One cannot ex
actly say that, for he says at the end of his work, that he
submits everything he wrote to the decree of the Church. But
if the Church had burnt him, she would have done well."
Whereupon Wolff exclaimed, " The Church has no right to
burn." The rector said, " How do you prove that ?" Wolff
said, " It is clear — it is not allowed to murder. ' Thou shalt
not kill !' ' The rector said, "May a shepherd kill a wolf,
when he enters the flock?" Wolff replied, "A man is not a
beast." The rector replied, " Seventeen Popes have done it."
Joseph Wolff replied, "Seventeen Popes have done wrong."

During that whole conversation, two gentlemen were stand
ing at the door of the room, and heard the conversation ; one
of whom was Henry Drummond, the late Member for Surrey,
Wolff's steady friend to the last moment of his (Drummond's)
life ; as he publicly declared, at Freemason's Tavern, in 1827,
he was resolved to be. His words were : "I will remain
Wolff's friend to my dying hour, though all England should
trample upon him !" — and he nobly carried them out. His
expression of countenance was such, that to look at was to love
him, even when he made the most sarcastic remarks. The
other was Hallyburton, afterwards Lord Douglas, of Edin
burgh. Both delivered letters to Wolff from Pestalozzi, Fel-
lenberg, and Zschockke, from Switzerland. The first words of
Drummond were, " Wolff, go with me to England !" Wolff
replied, " No ; I shall not stir until I am turned out." The
next day, David Baillie came to Rome, and brought letters on
Wolff's behalf from the Duchess Litta, Cardinal Litta's sister,
from Milan.

Wolff, at that time, had one visitor after another. Amongst
them, his friends Niebuhr, Bunsen, and Brandis, called upon
him ; and Niebuhr told him, " Wolff, you are in danger. In

62 Travels and Adventures

case you see the blow coming, fly to the Prussian palace."
Just at this time also, a certain Baron Von Akerblad called on
him, and entered into conversation with him on prophecy.
Akerblad was an unbeliever ; he took up the Bible and said,
" Now, Wolff, what do you make of this prophecy : c He shall
establish his kingdom upon the throne of his father David T "
Wolff answered, " This must be understood spiritually."
Akerblad replied, " I have not been made an infidel by Vol
taire, but I have been made an infidel by you divines. You
go to the Jew, and try to throw down his throat those few
prophecies which you deem to have been fulfilled literally ; and
as soon as the Jew turns round, and shows to you prophecies
which stare you in the face, you turn round and demand of
him that he should understand them spiritually" — Akerblad
was right ; — for, for one convert, the divines of the present
day make to Christianity, they make ten infidels, with their
phantomizing systems of prophecy : as Wolff has since learnt
to believe.

Wolff's stay at the Propaganda had now become very
critical ; yet, amidst all these controversies, the pupils and
professors behaved very amiably towards him, as their con
stant joking with him showed. Observing that he was very
fond of tarts, they all one day sent their tarts on a plate to
him, which he carried up stairs to his room. He then invited
for the next day, all his friends, the German artists, Protest
ants, and Roman Catholics, to his room, and gave them a
dinner; whilst the pupils and professors standing outside,
shouted, in a laughing and not angry way, — " Here, look !
Wolff has assembled all the heretics of the place in his room,
and is giving them a dinner,"— the dinner consisting chiefly
of the tarts which had been given up in his favour by them
selves.

Thus Wolff spent his days, notwithstanding all controver
sial quarrels, most agreeably in the Propaganda ; and had
frequently occasion to admire, amidst the intolerance and
bigotry of some priests of the lower order, the highly liberal-
minded principles of Pope Pius VII. And even the bigotry
he witnessed forced his respect at times, as being the develop
ment of undoubted piety. Wolff recalls now a young man,
who often provoked him by entreating him not to eat more
than eight ounces of food upon a fast day, because the theo
logians had ruled that that was the proper quantity; but
whose countenance as he spoke was nothing short of hea
venly in expression. With this youth, Pedrucci by name,
from Perugia, Wolff had a dispute one day about the nature of

of Dr. Wolff. 63

hell fire ; Wolff naintaining that it could not be a material fire,
which so offended Pedrucci's stern faith, that he called -him
" beast." Wolff then became incensed, and appealed to autho
rities, and Menocchio looked up the matter in the theological
dictionary, and found that most of them, and among them St.
Johannes Damascenus, contended for a metaphorical interpre
tation. Whereupon, poor Pedrucci wept for his undue zeal,
and begged WolfFs pardon like a child.

A circumstance happened which hastened Joseph Wolff's
removal. All the pupils became discontented with the new
rules given to them, and rose in open rebellion against the
rector. Wolff sided with the pupils, and declared the rules
monkish. One evening a letter arrived from Henry Drum-
mond, saying, " Wolff, ^come out of Babylon." But although
the letter reached Wolff, it was first read by the College, and
thus Drummond's words became known to the authorities.
Now, a custom prevails in the College, that every night after
prayer, the door of every pupil's room is shut. But Wolff"
observed, through a little window which was in the door
of the room, that after his was locked, the rooms of the
rest were left open ; and that one after the other the students
were called to the Rector's room ; and the next morning
Wolff heard from his fellow pupil, Rese, who is now Bishop of
Michigan in America, that all the pupils had been examined
about Wolff's sentiments. That same day Wolff was asked
by the Rector whether it was dogma that Christ had died for
all ! He answered " Yes," but the Rector said " No." On
which Wolff asked " Why?" when the Rector replied, "Be
cause the Church has not decided, and has only declared
heretical the doctrine of the Calvinists, that Christ died for
some, and has reprobated the rest." Wolff exclaimed, " It
needs no decision of the Church, for Scripture has clearly
decided, which says, ' He gave himself a ransom for all.' "
The pupils took Wolff's part, and one of them, Dragano by
name, from Bulgaria, said, with all the warmth of a Bulgarian,
" If Christ died not for all, we need not all worship Him."
Wolff' wrote instantly to Cardinal Litta, and said, " The Pro
testants of Germany were right, the Propaganda teaches
errors ;" and, unfortunately, Wolff added in his own name,
the argument used by Dragano (in order not to compromise
Dragano), that, if Christ died not for all, all need not to
worship Him. Next day Litta himself entered the College of
the Propaganda, and went at once to Wolff's room, and sat
down. Wolff attempted to kneel before him, but His Emi
nence told him to sit down. Cardinal Litta said, " I have

64 Travels and Adventures

read your letter, in which there is a great deal of nonsense
(de* spropositi). First, ask any theologian you please, and he
will tell you that Christ died for all is not dogma, because the
Church has not so decided ; and the words of Scripture, there
fore, may mean, that He died for ' many ' (as it is said also
once) ; and as to your argument that if He died not for all, we
need not all worship Him, it is most absurd ; for we do not
worship Him because He died for all, but we worship Him
because He is God." Wolff gave up the argument entirely.
The whole demeanour of Cardinal Litta was that of a highly-
dignified prince, devoted priest, affectionate father, and
believing Christian.

At that same time Wolff received letters from Monsignore
Testa, private secretary of the Pope, a learned, amiable, and
pious prelate, warning him, in the most affectionate manner ;
telling him that a tempest was over his head, that his senti
ments were disapproved by the Propaganda, that he was in
danger of being turned out. Testa wrote to Cardinal Litta at
the same time, and spoke to him as well, recommending
Wolff to his protection. Litta replied, "I can no longer save
him." A few days after this, a tailor came to Wolff's room,
(the tailor of the Propaganda,) and took the measure of his
clothes. In the same way, the shoemaker came and took the
measure of his 'feet ; the hatter came and took the measure of
his head. Wolff was in great apprehension, and did not know
what to do. And presently his friends, the painters and
artists at Koine, heard that something was going on amiss
with him ; so they came to him, and said, " We have come
here to tell you that we will all go in a body to the Pope, if
anything is done to you !"

At last, on the 15th of April, 1818, Cardinal Litta sent for
Wolff. The messenger merely said u Cardinal Litta wants
you." Wolff went. He was instantly admitted to the Car
dinal's presence. His Eminence said, " Your sentiments, my
dear Wolff, are clearly known ; your correspondence is known;*
and we know by that correspondence your opinions and manner
of thinking. 1 therefore have to announce to you the sentence
of Pope Pius VII., who is acquainted with all the circum
stances ; and though I feel as if my right arm was being cut
off, it is better that I should lose my right arm, than the whole
body ; so you must leave us, for if you remain longer, you will
spoil all the rest (mi guastate tutti gli altri). You are not for

* Wolff had, in spite of several warnings, corresponded in a very
unguarded manner, with Bunsen and other German friends ; and these
letters had been intercepted and read.

of Dr. Wolff. 65

the Propaganda; your views differ from our's ; you must
return to Vienna. Here are two letters, the one for Cardinal
Lante in Bologna, who is Cardinal Legate in that town ; and
the other for Count Leardi, the Pope's Nuncio in Vienna;
and now you must go with a gentleman who will accompany
you to a house, where you must remain till you set out." In
the adjoining room Wolff found the clothes for which all the
measurements had been taken. He put them on ; an excellent
glass of wine was given to him, it was Tokay ; he drank it,
and was refreshed. Then he left the house with the " gentle
man" Cardinal Litta had mentioned, and who was, in fact, a
member of the Holy Office, i. e. the Inquisition, and on the
road he met with Chevalier Bunsen. He said to him, " Dr."
(for he was not yet Chevalier) " Bunsen, I am taken to the
Inquisition." Bunsen ran to Niebuhr, and told him of it.
Wolff was brought to Signer Degeler, the lawyer of the Holy
Office ; in whose house he was put under arrest for fifteen
hours, watched by a little dwarf, and not permitted to see his
friends. He wished to walk out, but that of course was not
allowed. Writing, however, was not forbidden ; so he sent a
letter of farewell to his friend Vogel, the painter, which was
safely delivered to him. Wolff was asked questions, which he
is not at liberty to disclose, as he took at the time an oath not
to do so, and he never will disclose them.

But to do the Propaganda justice, we may be allowed to
observe, that the statements of his sentiments were correctly
reported, and that no injustice was done to him ; for, with the
opinions he entertained, many of which were totally in opposi
tion to those taught at Rome, he certainly never was a Roman
Catholic, in the sense which could have justified the Propa
ganda in sending him out as a missionary.

At three o'clock in the morning, the courier of the cabinet
of the Pope (what is called here a " king's messenger") ap
peared with a carriage, escorted by five-and-twenty gens
d'armes, and bringing the member of the Inquisition before
spoken of; and Wolff having got in, was thus rolled out of the
Holy City. Wolff said, in relating this story, " My mind was
overclouded with gloom." A gloom which the presence of
his guard-like companion was not at all calculated to dispel :
moreover, he was apprehensive of the contents of the letters
that he had with him, which were sealed. At last, after ponder
ing the matter over in his mind for some time, he said to himself,
" If these letters contain an order to put me in prison, I shall
try to effect my escape. Otherwise, I shall go on arid tell the
people candidly that I opened their letters to see what was in

F

66 Travels and Adventures

them about myself; and that I considered I was entitled as a
prisoner to do so." Wolff accordingly opened the letters, in
which, however, he found himself highly recommended.

But he was not satisfied, even then. He knew that his
companion had other letters, and tortured himself by conjec
turing that they possibly contained the true orders about him ;
whereas the letters put into his own hands might have been
actually intended as a blind, the probability of his opening
them having been anticipated ! This was a terrible idea ; and
Wolff, on the strength of it, watched an opportunity when his
friend's eyes had been closed for a short time, to attempt to
abstract the letters from his pocket. But at the first touch,
the man (who was disguised as a soldier) observed, quite
coolly, opening his eyes and keeping Wolff off, " It is of no
use. I am not asleep. / do not intend to sleep T

After this, of course, Wolff had no resource but to submit
to his fate, and so they proceeded to Bologna, where, on his
arrival, he delivered the letter to Cardinal Lante, and said
that he had opened it, because he considered that, as a prisoner,
he had a right so to do ; and that had it contained an order for
imprisonment, he should have made his escape.

Cardinal Lante reported this to Cardinal Litta, who wrote a
very affectionate letter to Wolff on the subject, only regretting
that Wolff should have so little confidence in him, as to believe
him capable of treachery. And he ordered the Pope's Nuncio
at Vienna to show to Wolff, on his arrival there, the private
letters which had been written by the Propaganda about him,
by the perusal of which Wolff perceived that they had acted
throughout towards him with the kindest intentions, without
treachery or dissimulation. This was confirmed so recently as
on the 4th February, 1861, when Wolff dined with David
Baillie at 14 Belgrave Square, and they talked over Wolff's
banishment from Home, and Mr. Baillie said, " Soon after your
departure, I came back to Rome from the East, and
immediately called on Cardinal Litta, and asked him the cause
of your dismissal. The Cardinal spoke of you in the highest
terms but said, we could keep him no longer, for his sentiments
were totally at variance with ours ; so we sent him away with
all the consideration due to his character/' All this shows
that Achilli and Gavazzi gulled the English public, when they
described the Cardinals as altogether destitute of principle and
good feeling. Cardinal Litta's letter (which reached Wolff at
Vienna) throws such light upon his character and feelings,
that a translation of it, in full, is subjoined.

of Dr. Wolff. 67

" DEAR WOLFF,

i( The letter, which you have written to me from
Bologna, although it has made more poignant that sorrow
which I have ever felt from the moment that I was obliged to
take the resolution of sending you away from Rome, gives me,
nevertheless, some ground for consolation, since you assure me
that you will ever love the holy Catholic Church. I fear, on
the other hand, that in your understanding, and perhaps in
your heart, you make a distinction between the Catholic
Church, and its head, who is the Pope. But I flatter myself
that in future your sentiments may be more sincere than they
have been in times past. I myself warned you personally, and
through the medium of Ostini, many times, to break off your
dangerous correspondences ; you did not obey me ; and having
had more confidence in some pretended friends, than in persons
who sincerely wished and acted well towards you, you mani
fested, even without restraint, your opinions and intentions.
From this it was seen clearly, that instead of being grateful
and attached to that See of Rome which nourished you, and
which is the true centre and mistress of the universal Church,
you cherished, on the contrary, sentiments of aversion — nay,
even of horror — for this good mother : that secretly you were
beginning to be in a disposition to render of no avail the cares
of the Propaganda, by proposing to yourself, if sent to the
East, objects and purposes totally different from those which
the Holy College has in view. With such sentiments you
would have corrupted your companions, brought up in true obe
dience and attachment to the Holy See. In consequence of
these things, which I stated before announcing to you your
departure, and which you could not, nor can now deny, it be
came necessary to remove you from the College of Pope" Urban.
Nevertheless, even in this case, it was proposed to retain you
some time longer at Rome, in consideration of that countenance
and support which you, conscious, perhaps, of the danger to
which your practices exposed you, contrived to procure for
yourself. You, who judge me capable of punishing without a
just motive, and without forewarning, or listening to reason,
will not believe me if I tell you that this resolution, to which
I was unavoidably led, has given me the greatest pain ; but
God knows how much I have suffered, and how much I
still suffer ! I never supposed you to be a member of the Bible
Society, in which there is no wonder that many good persons
have unawares enrolled themselves, because the venerable name
of the Holy Scriptures, which are the writing and word of God,
naturally must attract minds zealous for the Divine glory, and

F2

68 Travels and Adventures

the salvation of their neighbours. But it is precisely of the
most excellent things that the greatest abuse is made. I hope,
however, in the mercy of the Lord, and in His omnipotence and
infinite wisdom, that He will bring good out of evil, as He has
brought forth light from darkness, and the creature from
nothing. But without a special aid, which we ought to hope
for from God towards his Church, certain it is, that the enter-
prize of translating the Holy Scriptures into all languages,
even the lowest and the most barbarous, and of multiplying
and pouring forth copies of it, in order to give them into the
hands of all persons, even the most stupid and rash, without
the aid of anything to explain the obscure meanings of it, and
to solve those great difficulties which were obstacles even to the
acute and sublime understandings of the Augustines and
Jeromes, cannot be denied to be a most dangerous thing ; as
opening the way to a thousand errors, which has been shown
before now in the examples of the heretics, and as is seen more
clearly, in the present day, by the more monstrous absurdities
of the Methodists, and the other innumerable sects, who think
that they see in the word of God their own ravings. What
must one say, moreover, if, in the regulations of this Society,
it is laid down as a fundamental point, that the most authentic
version must be the English, which has been convicted by our
Irish Bishops and English Vicars, of many errors, made by
the pretended Reformers 2 What if, even among the German
versions, there are adopted faulty and corrupt ones, as that of
Luther, so much the more seducing than the others, from the
purity and elegance of its language? The Holy Roman
Catholic Apostolic Church does not shut up the heavenly trea
sure of the Divine Scriptures, as some calumniously say it does,
under the title of the Court of Rome ; of which title I am not
ashamed, but even boast, and ever have boasted ; even amongst
the disgraces of our exile, professing myself to be a member of
the Court of Rome, and on that very account more united to
the centre of unity, and to the sovereign See, the depository of
the doctrine and power of Jesus Christ. This See of Rome,
to which error cannot have access, as the experience of so many
ages demonstrates, inasmuch as her faith is made sure by the
never-failing promises of Jesus Christ, — this See, which teaches
to all the truth of the faith, has prescribed the rules and the
cautions with which any one, who remains attached to the
doctrines of the Fathers, and to the interpretation of the
Church, ought to treat this precious gift of God, and not surely
to profane it rashly, and to abandon it, as it were a vile and
trivial thing, into the hands of idiots and impure persons. Our

of Dr. Wolff. 69

holy father, Pius the Seventh, himself, has, in his briefs,
spoken against such an abuse. But enough of this argument.
I send you a letter for HofFbauer. Profit by this disgrace,
which you owe to yourself, for not having obeyed that which I
ordered you, through the medium of Ostini. I am not angry
with you, although my duty has obliged me to take a resolu
tion which has given me great pain. I wish to help you in
any other way, and you can write to me with freedom. I pray
God that He will preserve you from evil companions, and per
fect in you that great gift which He has bestowed upon you,
in calling you to the faith .

" Your most affectionate

"LAWRENCE CARDINAL LITTA."

" P.S. — By the first opportunity, your own books and some
others will be sent to you from the Propaganda."

CHAPTER V.

Returns to Vienna ; Monastic Life in Switzerland ; Henry
Drummond ; Becomes a Member of the Church of England ;
Lewis Way, the Philanthropist ; Studies at Cambridge ;
Charles Simeon ; Is turned out of the Synagogue.

WHILST Wolff was at Bologna, he was introduced by
Cardinal Lante to Mezzofanti, a gentleman acquainted
with 76 languages and 112 dialects, whose reputation has
since been very great. He also renewed there his acquaintance
with Orioli, who received him with the greatest kindness. At
length Wolff left Bologna for Vienna, Cardinal Lante having
provided him with a companion, who, like the last, was a
member of the " Holy Office." And thus he arrived with a
company of travellers in a vettura, at Venice. One of the
travellers it is worth while to describe a little. He was a
painter of the Italian school, and he came up to Wolff and
said, " I see what it is disquiets your mind, I will comfort
you ; " adding, " Wolff, my dear friend, you cannot do better
than submit yourself to the Church ; reflect well upon this
text, ' Thou art Peter, and upon this rock will I build my
church." These are terrible words, full of meaning. The best
thing one can do, is to submit to the Pope, who has the keys

70 Travels and Adventures

of Heaven. Since I have become an obedient child to him, I
have kept from vice, and I sing the hymn to the Virgin Mary,
*• Salve^ gran madre e Vergine, abbi di noi pieta, nel celeste,
tramite, passa di sfera^ in sfera^ e la natura intiera^ muta
osservando sta. ' '

Wolff's appointed companion on the road to Vienna was
Dottore Mazio, a native and resident of Bologna, and he suc
ceeded that other member of the Inquisition who had brought
him from Koine to Bologna. Mazio was enthusiastically
attached to the order of Jesuits. He always said, " I like
the Jesuits, for they know human nature, and make due
allowance for human frailties."

On their arrival at Venice, Wolff at once called on the
Governor- General, Count de Goes, and told him that he was
the prisoner of a member of the Inquisition. His Excellency
bade him go quietly to Vienna, where he would be protected
by the police. On reaching Leibach, Wolff called on the
Benedictine Monks (for Mazio permitted him to go about
alone on parole). These friars were acquainted with his
doings at Rome, and were much interested in him, and they
reported his case to their friends at Vienna.

At last Wolff arrived at Vienna, but in a most melancholy
frame of mind. The recollection of having been sent away
from his friends at Rome, without being able to embrace them
before his departure — that he had been banished by Pius VII.,
whose private piety he so deeply respected, and whom he liked
very much, — that he had been separated from a visible Church,
and condemned by its Bishop, — the idea that he should now
become an object of persecution, — all these things stood clearly
before his mind ; as well as the probability that his career was
now stopped, and that he should never be able to preach the
Gospel to his brethren. And, in his distress, he wrote a letter
to Hoffbauer, of whose piety he always had a high opinion.
But even before he received this letter, Hoffbauer, having
heard of Wolff's banishment, and the reason of it, came to see
him in his lodgings, and conveyed him to his own house. At
first, too, he seemed inclined to take Wolff's part, and to be
irritated against the Church of Rome ; but in three clays he
changed his tone, and said, " Rome is, notwithstanding, mis
tress of the Catholic Church, and the Pope the true successor
of St. Peter. Rome was the only Church which believed in
the true divinity of Christ in the time of the Arians, and you
have not done well in disclosing the shame of the Universal
Mother." Nevertheless, he was received with kindness by all
his old friends. Friedrich von Schlegel and his wife, Werner

of Dr. Wolff. 71

the poet, Madleiier the mathematician, and others, all rallied
round him. Hoffbauer had numbered many great men among
his recent converts ; among others the philosopher Giinter,
and the mighty genius Dr. Emmanuel Veit, besides Men
delssohn the philosopher. These all argued with Wolff, and
overpowered him by the force of their reasoning. They asked
him if he knew the sad condition of those German Roman
Catholics who denied the authority of the Pope ; namely, that
they had become Socinians, or embraced an allegorical, so-
called philosophical system of Christianity ; which was true in
many cases, there was no doubt ; but still Wolff's mind was
not altogether satisfied. He remained for a while with Hoff
bauer, however, and resumed his usual cheerfulness, and then
he determined to enter the monastery and embrace the Order
of which Hoffbauer was the Vicar-General.

While in this establishment, Wolff's turn for mimicry and
practical jokes was often exercised for the amusement of his
fellow-students. On one occasion, when Madlener, the mathe
matician, who had a habit of abstractedly repeating his re
marks over and over again, was in the act of delivering a
lecture, and pointing out some proposition, he suddenly said,
" This proposition has never been made out — this proposition
has never been made out ; " and was continuing to repeat
these words, when Wolff broke in, " A peasant's son found it
out long ago." Madlener was absorbed, and did not answer.
" A peasant's son found it out," said Wolff. Madlener did
not reply, and Wolff repeated his remark. At last the mathe
matician was roused, and said, crossly, "Why do you disturb
me? What did he find out?1' "That two and two make
four,1' was the pert reply ; which set the assembly in a roar of
laughter, in which, after making a face of woeful perplexity,
Madlener joined heartily himself.

Wolff observed with astonishment the immense influence
which Hoffbauer (a man who seemed to have returned from
the Middle Ages) had obtained among the clergy and nobility
in Vienna ; for the most learned men of the University had
become ultramontane, and noble ladies came and kissed his
hand. At last Wolff desired him to send him to his monas
tery at Val-sainte ; but to this Hoffbauer would not make up
his mind ; and indeed he began daily more and more to
tyrannize over Wolff, continually reproaching him for his
behaviour at Rome ; which treatment, although he bore it
with the greatest submission, making excuses for Hoffbauer's
irritable temperament, was very distressing to him. At length
he decided to leave Vienna on a certain day. So he went to

72 Travels and Adventures

the vestry of Hoffbauer's church, where he met Father
Johannes Sabelli, who had just ended the celebration of the
mass ; and who said to Wolff, after hearing his determination,
" I predict to you two things ; the first thing is, that you will
not leave Vienna to-day ; the second thing is, you will not
remain in Val-sainte. I see this, as in a vision, after having
performed holy mass.1' So Wolff tried to leave Vienna that
very day, in order to prove to Johannes Sabelli that he was a
false prophet ; but although he did his best to accomplish his
object, he was not able to get away, as there was a delay
occasioned over procuring his passport. Johannes Sabelli
therefore had cause to crow over him. At last Wolff* left
Vienna, in the month of October, 1818, for Val-sainte, having
obtained Hoffbauer's consent. He travelled through Austria,
and was affectionately received, with great hospitality, by the
Benedictine friars of Krems-Miinster, who were well versed in
German literature, but were complete neological Protestants
in their sentiments. And as they had in their hands the
education of youth, one needed to have only a moderate talent
for prophecy to foresee, that a great revolution would one day
take place in Austria, which might upset the whole fabric of
the great Hoffbauer.

In the Benedictine Monastery of Lambach, on the frontiers
of Austria, Wolff found the monks enthusiasts for the fine
arts. At Salzburg he met with the great oriental scholar
Sandbichler, occupied with the study of unfulfilled prophecy,
and reading the Apocalypse. He said, " Revelation is not
given for the purpose of keeping us in the dark respecting
future events, but to enable us to find out what God has
unveiled for the edification of the Church." This divine be
lieved in the future personal reign of Christ, the restoration of
the Jews, the renovation of the earth, and the coming of
Antichrist. Wolff also met with an interesting man, the poet
Weissenbach, who was very witty, as the following anecdote
of him will show. Weissenbach came one day to visit Fried-
rich Schlegel ; when Schlegel, and his wife, and the rest of his
company, went into an adjoining closet to confess their sins to
Hoffbauer, and to receive absolution : after which they desired
Weissenbach to go to Hoffbauer and confess also ; whereupon
he began to search the pockets of his coat, waistcoat, and
trousers, and then he said, in a most serious way, " I am
sorry to find that I quitted Salzburgh in such a hurry, that I
left all my sins behind me ; so I have not one to confess
here."

of Dr. Wolff. 73

Weisseubach wrote in Wolff's album the following verses:

" Dick hat Golf hcreingervfen
Welt von fern in sein Hans
Und von seines altars stufen
Sendet er dick wieder aus."

God has called thee from far
Into his house :
And He sends thee out again
From his altar steps.

From Salzburgh, Wolff entered Bavaria, where he found
the whole of the clergy in arms against the concordat, lately
concluded between the Pope and the King of Bavaria. Pro
ceeding into Switzerland, he first of all went to the canton of
Schwytz, where he heard a great deal of an " estatica," a nun
who was continually translated into the air, and had the five
wounds of Christ in her body, and spoke like a prophetess.
She had just died, but many were said to be cured by
her miracles after her death. Wolff has read what she said in
a trance, and all the expressions were most beautiful. From
thence he went to the celebrated Monastery of Maria-Ein-
siedlen, to which pilgrims resorted, travelling thither for hun
dreds of miles. Wolff remained there certain days, and read
Hebrew with several of the monks ; and then lie passed on to
the monastery of his destination at Val-sainte.

This religious house formerly belonged to the Order of La
Trappe, but now to the Bedemptorists — the name of the Su
perior being Pere Passerat — a tall, meagre-looking gentleman,
who spoke very eloquently. On entering the monastery,
Wolff saw these words inscribed on the gate, Jejunabis^ ct
plorabis, eras enim morieris. Wolff", like an obedient novice,
knelt down before Passerat, and received his blessing, and
begged his permission to read the Vulgate translation of the
Scriptures in Latin. He also made himself useful by teaching
German and Latin to the pupils. Every Friday evening they
assembled in a dark room, put out the candles, and then every
one flagellated himself. Wolff attempted to join in this self-
discipline ; but he gave himself only one stroke, and then ad
ministered all the other blows to his leather trousers, which
were pushed down to his knees, and it made a loud sound.
The others, observing this device, laughed very heartily ; and
several of them afterwards followed Wolffs example — especi
ally one, who stood near the wall, and gave it also the benefit
of the lash. His name was Joseph '

74 Travels and Adventures

It must be confessed that Hoffbauer, with all his violence,
had far more judgment and good taste than Father Passerat ;
and Wolff has not the least doubt but that, on account of
Passerat's want of judgment, many of the most distinguished
members of the Order left the monastery in disgust, and be
came secular priests. For instance, the poet Werner, Em
manuel Veit, and others besides, would not submit to the
degradation of Passerat's manners ; and were driven away by
them. Wolff got his share of Passerat's monastic excess ;
for when he once talked with him, in the presence of the
others, and was sitting before him upon the stove, he received
from him three blows upon the head, which inflicted severe
pain. Passerat ordered another of the members to hold out
his hand, which he struck with a whip. This, however, was
not done in a fit of violence, but for the purpose of inspiring
humility and meekness, which is a part of. the monastic
system. For the same end he desired Wolff to kiss the feet
of the monks, an order which he obeyed, but at the same time
bit their toes. He would also put one student to shame before
the rest, which it was evident none of them liked. Besides
this, his views were most contracted ; as, for example, once,
when at dinner, a student said " the Church had no right to
burn," and wished to discuss the subject after they had
finished eating. But Passerat replied, in the coolest way, and
to cut the matter short, " Why cannot the Church burn ?
They burn in Spain to this day," And then he repeated the
grace, Laudate Dominum in excelsis, &c., and all discussion
was at an end.

At the request of Wolff, whilst the others were dining, one
of the students read aloud Count Stolberg's Ecclesiastical
History ; but when the reader came to the passage in which
the author expresses himself against mental reservation, thus
— " that if the system of mental reservation were to become
the universal system of the Catholic Church, the whole
Church would become a gang of rascals," the reading was
forthwith stopped.

Another thing which oifended Wolff was, that there was so
much double dealing in the monastery. It had only been es
tablished a few years, and the Government of the Swiss Can
ton only permitted them to embody sixteen members in their
Order ; yet they knew how to manage so as to have above
thirty members. Wolff, therefore, lost all respect for the
whole Order : so much so that he began to transgress every
rule of it, and turn the whole into jest. Every Saturday eve
ning, before prayer, all the members were accustomed to kneel

of Dr. Wolff. 75

down before the Hector, Passerat, and to accuse themselves
openly, before the rest, of little faults. This did not amount
to confession, but was merely an act of self-humiliation.
Wolff, when the turn came to him to accuse himself before the
rest, always accused somebody else. So, for instance, one day
he said, " Father Berset looks like a peasant, and has a head
like a stone." The pupils were so amused, that they cried,
" Go on ! " On which he continued, " Father Sabelli is as
cunning as a fox." Again, "When Father Joseph snores, he
alarms the whole monastery." Of another he said, " He looks
like a freemason." However, there was one who was very angry
about it, and said, " If I was the Father Rector, I would have
turned that fellow out long ago ! " On the Saturday fol
lowing, Wolff accused this man of impertinence — and so it
went on for a while.

But, at last, Wolff observed that spies were set over him,
and that these spies were his own pupils. They were asked
by the Rector whether he had never given any one of them
letters for Protestants ; and actually one of them, Hilper by
name, urged him on to give him letters. Wolff knew at once
for what reason he wanted them, viz., to deliver them at once
over to the Superior, Pere Passerat. So Wolff wrote a letter
to Pere Passerat, in which he said, " My dear Superior.
Hiiper is continually wanting me to write letters to heretics.
I therefore denounce him to you as a consummate scoundrel,"
This letter Wolff sealed, and after writing on the envelope the
address,

" To the Right Reverend

The Protestant Bisop of

Kundersplun,"

he gave it to Hiiper, saying, " There! take this to the post, and
don't say a word to the Rector about it." This was just what
he did not do, but carried it at once to the Rector, as Wolff
had expected. When they met at dinner there was a general
laugh, in which the Rector and his secretary, Sabelli, heartily
joined. Wolff knew the cause of it, and told the Rector that
it was not right to act in this way, and set spies over him.
The Rector protested that he had orders to do so, but did not
tell him whence the orders came ; but no doubt they were
from Rome.

Amidst all this, Wolff saw that he got daily further from
his object of becoming a missionary ; and besides this, the
Rector and all saw that he was totally unfit for monastic life,
and decided that he was only fit for being among crowds of
people. During this time of anxiety, he was dreadfully

76 Travels and Adventures

afflicted with headaches ; he had, however, to ask more than
twenty times for his dismissal, before it was granted.

At last they gave him a testimonial of good conduct, and
allowed him to depart. He then came to an old friend at
Vevay — Monsieur Gaudard by name — a mystic, but an excel
lent Christian — a disciple of Jacob Bdhme. Thence Wolff
went to Lausanne, where a rather curious incident occurred.

He was walking in the street, when a lady, who appeared to
him to be an Englishwoman, happened to be passing him.
Wolff stopt her, and asked her whether she was an English
lady? She said, "Yes!" Then said Wolff, "Do you
know Henry Drammond!"

She replied, " Yes," and like a flash of lightning, she asked
Wolff, -Are you Abbe Wolff?" Wolff said, "Yes," and
she said, " Come with me then," and forthwith brought him
to the house of Professor Levade. She said, " I have been
looking out for you for some time. I was at Rome, and heard
all that happened to you there, and here is a letter which I
have for you. You must go to England ; Henry Drummond
is waiting for you, and we shall send you at our expense to
London."

Wolff, who had intended to remain at Lausanne, giving
lessons in Hebrew, Chaldean, &c., until he had collected
money enough to take him to Jerusalem, found all his plans
changed by this proposal. The name of that lady was Miss
Greaves, whose sister is still alive at Torquay ; and Wolff saw
her cousin Joseph Greaves again in January, 1860, at Tor
quay. Miss Greaves' character must not be altogether passed
over. She was a lady of the highest benevolence, and was
very active in circulating the Scriptures. But, soon after
Wolff left her, she was converted to Quietism by Chevalier
D' Yvon ; as were also her brothers and sisters. Her brother,
Alexander Greaves, was ordained in the Church of England ;
but he returned, and became a kind of Quaker. Her brother
Joseph was a great admirer of Pestalozzi, and a disciple of
Jacob Bohme ; and he supported himself for some time by
eating only one egg, and drinking Hunt's coffee, every day ;
but his constitution gave way under this regimen. Mrs.
Gardiner, a sister of Miss Greaves, is still alive and a holy
woman. Another Greaves, her brother, went to Miss Fan-
court, who had been bed-ridden for nine years, and was given
up by all her physicians, and he said, " In the name of Jesus
Christ, arise and walk!" which she did, and was perfectly
cured; and she married, and died twenty-five years after
wards, leaving children strong in body, and tender-hearted

of Dr. Wolff. 77

like their mother. Dr. Wolff asserts with Maitland, the
librarian to the late Archbishop of Canterbury, and with
Claudius of Germany, and with Jung Stilling of Germany,
that the Lord glorifies Himself, even in this age, by miracles ;
and, therefore, that the miracle wrought by Mr. Greaves upon
Miss Fan court, is not to be derided, and Wolff firmly believes it.

Wolff thanked God in prayer for his providential meeting
with that lady. There was just then at Lausanne, an Eng
lish clergyman, the reader at the Whitehall Chapel, whose name
was the Rev. Thomas Jones, and who said that he should be
happy to take Wolff back with him to London ; an offer which
was accepted. They arrived at Geneva in the month of July,
1819; where he met with his old friends, Empaytaz and
Madame d^Armand, whom he had known in the year 1816,
with Madame de Krudener. They all exclaimed at once,
" Cher Wolff ! Cher Wolff ! Enfant de la Nature— Enfant
de la Providence — Enfant de Jesus Christ !"

Madame (TAnnand was in bed, not quite well. She made
the sign of the cross, and said, " I am a follower of Madame
de la Motte Guyon." Madame de la Motte Guy on was the
foundress of the Quietists, who converted Fenelon, and made
him write his book on Divine Love. Her autobiography was
declared by her subsequent enemy Bossuet, to be the finest
book he ever read, after the Bible. She was the writer of that
beautiful hymn,

" Could I be cast where thou art not,
This were indeed a dreadful lot !"

Through these friends Wolff became acquainted with Mon
sieur Mulline, who introduced him to Professor Pictet, who
belonged to the " Eglise Nationale," and recommended him by
letters to the Huguenot clergy at Lyons, amongst whom was
Monsieur Monod.

A very curious thing happened to Wolff at Lyons. He,
who never was able to divest himself of a hankering after
Romish priests, called on a Romish clergyman. Wolff stared
this man so fully in the face, that he became frightened, and
told the servant to remain in the room until that stranger had
gone. Wolff said, " Well, if you are afraid of me, I need not
remain here." He said, " No, no, stay here, I will talk to you,
but I do not know you.11 Wolff gave him some outlines of
his life. The priest asked him to sit down. They conversed
for a while. The priest said, " I see the end of your career —
I am sorry for you. ' Vous deviendrez heresiarque/ " This
was the second prediction of the kind. The first was in the

78 Travels and Adventures

same words by Cardinal della Somaglia, the second by this
priest.

Wolff then continued his journey from Lyons to Paris, in
company with Mr. Jones, who entered into conversation with
him about religion, and then said, " You will never be able to
get on with any Missionary Society in England, for you take
the authority of the Church and tradition as your guide."

Wolff arrived with him at Paris, where he met with a most
interesting man, Mr. Kobert Haldane, a Scotch gentleman of
large fortune, who had originated a dissenting party in the
Scotch Church, which went by his name, the " Haldanites."
He had written a Commentary on St. Paul's Epistle to the
Romans ; and his brother is the celebrated James Haldane,
whose wife was related to Sir Walter Scott.

Robert Haldane was very much pleased with Joseph Wolff,
and so was his wife, and they begged him to go with them to
London, as they were great friends of Henry Drummond.
Wolff therefore asked Jones if he might go with them, and as
Jones had something to do in Paris, he willingly consented to
it ; and Wolff confesses that he was rather glad, for he observed
in Robert Haldane more spirit and talent than in Jones.

Jones could only tell him that the Church of England was
better than other churches, but Robert Haldane entered with
him into the depths of scripture, and laid before him most
beautifully the doctrine of justification by faith, which perfectly
agreed with the views of Father Dens and Cardinal Bellar-
mine. And thus they went on conversing as they travelled in
Haldane's carriage, until they arrived together at Calais.
Landing at Dover from Calais, Wolff believed every English
man he saw to be a robber, so he told Haldane that he was
afraid that all his countrymen were thieves.

" What !" said Haldane, " the women too.

" Certainly," replied Wolff, " every one of them. Will you
protect me?"

Haldane laughed immensely, and said, u Never mind, I am
with you, I will keep them aloof."

And thus it was that Wolff came at last to London, and
went to Charing Cross to Drummond's bank, where lie found
his friend Henry Drummond himself.

Mr. Drummond took him at first to a private boarding-house,
No. 60, Paternoster Row, the house of Mrs. Stennet and her
two daughters, and a week afterwards to his own residence,
Norland House, Kensington Gravel Pits.

And here began to be verified the words which Count Stol-
berg said to Wolff when they parted : " Do not become vain,

of Dr. Wolff. 79

Wolff, about what I shall tell you now, namely, that you are
a young man who will become the friend of men of principle
and influence wherever you go : such men will be sure to take
an interest in you." Wolff has experienced the truth of this
at all periods of his life. He became at this time, as a youth,
the friend of Drummond, Lewis Way, and Simeon ; and has
now for more than fourteen years rejoiced in the friendship of
a man as holy and sincere as they were- — the uncompromising
and highly-principled George Anthony Denison, and his most
excellent wife.

Wolff learned to understand the English language very
quickly, and on his first Sunday in London attended the service
of the Baptists, accompanying Mr. Drummond to it. After
it was over, Drummond asked him how he liked it 2 Wolff
replied, " Not at all." There was not, he said, the slightest
reverence in that service, and he therefore wished Drummond
to take him to the Vicar Apostolic of the Pope, Dr. Poynter.
Drummond replied, " I will take you to another place of wor
ship.1' And accordingly he took Wolff to Mr. Evans, another
Baptist minister, but Wolff was no better pleased.

Then he took him to a Quakers' meeting, where they sat for
two hours without talking, and playing with their walking-
sticks ; but Wolff would have nothing to do with them. He
said, "This is nothing/'

Then another friend took him to a Methodist minister, the
famous Richard Watson, a holy and excellent man, who ex
plained the views of their community, which Wolff found to
resemble, in many points, the Church of Rome in its good
phases. But still this did not suit Wolff. At last Drummond
said, " I see what it is you want, Wolff!" and took him to the
Episcopal Jewish Chapel in Palestine Place, Bethnal Green,
Hackney, where the service was performed according to the
rites of the Church of England, by the Rev. Charles Sleech
Hawtrey. Wolff was now enchanted with the devotion and
beauty of the ritual, as performed by Mr. Hawtrey, and at once
expressed himself satisfied. Drummond said, " I see you will
belong to the Church of England ; nevertheless, you will find
a great deal of pride and annoyance in that Church, as well as
in the Church of Rome."

Henceforth accordingly Wolff considered himself to be a
member of the Church of England, but his liberality towards
other denominations was without bounds. So much so, that he
took the sacrament from Dr. Steinkopf of the Lutheran Church
one Sunday ; and, on the next, from a clergyman of the Church
England. His view then being (as it is to a great degree now),

80 Travels and Adventures

that members of the living Church of Christ, L e. those who
in the last days shall compose the Church which is to be the
Bride of the Lamb, are to be found among the baptized mem
bers of all denominations ; whilst on the other hand he main
tains that the only divinely-constituted Church is that which
has preserved the Apostolic Succession.

Drummoud and Hawtrey introduced Wolff to that holy and

food man, the Rev. Lewis Way, whose history is remarkable.
le was a barrister of small fortune, when one day a Mr. John
Way, a gentleman totally unconnected with him, passed Mr.
Lewis Way's chambers, and saw his name written on the door.
He made his acquaintance, and soon afterwards that old man
died, and left to the barrister ^300,000, with the condition
that he should employ it for the glory of God. Lewis Way
immediately took Holy Orders in the Church of England ; and
his design was to devote his life to the conversion of the Jewish
nation, and the promotion of their welfare, temporal and spiri
tual. Which desire and object he expressed in the beautiful
paraphrase, made by him, of the 62nd chapter of Isaiah : —

" For Zion's sake I will not rest,

I will not hold my peace :
Until Jerusalem be blessed,

And Judah dwell at ease.

" Until her righteousness return,

As daybreak after night —
The lamp of her salvation burn,

With everlasting light.

" And Gentiles shall her glory see,

And kings proclaim her fame,
Appointed unto her shall be

A new and holy name."

Lewis Way then heard that there was a Society existing,
composed of churchmen and dissenters, for the purpose of con
verting the Jews ; and that society was very much in debt.
Upon which he nobly came forward, and offered to liquidate
the whole debt, which amounted to <£20,000 ; on condition
that the dissenters should retire, and leave the whole manage
ment to churchmen. They accepted his terms, and he took
sixteen Jews into his house, and baptized several of them ;
but, soon after their baptism, they stole his silver spoons, and
one of them, Josephson by name, was transported to Aus
tralia, having forged Mr. Way's signature. However, nothing
disturbed him in his purpose ; so he went to the Congress of

of Dr. Wolff. 81

Aix-la-Chapelle, and interested all the Powers of Europe in
favour of the Jews. Noble Lewis Way had one Jew still
under his care, a young man of extraordinary talents, named
Nehemiah Solomon, whose beard he had shaved off"; and after
he had got him instructed in Latin and Greek, he had him
ordained Deacon, by Dr. Burgess, the Bishop of St. David's.
After this, Lewis Way set out on a Missionary tour to Russia,
and read with the Emperor Alexander the 44th chapter of
Isaiah, and when he came to the passage in the 28th verse,
that says of Cyrus —

" He is my shepherd, and shall perform all my pleasure,
even saying to Jerusalem, thou shalt be built, and to the
Temple, thy foundation shall be laid."

Lewis Way looked significantly at Alexander, and Alex
ander looked at him, — both thinking that perhaps the Em
peror might be the instrument, even as Cyrus was, for bringing
back the Jews to their own land.

Lewis Way was accompanied on this expedition by Solomon,
his Jew protege, and by Sultan Kategerry-Krimgherry, a
Tatar nobleman, who was sent by the Emperor Alexander to
Edinburgh to study. Sultan Kategerry-Krimgherry, a Mu-
hammadan by birth, was baptized in Edinburgh, and was
made a member of the Kirk of Scotland ; and married in
Edinburgh a Miss Nielson.

On reaching the Crimea with these two converts, Lewis
Way desired Solomon to preach to the Coraite Jews in the
place called Jufut-Kaleh, near Bakhtshe-Seray ; but whether
Solomon preached, or did not preach, admits of a doubt.

It was after this expedition, and when Lewis Way had

'••nmi.,1 '.i lvi<jl:« rid. s'ix.. i'i rii \ ••;<"<• ISIf) t\>\\\ .!<••
\V'"IH' in- -i rlu.i- ^-.,\-n^<\ iniiii. -till H.-iriiinx: 'vitii I'H •• for r!i»-

/.•:.] ..I' jinnii.'liiijj- ill-' «.nS|»»-l ••!' « 'lii-isf ;,iii.ui'j lilt- .l-ui-ii
UU-tlon. I'i MI- V'.-.r |S*J<i. S-.i..i,|..ii r '!tini"«'i i» in- j^'nui
iiwii. iii^ Criiiiea, |»r--i it ih.v

Trinity. Lewis Way sent him to Scott, the commentator, in
order that his mind might be settled upon that important
point ; and so it seemed to be after a stay of three months.
But Wolff saw him afterwards, and said to Henry Drummond,
" This man is not sincere ; lie will break out terribly some
day."

However, Solomon was ordained a priest ; and seemed to be
going on well, when, to make his story short, he suddenly ran
away, after having drawn £300 from the Society, and was
never heard of afterwards.

Nothing, however, disturbed Lewis Wav : and soon after he

82 Travels and Adventures

went to Palestine ; but there he was shamefully deceived by a
Mount Lebanon Christian, and was so distressed by the cir
cumstance that it made him burst into tears ; yet he continued
his operations among the Jews, with the same earnestness as
ever, and at last the dear man died at Leamington, broken
hearted.

Wolff was introduced in London to that man of God, the
Rev. Charles Simeon, Fellow of King's College, Cambridge,
himself of Jewish extraction, who waited more than 50 years
for the salvation of the Lord to the Jewish nation; and,
besides him, to Dr. Marsh of Colchester, and to Hawtrey ; all
of whom decided that Wolff should go to Cambridge, at the
expense of the Society for Promoting Christianity amongst the
Jews, for they wished to train him as a missionary ; and that
he should study theology under Simeon's private tuition, and
the oriental languages under the great Samuel Lee, who had
been brought up a carpenter. This remarkable man went one
day, when a youth, to the Roman Catholic Church, and heard
the mass performed in the Latin language. Displeased with
himself, because he could not understand one word of it, he
bought a Latin grammar, and learnt it by heart. After this,
he sold the grammar, bought a second-hand Latin dictionary,
and thus by degrees made himself acquainted with Latin,
Hebrew, Chaldean, Syriac, Arabic, Persian, Hindoostanee,
and Sanscrit ; and he became the celebrated Regius Professor
of Cambridge University.

Under Dr. Lee, Wolff read Arabic, Persian, Chaldean, and
Syriac ; and on the first day after his arrival in Cambridge, he
received a visit from the great Sanscrit professor of Germany,
Dr. Bopp, who presented him with his translation of the cele
brated Sanscrit poem, " Nalus." Wolff was pleased, and
wishing to have a second copy for one of his friends, and
having in his pocket just then, exactly the <£*!, which was the
price of the book, in a bank-note (such as were at that time in
use), he paid it at once for the book. Bopp put, as he
thought, the bank-note into his pocket, arid gave Wolff
another copy of his poem. Wolff, coming to his old friend
Mrs. Dornford, also a great friend of Simeon's, said to her, fi I
have bought this book for a, £\ bank-note, which was just the
sum I had in my pocket." Whilst Wolff was saying this, he
put his hand into his pocket, and drew out the identical bank
note for £1. Mrs. Dornford stared, and he exclaimed, " This
is certainly extraordinary ; I had one £1 bank-note in my
pocket, which I gave to Dr. Bopp, and he put it. into his
pocket in my presence ; and I could take my oath that I had

of Dr. Wolff. 83

only one £l bank-note in my pocket ; and I could also take
my oath that Bopp put the very bank-note into his pocket,
and did not give it back to me* Yet now I find the very
same bank-note in my pocket. There is withcraft in this, of
which I have heard a great deal among the Jews."

Scarcely had Wolff finished speaking, when the servant of
Dr. Bopp arrived with a letter containing the following
account : " My dear Wolff, you made a mistake last night ;
for you gave to me, instead of the bank-note, the enclosed
advertisement of a grocer's shop." So the mystery was
solved.

Wolff proceeded zealously in his studies. He read fourteen
hours every day. He rose at 2 o'clock in the morning, and
gave himself little time for eating. He had a companion with
him in his room for a while, whose name was La Roche, who
excited his emulation by his diligence and zeal. La Roche
was sent, by the Church Missionary Society, to Benares, six
weeks after Wolffs arrival in Cambridge. He had also studied
in Tubingen. He was a fine, noble soul, of great piety, and of
an enlarged mind ; and Wolff regretted his departure much.
However, that excellent man remained not long in India.
Worn out by continual labours, and from the total igno
rance of the directors of the Society, how to regulate his
great genius, he returned to this country, and died on board
ship, just as it was entering the Thames.

Wolff went every Saturday to Simeon, and read a theme on
a theological subject. He translated Limborch's controversy
with the Jew Orobio, from the Latin into English. To Lim-
borcli's book, the life of Uriel Da Costa was affixed. What an
awful life, and what an awful end, was that of Da Costa !
Uriel Da Costa was a descendant of those Jews in Spain, who
were forced to become Roman Catholics by the Inquisitor Tor-
quemada, and Cardinal Ximenes. But centuries passed on,
and the descendants of those forced converts had become
Roman Catholics by birth, parentage, and education. Such
was the case with Uriel Da Costa, his mother, brother, and
sister, nephew, and cousin ; and, having been brought up for
the Romish priesthood, he became Canon in the Cathedral of
Oporto. But, in spite of centuries having elapsed since his
ancestors were Jews, Da Costa never forgot the fact, and one
day he said to his mother and relations, " Is it not extraordi
nary that our ancestors have been Jews, and that they were
forced to embrace the Roman Catholic religion ? Come, and
let us read the Old Testament, and see what the Jews be
lieve f They did so, and then, with one consent, said, " Let

G2

84 Travels and Adventures

us fly to Amsterdam, and embrace the Jewish religion — the
religion of our ancestors — which is better than that of the
Roman Catholics."

Amsterdam is a place to which those Christians resort who
wish to embrace the Jewish religion ; and it continues to be
their custom to find refuge there at this day. Soon after this,
Uriel Da Costa, with all his relations, went to Amsterdam,
and they were solemnly and openly received into the Jewish
synagogue, about 160 years ago. But the inquiring mind of
Uriel Da Costa soon observed that the Jews had corrupted
many laws of Moses ; and he spoke his mind freely about it,
and called them the per vert ers of the Law of Moses. Where
upon the Jews, in order to convince him that they were right,
and lie wrong, inflicted on him, several times, forty stripes
save one. Uriel Da Costa put an end to his existence by
suicide, after he had written his own life, which ends with
these words, " Reader, be not angry with me, I sought the
truth, but did not find it."

Tn the year 1820, 150 years after the time of Uriel Da
Costa, his great grand-nephew, Isaac Da Costa, who was born
and educated to the Jewish religion, had become a most dis
tinguished and celebrated lawyer of Holland, and a great poet
in the Dutch language. He was also a gentleman of great
wealth and learning, and lived with his mother, brother,
sister, cousin, and nephew, in Amsterdam. He read the life
of Uriel Da Costa, and said to his mother and family, " Is it
not extraordinary that our ancestors were brought up in the
Christian religion ? Come, and let us examine the merits of

vv-ni to I l-:-i-!-'M». »•• 1»iU-r'iii.-i< tli- j ..... I. ,-iii'i. read tV- gospel
with l-ini. .! I -• t h«-'n (••-'"HI ni<-ii. ,<n«! '•'-..<! it ^ ith iii.- family, and

;,!.-•• lii" '\ fit i '('_:> ••»' S. | I'-M-II:- f«i rtii'i rii«"in;i.- . \ «| il i .u;« >, ' Ihl ;>\<»

the works of the Dutch, reformers ; and ilp-n Isaac I'-.. Ooata,
with Ins whole tamily and iviaiions, were oaptized, in the
name of the Father, Son, and Holy Ghost ; and he imme
diately began to preach, and, through the grace of God, became
the instrument of the conversion of Dr. Kapadose, a celebrated
physician in Amsterdam. Wolff heard Da Costa in after
times, on his return from his journey to the East.

Wolff also heard Kapadose preach, and describes his ser
mons as being like a clap of thunder ; and maintains that only
those Jews, who are converted in such an extraordinary way,
are worth anything.

Thus, for instance, Neander in Berlin ; Emanuel Yeit, in
Vienna ; the two Yeits step-sons to Friedrich Schlegel ;

of Dr. Wolff. 85

Monsieur Ratisbon of Strasbourg; all ot'wlioiu are true lights
in the Church of Christ. But Jews who are converted by
Societies, are like Eastern fruits cultivated in green-houses in
Europe, and have not the flavour of those which are naturally
grown.

And there is a great deal in what the Apostle Paul says, in
the first epistle of Timothy, first chapter, 16th verse. " How-
beit for this cause I obtained mercy, that in me first Jesus
Christ might show forth all long-suffering, for a pattern to
those which should hereafter believe on him to life ever
lasting."

Paul's conversion has been a type of .the way in which
many Jews shall be converted after him, namely, suddenly,
by miracle, by inspiration. For the grace of God comes often
suddenly, as genius came upon Corregio, as a boy, so that,
when in afterlife he stood before the masterpieces of Raphael,
he was able proudly to exclaim, " Ancli io sono pittore! " (and
I also am a painter ! ) So the landscape painter, Koch, origi
nally a shepherd's boy, by looking at the beauties of nature in
the Tyrol, whilst his goats fed around them, was inspired to
paint. His master flogged him for it, and lie ran away, but
eventually became the most distinguished landscape artist in
Rome.

WolfF remained in Cambridge for two years. He read
almost all the works of St. Augustine, and Bishop Butler ;
also the astronomical discourses of Chalmers, Bishop Kidder's
writings, and the German divines ; as well as the works of
Bishops Bull and Andrews, and Robert HalFs sermons.

Everything he undertook he succeeded in learning, except
one thing, which Simeon tried, but in vain, to teach him,
namely, how to shave himself. Mr. Simeon actually appointed
an hour (12 o ''clock) to instruct him, in the first place, how to
sharpen a razor ; but the moment Wolff tried, although
Simeon had told him to keep the blade flat, lie did just the
contrary, and cut the razor-strop in two. Simeon gave him a
slap, laughed, and gave up the shaving lesson.

One day, Wolff came to him quite wet through from the
rain, and read a dissertation, which he had written. Simeon
rubbed his hands, and said, " I am rejoiced to observe that
your mind is expanding, I am quite delighted with this ; you
have fully entered into the subject, come to me on Monday.'11
Next Monday Woltt* went, when Simeon said, " Now I want
to make you glad ; here is a beautiful umbrella for you, but 1
know that you will lose it, so I have put my own name upon
it, and then, if you do lose it, they will bring it back to me,

86 Travels and Adventures

and I will return it to you." But, most unfortunately, the
umbrella was stolen, and nobody brought it back ; so Wolff in
despair went to Mrs. Dornford and said, " I don't dare to go
any more to Mr, Simeon, because the umbrella he gave
me has been stolen." Mrs. Dornford replied, "I will now
give you a piece of advice ; write a very good essay, and if
you see that Mr. Simeon is pleased with it, tell him your mis
fortune." Wolff remained up all night, and wrote an essay
with all his learning in it. Simeon rubbed his hands again,
and said, " I am rejoiced ; you have become quite a man in
your thoughts ; " and then the following dialogue took place
between them.

Wolff. — " Mr. Simeon, are you really pleased 2"
Simeon. — " Very much pleased indeed ; quite rejoiced."
Wol/.—" Could I tell you anything I wished ? "
Simeon. — "Anything, I shall never be displeased with you."
Wolff. — " Your umbrella is gone ! "
Simeon. — " This is nothing more than I expected."
Wolff was more convinced than ever, when he arrived at
Cambridge, that he had been wrong at Rome in getting up
in the Lecture-room, and contradicting the Professor and
whole body of students ; for, when he once contradicted Pro
fessor Lee in the same manner, who was lecturing on Isaiah,
Dr. Lee at once said, "Wolff, this is not allowed at Cam
bridge." Wolff was exceedingly struck by this, and said to
himself, "What extraordinary patience they must have had at
Borne, to have tolerated what is not allowed in a Protestant
University, and in a land of liberty ! "

When Wolff was once at tea' at Mrs. DornftmTs, Mr. Whish,
a clergyman from Bristol said to him in the presence of Joseph
Dornford, "Wolff, you have a better Pope in Mr. Simeon
than you had at Borne." To which Wolff replied, " In order
that I might have no Pope, I left Borne ; and I will not have
another Pope at Cambridge." Mrs. Dornford said, " I hope
you will not contradict Mr. Simeon, when he tells you any
thing." Wolff answered, " I would, if I thought he was not
right." Joseph Dornford said, " You are perfectly right in
not acknowledging Mr. Simeon as Pope." Simeon then
entered the room, and when the case was stated to him, he
said, " You are perfectly right, my love, and I embrace you
for your sincerity."

On another occasion, Wolff drank tea at Mrs. Dornford's,
her son, Joseph Dornford, and Mr. Gladwin, afterwards an
incumbent at Liverpool, being present. They talked together
about the British and Foreign Bible Society, when Wolff

of Dr. Wolff. 87

asked, " Why do not all the Bishops patronize this society ? "
Joseph Dornford said, it was a most difficult case, and Gladwin
explained the reason. "Only consider," he said, "that the
British and Foreign Bible Society is composed of members of
every sect which does not acknowledge episcopal authority ;
and you will see in what an awkward position the Bishops are
placed, when they attend the meetings of the society, and a
Socinian may be in the chair. And what guarantee can they
have, that the society will not publish Socinian translations 2 "

Wolff describes his stay at Cambridge as a happy time. He
was called by the members of the University Mr. Simeon's
and Professor Lee's " pet." The society of Baptist Noel, and
Lucius O'Brien, and Crawford in King's College, and of Lamb
and Scolefield, who was afterwards master of Bennet College,
electrified him daily more and more with ardour for proceeding
as a missionary to the Jews and Muhammadans in Jerusalem,
and other parts of the East.

Wolff now relates what took place one day at a public
meeting of the Church Missionary Society, where Mr. Simeon,
Daniel Wilson, afterwards Bishop of Calcutta, and Gerald
Noel were speaking. Simeon said, " I have accompanied on
board the ship, when they set forth as missionaries, men like
Thomason, Claudius Buchanan, and Henry Martyn, and I
hope to accompany many more such next May," and saying
this, he jumped about like a dancing dervish. Upon which,
Daniel Wilson rose on the platform, and said, " If all were to
leap about with the vigour of youth, as our elderly friend Mr.
Simeon has done, all prejudices would soon disappear ; " and
then Daniel Wilson also jumped and danced about, like his
friend.

With nothing was Wolff more pleased than with the perusal
of Henry Martyn' s Life ; and even now he frequently recites
the translation by Henry Martyn of the song of a Persian
muleteer, which is as follows : —

" Think not my heart can ever dwell

Contented far from thee ;
How can the fresh-caught nightingale
Enjoy tranquillity ? "

" Oh, then, forsake thy friend for nought

That envious tongues may say

The heart that fixes where it ought,

No power can rend away," &e.

Wolff deeply sympathised with Henry Martyn's sufferings
in Sheeraz, and the contradictious he suffered from Sabat, the

88 Travels ami Adventures

pretended convert from Muhaminadaiiism to Christianity, who
lifter wards died as a pirate.

After Joseph Wolff had been nearly two years at Cambridge,
he received a letter from Henry Drummond to the following

XT j J

enect : —

" MY DEAR WOLFF,

" I am grieved to the very heart that you should allow
yourself to he kept so long by the London Society for Pro
moting Christianity among the Jews. What can you learn
from them which you do not already know ? Tell them that
you must go out immediately, and if they don't send you, I
will send you out at once. There is as much pride in the
Church of England as there is in the Church of Home."

Wolff replied to him—

MY DEAR FRIEND,

" They want me to stay here a little longer, that I may get
more knowledge of the world. The Jews1 Society for Pro
moting Christianity has been disappointed by every Jew they
took up. One became a Muhammadan, another a thief, a third
a pickpocket : and I am determined to remain here to show
there is a sincere Jew in the world. They want me to spend,
also, a few months with Lewis Way, in order to get more
knowledge of the world."

Drummond wrote to Wolff in answer —

" You are almost as great an ass as my friends Lewis Way
and Charles Simeon are. What knowledge of the world can
you learn in Stansted Park ? Knowledge of the world can
only be gained in the world."

Nevertheless Wolff went on a visit to Stansted Park, whence
he was determined to go to Portsmouth, to preach to the
Jews ; therefore he wrote a note and sent it to Lewis Way's
room, which note contained the following :—
" MY DEAR MR. LEWIS WAY,

" I knew that you would make a fuss, if I told you that I
wanted to go and preach to the Jews in Portsmouth ; I have,
therefore, gone there, without your leave."

Wolff set out on foot from Stansted Park, when Mr. Alex
ander — now Dr. McCaul — came after him at full gallop,
and brought him back, as he was afraid that the Jews would
tear him to pieces. Simeon also came to Stansted, and
said, " My dear Wolff, you ought to stay a little longer, for
two reasons : first, in order to acquire more experience of the
inner life of a Christian ; secondly, in order to learn how to shave
yourself. How can you be a missionary, without knowing how
to shave yourself, or even how to make tea, for you lately put the

of Dr. Wo///: 89

kettle 011 Mrs. Dornford's table \ " Wolff said to himself, i; It
is time to set out, for if I am to stay until I learii how to
shave myself, I shall never start at all." So lie wrote to
Henry Drummond, who wrote to Lewis Way, and to the
Committee, in a most angry manner —

" You are, indeed, a real Jew's Society ! Eye for eye, and
tooth for tooth, is your rule. I will not allow you to keep
Wolff any longer — I will send him out myself! "

Wolff was then called before the Committee, and asked,
" Whether he looked with respect and regard on the Society I "
He replied, " Not only with respect and regard, but also with
gratitude for their kindness ; " and added, " that he should
always cherish a feeling of affection towards them all.1'

Sir Thomas Baring, the President of the Society, now at
once gave Wolff letters to his friends at Gibraltar and Malta ;
but before we leave Cambridge altogether, we must survey it
a little, as we have already surveyed Rome. One cannot but
be struck with this fact in coming from Rome to Cambridge.

Rome appears at once in all its institutions, in all its
manners, as the Capital of the Papal power, — of a power
which, with all its learning and all its disasters, and in spite
of the mighty schism of Martin Luther, has, nevertheless, not
yielded an inch to the Protestant communion. And every
one entering Rome will at once say, " Here is the Pope ; the
infallible head of a Church which cannot change!" Cam
bridge, on the other hand, is in all its institutions, in all its
regulations, the representative and mistress not of an ultra-
Protestant Church, but of a Church which has striven to
retain all the good that is in the Church of Rome, and to
remove Romish abuses from her, as well as the ultra-Pro
testantism of the Continental communities. And the struggle
is going on. She has certainly not yet succeeded in extermi
nating Antinomianism from her Church ; for Wolff was horri
fied with the spirit of some naval officers, who had entered
Catharine Hall as students, when he was there, and who,
scarcely knowing even the elements of Divinity, set them
selves up as teachers. There was one, especially, who wa^
always falling into a passion, and would then excuse himself
by saying, " I am, after all, a child of God ! " The good
Charles Simeon, on the one hand, withstood the formalism of
that portion of the Church, called by Conybeare the " High
and Dry ; " and, on the other hand, the filthy Calvinism of
some of those preaching lieutenants of the Navy who have
been alluded to. Simeon was a good and stuuch churchman. His
sermon on baptism is beautiful ; and, besides this, he admitted

90 Travels and Adventures

the holiness of a man like St. Bernard. Whereas, one of
those preaching lieutenants, who had never read a word of St.
Bernard's writings, actually called that great and holy man a
(i villain " in Wolff's presence. Wolff speaks to this day,
with affection, of the beautiful, eloquent, and learned sermons
of Benson, afterwards Master of the Temple ; also of the
learned Dr. Marsh, Bishop of Peterborough"^ sermons ; and
though he does not consider Professor Lee to have been a good
preacher, yet he admired the simplicity of his character ; and
he learned also to love others at Cambridge, who entirely
differed from his views, such as Baptist Noel, Layland Noel,
Gerard Noel, and Mr. Mudge.

Wolft was once asked to which Universities he gave the
preference — the German or those of Oxford and Cambridge.
He replied, without the slightest hesitation, " I prefer Oxford
and Cambridge to the most celebrated Universities of Ger
many. For, though in Germany more branches of science
may be taught, yet, with regard to solidity and discipline,
which alone form good, great, and religious men, Oxford and
Cambridge are very far superior to any other establishments
of the sort. The German professors are the slaves of the
boys, their pupils ; and should one of them dare to displease a
student, the rest of the students would all to a man combine,
and march out of the town, and could only be induced to
return by the professors following them, and humbly apolo
gizing. And this is especially the case in the Protestant
Universities of Germany. I once,1' added Wolff, " asked
Professor Lee, of Cambridge, 'What would your Cambridge
professors do if the students threatened to leave the Univer
sity 2 ' He at once replied, ' We would expel every one of
them ! " And so it should be. It is quite ridiculous in Ger
many to hear a beardless boy feay, ' Da fiihlt man sich '
(literally, ' One feels oneself — is conscious of the powers
within one). I was struck with horror,"1 said Wolff in con
clusion, " on meeting in Mocha, in Arabia, a German youth,
a student of one of their Universities, who had taken arms
under the Egyptian tyrant, Ibrahim Pasha, and who boasted
of being a revolutionist and an atheist. He said to me, c It
was in the University that I learnt to feel myself, and to dis
obey the professor.' I replied, using his own words, ' And
now you have learnt to feel yourself, it has made you the slave
of a Muhammadan tyrant.' '

Before Wolff left England, the first time, he visited the
Jewish Synagogue in Duke-street, London. It was on a
Friday evening, and the congregation were performing Divine

of Dr. Wolff, 91

worship. Wolff, however, disregarding the fact that they
were engaged in their religious service, began to circulate
tracts published by the London Society for promoting Christi
anity among the Jews. The Jews justly indignant at this
unwise proceeding, not only turned Wolff out of the Syna
gogue, but actually beat and kicked him, and took away his
hat, which they afterwards threw after him into the street.
But it must not be omitted that the more respectable Jews
subsequently apologized for this rude behaviour.

CHAPTER VI.

Gibraltar; Argues with Jews; Malta, further arguments;
Clear do Naudi ; Alexandria ; argues ivitli Mar pur go ; Mr.
Salty Sir Gardiner Wilkinson ; Magic ; Cairo ; Messrs.
Came and Clarke ; Mount Sinai ; taken prisoner by Arabs ;
return to Cairo.

WOLFF embarked for- Gibraltar on the 17th of April, 1821,
accompanied on board by Augustus Bayford, now Dr.
Bayford, then a boy about fifteen years of age ; and amidst a
storm, which perhaps others did not think anything of, but
which frightened Wolff, who was a great coward at sea, they
arrived at Gibraltar. Here he was kindly received by John
Bailey, Esq., Lieutenant R.N., at whose house he soon took
up his residence ; also by Dr. Parker ; and the Wesleyan mis
sionaries, Rees and Croscombe. Wolff was requesed to pray
in the Wesleyan Chapel, which he did, but with some hesita
tion of speech. The whole congregation, however, groaned, as
if much touched. When he had done, Rees prayed in turn,
and it was a beautiful outpouring of devotion, addressed to the
majesty of heaven. But the whole congregation was silent ;
which is, among these people, a sign of disapprobation. After
Wolff left the meeting-house, Rees said to him, " Now you see
a little of the spirit of my flock ; I am not popular among them,
and so they groaned when you prayed : and, though I cer
tainly prayed with as much fervour as you did, they were
silent." Wolff was so much disgusted with the spit efuln ess of
the congregation, and no less so with the remark of their minis-
tor, who should not have minded their groans, that he said to
him, " You will never catch me praying in your meeting-house

^J2 rrarek and Ad ceitt tires

again." Nevertheless, lie kept up hid friendship with Mr.
Reeg, and was taken by him and Mr. Croscombe to the house
of a very intelligent and respectable Jew, named Gabay, with
whom he had both then and afterwards some very interesting
conversations.

llabbi Gabay was considered by the Jews themselves to be
the most learned man among them, and they called him " The
wise man."" He had travelled in Germany, France, and Eng
land ; spoke Hebrew, Italian, Spanish, and English, and had
learned Arabic from a Moorish gentleman.

When Wolff first visited him, he found him, surrounded by
his wife and children, interpreting a Rabbinical book to two
Jews. Gabay received him with the utmost kindness, and
then proceeded to try him, first in Italian, then in Arabic,
then in Hebrew, to ascertain what he knew ; after which, he
showed him the travels of Niebuhr, translated into French,
which language he understood pretty well. On WolfFs ask
ing for an Arabic Bible, he brought him the Arabic translation
of the Old Testament, published by the Bible Society; and
then they read together a great part of the first chapter of
Genesis.

After this was over, Wolff being anxious to hear something
of the state of the Jews at Gibraltar, asked Gabay "s permission
to question him on the subject ; and this being granted, the
following dialogue ensued : —

Wolff.—" How many Jews are there at Gibraltar 2"

Gabay. — " Three or four thousand."

Wolff.—" Have they a chief Rabbi P

Gabay. — " Yes; his name is Rabbi Joseph, from Morocco.*"

Wolff.—" Is he a learned man?"

Gabay. — " In the Talmud only."

Wolff. — "Are the Jews at Gibraltar all Talmudists* or
Coraeem?" f

Gabay. — " There are no Coraeem : all are Talinudists ; but
we hear there are some Coraeem at Morocco."

Wolff then told Gabay of the conversations Lewis Way had
had with the Coraeem Jews in the Crimea, and of his journey

* The sect who hold to Rabbinical interpretations of Scripture, and
tradition.

f The sect who reject tradition, and admit Scripture only as their rule.
How Dr. McCaul, in his pamphlet on Marriage with a deceased Wife's
Sister, could dare to assert that the Coraecni, or Camites only began to
exist in the 12th century, is inconceivable', because Muhammad's mother
was a Jewess of the daughters of Koraita, as the Coraeem arc called in
the Arabic language. See Mawodee.

of Dr. Wolff. 93

to Aix-la-Chapelle, with which account Gabay was very much
pleased, and -said, "Love produces a much greater effect than
anything else"

To this all present assented, and Wolft' remarked that true
Christians in every age have loved the Jews.

He then inquired further, whether the Jews at Gibraltar
had a king? To which Gabay replied, "No; for the Jews
are now without king, and without prophet, and without
ephod."

Yet, although this was true as regards a regularly-appointed
and anointed king, the Jews at Gibraltar have the custom of
giving the title of " king1'1 to one of their number. At the
time of Wolft" s visit, this Jewish king's name was Carthosa, a
man, it was said, of liberal mind ; but as he was unluckily just
then on a visit to Lord Chatham in England, Wolft' did not.
see him.

The conversation between Gabay and Wolff continued by
the latter inquiring whether Gabay had heard of the new syna
gogue, which the Jews in Germany had established.

Gabay asked, " What are their principles?"

Wolft' answered, " They are, alas ! Deists, viz., neither Jews
nor Christians."'' To which Gabay replied, " They are the
beast spoken of in the Revelation of St. John ! " After which
lie showed Wolff a Hebrew Bible, with the commentary of
Jonathan (Targum Jonathan).*

Wolft' looked at it, and said, " Has Targum Jonathan the
same authority among the Jews here as Targum Onkelos?" f

Gabay exclaimed, " Yes ! for Targum Jonathan is written
by inspiration of the Holy rlhopt." Wolff asked, "How vnpv

r(ii> \>< proved ?V <•';.'•;, \ ;.ns\\ >T-'<I :•• OTIC?. " '»V 'I'-.-iliti i .'

•• li\r w !i;ii tradition;"" inquire \V..!H' •• l»\ r!i;..i »\' Hi*
ll:.i>i iv" u:..< tli^ .l"\\'> i-.-|ij\-. • IJiii." persisted V\',,IM'. Uli6~\v
do v'oii [>rov< the truth • •; ih: i tradition o ' the Rabbis '." Tin.--
was a close question, ami uai^ty retunu-d uu jiu»\ver, bat hroke
oft", and turned the conversation to another subject ; a mode of
getting out of the difficulty which he practised again when
Wolft' showed him the sermon on the Mount, and asked what
he thought of the doctrine. Gabay answered at first, that he
considered the whole as a history; but when Wolff" pressed him
further by inquiring whether he approved of it, he just said,
c' I like fine and grand words;" and once more broke oft' the
discourse.

* Targum is the name given to Chaldee Paraphrases of the Old Tes
tament.

t See page 5.

94 Travels and Adventures

Before Wolff left, however, Gabay asked him whether they
should read the Bible together in Hebrew, to which he gave a
ready assent, and then received from G-abay a warm invitation
to take up his abode in his house. This he did not do, but
called on him several times afterwards, that they might speak
together about religion.

Just before parting, on the first occasion, Wolff asked con
cerning the Jews generally at Gibraltar, whether they were in
the habit of reading the Old Testament.

But the answer to this may be easily anticipated. Gabay
exclaimed, "Alas! no! for Gibraltar is too much a town of
business." Shortly after this interview, a rich Jew, named
Hassan, who had become a convert (though of rather a" luke
warm sort) to Protestantism, requested Wolff to call on him ;
and at his house Wolff met his brother, Joseph Hassan, a great
Hebrew scholar, and still a strict, but reasonable Jew.

Wolff spoke to this man at once about Christianity, and gave
him the fourth and fifth chapters of St. Matthew to read. He did
so, and was much struck when he came to the passage, " Think
not that I am come to destroy the law or the prophets : I am
not to come to destroy, but to fulfil."" He read it twice over,
and continued to read, till Wolff asked, " Do you approve of
this doctrine?" Joseph Hassan answered, *c I cannot yet give
you my decided opinion, for I have never read the New Testa
ment ; "I know only the Old Testament, but I will tell you my
view about the Messiah, and about Jesus. The design of the
Messiah was, according to the prophets, to restore Israel into
their own land, and to make them 'kings and priests ; to redeem
them from captivity, and to make them a righteous people.
And He, the Messiah, must be their king, and mighty to save.
But Jesus was sacrificed, it may have been for a very good
purpose, but this very circumstance shows that He was not the
Messiah."

Wolff replied, earnestly, " I am entirely of the same opinion
that the Messiah will come one day, and restore Israel to their
own land, and every true Christian believes it ; but they must
first look on Him whom they have pierced, and mourn."

But although Wolff believed this at that time in a general
way, he had not yet those definite ideas of the second advent
of our Lord, which afterwards enabled him to combat success
fully this favourite argument of the Jews. His visit to the
Hassans was followed by another to Gabay, when they dis
coursed for two hours upon the interpretation of different pas
sages of Scripture referring to the Messiah, but with no par-

of Dr. Wolff. 95

ticular result, although with unabated good feeling on both
sides.

Another Jew, with whom Wolff became acquainted at
Gibraltar, was Mr. Ben Oliel, who was said to be not only the
richest Jew, but the richest man in the place. He was Consul-
General of the Emperor of Morocco, and gave Wolff and his
friends, Lieutenant Bailey and Dr. Parker, who accompanied
him, a most cordial reception, inviting them to his country
house, and offering to give all the information he could about
the East. Nor did his kindness abate, or he betray any dis
pleasure, even when Wolff told him that he was a Jew by
birth, who had, through conviction, entered the Christian
Church. On the contrary, he promised to give him letters for
the Prior of the Spanish Convent at Jerusalem, asking for an
introduction for Wolff to the Jews at Jerusalem. He was
pleased to find that Wolff could talk with him in Hebrew, and
also in Arabic, and was glad to hear accounts of the Jews re
siding at Paris and in Germany.

By Mr. Ben Oliel, Wolff was soon after introduced to the
presidents of the three chief synagogues at Gibraltar, and
from them he learnt that there were not above 1,600 Jews in
the place ; and that the Jews of Portugal were much more
faithful to their religion than those of Spain. Mr. Ben Oliel
accompanied Wolff and his friend, Lieutenant Bailey, to their
synagogue also, but Wolff was not, of course, allowed to
preach.

On a third visit to Gabay, he went, by appointment, in the
forenoon, at half-past eleven, to read Spanish, and was met at
the gate by Gabay^s son, who, when he saw Wolff, ran in to
tell his father ; and on entering the room, he found there Gabay
and three Jews with white beards, dressed after the Turkish
manner, besides four other respectable Jews, of the Portuguese
persuasion, and several Jewish ladies. They all arose as Wolff
came in, and Gabay shook hands with him, and he made his
bow to the others, who responded kindly, showing by their
countenances a mixture of respect for him with confidence in
themselves. Wolff' began by desiring Gabay to read the Bible
with him in the Spanish tongue ; on which Gabay inquired
what chapter he would like to read ?

Wolff declined choosing, for although he longed to name a
chapter in which the Messiah is spoken of, he did not know
whether Gabay would like to argue with him in the presence
of other Jews. He therefore told Gabay, as his master, to
choose the chapter. Gabay did so, and took Isaiah xi. — " And
there shall come forth a stem of Jesse," &c. ; and when Wolff,

On Travels and Adventure*

continuing to read, came to verse 6, — " The wolf also shall
dwell with the lamb, and the leopard shall lie down with the
kid," Gabay interrupted him, and asked, "What is the sense
of this verse f

Wolff answered, " That there shall be universal peace."
After the chapter was concluded, a silence of several minutes
followed ; the Turkish Jews sitting, in these moments of me
ditation, as is their custom, with their hands on their beards.
At last a young Jew, whose countenance expressed solidity
and seriousness, opened the Hebrew Bible, and all the others
followed his example, and the young Jew asked : " Mr. Wolff,
do you understand the contents of this chapter?"

Wolff answered, " The prophet speaks here of the Messiah."
On which the young Jew asked again, " Does the wolf dwell
with the lamb, and does the leopard lie down with the kid ?*"

Wolff's reply to this was a warm assertion of his faith in
the crucified Saviour as the true Messiah : and he spoke it
with a force and an agitation that must have fully persuaded
liis hearers that he believed what he professed to believe. And
" no anger, no gnashing of teeth, no laughter, no blasphemy
followed" (as Wolff himself recorded at the time in his journal),
adding, " God be praised for it !"

Nevertheless, the young Jew, whose countenance and eyes,
whilst looking at the aged ones who were searching the Scrip
tures, expressed his desire to cut Wolff in pieces ; not with
violence, but with the force of his arguments, and with the
sword of the Scripture, pressed him again by saying, " You
have poured out your feelings, but I desire arguments." To
which all the Jews responded together, "Arguments! Argu-
ni'Mits !' And Hi"!, once more \W»|fV I.SS^T:*?'!. •• Th»-- \t —
-ii'li. i.-' «'«MII-'. ' \ n«l '»i !«•.£• nioj-H rh*-- vi'ini'j .'-'v. rL it >•!•;. t M,|

•• Km fh- l.Miiii does li"1 «iw-ll \vitii Hi- \v,|f'; rli-n- is i|,.t \ ••»
Mi:. I i>iil \ •-•!•<:. I ["•:

iVolft answered, ii.,.. will take , ..._.

To which the young Jew objected, " How do you prove two
coinings of the Messiah ?"

Wolff said, " When we find the greatest part of the pro
phecy respecting the Messiah fulfilled^ in one who declared him
self to be that Messiah, then we must believe that he was the
Messiah, and are bound to believe what he revealeth unto us.
Messiah has come, and he tells us he shall come again. Many
of the prophecies are not yet fulfilled, and he must come a
second time to fulfil them/' Which argument was right as far
as it went, but Wolff had not yet learnt to combat the strong
hold of the Jews from the words of the Messiah himself —

of Dr. Wolff. 97

"0 fools, and slow of heart, to believe ALL that the prophets
have spoken," &c., as will be more fully shown hereafter.

Wolff was detained longer at Gibraltar than he originally-
purposed, and so had other interviews with his friend Rabbi
Gabay, and made further acquaintances. Among them, that
of Mr. Ben Aruz, respected by all the officers of the garrison
as an honest man and a gentleman. He was also a man of
property, and it is to be remarked that Wolff found the richer
and more educated Jews much more willing to listen to his
arguments, and think well of his efforts, than the poorer
orders.

One conversation with Mr. Ben Aruz was interesting enough
to be worth citation. Mr. Cohen, another Jew, in whom
Wolff had taken great interest, but who subsequently turned
out very unsatisfactory, took him to the house of Ben Aruz,
and the dialogue between them was as follows : —

Ben Aruz. — " I am very much obliged for the New Testa
ment ; I say always to my friend Cohen that Mr. Wolff is a
very sensibfe man, of great talent, who gains much money, and
eats well, and drinks well, and believes in his heart what he
likes ; all the Jews in Gibraltar are a parcel of fools, who argue
with you about the prophets and the law. I was in the world,
andjniow the world very well ; I have done myself just what
you Mr. Wolff are doing — I went about with bishops arm in
arm ; I lived many times in convents, and was the galant
homme of all the ladies, but in the midst of all these things in
my heart I was a Jew — and so you are, Mr. Wolff — and you
are right !"

Wolff. — " It is sad indeed that you know so little of the
spirit of the law of Moses and the Prophets as to think that a
man may be a hypocrite^ and nevertheless be a good Jew. If
you, Mr. Ben Aruz, have acted thus in your youth, for a little
meat and drink, you have acted wrong, and I tell you that you
have not been happy that whole time. And do you think that
I should be such a fool as to deny my God, my Saviour, for
money, for meat and drink ? There will be a day of resur
rection, a day of universal judgment, and if I should then be
in such a state as you suppose, my wretched soul would be in
an awful condition. But no, no ; I believe with all my heart,
all my soul, in Jesus Christ, my Saviour, my Redeemer !"

Mr. Cohen here got up and went away, and Wolff was left
a little while alone with Ben Aruz.

Ben Aruz. — " Mr. Wolff, I am a man of honour, a man of
secrecy, and I assure you with an oath, that I will not betray
you, — but tell me sincerely, do you believe in Jesus Christ?"

Jl

98 Travels and Adventures

Wolff. — " In Jesus Christ, my Lord, my Clod — in Jesus
Christ, my Lord, my God — in Jesus Christ, my Lord, my
God — the heaven above is my witness, and the earth beneath."

Ben Aruz. — " Of what use is the Son ? we have the Father,
and in Him we believe !"

Wolff. — "Do you believe in the Father?"

Ben Aruz. — " I believe."

Wolff. — " And all that He commands ?"

Ben Aruz. — " And all that He commands I am obliged to
fulfil."

Wolff.—" The Father commands, ' Kiss the Son r r

Ben Aruz. — " I tell you Mr. Wolff, yon will cry out at
your death, ' I have sinned, I have committed iniquity, I have
done wickedly/ '

Wolff. — " Yes, you are right, I shall cry out indeed, c I have
sinned, I have committed iniquity, I have done wickedly,5 but
at the same time I hope to add, ' I trust in thee, Jesus, my
Lord, and my Redeemer, and my God r '

On a subsequent occasion, Rabbi Gabay attacked Wolff
again with the word nB/# (Isa. vii.) and said, " It is true that
DJ?y signifies to hide, but I will show you that nD1?^ niay sig
nify something else ; but first of all show me your proofs that

Wolff. — " I will give you three ; — 1. From the origin of the
word itself. 2. From the oldest translations. 3. By citations
from the New Testament. 1. Origin tfryliide, nD^ a woman
hidden, after the manner and custom of the East, until she is
ripe for marriage. 2. The Greek Translators one hundred and
eighty years before Christ translated it Virgin. 3. The Evan
gelist Matthew would have not been so bold as to translate it
Virgin, if the Jews had not generally understood Virgin
under HD^- And there are other passages to the same effect."

Gabay. — " I will prove to you by Kimchi's Dictionary,
that Q^iy must have another original signification beside /tide."

Here he opened Kimchi, and showed Wolff D\*J^^ which
Kimchi translated ^tOIH wiiiwr, but Gabay did not read all
through Kimchi's interpretation ; but suddenly stopt short,
whereupon Wolff exclaimed with great vehemence, "Mr.
Gabay, go on ! go on ! go on !"

And according Gabay was obliged to continue, and then it
appeared that Kimchi mentioned the reason why QVJ1?^ has
the signification of sinner, viz. , — because lie acts in secret
places. The above-mentioned Ben Aruz, who was a friend of
M. Gabav entered the room here, and beginning to talk, used

of Dr. Wolff. 99

the same arguments that he had done the day before, but Wolli'
maintained his ground.

Ben Aruz. — " You are obliged to confess the name of
Christ!"

Wolff. — " Yes, you are right, I am obliged to confess the
name of Christ, constrained by the grace of the Lord !"

Ben Aruz. — " Because all your present welfare depends upon
this profession, you mean."

Wolff. — " All my present and future happiness and welfare
depend upon it !"

Ben Arus.—" Courage, Mr. Wolff !"

Wolff. — "Which Jesus Christ my Lord will give me !"

Ben Arux.-—" Hold Him fast."

Wolff.—" I it-ill l>y Ms grace hold Him fast"

Ben Aruz. — " Or you lose yourself?"

Wolff. — i( Or lose myself for ever."

Ben Aruz. — " You have a great talent."

Wolff. — " I am a poor weak creature, a sinner who hopes to
be saved by Christ Jesus, by his blood !"

Gabay. — "He neither slumbers nor sleeps, the Watchman
in Israel !" (He said this in Hebrew.)

Wolff. — " He neither slumbers nor sleeps, the Watchman
in Israel !" (Wolff] in Hebrew.)

Gabay. — " Hear, Israel, the Lord our God is one Lord !"
(in Hebrew again.)

Wolff. — " Hear, Israel, the Lord our God is one Lord — and
Jesus is the Messiah !" (Wolff, in Hebrew.)

Tears stood in the eyes of Gabay, at Wolffs earnestness,
and Ben Aruz himself became more serious. And Wolff had
at any rate the comfort of feeling, that no one present could
suspect him of a trifling spirit.

Another day, five or six Catholic priests asked Wolff to go
with them to their house; where they brought him into a dark
room — where nobody looked him in the face — and there-they
began to talk about the Pope. They used the Latin tongue.
Wolff told them he loved Pius the Seventh very much on
account of his liberality. One of the priests told him, un
asked, that he was at Eome in 1817 (just when Wolff was in
the Propaganda), and knew well Cardinal Litta. Wolff said
to him, I received, after my departure from Eome, a very
affectionate and interesting letter from that very Cardinal

Litta." Then they began to argue about the Pope's Infalli-
, .,. «/ o o r

bility.

< Wolff. — " Ecclesia Gallicana non credit Papam esse infalli-
bilem.'"

H2

100 Travels and Adventures

Capucin. — "Ecclesia Gallicana credit minus quam debet"

Wolff. — " Quomodo probas ?"

Capttdin* — " Papa est caput ecclesiw, ergo infallibilis esse
debet"

Wolff. — " Verbum digito Domini scriptum, non dicit hoc"

Capucln. — " Nee tibi^ nee mihi, sacra scriptura data fuit,
sed ecclesice"

Though there was a good deal of sound reasoning in that
Friar's remarks, yet they were spoken in such an unamiahle
and hostile manner, that Wolff was not at all easy in the com
pany of these priests, and was glad to come out from them.
He suspected by their countenances that they hated him, and
would have consigned him to the Inquisition if it had been in
their power. On the other hand, some of the ^Protestant
Christians at Gibraltar feared that WolfTs life was not safe
among the Jews ; but this was quite an unreasonable appre
hension, as little circumstances constantly proved. For
instance, one day he strolled out of the town alone ; and in
returning to Lieutenant Bailey's mistook the road and came
into a solitary place ; where he met several Jews, who smiled,
and brought him in the right way. He went alone too into
their houses, and to their synagogues, and they shook hands
with him on those occasions quite kindly. He always showed
himself very serious to them, in order to keep up that respect
which he felt to be necessary among them.

Of the many Jews with whom Wolff associated at Gibraltar,
there was only one, Jonas by name, who treated Wolff with
real enmity, and he was very violent, even trying to raise a
mob against him ; in which attempt, however, he did not
succeed. But Wolff was much grieved by some of the English
Christians, who were high Calvinists ; especially by a long-
face pulling lady with a whining voice, a daughter of that holy

man, S of P Q , in whom indwelling holiness

had triumphed over his Calvinistic views, as true Christianity
of the heart will always counteract the practical tendency of
every false system. But his daughter did not inherit this
largeness of mind. She was continually bothering Wolff not
to argue with the Jews about the truths of the Gospel, but
only to preach to them the sovereignty of grace, and the doc
trines of election and reprobation.

On the 16th June, 1821, after having remained two months
at Gibraltar, Wolff embarked on board the Shamrock, a mer
chant vessel, commanded by Captain Senner, of Liverpool,
bound for Malta. Among the passengers there was one very

of Dr. Wolff. 101

interesting one, Lieutenant Toole by name, a young gentleman
of the highest talent and acquirements.

Wolff gave him the " Researches of Claudius Buchanan" to
read, in which Toole took the greatest interest, especially
where that excellent writer points out those passages of Scrip
ture, relating to the dispersion of the Jews, on which ho
observes, " The Hindoo persecutes the Jew without knowing
the reason of his doing so."

Toole kept continually saying, as he read, "An extraordi
nary fact, an extraordinary fact !" and from that time he
became more serious, and read his. Bible every day during the
passage to Malta.

That excellent young man afterwards died in Africa, where
he went with Clapperton to Bornou.

On his arrival in Malta, Wolff was obliged to perform
quarantine, as there had been fever at Gibraltar. And here
the Maltese doctor, Cleardo Naudi, agent for the British and
Foreign Bible Society, and for the London Society for Pro
moting Christianity among the Jews, who also translated the
New Testament and various tracts into Maltese for the Church
Missionary Society, called on Joseph Wolff, and invited him,
when released from quarantine, to take up his abode at his
house. A short sketch of the life of this remarkable man will
interest the reader.

He began his career in 1816, when he attracted the notice
of Henry Drummond, then at Malta. He had, at that time,
written a tract in Italian, entitled " The Fear of Man."
Drummond asked him to lend him this tract, and, soon after,
Naudi saw his own tract printed at his friend's expense, with
the name of Cleardo Naudi affixed to it. This brought him
into notice in England, and the Bible and Missionary Socie
ties gladly employed him as their agent at Malta: after which,
he also became member of the committees of all the societies
then existing in Malta, as auxiliaries to those in London. At
last, through the acuteness of the Kev. William Jowett,
missionary from the Church Missionary Society, (or, as he
was ridiculously called, the "literary representative of the
Church Missionary Society ;" a title he wisely gave up after
wards, moved thereto by the sarcastic but just" remarks of the
late Henry Drummond,) suspicions began to be entertained
with regard to Naudi, which led to the Church Missionary
and Bible Societies dismissing him from their service. Yet,
for some years, he was still employed by the London Mis
sionary Society, but, after a while, he lost that post also. He
then persuaded Keeling, the Wesley an missionary, that he

102 Travels and Adventures

had converted a number of Maltese to the tenets of the Wes-
leyan connection ; but that, as yet, they were unwilling to
give their names ; and having on the death of his first wife,
who was a Maltese, married an Englishwoman, he introduced
her to the Wesley an missionaries as a Roman Catholic lady
from England, who was desirous of embracing the Protestant
faith ; and to the Roman Catholics as a Wesleyan, anxious to
return to the bosom of the true Church. So, at certain hours
of the day, she received instruction in the Protestant religion
from the Weslcyan missionary, Keeling ; and, at other times,
she was catechised by a Roman Catholic priest in the tenets
of the Church of Rome. And one Sunday morning, at nine
o'clock, she accompanied her husband to the Wesleyan chapel,
and abjured the errors of Popery ; and three hours after, at
twelve o^clock, she went to the private chapel of the Roman
Catholic bishop, and solemnly renounced the damnable heresies
of the Methodist persuasion !

Nor did this end the deception. On the contrary, she
received the holy communion every week in the Roman
Catholic chapel in the morning ; and in the evening related
her "experiences," in company with Naudi, in the class-
meeting of Mr. Keeling, describing her conversion, and how
there "fell from her eyes, as it had been scales;" and that
since then, as she worded it, she had not sinned, but back
slidden !

At last, in 1834, Naudi was completely unmasked, and
dismissed by the London Society for Promoting Christianity
among the Jews. His career, however, was not yet ended.
In 1835, he set out for England ; and when Wolff heard that,
he said to his darling wife, and to other friends in Malta,
" Now, mark my words, this fellow will go to the Irvingite
chapel, and break forth in an unknown tongue, and he will
return to us an Evangelist of the sect." In 1843, Wolff and
his wife, Lady Greorgiana, paid a long visit to Henry Drum-
mond, and then heard that Naudi had come to England in Ihr
year 1835 ; had really gone to the Irvingite chapel, and heard
the unknown tongues ; and then, suddenly inspired, broke
forth himself. And in the list of the officers of the Irvingite
religion, which Wolff saw that year, the name of Cleardo
Naudi appeared, as Evangelist for the Island of Malta. This
extraordinary man returned to Malta during the time of the
cholera, where he really distinguished himself by his attend
ance on the sick and dying, from morning to night, with a zeal
which gained him the respect of all the inhabitants of the
place, and of the British Government there. And, finally ^

of Dr. Wolff. 103

poor Cleardo Naudi died the victim of those righteous labours,
having caught the disease himself; in consequence of which a
pension was granted to his widow : and thus, odd to say, the
name of this curious man is now remembered with gratitude
and respect. And Wolff thinks that the pompous coldness
with which he was treated at the outset, by some of the mis
sionaries, may have contributed to make him what he was,
though exactly what that was, it is difficult to judge. Schiller
is right in saying, " That we are still in need of a Linnaeus, to
classify the motives of the human heart."

But to return to Wolff's visit to Malta 'in 1821. He took
up at that time his abode with Naudi, who gave him every
assistance in his power, in his missionary pursuits. Mr. Joseph
Greaves introduced him to a rich Jew, Ben Simra by name,
who was just then in his warehouse, in the midst of many
Jews and English Christians.

Mr. Greaves said — " Mr. Ben Simra, 1 introduce to you
Mr. Wolff, who has been strongly recommended to me from
England." Mr. Ben Simra stood, with his hands behind him,
looking at Wolff in a contemptuous manner; and, turning away
from him, said to Joseph Greaves, "This man must not come
into my house. He ought to follow a better trade." They bowed
and left him. It was a bad beginning. However, that same
day Wolff had the visits of two Jews, the one, Luzena by
name, a Jew from Ragusa, whose whole object was to find out
whether Wolff could introduce him to rich merchants.
Roguery was in his eyes. The other Jew, Cohen by name,
was a fool, and made a fool of Wolff. He complained that the
Jews persecuted him, and pressed him to pay his debts,
because he wanted to become a Christian. Wolff at last found
out that this man was not sincere, for the observation fre
quently made by Hoffbauer was verified in that fellow —
" Most fools are knaves." He one day came to Wolff, and
told him that he had had a dream that he should find a trea
sure in a certain place, and he actually made a fool of a Mal
tese who came to assist him in digging after that treasure, but
they found nothing.

Wolff attempted to preach in the synagogue, and entered it
with several English officers and civilians for that purpose.
The officers and civilians were asked politely to sit down, but
Gomez, the churchwarden the chief of the Jews, came up to
Wolff, and said, " Thy memory and thy name be blotted out
from the book of life ! Instantly you leave !"

Wolff said, " You have no right to turn me out from a place
of public worship."

104 Travels and Adventures

Gomez said, " This is private place of worship, and, if you
ever dare to come in again, you will be insulted."

Wolff left with his friends, and returned to Naudi, where he
had an encounter with a Maltese Catholic, an architect, who
was a complete atheist, and whose name was Gronniet. Wolff
lost too much time in conversing with that profane infidel and
revolutionist; but his English Christian friends, together with
Naudi, always took his part on such occasions. To show the
weak and ignorant way in which such people argue, part of a
dialogue between Wolff and Gronniet is subjoined :—

Signor Gronniet. — " The whole of Christianity is an impos
ture of the priests."

Wolff. — " You were born a Roman Catholic, and, having
seen the superstition of your Church, you think that the true
system of Christianity consists in that."

Gronniet. — " I do not believe in any divine revelation."

Wolff. — " What reasons have you for not doing so 2"

Gronniet. — "If God had desired that man should act and
think after his pleasure, He could have clone it, and all men
would be constrained to think as He likes."

Wolff. — " How should you, a worm, dare to prescribe a rule
for God, how He should act? Head the Bible, and I hope you
will have other views."

Gronniet. — " Every nation pretends to have a revelation
from God. What nation, now, is in the right way ?"

Wolff. — " The very circumstance you mention, that every
nation pretends to have had a revelation from God, should
satisfy you that there must be some truth in it. Examine,
therefore, the documents of the several nations, and read — I
tell you again — the Bible."

Gronniet. — " The Bible is an imposture."

Wolff. — You have not read the Bible and cannot prove it."

Gronniet. — " Volney proves it."

Wolff. — " I do not argue with Volney ; 1 argue with you."

Gronniet. — " The world was from eternity."

Wol/.—" Prove it."

Gronniet. — " What would God have done before He created
the world?"

Wolff. — " Will you prove a thing by your ignorance T

Gronniet. — " You admit that God is the soul of all things ?"

Wolff. — -" T do not understand this spinozistical nonsense,
that God is the soul of all things ; He is the Creator of all
things."

Gronniet.—*" The word Baracli in Hebrew docs not signify
Create, but make"

of Dr. Wolff. 105

Wolff. — " Barach signifies nothing-, for there is not such a
word to be found in Hebrew. You have heard something,
but not well. It is Barak) and signifies create ; but, if I should
admit that it signifies make, you told me just now that the
whole Bible is an imposture, and you nevertheless would
prove your infidelity by the authority of the Bible. I must,
therefore, draw this conclusion, that you are an impostor ;
but I tell you again that N"O signifies create. Here is the
dictionary."

Gronniet. — u I do not understand Hebrew."

Wolff. — " Then you must not assert a thing which you
do not understand."

Gronniet. — " Volney proves it."

Wolff. — " Volney is a liar ! Prove the contrary, if you are
able."

Gronniet. — " The Koran is better than the Bible."

Wolff. — " You have never read the Koran ; I know it.
You have never looked into the Koran."

Gronniet. — " In the Bible is one contradiction after another."

Wolff. — "Here" — (he produced a Bible) — "show me one, if
you are able. I challenge you to show ine one."

Gronniet. — " I will bring you a book which will prove to
you that there arc contradictions in it, for I myself have too
much to do."

Wolff. — " But you must confess that you have proved
nothing, and that you will never be able to defend your absur
dities by one reasonable proof. My dear friend, you are in an
awful state. Head the Bible, where you will find the way of
salvation, Jesus Christ ; without Him you will undoubtedly
perish."

Gronniet. — "Why does He not punish me, if there is a God,
at this moment. I speak against Him."

Wolff. — " You are punished at this moment, for your con
science — (I know it) — reproves you, while you are blaspheming
the Lord."

Gronniet. — " There is no such thing as blasphemy."

Wolff. — " You are a blasphemer."

Gronniet. — " There are many great men who did not be
lieve."

Wolff. — " Yes ; all those who wish to continue an immoral
life. But truly great men, such as Sir Isaac Newton, Hugo
Grotius, and Leibnitz, have been believers."

Gronniet. — " I will come again, and bring the books of
Volney and Voltaire with me."

Wolff.—" I shall be very Mad*"

106 Travels and Adventures

Mr. Sheridan Wilson, Minister of the Independent denomi
nation, and missionary of the London Missionary Society,
invited Wolff to preach openly in his chapel, which offer Wolff
accepted.

It was his first attempt at public preaching ; and not only
he himself, but all his friends, felt great anxiety ; one espe
cially, who was a gentleman in every respect, by education,
learning, and conduct — the medical officer of the English regi
ment then there — Dr. Gaisford by name.

It will be as well to describe his appearance. He was always
dressed in regimentals, as all in the military service are. lie
was exceedingly good-natured, six feet high, and immensely fat.

He said, " Mr. Joseph Wolff, I never felt so attached to a
missionary in my life, as I do to you. I very ardently desire
that you should acquit yourself, in your first attempt at public
preaching, with eclat. You must, therefore, Avrite your sermon
to-day" (this was on a Monday), "and I shall come twice
every day to hear you recite it."

All the other friends of Wolff' were extremely amused with
the interest Dr. Gaisford took in the young missionary, whom
he declared to be amiable in the extreme ; and they said they
also must be present to see how old Gaisford drilled Joseph
Wolff.

They all accordingly came, ladies as wrell as gentlemen, and
were seated in Dr. Naudis's large room ; when at last, old, tall,
flit Dr. Gaisford entered, and said to Wolff, " Now, first of all,
imagine here is the pulpit : you must mount it in a grave way,
put the handkerchief on the pulpit cushion, and, when you find
yourself a little exhausted, you can take it up and wipe your
forehead with it. Every word must be pronounced distinctly ;
and with emphasis, where emphasis is required ; clearly and
slowly. Now begin — let us hear !"

So saying, he seated himself at a little distance, and bent his
head in an attitude of close attention : and when he thought
that Wolff" had failed in giving proper emphasis, he got up and
corrected him, walking towards him in a military manner.

However, on the Thursday he said, " I see I shall be able
•safely to advise all my friends to come to your preaching, also
the Roman Catholics who understand English. I3ut on Satur
day I shall inspect you again." Which he accordingly did,
and then said, " Now I am satisfied. I see that we may all
attend."

On the Sunday following, Wolff had an immense congrega
tion, and acquitted himself a mer^eiUe, as Gaisford himself ex
pressed it to all the people as they came out. "However/'

of Dr. Wolff. 107

said he, " it is no wonder ! I have taken considerable trouble
with him, and he will turn out a good missionary." Then
turning to Wolff, he remarked, " Now I shall have something
to say to the Jews for having treated you so rudely." So he
went to the synagogue, and called them a set of ragamuffins,
not fit to breathe "the air, for having treated so ill an amiable
and talented man, who they ought to have known was his
friend !

The poor Jews were frightened to death, and were apprehen
sive that great tribulation would fall upon the holy congrega
tion of Israel for their misbehaviour. But Wolff conversed
with a few of them, and they were a little conciliated. That
excellent man, Gaisford, died in 1823, of dropsy.

Wolff remained for some time longer in Malta, and made
many acquaintances in the house of Charles Henry Smith,
Superintendent of the Dockyard. He was introduced also to
several interesting characters, two of whom are well worthy of
being noticed. The one was Professor Rossetti, who wrote
the remarkable commentary upon Dante Alighieri, in which he
tries to prove that Dante was a Carbonari. His commentary
is fanciful, but Wolff was charmed with Eossctti himself; nor
can he ever forget his terrible recitation of the death of Ugolino
and his children in the Tower, and how he gnawed at the head
of his enemy in hell. Rossetti extemporized a most wonderful
poem, describing the cruelty of Archbishop Ruggieri. He
was evidently acquainted with all the scholastic writers of his
church .

By the side of this scholar used often to sit a hero,, General
Carascosa, who had fled from Naples ; and both these men took
the deepest interest in Wolff, and said, " Wolff, your amiable
conduct will carry you through the world.*"

Nevertheless, Rossetti advised him not to go to Alexandria
as he had purposed, because the war with the Greeks had just
broken out. But he went notwithstanding, proceeding in a
Maltese ship ; and, on his arrival, found the town exactly as it
is described by Volney. The change from European life was
complete ; everything was now Eastern. A Janissary came
on board the ship, asking for letters. He was the Janissary of
the English Consul, Mr. Lee. And there was there also the
British Consul- General of Egypt, who commonly resided at
Cairo — Henry Salt, Esq., the fellow-traveller of Lord Valentia,
in Abyssinia ; a man of deep learning, very skilful in reading
inscriptions, and most eminent in drawing — cold in manner,
but kind in heart. Mr. Salt complained that the London
Society for promoting Christianity among the Jews had just

108 Travels and Adventures

sent a most unfit missionary to Jerusalem, Melchior Tschudy
by name, with his little wife : a man who was evidently a mere
speculator. He had already offered the Pasha to drill the
Arabs in military tactics in the Desert, provided he was made
Governor of Arabia, and Commander-in-Chief of the troops I
He played the quack also, and sold medicine to the ladies, in
order that they might be blessed with children ; moreover, he
pretended to know witchcraft. Wolff wrote all this home, and
got the fellow dismissed.

At Alexandria Wolff met with more success among the Jews
than in Malta. He was first introduced to Dr. Marpurgo, the
Jewish physician of the Pasha, who had desired his acquaint
ance. Marpurgo had been for many years in Egypt, and
spoke Arabic, Turkish, French, Italian, English, and German,
with the greatest facility. He was, however, one of those
Jews who believe nothing. Pie had married a Jewess of
Egypt, who certainly was not the lady for him, as none of the
Eastern ladies can be, for a well-educated European. All their
talk is about dress, and their gait is that of an elephant ; and
Marpurgo's own view about them was, that they were all
daughters of the devil. Nevertheless, his father-in-law was a
worthy old Egyptian Jew, with a fine venerable beard ; and
Marpurgo used to say to Wolff, " How I should laugh if you
were to succeed in baptizing my father-in-law f" Wolff visited
him first one evening, when he had with him a traveller from
Prussia, Dr. Hemprich, a naturalist, who was investigating
subjects of natural history, between Egypt and Abyssinia : and
the two came down upon Wolff, and argued for three hours on
religion. Hemprich said at last, he could not conceive that
anybody would go to the East, and expose himself to such an
unhealthy climate, and to so many dangers, for the missionary
cause, unless he were a fanatic : but to this Wolff replied that
Hemprich himself had been sent out by his Government to
acquire more knowledge in natural history, and found the mo
tive sufficient. Was it incredible that some should take pity
on the degraded state of Jews and Muhammadans, and desire
to give them the knowledge of better things ? Marpurgo then
remarked, that, if Wolff would but consider the conduct of the
several denominations of Christians in the East, who were
ready to murder each other before the altar, whilst Jews and
Muhammadans lived together in perfect peace, he would no
longer wish to join the Jews to such communions. To which
Wolff protested that his object was to make them acquainted
with the word of God, and with their Saviour ; and then they
might become a light to enlighten those Gentiles, who called

of Dr. Wolff. 1.09

themselves Christians, but were so unworthy of the sacred
name. The conversation was in German, and was conducted
in the most friendly manner ; the disputants sitting together
on a sofa to talk. In conclusion, they evidently left the vic
tory to the missionary, whom they afterwards introduced to
the rest of the Jews. Among others to a rich one, Sananas by
name, who had two wives, for polygamy is allowed to, and
practised by, the Jews in the East. He had a young wife and
an old one ; and at this Jew's house Wolff was surrounded by
the greater part of the Jewish community, to whom he preached
the Gospel in the Hebrew tongue. He was also invited to
dinner by Sananas, and conversed with many of the guests
upon the subject of Jesus being the Messiah. Meantime, his
acquaintance with Drs. Marpurgo and Hemprich was continued
from the first. They called on him together at the British
Consulate, and Dr. Marpurgo gave him an account of a manu
script of the Pentateuch, preserved in one of the synagogues at
Cairo, which was supposed to have been written by Ezra, and
which was considered so sacred, that an anathema was pro
nounced by the Rabbis at Cairo, against every one who should
open the door of the chest wherein it was preserved. Mar
purgo added that he had intended to take it out, but sickness
had prevented him. He also told Wolff of another manuscript
of the law of Moses (n"Vin ")3D) Sepher Torah, preserved by
twelve Jewish families, at a place called Malta (not the island),
near Cairo, which was supposed to have been written a thou
sand years before, and which was said to have performed many
miracles. Many Jews from Cairo, and other places, performed
pilgrimages to that Sepher Torah ; and one day, afterwards,
Wolff asked permission to see it, and was allowed by the Jews
to do so, when the worship in the synagogue was over, and
most of the congregation had dispersed. The sanctuary was
then opened, and the Torah taken out, and Wolff read in it ;
after which, he said, " This Word ought to be read day and
night, for it is the Word of God, which He gave by Moses
upon the Mount Sinai, amidst thunder and lightnings ; and
we ought to be thankful to the Jews that they have preserved
this law, and even counted the letters, in order that we may be
sure it is the same Word which was given to Moses upon the
holy Mount." He spoke this — half in Italian, half in Hebrew,
and sometimes in Arabic, — and all the Jews present applauded
his sentiments.

But to return to Marpurgo's visit with Dr. Hemprich.
After speaking of these manuscripts, it was clear they wished
to talk more ; and a question or two from Wolff soon brought

110 Travels and Adventures

on another discussion. He addressed himself to Dr. Hem-
prich, and asked, —

" What is the chief object of your travelling- ? With what
branch of knowledge do you intend to enrich our native coun
try, our dear Germany?"

Hemprich. — " The chief object of my research is natural
history."

Wolff. — " A very important research. It is worth while to
undertake labours and hardships in every research which tends
to promote the truth.'1

Hemprich. — " Quite true, especially as one of our German
philosophers says, c Those sciences will always pay for their
labour which are below and nigh unto us, the physical
sciences ; but the inquiry into metaphysics always loses itself
in the clouds, and we know as little as before.'"

Wolff quite understood what Dr. Hemprich meant, and was
now very anxious to continue the discourse, that he might, by
God's blessing, show these men that belief in Holy Revelation
was not an inquiry in the clouds. He had not now to do with
ignorant pretenders, but with men who had studied, and were
skilful in argument. So he addressed Dr. Hemprich again as
follows : —

Wolff'. — " Where did you study philosophy ?"

Hemprich. — " At Breslau."

Wolff. — " What is the name of the Professor at Breslau,
who gives public lectures in philosophy?"

Hemprich. — " Dr. Stephens."

Wolff. — "Does not Dr. Stephens follow the system of
Schellmg?"

Hemprich. — u Yes; but I went to hear him only for amuse
ment. It is true ho is a man of great talent, but his lectures
often consist of nothing but mere bombastical expressions."

Wolff. — " This is, alas ! too often the case with teachers of
philosophy in Germany ; but I should, notwithstanding all
this, never wish to hear a lecture upon philosophy, or a lecture
about truth, with the mere view of amusing myself ; for if we
go for our mere amusement only, we must be already preju
diced and conceited • and thus we are in great danger of
remaining in darkness, while believing ourselves to be wise."

Hemprich. — " I do not say that, at the first, I went with
the intention of amusing myself, but I did so afterwards, when
I heard his pompous expressions."

Wolff. — u I know very little of the philosophy of Schelling,
but I have read a dissertation of his some years ago, entitled,
' The Deity of Samothrace,' in which there is much truth,

of Dr. Wolff 111

although some parts arc very obscure. Count Stolberg himself,
who did not like the system of Schelling, acknowledges the
excellency of that treatise."

Hemprich. — " Count Stolberg was fond of mysticism."

Wolff. — " I myself reject mysticism, in a certain sense ; but
that term being often used in different senses, I should be glad
if you would be so kind as to tell me what you understand by
mysticism."

Hemprich. — " I am ready to lay before you the profession
of my faith, that you may understand what I mean by the
word mysticism. I believe in the existence of a Grod who has
created the whole of Nature, and has given a certain law by
which this universe must be governed ; but He does not
depart from that law which He has laid down, and I do not,
therefore, believe in the miracles related in the Bible."

Wolff. — " That the Lord governs the world by a certain
law which he has laid down, concede majorem ; that He does
not depart from that law without a great design or purpose,
concede mlnorem ; but that He does not depart from that cer
tain law, even for the execution of a great design, nego
minor em ; ergo, conclusio tua est absurda."

Hemprich. — " If He should be obliged to alter that law, Ho
would not be omniscient. Why did He not create all things
in such a manner that He never should have need to suspend
the law of Nature?"

Wolff. — " You yourself must be first omniscient, to be able
to decide what the Omniscient ought to do. Now it is in his
law to alter the usual way of Nature, for the execution of
great purposes ; but it is very presumptuous for a creature
who knows so little of the usual course of Nature (for you
would not make so many great voyages if you already knew
all the laws of Nature) — it is very presumptuous for such a
creature to ask, Why did the Creator act thus, and not thus?"

Hemprich. — " The existence of the supreme Being — of the
Creator — is proved by the order which we observe in tins
universe. If such an extraordinary event as a miracle should
take place, the order of Nature would be destroyed ; but God
cannot be the author of disorder ! "

Wolff.—" We cannot call it disorder, if the Maker of the
world gives an extraordinary, turn to Nature which is beyond
what we can conceive ; we have seen many phenomena in
Nature which we have not yet been able to explain, and
certainly nobody will say, on that account, that such phe
nomena are disorder"*

* Monsieur Ratisbonne, the famous converted Jew, who wrote the

112 Travels and Adventures

Here Marpurgo turned the conversation in another di
rection, by asking, Why, if God is omniscient, He created
men, of whom He knew that He must root them out again by
means of a deluge ?

Wolff. — "He is omniscient ; He knows therefore, why He
did create them. I myself, who am not omniscient, do not
pretend to know the reason."

Hemprich. — " According to your system, we are obliged
to believe all the miracles which the Hindoos and Pagans
relate."

Wolff. — " No ; we must take into consideration the ten
dency of these miracles. The tendency of the miracles re
lated in the Old Testament was to show that God would re
deem his people Israel out of the bondage of Egypt, and that
God — Jehovah alone — must be adored. The tendency of the
miracles related in the New Testament, was to persuade men
that Jesus was the Saviour of the world, who should recon
cile us again with our heavenly Father, — an undertaking, the
truth of which, according to the promise of it, was well worthy
of being proved by extraordinary circumstances, to make it
manifest that He it is who takes away the sins of the world."
.Hemprich. — "According to your belief, sin cannot exist,
for you admit the Divine influence in everything ; and God
cannot be the author of sin. Who is the author of sin ! "

Life of St. Bernard, gives the most sublime view of miracles, the most
exalted idea of the condition of man before the Fall, and the most
glorious glimpse of what he shall be hereafter, in the following passage :
— "Miracles are the most striking proofs of the restoration of man to
his primitive rights ; they recall the power which, in the beginning, he
received to rule over nature, and to command it, in the name of its
Creator. That power, that high prerogative, may be regained by every
man ; for all, in virtue of the Creative Word, bear within themselves
the force which subdues the elements, rules over creatures, and com
mands the earth. But this force is latent, degenerate, in chains; and
the noble chief of creation, the uncrowned king of this world, has, by
the original catastrophe, fallen to the level of the creatures whom he
was called to govern : and even to depending on those whom it was his
mission to free. Hence, as says St. Paul, the groanings of all terrestrial
things, who sigh after their deliverance, and wait for the manifestation
of the children of God : hence, the laborious work of liberation and of
purification which man has to accomplish on this earth ; and in pro
portion as he raises himself, and is restored to harmony with his eternal
principle, in the same proportion he recovers, with the gifts of God, his
glorious prerogatives ; and participates once again, in the mighty power
of God." (James iii, 7.)

of Dr. Wolf, 113

Wolff1. — " Thus you see the necessity of sacred history.
All men are under the government of God. Men should,
therefore, be supposed to be good ; but I feel in my heart
a will rebelling against the Divine will. Whence does it
come, 0 Lord, that all my imaginations are so evil every day,
that I rebel against the law of God I Those who worship two
principles fall into the most monstrous absurdities. Where
can I find the origin of my depraved nature satisfactorily ex
plained ? I answer, I open the Book of books, and therein I
meet with the following words : ' God created man in his own
image \ in the image of God created He him. And the Lord
God commanded the man, saying, Of every tree of the garden
thou mayest freely eat, but of the tree of knowledge of good
and evil thou shalt not eat of it, for in the day that thou
eatest thereof, thou shalt surely die/ Eve, by the serpent's
device, ' took of the fruit thereof, and did eat, and gave unto
her husband, and he did eat ; and then they knew that they
were naked;' and hence came sin into the world, of which
God is not the author, but only man's weakness. But,
thanks be unto the Lord, He left us not in despair ; He has
promised that * the seed of the woman shall bruise the ser
pent's heel/ — even Christ Jesus, who reconciles us again with
God, through his death.'"

On hearing this, Marpurgo made the remarkable obser
vation : —

" But the Hindoos have almost the same tradition."

To which Wolff replied, —

" Which proves that this important occurrence actually took
place, or the tradition could not be so universal."

Marpurgo now complimented Wolff upon his knowledge of
Hebrew, and Wolff expressed a wish to read the fifty-third
chapter of Isaiah with him, which they subsequently did ; and
Marpurgo showed Wolff his library, and pointing to a copy of
Seneca, observed, "Seneca is my daily prayer-book/' Wolff
afterwards heard that Dr. Marpurgo had spoken of him with
the greatest regard.

Marpurgo died in two or three years ; and as his mother-
in-law told Wolff, slapping her hands together at each state
ment, u We cried, we howled, we wept," (sarakhna, aayadna,
bakeena^) " as is customary among us, but when we looked for
the money, there was none !"

With Mr. Salt Wolff conversed about the mighty enter
prises of the Romish Propaganda in Abyssinia ; and of the
wisdom of Father Payse, who instructed the youth of that
country ; and then allowed them to argue with the old Abyssi-

I

114 Travels and Adventures

nian priests, in order to prove to them the superiority of Euro
pean learning over the learning of the Abyssinians in general.*

While at Alexandria, Wolff performed Divine service, in
the English language, in the British Consulate, in the presence
of all the English subjects ; and he visited there also the
Eastern Christians, giving away Bibles to all, without money
and without price. He preached, moreover, to the Italians ;
but when Salt rode out with him to show him the monuments
of the Jewish Cemetery, he found but little interest in them,
never scarcely caring for anything, except to see men of dif
ferent races and characters. Indeed, he was six times in Cairo
before he saw Pompey's Pillar, or took any notice of it. One
day, an old Polish Jew, seventy years of age at least, of a tall
stature, and with a white beard, called at the Consulate, bring
ing with him his Bible, and the Commentary of Rabbi Solomon
Isaac ; and with him Wolff was really delighted. Nor can he
forget to this day the impression which this man made upon
him ; for he was in appearance like Abraham of old times, and
had left his country in order to spend the remainder of his days
in Jerusalem, and there await the arrival of the Messiah.

Wolff began by asking him to write down his name upon a
piece of paper which he gave him ; and the old man, after say
ing that he felt honoured that such a great man should show
him so much attention, wrote as follows, in Jewish-German
characters : " Yehiel, the son of Feibish, from the land of
Russia, from the Government of Mohilev, from the city of
Sklov. He resides now at Jerusalem, waiting for the coming
of the Messiah."

Yehiel then told Wolff he had heard that a Jew who had
been converted, was going to Jerusalem to prove that the
Messiah was come. Wolff answered, " I am going to Jeru
salem !" Yehiel replied, " Sir, none will be converted; for we
have been scattered now for more than 1,700 years among all
nations ; persecuted and despised ; our holy city destroyed,
and the 1,700 years have been passed in constant and con
tinual endeavour by the Gentiles, to persuade us that Jesus
was the Messiah; but, at the end of the 1,700 years, we dis
believe it still !" He added, " Centuries and centuries have
passed, since Christians have tried to convert us, by pouring out
our blood, and by persecuting us. And centuries and cen-

* Archdeacon Mackenzie, who is now going to Africa, ought to make
search in those places, whither Father Lobo went, and where he left
marks of his labours. Also, he ought to look after the Roman Catholic
Christians in Ganga, and to study Hitter's Geography.

of Dr. Wolff. 115

turies have passed, and yet we stand a people separated from
the nations, and exclaim every day, ' Hear, Israel, the Lord
our God is one Lord.' r

Good, mistaken, old man, upon Wolff's speaking to him of
the signs and miracles of our blessed Lord, he said, " Yes,,
Jesus performed wonders and signs, but remember the words
of Moses — the peace of God be upon him ! — in Deuteronomy
xiii. 1st to part of 5th verse, ' If there arise among you a
prophet, or a dreamer of dreams, and giveth thee a sign or a
wonder, and the sign or the wonder come to pass, whereof he
spake unto thee, saying, Let us go after other gods, which thou
hast not known, and let us serve them ; thou shalt not hearken
unto the words of that prophet, or that dreamer of dreams :
for the Lord your God proveth you, to know whether ye love
the Lord your God with all your heart and with all your soul.
Ye shall walk after the Lord your God, and fear him, and keep
his commandments, and obey his voice, and ye shall serve him,
and cleave unto him. And that prophet, or that dreamer of
dreams, shall be put to death ; because he hath spoken to turn
you away from the Lord your God." " &c. Here he wept
awhile, but then continued, " Jesus of Nazareth came and
performed wonders and signs, and said unto our ancestors^
4 Let us go after three Gods whom our fathers knew not ;' and
therefore He was put to death by our forefathers justly, with
all his wonders and signs." He said this with the greatest
animation, and Wolff then, in order to prove to him that Christ
never advised any such thing as the worship of three Gods,
told him that Jesus had taught his disciples to address them
selves in prayer to Jehovah as " Our Father, which art in
heaven ; Hallowed be (not the name of other gods, but) Thy
name ; Thy kingdom come." And he also showed him the
passage in Matthew, where it is said, " Think not that I am
come to destroy the law, or the prophets ; I am not come to
destroy, but to fulfil." After further conversation Yehiel left
him, promising to call again.

Wolff was introduced by Salt to an American gentleman, a
captain in the navy of the United States of North America,
who had become Muhammadan from conviction, Mr. George
Bethel English by name, but who now called himself " Mu
hammad Effendi," and with him he determined to travel to
Cairo. They set out in a boat accordingly, and travelled
together from Alexandria to Cairo ; and the first day had an
argument which lasted fourteen hours uninterruptedly ! Mr.
English, cold in his manner, smoked negligently at the same
time ;but Wolff neither ate, drank, nor smoked, but was in a

12

116 Travels and Adventures

continual fire throughout. At the end of their conversation,
English burst into tears, and said, " Wolft', you have done two
things ; you have totally undeceived me in one respect, for,
before I saw you, I never thought that it was possible that a
• Jew could be such a firm believer in the divinity of Jesus
Christ. Secondly, I now see more than ever I did that the
Christian religion is a religion of the heart ; and, though you
have not solved all my difficulties, yet you have done one thing,
you have spoken to my heart. I have ceased to be a Muham
madan, and you may tell Mr, Salt and Mr. Lee that you have
spoken to my heart." An Albanian Muhammadan was also
in the boat, and Wolff attempted to speak to him; but the
fanatic only replied, " Allah, Ilia, Allah, Oo-Muhaminad
Arrasool Ollah ;" " God, but God and Muhammad, the pro
phet of God ;" and he threatened to throw his Christian inter
rogator into the Nile. Mr. English told Wolff that he had
been made a Muhammadan by reading Eichorn's Commentaries
on the Bible ; Bishop Marsh's translation of Michaelis ; and
Warburton on the discrepancies of Scripture.

Thus Wolff arrived, peaceably and quietly, with his Ameri
can companion at Cairo, or properly Caheirah- Almeser, "Egypt
the Exalted ;" and, by Mr. Salt's orders, his Chancellor, San-
tini, an Italian, assigned a room to Wolff in the British Con
sulate. But Santini was not a nice man ; he cheated Wolff by
making him believe that the best present one can give to a
Bedouin chief is a small bottle of castor-oil ; so Wolff bought
from him some hundred bottles for ^10, which made all the
English people laugh from Cairo to England \ and Wolff heard
of it from Henry Drummond, on his arrival at home, years
after ; who said to him, " How could you be such an ass as to
be taken in with castor-oil? You ought to have told him that
you would give him £10 if he would drink it himself."

But Wolff was fully indemnified for the trick which had
been played upon him, by forming the acquaintance here of
both Captain Caviglia, and with Mr,, now Sir Gardiner,
Wilkinson.

Caviglia was an Italian, a Genoese, captain of a merchant
vessel. His ship was wrecked on one of the shores of Greece,
but he was saved in a providential, almost miraculous, manner.
Then he said to himself, " Now I will devote my life to the
investigation of nature, the works of God, and to the study of
antiquity." Whereupon, he went to Egypt, and spent the
greater part of his days in the Pyramids ; and found most
mighty monuments of ancient time, which he sent, under the
protection of Mr. Salt, to the British Museum. His great

of Dr. Wolff. 117

study, however, was the Bible, especially the Old Testament.
He compared the contents of it with the existing monuments
in the Pyramids of Egypt, and with the ancient history of
that country ; and came to the conclusion that the Pyramids
of Egypt had not been the sepulchres of ancient kings, but
colleges in which freemasonry was taught and practised ; in
fact, that they had been lodges for freemasons and ancient
mysteries. His grand books, after the Bible, were the
u Mysterium Magnum " of Jacob Bohme, and St. Martin.
He believed that angels have bodies; and, with Tertullian,
that the soul is a body. He one day sat down and wrote
against the Roman Catholic Church, but retracted everything
that he wrote a short time after. With regard to science and
theology he said, the system of reserve must be used. The
deacon is not allowed to speak as much on religion as the
priest ; and the priest not so much as the bishop ; nor the
bishop as much as the archbishop ; and the archbishop not as
much as the pope.

When Wolff asked him the reason of all this, his reply was
simply (after looking first around him, as if he was watched
by an unseen spirit), " In the temple of Solyman were two
pillars, the name of the one was Jachin, and Boaz was the
name of the other." When Wolff asked him to explain, he
merely replied, " Piu non vi posso dire" (more I cannot tell
you). Wolff at that time thought that all this was absurdity,
and told Caviglia so, which made him remain a long time
away, to Wolff's great regret and sorrow, that he had been
so severe in his ridicule.

But now Wolff understands the whole reason for this mys
tical answer, and Caviglia was quite right not to tell it. And,
though Wolff knows now what prevented Caviglia from speak
ing more plainly, he can himself only repeat to the reader the
same words — Piu non m posso dire. Once Wolff asked his
friend how old he was ? Caviglia replied, " Four times fifteen."
When Wolff asked why he replied in this way, he answered,
" Piu non vi posso dire." And so Wolff must again say to
the reader, although he knows the reason for that reply — Piu
non m posso dire ! Caviglia also one day asked Wolff where
he came from, and whither he was going ? Wolff said he
came from England, and was going to Jerusalem. Caviglia
said it was not the answer he expected. Wolff asked, what
answer then must he give? Caviglia replied, this he must
find out ; and he has since found out the expected answer, but
cannot tell it to others !

As to Mr., now Sir Gardiner, Wilkinson, no description of

118 Travels and Adventures

him is required. His writings on the " Manners and Customs
of the Ancient Egyptians," and his gigantic lahours in Upper
Egypt, are too well known to the world. Wolff may only
observe that he is in every respect a most excellent, amiable,
and highly-principled gentleman.

Now for something about magic ; for, although the event
about to be recorded happened after Wolff's second journey
into Egypt, he will give it in this place. Wolff was asked
whether he believed in magic ; to which he replied that he
believed everything that is found in the Bible ; and even,
though all the philosophers should ridicule him, he boldly
repeats that he believes everything in the Bible; and the
existence of witches and wizards is to be found there, of whom,
doubtless, the Devil is the originator ; and Wolff believes that
there are spirits in the air, for the Apostle tells us so ; and
Wolff believes also that the Devil has access, even now, into
Heaven, to calumniate man, for so we read in the Book of
Job, and in the 12th chapter of the Apocalypse. However,
with regard to witchcraft, he has seen it with his own eyes,
and here he tells the story.

He was sitting one day at the table of Mr. Salt, dining with
him. The guests who were invited were as follows : Bokhti,
the Swedish Consul- General, a nasty atheist and infidel ;
Major Ross, of Eosstrevor, in Ireland, a gentleman in every
respect, and highly principled ; Spurrier, a nice English gen
tleman ; Wolff himself; and Caviglia, who was the only
believer in magic there. Salt began to say (his face leaning
on his hand), " I wish to know who has stolen a dozen of my
silver spoons, a dozen forks, and a dozen knives." Caviglia
said, " If you want to know, you must send for the magician."
Salt laughed, and so did they all, when Salt suddenly said,
" Well, we must gratify Caviglia." He then called out for
Osman, a renegade Scotchman, who was employed in the
British Consulate as janissary and cicerone for travellers.
Osman came into the room, and Salt ordered him to go and
fetch the magician. The magician came, with fiery sparkling-
eyes and long hair, and Salt stated to him the case, on which
he said, " I shall come again to-morrow at noon, before which
time you must either have procured a woman with child, or a
boy seven years of age ; either of whom will tell who has been
the thief." Bokhti, the scoffing infidel, whom Salt never
introduced to Wolff, for fear he should make a quarrel betwixt
them, said, " I am determined to unmask imposture, and,
therefore, I shall bring to-morrow a boy who is not quite seven
years of age, and who came a week ago from Leghorn. He

of Dr. Wolff. 119

has not stirred out of my house, nor does he know anybody,
nor is he known to anybody, and he does not speak Arabic ;
him I will bring with me for the magician."

The boy came at the time appointed, and all the party were
again present, when the magician entered with a large pan in
his hand, into which he poured some black colour, and mum
bled some unintelligible words ; and then he said to the boy,
" Stretch out your hands." He said this in Arabic, which
the boy did not understand. But Wolff interpreted wha tthe
magician had said, and then the boy stretched out his hand
flat, when the magician put some of the black colour upon his
palm, and said to him, " Do you see something?" which was
interpreted to the lad. The boy coolly, in his Italian manner,
shrugged his shoulders, and replied, " Vedo niente" (I see
nothing). Again the magician poured the coloured liquid into
his hand, and mumbled some words, and asked the boy again,
"Do you see something?" and the boy said the second time,
" I see nothing." Then the magician poured the colour into
his hand the third time, and inquired, " Do you see something?"
on which the boy suddenly exclaimed, and it made every
one of us turn pale and tremble in both knees, as if we were
paralyzed, " lo vedo un uomo /" (I see a man). The fourth
time the stuff was poured into his hand, when the boy loudly
screamed out, " lo vedo un uomo con un capello" (I see a man
with a hat,) and, in short, after a dozen times of inquiry, he
described the man so minutely, that all present exclaimed,
"Santini is the thief!" And when Santini's room was
searched, the silver spoons, &c., were found.

Wolff must remark that no one, except the boy, could see
anything ; all the other witnesses only saw the colour which
the magician poured.

However, here is another story in which imposture was
practised, but not by that magician, but by Osman, Mr. Salt's
janissary. Osman also pretended to know magic, and was
called to a house where a theft had been committed. He sus
pected a certain person, who was present, of being the thief.
He took a pan, and, after he had mumbled some words in the
pan, he said, with a loud voice, " If the thief does not send
back to a certain spot the thing which he has stolen, this
night, at a certain hour, the devil will take his soul out of his
body, and tear it into a thousand pieces." Whereupon the
thief, who stood by, was so frightened at the prospect of such
an end, that he brought back the stolen property at the hour
appointed.

It would be wrong to pass over in silence another traveller,

120 Travels and Adventures

Burckhardt by name, from Switzerland, who assumed the
name of Sheikh Ibrahim, and travelled as a Muhammadan, in
order to be able to go to Mecca. He once called on Muham
mad Ali, the Pasha of Egypt. Muhammad AH asked him
where he was going ? He replied, " I am going to Mecca, to
perform my devotion to the Kaaba of the Prophet, the comfort
of God, and peace upon him ! " Muhammad Ali said, " I ask
you one favour, and will give you every assistance in my
power to reach Mecca safely. Whenever you write your book,
don't say that you made me believe that you were a Muham
madan, for I know that you are not/'

Wolff would here make a remark upon the point of Euro
peans travelling as though they were Muhainmadans ; and
trying to make people believe that they have not been known
as Europeans. They are always known, and the fact is, that
there is no necessity for any one to go incognito ; for, the
moment one says, " God is God, and Muhammad is the pro
phet of God," one is a Muhammaden, ex ipso facto. There is
no need to deny that one has been a Jew or a Christian before;
and the only thing travellers do, by trying to make people
believe that they were not discovered to be Europeans, is, that
they lie in addition to the sin of apostacy and hypocrisy. We
have now to treat of the character of Muhammad Ali, and of
the Europeans in general, whom Wolff met in Egypt.

Muhammad Ali was a janissary of the English Consul, Mr.
Chasseaud, at Cabala, the native place of Muhammad Ali,
where he was born in 1768, the same year which gave birth to
Napoleon and the Duke of Wellington. He went as a soldier
of fortune to Egypt, in order that if Kismat — i.e. " Fate" —
granted it. he might become Pasha, He soon distinguished
himself as a soldier ; and, with the assistance of the Mam-
looks, he became at last Pasha of Egypt.

But the Mamlooks, that dangerous body, who elected and
deposed Pashas just as they pleased, were a thorn in his eye.
So he invited them to dinner in the great castle in Cairo,
called Yussuf-Kalah, Castle of Joseph (not from Joseph the
Patriarch, but from Joseph, one of the Khalifs of Arabia), and
received them at the top of the castle. But while they were
seated at table, he gave a hint to the artillery, who fired upon
them, and out of 700 Mamlooks, 699 were killed ; and the one
who escaped, mounted his horse, and leaped down from the
height of the castle. The horse was killed, but the rider was
saved.

Ibrahim Pasha, his tiger son, finished the work, by exter
minating all the Mamlooks in the country, Muhammud AH,

of Dr. Wolff. 121

soon after, subdued the Wahabites, and took Mecca from their
hands. He then entirely enslaved Egypt, and became the
only merchant in the country. All the commerce was in his
hands ; even the manure was sold by him, and he traded in
everything. He was the first who introduced the flogging of
women, in order to get from them all the jewels they wore
around their necks. He even carried on civilization in the
Turkish method; and flogged those children who would not go
to school. He was " the cruel lord who ruled over Egypt,"
mentioned in Isaiah. But he sent young men to friends in
England to be educated, especially from the Copts and Arabs.
His prime minister was an Armenian, Yussuf Boghos by name,
i. e. Joseph, son of Paul ; a man who spoke French, Italian,
Persian, Arabic, and Turkish, with the utmost fluency. The
judgment of Muhammad Ali about Wolff is published in the
" Jewish Expositor." He praised his talent and enthusiasm,
and encouraged his idea of establishing schools, but suggested
several difficulties.

Among- the young men he sent to England, Osman Nured-
din Effendi was the most distinguished. He was a young-
Turk from Albania, who learned the European languages with
great facility, and was made superintendent over the College
at Boulak ; and at last became Pasha under his early patron ;
but, to the astonishment of all, he left Muhammad Ali the
moment he rebelled against the Sultan.

At last, two English travellers arrived in Cairo, Messrs.
Clarke and Came, both of them nephews of the famous Metho
dist, Dr. Adam Clarke : and Wolff determined to go with
them to Mount Sinai and Mount Horeb. He took with him
Bibles and Testaments in Arabic and Greek, and even some in
Hebrew, though there were no Jews in Mount Sinai ; and
then he was asked, "Why do you take Hebrew Bibles and
Testaments with you to a place where there are no Jews ?" to
which he replied, " Perhaps some day a Jew may come there,
then he will find the word of God in his own language."

His friends called this wild enthusiasm ; but, fifteen years
after, when Wolff returned to Mount Sinai the second time,
he found that a Jew from Bulgaria had been there, and had read
the Bible and Testament in the Monastery of St. Catherine, as
the Monastery upon Mount Sinai is called; and had been
baptized by the Superior of the Greek monks. And, to his
great surprise, this man wrote a book on the second coming of
Christ, which was found there, in manuscript, by Wolff', and it
had been read by the monks : and, at this second visit, Wolff
found that they were all believers in the personal reign of

122 Travels and Adventures

Christ ; in the restoration of the Jews, and the renovation of
the earth.

Previous to Wolff's setting out for Mount Sinai, in October,
1821, Rabbi Soloman from Wilna, residing at Jerusalem,
called on him, and introduced to him Rabbis Abraham and
Hirsch, both from Bucharest, and now residing at Jerusalem.
They asked Wolff where he was intending to go? Wolff
replied, " To Mount Sinai." Rabbi Soloman, from Wilna,
replied that he would prove to Joseph Wolff that this is not
Mount Sinai which at present is so called.

Wolff asked for proofs. Soloman replied that ho would
prove it by a parable.

" There was a Queen, and that Queen was married to a
King, who died. Now could you suppose that that Queen
would ever marry, after the death of the King, the King's
minister, or a menial servant ? Certainly not. Mount Sinai
is that Queen. It was married to the Holy One — blessed be
his name ! the Holy one did come down upon Sinai, and gave
his holy law upon it. Would He, therefore, admit or allow
that a convent of monks should be built upon that mountain ?
No. It is, therefore, impossible that that mountain, upon
which a convent stands, should be the Mount Sinai where the
law was given, amidst thunders and lightnings. Mount Sinai
is in England. Even Mount Tabor is in Europe. But," he
continued, " you will make the objection, why is Jerusalem
deserted and become a widow ? I answer, this was predicted ;
but, with respect to Sinai, we do not meet with any predic
tion."

Wolff now hired several camels, took a German servant,
Franz Six by name ; and Carne and Clarke had a Sclavonian
servant, Michael by name ; and on the 29th October — it was
a Monday — they set out for Sinai. The Germans, to whom
Wolff had preached on Sunday, the 28th, came to accompany
him out of the gate of the city, where Wolff mounted his
camels, and then, accompanied by Carne and Clarke, set forth.
On the 30th of October they arrived at Suez, where they were
received hospitably by the Greek Consul, Michael Manuli, an
Arab Greek Christian, to whom Wolff gave a Bible and
preached ; and to the rest of the Greeks there he also gave
Bibles, and preached.

The son of Michael Manuli was a highly interesting young
man. He was acquainted, from simply conversing with tra
vellers, with the names of Fichte, Schelling, Kant, Bardili,
Hegel, and Eschenmayer ; Go the, Schiller, Wieland, and
Herder ; Sir Walter Scott and Lord Byron.

of Dr. Wolff, 123

On the 3rd of November following, the travellers arrived at
the Wells of Moses, in Arabia ; among the Bedouin Arabs,
where Wolff preached at once to them. On the 4th they
reached the valley of Paran. " The Law came from Sinai,
and the Holy One from Mount Paran :" and on the 6th they
were approaching their destination. It was a clear night, the
sky was ornamented with stars, and at a distance the voices of
the Arabs were heard, and the fires of the Arabs around their
tents were blazing through the Desert. Wolff said to Carne
and Clarke, his imagination being excited in the extreme,
" Now I shall meet with Moses and his host." They pro
ceeded, and at last they saw before them the monastery of
Saint Catherine, standing high on Mount Horeb, which is
called by the Arabs, Jibbel-Moosa, i. e. Mount of Moses. As
the monks never open the gates below, Wolff and his party
had to be drawn up by a rope to a window ; and Wolff relates
that, when the Sclavonian servant, a clever man but a great
rogue, was being drawn up, he and his friends threw stones at
him for fun — Wolff calling out at the same time that if he fell
down there would be no one to weep for him, but Michael only
turned his head and looked down at them, saying, " I defy
you all !"

At last they were all brought safely into the convent,
though Wolff's ascent was possibly a little critical, for no
basket was let down, as from the window of RahaVs house,
but only a rope with a loop at the end, into which the
admitted guest thrust his foot — and Wolff was always more
remarkable for bodily endurance than bodily activity — but no
matter. His room was said to be on the very spot where
Moses saw the bush burning, and it was not consumed.
" This," said he to himself, " is the country where Moses lived
40 years with his father-in-law, Jethro, keeping his sheep.
Here it was the Lord kept his own people, like the apple of his
eye. Here it was that He gave the law, amid thunder and
lightnings. Here it was that He carried them on eagles'
wings," — and Wolff wrote from thence to his friends, Henry
Drummond and Bay ford, all the ebullitions of a heart, filled with
these grand remembrances ; and on the next day he called the
monks together, and gave them Bibles in Arabic and Greek,
the Hebrew Bible also, and the New Testament in Hebrew ;
and he made the principal monks write to Henry Drummond
and Bay ford, expressing the interest they took in the distribu
tion of the Bible in every language throughout the world.
They were delighted to hear that Bishop Hilarion, a member
of their monastery, was the chief translator of the Bible into

124 Travels and Adventures

modern Greek, and was employed by the British and Foreign
Bible Society. At larst Game, Clarke, and Wolff determined
to take a survey of Mount Sinai, and of the remarkable anti
quities surrounding it. They desired to see the spot where
Moses went up, while the elders tarried for him and Joshua.
All the monks regretted that they did not dare to accompany
them in their exploration, on account of a tribe of Arabs who
were living around the Mount, and with whom they were at
enmity, because those Arabs demanded provisions of them,
and they were not able to supply them. The Arabs had also
complained that the monks were in possession of the original
book of Moses, from which if they would but pray, rain would
fall in abundance ; but that the monks were lazy fellows, and
would not pray as they ought ! As the monks, therefore,
were not able to accompany the travellers, they charged the
Arabs, who were in their service, to accompany them, and lead
them to the summit of Mount Sinai, and to the rock of Meri-
bah, and to the height of St. Catherine, and to the summit of
the mount where Moses was forty days and forty nights.
Wolff there read, to the company in English, and to himself in
Hebrew, and to the Arabs in Arabic, the xxxii. chapter of
Deuteronomy, " Give ear, O ye heavens, and I will speak ;
and hear, 0 earth, the words of my mouth." And in the
xxxiii. chapter of Deuteronomy, " The Lord came from Sinai,
and rose up from Seir unto them : he shined forth from Mount
Paran." And Wolff wrote from that spot to Drummond,
quoting this text ; and added, in parenthesis, " Where your
friend Joseph Wolff now stands."

He then read to the company, Exodus xx., containing the
ten commandments, and then he read chapter xxiv., 1st verse,
" And he said unto Moses, Come up unto the Lord, thou, and
Aaron, Nadab, and Abihu, and seventy of the elders of Israel ;
and worship ye afar off. And Moses alone shall come near
the Lord ; but they shall not come nigh ; neither shall the
people go up with him." And he also read some parts of
the Psalms and of the New Testament ; and he wrote to
Drummond and Bay ford, " Tell my people, the Jews in
England, that I prayed for their salvation at the very place
where our ancestors were buried, six hundred thousand
of them, beside women and children.* I did not address
myself to Moses, for his intercession, for he died in the land of

* The children of Israel, who came out of the land of Egypt, were
buried, it is said, in the territory around Mount Sinai, the whole of
which goes under the name of " Mount Sinai."

of Dr. Wolff. 125

Moab, and no man knows where he is buried to this day ; but
I addressed myself to Him, who is not hidden, who died and
rose again. I prayed to Him that his blood might come
indeed upon Israel and their children, and cleanse them from
their sins ; that blood which speaketh better things than the
blood of Abel." Wolff also prayed for the whole of England
and Germany, for Malta and Gibraltar ; yea, and he remem
bered also the family of Count Stolberg, who had been his dear
and kind friends. On the 10th of November, 1821, in the
morning, they went to take a view of the rock of Meribah ;
and, to use again the words of Wolff to his friend Drummond,
" Where my people thirsted, and where they rebelled." Wolff
maintains (and he is not single in the belief) that this is the
real rock ; for here is the mark of Moses' staff, and the twelve
holes from which the water gushed out, according to the
twelve tribes of Israel. Pocock also, who had visited the spot,
believed this.

Years after this time, Lord B , the present Earl of

, was on Mount Sinai ; and when Wolff met him in the

year 1828, on board of the Cambrian, commanded by Captain
Rohan Hamilton, he asked him what had become of the Bibles
which had been left there by himself and his party in 1821 ?

to which Lord B replied, that the monks had destroyed

them all. But Wolff felt convinced, even at the time, from
his lordship's manner, that he knew nothing about it ; and, on
revisiting the monastery himself, fifteen years afterwards, he
found the Bibles still there.

After Lord B 's answer to his inquiry, Wolff said to

Andrew Buchanan, (now British Ambassador in Spain,)
" How far you can rely upon this traveller's account, you will
soon find out by another question which I will ask him." He
then said, " Has your lordship seen the rock of Meribah V9

Lord B replied, " Yes, I drank water out of it." Wolff

asked, " What kind of water was it?" He answered, " Very
good indeed ; clear as crystal." " Then," said Wolff, "your
lordship must have struck the rock again, for no water flows
out of it now." The captain laughed, and said, " Your lord
ship is not very successful this time."

Just as the party were about to leave the rock of Meribah,
there came up a Bedouin Arab, who shouted to them, "You
are my prisoners !" Wolff replied, " We shall go back to the
monastery." The Arab said, " There is no monastery for
you ; you are my prisoners !" Wolff explained the remarks
of the Arab to his friends ; when Clarke drew out a pistol to
shoot the man, but Wolff threw the pistol away. The Arab,

126 Travels and Adventures

having observed that Clarke was going to present a pistol at
him, put his fingers to his mouth, and whistled very strongly ;
and, in an instant, the three travellers were surrounded by a
crowd of Arabs, who cursed both them and the monks. One
of them wanted forthwith to shoot Clarke, but Wolff walked
forward, and said, " Mind what you do ; we are Englishmen !"
This stopped their violence. They then consulted with each
other, and said, " Now, you are come at a very happy mo
ment, for these Greek monks are sons of the devil — sons of the
wicked one, and dogs. They are in possession of the book of
Moses ; and whenever there is no rain, if they would begin to
pray out of this book, rain would always come in abundance.
But now we have had no rain for a considerable time, which is
a great injury to our palm trees ; and we daily come to them,
and ask them to pray, but they are such scoundrels that they
never want to pray. You must, therefore, mount your camels,
and we will go with you to the monastery, and call up to
them, and ask them whether they will pray or not ? If they
pray, and rain conies, then you may go in peace, and be with
them again ; but, if not, you must stay with us till the day of
judgment."

• A most amusing scene followed. When they came near
the monastery, one of their chiefs, Sheikh Hassan by name,
called out, " Dogs ! will you pray or not 2" They called down
in reply, " Children, we pray ; but it is in the hands of God
alone to bring rain or not f

The Arabs got into a tremendous rage at this, and repeated,
" You dogs ! You dogs !"

After which they made their prisoners ride their camels
towards the Valley of Paran, and a beautiful valley it was.
Wolff's companion, Came, who has written his amusing
" Letters from the East," was highly interested with the
adventure, and said continually, " When I go home to Pen-
zance, I shall amuse the ladies at the tea-table by relating my
adventures."

Arriving in the camp of the Bedouins, they pitched a tent
for their prisoners, constructed out of old black rags, and near
the tents of their women. One of the women put her hand
through one of the holes, and literally took a neckerchief from
Wolff's throat. Wolff ran out of the tent, (as Carne says in
his book,) as if from a wild beast ; nevertheless, Carne was
always urging Wolff to tell what the lady had said to him.

It is a remarkable fact, that when Wolff returned to Mount
Sinai, fifteen years afterwards, the very children who were not
born at his first visit, knew not only Joseph Wolff's name,

of Dr. Wolff. 127

but the names of his companions ; and also that one of the
ladies had taken his neckerchief. They knew too, that
Wolff had a servant, whose name was Franz Six : and that his
companion, Came, had a servant whose name was Michael ;
also that, whilst Wolff was always afraid that his servant was
starving himself to death, the rascal in fact was drunk from
morning to night.

From this we see how these sons of the desert hand down the
slightest events from father to son ; and Dr. Wolff therefore
says, that he has more confidence in the traditions of the Arabs,
than in all the criticisms of Robinson and Stanley. So, in
spite of Robinson and Stanley, he believes the authenticity of
those places, as the A rabs point them out ; and Wolff believes
the same respecting the holy places in Jerusalem, — that those,
as pointed out by the Arabs, Christians, and Jews, are authen
tic ; the tomb of our blessed Lord, pointed out as such, is the
very tomb where He was laid, and the stone which is pointed
out as the stone rolled away by the angel is the identical stone.
What Stanley says is altogether absurd, that the apostles did
not care for the places, because they were neither German Pro
fessors, nor Fellows of any College, either of Oxford or Cam
bridge : they felt and thought as children who love every relic
of their parents, and honoured them as such. Is not this even
confirmed by the Bible itself? For does not David say about
Jerusalem, "Thy servants favour the dust thereof?" and did
not our ancestors, Abraham, Isaac, and Jacob, wish to be
buried where their fathers were ? did not Jonah look toward
the holy temple ? All which facts are proofs that those places
where the demonstrations of G-od^s kindness were visible were
treasured and respected. And does not Stanley honour the
place where his father is buried, with all his European philoso
phy ? However, his book is of the highest use, and full of
profound research. Stanley unites deep learning with humility
and liberality !

Whilst the travellers were detained by the Arabs, they
allowed them to send their servants to the monastery for their
utensils. And, as Wolff was in desperate need of being-
shaved, in order not to have his beard filled with certain ani
mals peculiar to the Arabs, he asked a Bedouin to shave him.
The man took the razor, which he used for shaving the crown
of his own head, and shaved WW without either soap or
water, quite clean, and without giving him the slightest pain.
Wolff remembered this barber's name well-— it was Juma. He
was always a smiling good-natured fellow, and fifteen years
aftery he reminded Wolff that he had shaved him on that
occasion, and that he received nothing but a piece of bread and

128 Travels and Adventures

cheese for the job — no present in money. So Wolff then gave
him one dollar, for old acquaintance' sake.

However, to be short ; the chiefs of the Arabs assembled
near Wolff's tent, and asked him to write a letter to the Pasha
of Egypt, telling him of the dreadful wickedness of the Greeks ;
how they had refused to pray for rain from day to day, in spite
of all that could be said to them • and asking him to send them
an order that they should pray. Wolff replied that he had no
power to write to the Pasha, but that he would write to the
Consul. So, as he wrote in English, he sent an account of the
whole affair to Mr. Salt, and an express messenger was de
spatched with the letter a six days1 journey through the desert.
But, previous to his return, the neighbouring Sheikhs and the
rest assembled again ; and Wolff in the midst addressed them
in Arabic, and told them the contents of the letter he had sent,
and that they would be in danger of having their tents taken
away, their camels, flocks, and wives also, by the Turks, if
they did not release them. The Arab Sheikhs were thus per
suaded, and began immediately to be in a great hurry to let
them go ; and they, moreover, begged them to write to the
Pasha, and tell him that they had flogged those Arabs who
had taken them prisoners. The travellers replied that they
could not tell a lie, but that they would intercede for them, and
nothing should be done to them.

Then they brought Wolff and his friends in haste to Cairo,
where Wolff arrived dressed half like an Arab, half like an
European ; and thus, he rode upon a camel through the vast
town of Cairo, affording amusement to both Europeans and
Arabs.

When they asked the Arabs what they had to pay them for
this work, the fellows wanted pay not only for the journey
direct to Cairo, but also for having made them prisoners, and
for taking them to the valley of Paran ; all which was of course
refused. Wolff having thus returned to Cairo, was received
a^ain most kindly by Mr. Salt, the Consul-General, and by
his beautiful wife, an Italian from Leghorn.

At table, during supper that night, Wolff was so full of his
journey through the Desert, and his imprisonment, and his stay
in Mount Sinai, and his distribution of Bibles, that, when the
dish with plum-pudding was handed round, he took the whole
of it on his plate. Mr. Salt, and all the party, were bursting
with laughter ; but Wolff did not observe it. At last, after he
had eaten up the greater part, he said calmly, that Mr. Salt
had given him rather too much. Salt, pretending he wanted
some, said, " Where is the pudding, Wolff?"

of Dr. Wolff. 129

So, the next evening1, when they sat down to dinner, Salt
began again to interest Wolff with the journey to Mount Sinai,
and then handed to him a dish upon which was a whole goose
roasted. But Wolff observed the trick this time, and said he
had not yet digested his plum -pudding !

The last discussion that took place between Wolff and Mr.
Salt is too interesting to be omitted. They were talking at
night about Cicero, and Mr. Salt remarked that all the ancient
philosophers were in doubt or darkness about the resurrection
of the dead. Wolff" was delighted with the observation, and
they agreed that the doctrine was at that very time clearly
revealed by God to the Jews, through the mouths of the pro
phets. Thus, the Lord alluded to it by Moses (Deut. xxii.),
" I kill, and make alive/' And Hannah rejoiced in the Lord,
and said, " He bringeth down to the grave, and bringeth up"
(1 Sam. ii. 6). And again (Hosea vi. 2), "After two days
will he revive us : in the third day he will raise us up, and we
shall live in his sight." And hear what Job saith, " For I
know that my Redeemer liveth, and that he shall stand at the
latter day upon the earth : and though after my skin worms
destroy this body, yet in my flesh shall I see God : whom I
shall see for myself, arid mine eyes shall behold, and not
another; though my reins be consumed within me"" (Job xix.
25). Hear, too, what Ezekiel saith (xxxvii. 5), " Thus saith
the Lord God unto these bones ; Behold, I will cause breath
to enter into you, and ye shall live. And I will lay sinews
upon you, and will bring up flesh upon you, and cover you with
skin, and put breath in you, and ye shall live ; and ye shall
know that I am the Lord." And also Daniel (xii. 2), " And
many of them that sleep in the dust of the earth shall awake,
some to everlasting life, and some to shame and everlasting
contempt. And they that be wise shall shine as the bright
ness of the firmament ; and they that turn many to righteous
ness as the stars for ever and ever." And thus, likewise, the
Psalmist, " Oh thou that hearest prayer, unto thee shall all
flesh come.1' And so, again, the Prophet Isaiah (xxvi. 19),
" Thy dead men shall live, together with my dead body shall
they arise. Awake and sing, ye that dwell in dust : for thy
dew is as the dew of herbs, and the earth shall cast out the
dead."

There are people who try to undervalue Revelation, by say
ing, that the Jews were indebted to the Chaldseans for their
belief in the resurrection of the dead, and that Daniel received
this knowledge in Chaldoea. Now Wolff asks whether God, in
his wisdom, cannot impart a revelation to a chosen servant, in

K

130 Travels and Adventures

the mountains of Chaldsea as well as upon Mount Sinai and
Zion? and he insists that men have to adore the wisdom as
well as goodness of God in the distribution of his will. Wolff
himself is perfectly convinced that, among all the inspired
writers of the Old Testament, Daniel the prophet has set forth
the doctrine of the Resurrection with the greatest clearness,
Moses even not excepted. And, oh, what wisdom is in that
very fact ! for it was Daniel also who was the first, as we read
(Dan. ix. 8 — 20), to set his face to the Lord Clod by prayer
and supplication, that He might make known to him the final
destiny of Jerusalem ; and that very angel, Gabriel by name,
who announced, in the fulness of time, to the Virgin Mary the
wonderful birth of her Son and her Lord, he, the same angel,
made known to Daniel (Dan. ix. 26) that Messiah should be
cut off, but not for Himself; and he, then (Dan. xii. 2, 3),
caught by the Spirit of the Lord, predicted that that Messiah,
who was to be cut off, was to bring life and immortality to
light through the Gospel ; so that he bursts sublimely forth in
these words, " Many of them that sleep in the dust of the earth
shall awake, some to everlasting life, and some to shame and
everlasting contempt. And they that be wise shall shine as
the brightness of the firmament ; and they that turn many to
righteousness as the stars for ever and ever!"

Wolff now began to think of departing through the Desert
for Jerusalem ; but before we see him proceeding to that Holy
City, we must give some of his remarks with regard to travel
lers who come to Egypt.

It cannot be denied that many of them are Europeans of
learning and research ; antiquarians, painters, natural histo
rians, investigators of the monuments of Thebes, Luxor,
Gorno, Carnak, and the ruins of Dendyra ; and travellers who
go as far into the interior as the second Cataract ; decipherers
of the hieroglyphics in the Pyramids, and diggers after the
beautiful rooms which are found there, decorated with monu
ments of the freshest colour. But there are also others who
get considerably imposed upon. As some, for instance, who
have boasted of having found mummies of the most interesting
nature ; which, when examined, have proved to be nothing-
better than a lady who had recently died. Again, there was
an American gentleman, whom Wolff afterwards met at Jaffa,
near Jerusalem, his name was George Rapelye, and he had the
most funny ideas. As for example, respecting the hierogly
phics and Pompey's pillar in Alexandria, he said, with the
American snuffle, " These are nothing but figures marked upon
stones, like figures upon gingerbread." He believed that

of Dr. Wolff. 131

there must be a town underneath the Pyramids ; and that, if
they had the Pyramids in America, they would make Ameri
can hotels of them !

There were also medical gentlemen, from Paris, who arrived
with a prepossession that the plague was always raging there
abouts ; and every sick man who died, they tried to prove had
died of the plague. So that actually one of these doctors
induced the sanitary board to proclaim all Egypt to be in
quarantine.

But the most disreputable set of travellers are those revolu
tionists, who leave their native countries, Itaty, France, and
Germany, because they will not submit to authority at home.
Some of these whom Wolff knew, entered the service of the
tyrant, Muhammad Ali, where they became venal servants of
that worst of tyrants, to execute all his oppressive commands.

Muhammad Ali seems to Dr. Wolff to be that "cruel lord"
predicted by the prophet Isaiah (Isa. xix. 4), "And the
Egyptians will I give over into the hand of a cruel lord ; and
a fierce king shall rule over them, saith the Lord, the Lord of
hosts."

CHAPTER VII.

Desert; Gaza; Jaffa; the Samaritans; Mount Carmel ;
Acre ; Sidon ; Argument with a Roman Catholic ; Mount
Lebanon] robbed by Bedouins; arrives at Jerusalem.

let us leave Cairo for Jerusalem. The day before
Wolffs departure, a Jew, of high talent, came "to him,
Cerf-Beer by name ; who confessed to him that he had no
peace, although he had three times professed himself a Muham-
madan, in order to make his fortune ; and had divorced a
dozen wives, &c. Wolff preached to him the Gospel of Christ,
and admonished him to repentance.

At last Wolff set out, with twenty camels loaded with
Bibles, and accompanied by his drunken German servant,
Franz Six, for that Jerusalem, whither the tribes went up,
even the tribes of the Lord : where David's lyre had told the
triumphs of our King, and wafted glory to our God, and
made the gladdened valleys ring — the cedars bow — the
mountains nod : to that Jerusalem, which is joined and com-

K 2

132 Travels and Advent ares

pactcd together with the Jerusalem above. Alas ! Jerusalem
the city is now solitary, and a widow ; but she shall be
comforted, when the glory of the Lord shall be revealed, and
all flesh shall see it together !

He travelled with his camels through the Desert ; and, as
he proceeded, he read those portions of Genesis, which contain
the journeyings of Abraham, Isaac, and Jacob. Sometimes
the Arab Sheiks came around him, and wished to know the
names of the grand vizier of England ; of the head of the
British army ; of the grand mufftee of England, and of the
king and his wives. Wolff named Lord Liverpool as the
grand vizier ; the Duke of Wellington as the scraskir, which
means " head of the soldiers ; " and Sutton, archbishop of
Canterbury, as grand mufftee. They wrote down these names
in Arabic characters, which sounded" most funny to their ears.
Wolff pitched his tents in the little Desert, opposite the for
tresses, if they may be called so, in the camps of Khankah
and Balbees. Afterwards, in the year 1828, when on his
third journey through the Desert of Egypt, with his deal-
wife, Wolff heard at this spot the unexpected sounds of musical
bands, belonging to Egyptian troops, who were playing, as
skilfully as Europeans, the melodies of Europe.

A J*ew was in the caravan, and when Friday evening
approached, (the commencement of his Sabbath,) the whole
caravan, composed chiefly of Muhammadans and Eastern
Christians, remained in the Desert, in order that the Jew
might be able to celebrate his sabbath, according to his law.
Wolff purposely asked the Arabs, why they showed so much
respect to that Jew, since the Jews are universally despised,
and even tortured I They replied, " This is ancient custom ;
for Abraham — the peace of God upon him ! — observed the
Jewish sabbath ; and nobody ventures to disturb the Jew in
the observance of the sabbath ; and the Jew himself would be
killed if he did not observe it." Ancient custom seems to be
observed and respected by all nations ; but how especially
remarkable is its power among these ruder people ! Wolff
remarked the same on his arrival at Jerusalem, when he saw
the Jew allowed to go where the ancient temple formerly
stood ; whilst the Christian was not permitted to come near
the spot; and this was in conformity with ancient custom ; or,
as the Arab expresses it, Aada men Kadeem, which means,
" Custom from ancient times." And every missionary ought
to respect the customs cf ancient times, whenever he goes to
any of those countries.

Wolff had also in the Desert the society of an Armenian

of Dr. Wolff. 133

gentleman, of high respectability, Makarditsh byname, a most
amiable man. He was travelling to Jerusalem, with two
female relatives, to perform his devotion. He came every
evening to Wolff's tent, and related stories to him of the
children of Hayk — namely, the Armenian nation ; and of the
holiness of Melchizedek, who blessed Abraham. He talked
too of Abgar,* one of the ancient kings of Edessa, who lived
in the time of our Lord Jesus Christ, and was said to have
been cured by our Lord himself; after which Abgar became a
faithful believer, and invited our Lord to become his guest in
the city of Edessa, where he offered to give him every pro
tection against the persecution of the Jews. But our blessed
Lord declined the invitation, because He was now to proclaim
good tidings among the lost sheep of the house of Israel. The
correspondence between Christ and Abgar is to be found in
Eusebius' Ecclesiastical History. f

* Sometimes, but not correctly, written Agbar.

f The correspondence is as follows, as related by Eusebius : —

Copy of the Letter written by King Abgarus to Jesus, and sent to
Him at Jerusalem, by Ananias the courier.

" Abgarus, prince of Edessa, sends greeting to Jesus the excellent
Saviour, who has appeared in the borders of Jerusalem. I have heard
the reports respecting thee and thy cures, as performed by thee without
medicines, and without the use of herbs. For as it is said, thou causest
the blind to see again, the lame to walk, and thou cleansest the lepers,
and thou castest out impure spirits and demons, and thou healest those
that are tormented by long disease, and thou raisest the dead. And
hearing all these things of thee, I concluded in my mind one of two
things ; either that thou art GOD, and having descended from heaven,
doest these things, or else doing them, thou art the son of GOD. There
fore now I have written and besought thee to visit me, and to heal the
disease with which I am afflicted. I have also heard that the Jews
murmur against thee, and are plotting to injure thee ; I have, however,
a very small but noble state, which is sufficient for us both."

The Answer of Jesus to Kiny Abgarus, by the courier Ananias : —

"Blessed art thou, 0 Abgarus, who, without seeing, hast believed in
me. For it is written concerning me, that they who have seen me will
not believe, that they who have not seen, may believe and live. But in
regard to what thou hast written, that I should come to thee, it is neces
sary that I should fulfil all things here, for which I have been sent.
And after this fulfilment, thus to be received again by Him that sent
me. And after I have been received up, I will send to thee a certain
one of my disciples, that he may heal thy affliction, and give life to thee
and to those who are with thee."

134 Travels and Adventures

Thus they arrived at Al-Arish, where Napoleon fought a
battle against the renowned Mamlook chief, in which the
Mamlooks were defeated. Thence they proceeded to Gaza,
where Samsoin killed the Philistines, and took the doors of
the gate of the city, and the two posts ; and went away with
them, bar and all. Here Wolff observed that this custom is
preserved all over the East, that whenever a conqueror takes
a town, he carries away the gates of it. Thus Lord Ellen-
borough carried away the gate of Sumnauth from the city of
Ghuznee.

Wolff left Gaza on the 28th of December, 1821, and on
reaching Jaffa took up his abode in the house of Antonio
Damiani, whose father was consul there for 80 years ; and ho
himself was a venerable old man, with a three-cornered hat,
and a gold-lace brim upon it. He wore a large coat of taffeta,
and carried a staff in his hand, with a silver button at the top
of it. At Wolff's request, on his hearing that some Sa
maritans were there, he brought to him the most learned of
them. His name was Israel ; he came from Nablous, and
was in correspondence with Abbe Gregoire, at Paris, bishop
of Blois. Lord Guildford, who was known there as Lord
North, was also one of this Samaritan1 s correspondents. He
showed to Wolff three Samaritan manuscripts ; the first was
part of the books of Moses ; the second was a book called
Mimra, containing old sermons of their priests ; and the third
contained a catechism for the Samaritan youth. All these
were written in the Samaritan language. Wolff asked Israel
whether he would sell them? He replied in the negative.
On Wolff's asking if they had the prophets Isaiah, Jeremiah,
Ezekiel, and the Psalms of David, he replied, " We acknow
ledge none of them : our only prophet is Moses, and Moses
told us, ' Ye shall not add to the word which I command you,
neither shall ye diminish ought from it, that ye may keep the
commandments of the Lord your God, which I command
you.' r He said that many things are contained in the book
of Moses, but in a hidden manner ; and that they who study
them will find them out ; but they must do it with fasting and
prayer. Wolff asked them whether they believed in the Mes
siah, and he replied, "Yes, for He is prophesied of in the book
of Moses. We call him Tahib, which moans, ' He that is given.'
He shall be of the tribe of Joseph, of whom it is written,
in Genesis xlix. 22 — 24, ' Joseph is a fruitful bough, even a
fruitful bough by a well ; whose branches run over the wall :
The archers have sorely grieved him, and shot at him, and
hated him : But his bow abode in strength, and the arms of

of tor. Wolff. 135

his hands were made strong by the hands of the mighty God
of Jacob ; (from thence is the shepherd, the stone of Israel.'")
The Samaritan added, " But there shall be two Messiahs ;
the one was Joshua, the son of Nun, the disciple of Moses ;
but the chief shall be of the tribe of Joseph, and He shall
surely come, and his coming will be glorious ! A fiery
column shall descend from heaven, and we shall see signs and
wonders before his coming."

Wolff then asked, "Who is meant by the Shiloh Moses
mentioned in the 10th verse of the 49th chapter of Genesis,
where it is said, ' The sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until Shiloh come ; and
unto him shall the gathering of the people beT'

He replied, "This was Solomon, for he was a great
drunkard."

Wolff asked him for proofs of this assertion from the books
of Moses.

He said, " The proof is clear in the llth and 12th verses of
the 49th chapter of Genesis, — ' Binding his foal unto the vine,
and his ass's colt unto the choice vine ; he washed his gar
ments in wine, and his clothes in the blood of grapes : His
eyes shall be red with wine, and his teeth white with milk.'r

Wolff then asked him, "Whether the Samaritans have any
communication with the Jews ?"

Israel replied, " No : an enmity from the time of Joseph the
son of Jacob, whose descendants we are, has existed between
us ;" and then he continued, " Joseph was a good child, and
fair, and beautiful, and beloved of his father ; but his brethren,
Simeon and Levi, hated him. Cursed be they, and cursed be
their descendants ! When his father sent his beloved son to
Dodaim, they endeavoured to kill him ; but Judah, who had
great authority among them, persuaded them to sell him to a
caravan of merchants who were going to Egypt, where he be
came the first man after Pharaoh ; and there he begat Ma^-
nasseh and Ephraim, and we are his descendants. Joseph,
our father, forgave them ; but we, his children, can never for
get that Joseph, our father, was so harshly treated by them.
And from that time the division between them and us has
lasted till now. We worship upon Mount Gerizim, and they
worship upon Mount Siou. The prophet Elijah increased the
division and enmity. He was an old man, and respected not
Ahab, our king, who was a young man without a beard. He
continually came and said, < In Judah is God known,1 until
Ahab turned him out of the country.1"

Wolff desired Israel to give him letters for Nablous, the an*

136 Travels and Adventures

cient Samaria ; and lie replied, " With joy and pleasure : for
we know that when nations from afar shall come to inquire
into our state, the time of redemption by Tahib shall come,
when our nation shall be redeemed." Wolff asked him,
whether he had read the Gospel 2 To his utter surprise Israel
knew by heart the fourth chapter of John. And yet, a
canting lady from England, who was at Nablous, asserted
that Israel, the Samaritan, had never read the Gospel,
although it had been given to him.

After this conference many years passed by ; and when the
Samaritan, Jelebee by name, who was a nephew of Israel,
came to England in 1857, he told Wolff that Israel had after
wards said, " Wolff I shall never forget ; " and Jelebee added
that Israel sat dumb and silent in the synagogue for thirty
years, except when defending Christianity ; so much so, that,
when Jelebee went to England, the Samaritan high-priest bad
said to him, " My son, our number is already too small : do
not go near Wolff: remember the silent conduct of Israel, and
how his last words in his dying hour were, i Wolff is right T '
Dr. Wolff asked Jelebee by what had Israel asserted that he
had been most struck in their discussions together ? He re
plied, " Your observing that he ought to forgive his enemies,
even as Joseph had forgiven."

But what is remarkable — very much so indeed — is, that
Jelebee, on arriving in England, was most anxious to visit
Dr. Wolff. And when this poor Samaritan arrived at He
Brewers, neither Dr. Wolff nor his wife were at home ; and as
the servants had strict orders not to admit any strangers during
their absence, the poor fellow remained in the yard waiting ;
as he would not depart without seeing Dr. ' Wolff. The
servants, in their difficulty, sent for a neighbouring lady, who
speaks French ; but all Jelebee could say was, — " See Wolff;
see Wolff in Samaria ! " Most fortunately, Lady Georgiana
Wolff returned home, and soon afterwards Dr. AVolff in com
pany with Mr. Rogers, the Consul of Caifa, near Jerusalem ;
and then they gave him a good reception ; and Jelebee cooked
a dinner at the Vicarage, in the Samaritan fashion, which was
liked by all. One day, Dr. and Lady Georgiana Wolff
walked out with Mr. Rogers and Jelebee, when some pigs
passed by, which are a horror in the eyes of the Samaritans ;
and Jelebee said in Arabic, Allah yalan al-khan-zeer kulla-
Jioom, which means, " God curse the pigs, every one of them."
This was explained to the parishioners, and they got angry
with Jelebee, because he had "overlooked" their pigs with
tin evil eye $ and, unfortunately, next day one of these pigs

of Dr. Wolff. 137

was drowned : on which, all said, " If only this fellow, with
his singular dress, was out of the place, we should be very
glad." Wolff could scarcely get 105. for him, because he had
cursed the pigs ; but the gentry and clergy were generous,
and subscribed about £20 for the Samaritan before his de
parture.

Wolff was now quite near Jerusalem, Jaffa being only
thirty-five miles distant from the holy city ; but he did not
yet like to enter, because he was not acquainted with the
Syriac dialect of the Arabic language. He conversed, mean
while, with learned Muhammadans, and gave them the Gospel.
One of them, Assad Akliia, was well acquainted with the his
tory of Sabat, the Arabian convert, who had professed Christ
ianity at Calcutta, and been fellow-traveller of Henry Marty 11,
but had afterwards apostatized. Assad Akhia, to Wolff's
surprise, defended the whole conduct of Sabat, for he said,
4 'that he had only embraced Christianity in order to enter
better into all the ways of the Christians,11 and he justified
this dissimulation.

Wolff having now, for the reason just given, decided to go
northwards for a time, proceeded to Mount Carmel, where the
holy challenge took place between Elijah and the priests of
Baal ; and there he read to the Christians the passage from the
Book of Kings. At last, he arrived at St. Jean d'Acre,
where he met two most interesting people at the house of Mr.
Abbott, the British Consul. One was Mr. Berggren, chaplain
to the Swedish Ambassador at Constantinople. He travelled
as a naturalist, at the King of Sweden's expense, and was in
tent on discovering coal mines and collecting MSS. He had
the thorough countenance of a Swede — a fine red face — not
the red of wine, but the red of a cold country. Wolff had
before known him in Alexandria. He was very sententious in
his conversation, and said to Joseph Wolff that he was about
to visit an island to which very few Scandinavians had ever
come, except Niebuhr, the great traveller, about sixty years be
fore ; the name of that island was Bombay ! He then gave
Wolff an account of his having discovered coals in Mount
Lebanon, and of his having stopped about three months in the
monastery of the Italian and Spanish Friars in the holy city
of Jerusalem, and he said, "In order to keep them good-
natured, I managed them in the following manner : — ' Reverend
Fathers/ I said, ' I shall remain with you three months, making
my researches in and around Jerusalem ; and every evening
on my return to your hospitable monastery, I shall listen with
great interest to the arguments by which you prove the high

138 Travels and Adventures

importance of belonging to the church of Home/ Thus I
agreed with everything they said for three months ; after
which, on the morning of my departure, they expected me to
abjure my faith, when I said unto them, ' Oh, my Reverend
Fathers, it is not come to this point yet, for I am firmly
attached to the faith of the Christian religion, as it was taught,
and still is, in Sweden, by Gustavus Vasa.' And they became

very angry, but I gave them a very handsome present for their
"by, and reconciled the worthy Fathers. On my
arrival," he continued, "in Nazareth, I went to the monastery

of the Italian Friars which is there, and where Spanish Friars
also are, as in the one at Jerusalem. And there a room was
assigned me, but I met with rather a rough reception from one
of the Spanish Friars, who came up to me, held his fist in my
eyes, and said, ' You heretic, you will perish if you do not be
come a Roman Catholic.1 I said unto him, c If you do not
know better manners, I shall write to iny Ambassador in Con
stantinople, who will report it to my exalted King, the cele
brated Bernadotte, who will write to the Pope, and you will be
recalled.' While this struggle was taking place between me
and the Friar, the Superior entered, and turned him out of the
room. And after this I remained only a short time in the
monastery ; and now here I am in Acre, which is the ancient
Ptolemais, and from hence I shall set out, by sea, for Constan
tinople."

Wolff lodged at Acre, in the house of the newly-arrived
consul, Mr. Abbot, who procured him passports, called " buy-
urdee," for Mount Lebanon. However, before Wolff departed
from Acre, he met with another traveller, of whom a short
sketch must be given. His name was Mayr, from Switzerland,
and he was completely cracked. He had been converted by
the preaching of Madame de Krudener, and he believed him
self to be inspired of God, like the Apostles of old, and that
the whole world ought to obey him. He related that the Friars
of Jerusalem had ill-treated him, because he wished to see the
Holy Sepulchre at an hour not convenient to them, though it
was so to him, and for this reasoirthe Friars had sent him out
of Jerusalem in chains. Wolff and the Consul made him a
present of some pounds, when he proceeded to Beyrout.

When Wolff was going to Beyrout, he fell in, at the moment
of his leaving Acre, with two Jews, believers in the Lord Jesus
Christ, who had been converted to Christianity by the preach
ing of that unworthy subject, Melchior Tschudy by name : or
rather by his simply giving them the New Testament in
Hebrew. They spoke of Christ and the Gospel, with the

of Dr. Wolff. 139

highest enthusiasm ; but whether they have remained faithful
mifco the end is doubtful. Still, even the Jews themselves be
lieved them to have been sincere ; and what else but sincerity
could have made them make a confession of their faith in Christ
Jesus ?

One other circumstance Wolff has to mention, before he
leaves Acre, from which a just estimate may be formed of the
gratitude of Turks. There was a Jew, Haym Farkhi by
name, a man of immense wealth, and who had been chief
banker to Jesr Pasha, a ruler who had successfully resisted
Napoleon's attack ; and the name Jesr means " Butcher," for
this man had cut off the noses and ears of his principal sub
jects ; and Wolff saw many of those who had suffered this in
dignity, and who had replaced their lost ears and noses by
papier ones, and were called " Jesr's children." By being the
banker of this tyrant, Haym Farkhi the Jew had increased in
power from day to day, until the time of Jesr's death, when
there was a vacancy in the Pashaship ; and through the great
influence of Haym, a man named Abd-allah was proclaimed
Pasha. Haym Farkhi's influence became so great that the
Jews began to believe him to be the Messiah, and even the
Turks stood in much awe of him ; and, moreover, he had mil
lions in his possession. But suddenly, and without provoca
tion, Abd-allah Pasha, Haym's client, gave orders that his
head should be cut oft" ; and then the children of Israel were
in mourning, as they expressed themselves to Wolff, from Dan
to Beer-sheba, — weeping and wailing, " Our father and our
prince is gone, and the beauty of Israel is slain upon the high
places ! How is the mighty fallen ! how is the mighty fallen!"

Wolff had also, one day, an argument with a Jewish Rabbi
for three hours ; but, although he silenced him, the man re
mained unshaken in his faith. Wolff at last left Acre, and as
he was going out of the town, he met with Game and Clarke,
his fellow-travellers to Mount Sinai. They had now in their
company a Levantine Christian, who was about to go to Eng
land, in order to make his fortune by selling one single grain
of corn, upon which there was written the Fatha, I. c. the
opening chapter of the Koran, consisting of the following
words : —

" In the name of the most merciful and compassionate God,
the king on the day of judgment : we serve thee, we look up
to thee ; guide us the right way — the way of those to whom
thou art merciful, not the way of the reprobate, nor the way
of those who are in error. Amen."

All this could be distinctly read with a microscope. How-

140 Travels and Adventures

ever, Woltf doubts whether he ever came to England, for he
saw him ten years afterwards at Constantinople, and he had
not yet sold his grain of corn ! This Levantine tried to make
Came marry a beautiful woman of Damascus ; for Game's
chief object in his journey to the East was to marry a lady as
beautiful as those described in the Arabian Nights. Wolff,
however, dissuaded him from doing so, by telling Game, " You
may, perhaps, easily succeed in finding a lady with amiable
lips, and with her eyebrows painted with yellow colours ; yet
she may be stupid as a cow, and with hind quarters like an
elephant, and so she will come home to you !" Thus Wolff
succeeded in disgusting Carne to such a degree with the Eastern
ladies, that he abandoned the idea of marrying any of them ;
and he said, " Now I shall go home, and as I have not suc
ceeded in marrying an Eastern lady for beauty's sake, I shall
marry an English one for the sake of her money."

We must at once finish Carne\s history. He returned to
Penzance in Cornwall, found a lady in a stage-coach, who wan
rather beautiful in appearance, and he married her. Yet with
all his eccentricities, he was a good-hearted gentleman, of a
romantic turn of mind. He got himself ordained a clergyman
of the Church of England by Bishop Luscoinbe, the late chap
lain of the British Embassy in Paris ; but he subsequently
re-took the title of John Carne, Esq.

Wolff came to Sidon, by way of Tyre, where he assembled
a good many Jews, to whom he proclaimed the Lord Jesus
Christ. He went also to Mount Lebanon, and obtained per
mission from the Prince of the Mountain, who has the title of
Sheikh Busheer, to remain in the monastery of Ayin Warka,
inhabited by monks of the Maronite nation, who acknowledge
the authority of Home, but have their own patriarchs. These
reside at a place called Canoobeen, and arc usually men of great
vigour and power. The monastery of Ayin Warka received
Wolff with open arms. He made it his home for three months,
employing his time in reading, writing, and speaking Arabic
with the monks from morning to night. They tried to convert
Wolff to the Church of Rome, but he answered all their ob
jections and arguments, and they acknowledged the force of
many of his proofs. He then made acquaintance, as far as it
is possible to do so, with the religion of the Druses, of whom
Wolff believes that they are a remnant of the Druids of old :
for it is believed of the Druses that they worship an oak. They
practise astrology, like their fellow-mountaineers, the Anzai-
rees, of whom it is said that they worship Alilath, the Syrian
Venus,

of Dr. Wolff. 141

One visit Wolff made during his stay here, was to the
Apostolic Vicar in Lebanon, Monsignor Luigi Gandolfi. He
had often wished to have an opportunity of arguing with a
Roman Catholic missionary, and it was now afforded him in a
contest with a French priest, who resided with Gandolfi, and
who had been for thirty years Missionarius Apostolicus cum
omnibus facultatibus Episcopi.

This Frenchman, Pere Renard, opened the discourse as fol
lows : —

Pere Renard. — " The endeavour to convert the Jews is a
vain thing."

Wolff. — " All the prophets and St. Paul contradict your
assertion."

Pere Renard. — " They shall be converted to the Catholic
Church, but not to the Protestant."

Wolff. — " Neither to the Catholic, nor to the Protestant
Church, but to Christ ; to Him they shall look and mourn."

P'ere Renard — (in a very rough manner). " We must have
Peter and his successors for the judge of our faith, if we believe
in Christ."

Wolff. — " The Scripture knows nothing of it."
Pere Renard. — " Tu es Petms, et super hanc petram ccdifi-
cabo ecclesiam meam^ (Matt. xvi. 18.)

Wolff. — aAnd this he did when he opened his discourse,
and three thousand of his hearers received the word of God
gladly, and were baptized."

Pere Renard. — " Mr. Wolff, I should be ashamed to come
forward with that spiritus pruatus of the Protestants ; we
must have a spiritus communis ; we must not wish to be wiser
than so many councils and so many fathers. Do you know
that St. Augustine has said ' Evangelic non crederim, si ecclesia
mihi non dixerit"1 ?"

Wolff. — " I come not forward with my spiritu private ; I
tell you only what the Scripture says. The Scripture never
tells us that we must have councils and fathers for our guides ;
but says, first, 'Search the Scriptures' (John v. 39). And
that the Scripture is sufficient for our salvation, becomes clear
by the words of St. Paul (2 Tim. iii. 15, 16), 'The Holy
Scriptures are able to make thee Avise unto salvation, through
faith, which is in Christ Jesus.1 ' All Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof",
for correction, for instruction in righteousness.1 This appears,
again, by St. Paul (Rom. xv. 4), and by Psalms cxix. 105,
'Thy word is a lamp unto my feet, and a light unto my path.11"
P. Renard. — " There are many dubious points in Scripture.

142 Travels and Adventures

What can you do when you meet with a passage you cannot
understand?"

Wolff-'. — " Pray to God for His Holy Spirit ; and I am en
couraged to do so, for He saith (Luke xi. 13), ' How much
more shall your heavenly Father give the Holy Spirit unto
them that ask Him !' And Scripture is not difficult to be un
derstood ; the Holy Spirit itself tells me so : ' The word is
very nigh unto thee,1 and * things revealed belong unto us' '
(Deut. xxx. 14; xxxix. 2,9).

P. Renard. — " Look in my face, if you are able."

Wolff looked steadfastly in his face.

P. Renard. — " Then you think that Luther, qui fuit impu-
dicus, who married a nun, and Henry the Eighth, and yon, Mr.
Wolff, are alone able to explain Scripture, and that so many
fathers and bullw doqmaticw Summorum Pontificum have1
erred?"

Wolff. — " Neither Luther, nor Henry the Eighth, nor the
lullce dogmaticcc Summorum Pontificum, are guides of my
faith. The Scripture alone is my guide."

P. Renard. — " Is it not an intolerable pride, to think that
God will o-ive you alone the Holy Spirit on account of your

p to J9>t r

fervent prayer?

Wolf. — " Not on account of the fervency of my prayer, but
for the sake of the name, and the blood of Christ ; nor unto
me alone, but also to many others, and all who ask it."

P. Renard. — " That cursed spiritus p rivatus /"

Wolff. — " I have not told you my private opinion, but what
the Scripture tells us ; and you are an unbeliever if you do not
receive it."

P. Renard. — " I shall now tell you something which you
will not be able to answer, for my argument will be invincible,
and it is as follows : — You Protestants say that we Catholics
may be saved ; should you, therefore, not rather cast yourself
into the arms of a Church where you yourself confess that you
may be saved, than remain in a Church where the way to sal
vation is dubious ?"

Wolff. — u I know this argument, for it is of the time of
Henry the Fourth, King of France ; but I confess that I was
never able to satisfy myself of the force of it ; for, first, the
Protestants say, a Catholic may be saved, distinguo; a Catholic
is saved if he believes in Jesus Christ, concede ; but that the
Protestants should say that a Catholic is saved without faith
in Christ Jesus, nego. Secondly, the assertion of the Catholic,
that a Protestant is condemned if he remain a Protestant, dis-

of Dr. Wolff. 143

tinguo; without faith in Christ he is condemned, concede; with
faith in Christ he is condemned, nego ; and on this account I
cannot perceive in the least the force of the argument. But I
will ask you a question : When two persons do not agree upon
a subject, and wish to discuss it, what is to be done ?"

P. Renard. — " They must take that point for a basis upon
which both agree."

Wolff. — " You believe in Scripture, and I believe in Scrip
ture ; let us place the Scriptures before us, and decide the
question."

P. Renard. — " But there is one judge between us, which is
the Church. Tell me why will you not become a Roman
Catholic r

Wolff.—" I cannot believe in the infallibility of the Pope."

P. Renard (interrupting Wolff). — " This is not a dogma of
the Church ; I myself do not believe it."

Wolff. — " Go to Rome, and you will be there considered as
temerarius et impiusy* for the divines at Rome say thus, < Non
temere, sedpi'e creditur infallibilitas Papce in cathedra loquentis."

P. Renard. — " The Propaganda has done this : not the
Pope."

Wolff. — " With the approbation and sanction of the Pope."

P. Renard. — " What other doctrine induces you not to
believe in the Roman Catholic Church T

Wolff. — " The doctrine of the worship of the Virgin Mary,
of saints, and images."

P. Renard. — " We do not tcorship the Virgin Mary ; but
for more convenience we go to his mother, as the English na
tion go not immediately to their king, but to his ministers."

Wolff. — " I must observe, this" comparison between an

* According to scholastic distinctions, a doctrine may be either a fide
orproximum ad fidem. A fide is every doctrine, the disbelief of which
would make a man a heretic, and which is already distinctly so decided
upon by popes and councils ; and proximum ad fidem is every doctrine
not yet distinctly decided on by popes and councils, but remaining as the
opinion of the theologians, and the disbelief of which would make a man
a temerarius, though not a heretic. Among the first is the Infallibility
of the General Councils, and Transubstantiation ; among the second, the
Infallibility of the Pope, and, a few years ago, the Immaculate Conception
of the blessed Virgin (since ruled as a dogma) ; and whether Christ died
for all. Doctrines a fide are dogmas. Doctrines proximum ad fidem are
pi(B opimones. This was before alluded to in speaking of Count Stolberg,
who adhered to the dogma only, and did not hold himself bound by the
pia> opimones. Nevertheless, this liberty was not allowed at Rome, as
Wolff had experienced.

144 Travels and Adventures

earthly king and the King of kings, is most abominable and
impious."

P. Renard. — " Omnis comparatio claudicat ; but prove it,
that we worship the Virgin.11

Wolff. — " ' Salve regina, mater misericordice, mta, dulcedo,
et spes nostra, salve ; ad te clamamus exules filii Hevse, ad te
suspiramus, gementes, flentes in hac lacrymarum valle : Eja
ergo, adwcata nostra? etc. — and as adwcata is synonymous
with mediatrix, it is in open contradiction of Scripture, which
says, there is but one Mediator between God and man."

There were present at this discussion, Bishop Giovanni
Marone, Vicar-General to the Patriarch ; the Apostolic Vicar,
Gandolfi ; Giovanni Stambuli, Wolff's Arabic master, and
others ; and Bishop Marone said openly, that ."Rome com
manded too many things to bo believed ; and Stambuli (also
openly) told Wolff that truth was on his side ; and they
further remarked that Pere Renard never answered one of the
texts from Scripture.

In quoting this discussion with Pore Renard, Wolff wishes
to remark that, although he subscribes still to the general prin
ciples he then brought forward, he admits that he did not
speak on the occasion in a quite Church spirit. He allowed
too little to the authority of the Church.

Wolff was rejoiced, long after this occurrence, when he found
that his views of the Jesuits were shared by one of the orna
ments of the Church of England, who was very far from be
longing to the Tractarian party, but, on the contrary, was
rather opposed to them, so long as opposition did not degene
rate into hatred, intolerance, and persecution : and this man
was eminent among the Broad Church party, and agreed with
Wolff that the Jesuits, as a body, are not only thoroughly
learned, but endowed with great piety and zeal : amongst them
Cardinal Bellarmine need only be mentioned, whose piety
breathes in all his writings. Never can Wolff forget the em
phasis with which the late Sir Robert Inglis said to him, " I
am not so blinded by my anti-Roman tendencies as to deny
that Bellarmine was one of the most holy and excellent men in
the Church of Christ ; and so were Massillon and Bourdaloue."
Wolff has enjoyed the acquaintance of many Jesuits distin
guished by their learning, their philosophical genius, their
piety, and their benevolence ; and he will mention some of
their names. There was Johannes Michael Sailer, Bishop of
Ratisbon, whose pastoral theology is used in the Protestant
university of Tubingen : also Father Wiedmnn, who himself cir
culated thousands of Bibles in German v. One day Wolff

of Dr. Wolff. 145

heard in London a lecture on the fate of Poland, which was
universally applauded by the audience, but Wolff despised it as
a specimen of the most ignorant description ; for the lecturer
said that the Jesuits had been the cause of Poland not becom
ing independent of Russia : whereas Wolff with his own ears
had heard Jesuits and Redemptorists at Vienna continually
expressing a desire that Poland should have its own king again
of the Roman Catholic Church. Father Koehler, a Jesuit,
stood godfather to the child of the celebrated historian, Pro
fessor Raumer, who belonged to the Lutheran Church. And
Wolff is certain of this fact, for Raumer told him so, when he
paid him a visit at Rome in the Collegio Romano, and was
accompanied by Professor Van der Haagen, the translator of
the Niebelungenlled. The Jesuits have been the greatest mis
sionaries upon earth — in Abyssinia, and also in China and
Japan.

Wolff was once asked, what religion is most addicted to
idolatry and the invocation of saints I and he replied " There
is no religion upon earth which is entirely free from image-
worship, and the invocation of saints." Among the Jews,
they have the Cherubim in the Temple ; and to this day they
have the images of Cherubim in some of .the synagogues of
Germany. In the years 1806-8, Wolff saw them at Jeben-
hausen, near Goeppingen in Wurtemberg. In the Desert,
upon Mount Sinai, and in the Temple was the brazen serpent
too : and these were images sanctioned by Holy Writ. The
Jews have also the worship of angels. On Friday evening,
when the Jews come out of the synagogue, and go to their own
houses, the father of the family, on entering the sitting-room,
begins, " Peace upon you, serving angels — angels of the
Highest, of the King of kings, the Holy One, blessed be He !
Peace upon you, angels, in your coming in, and in your going
out, &c." The Jews also go to the tombs of their holy men,
and kiss the ground. They also kiss the tomb of Zachariah
at Jerusalem. This devotion is in the human heart, and
nothing will eradicate it.

The Muhammadans worship the black stone at Mecca ; and
call on Omar, Abu-Bekr, Osman and Ali, Husseyn and Hassan,
for aid and assistance, and bring their camels to be cured by
them. Their worship of the rags of their saints is most dis
gusting.

Among the ultramontanes of the Church of Rome, it cannot
be denied that image-worship and worship of saints are carried
to excess. But among the Lutherans, Luther and Melancthon
are frequently spoken of as demi-gods. The inhabitants of

L

146 Travels and Adventures

Weimar worship Schiller, Wieland, Gothe, and Herder. In
short, Carlyle is right : there is hero-worship in the world.

The spirit of persecution has also prevailed among all reli
gions. The Jews were charged by our Lord, " which of the
prophets have you not killed 2" and a regular tribunal of perse
cution was established in the so-called Sanhedrin. The
Jewish religion is the mother of the Inquisition. Judas
Tscariot seems like a spy sent by the Inquisition. The Mu-
hammadans boldly maintain that for the infidel there are three
things from which he must choose — the sword, tribute, or con
fession of faith. In the Roman Catholic Church there is in
deed the Inquisition ; but, it must be admitted, that S. Bernard
and Simeon Stylites preached against the persecution of the
Jews.

There was not a greater persecutor in any age than that
sour-looking, vinegar- faced fellow and traitor, John Calvin.
He first invited Servetus to come to him at Genoa,
and then went and delivered his poor guest to the temporal
power, which burnt him. Even the meek, Philip Melancthon,
defended the propriety of burning heretics ; and it was only
that mighty genius, Martin Luther — to his praise be it spoken
— who was against the persecution of heretics. There have
been no greater persecutors than the Lutherans in Germany,
and the Calvinistic party in Holland. Was not Kepler, the
great mathematician, starved by the Lutherans ? and was not
Hugo Grotius imprisoned by his countrymen, the Dutch, be
cause he did not believe that God had created some men for
eternal damnation ! And let us come to the Church of Eng
land. Not only Henry VIII., but Queen Elizabeth, perse
cuted holy men ; and what did the Puritans, John Knox, &e.,
but persecute 2 Persecution, however, is not confined to reli
gionists, for philosophers persecute each other. Schelling
persecuted Jacobi, and Jacobi persecuted Schelling.

Another place Wolff visited in the same neighbourhood, was
the Armenian Convent Kraim. Here he found the Grand
Prior, Wartanes, very warmly disposed towards him, arid
manifesting a great desire to have Armenian colleges estab
lished in England and India, after the manner of that at
Venice. Wolff encouraged their feelings on this subject, but
availed himself of the opportunity to implore them to be recon
ciled in Christian love towards certain of their brethren in Italy,
with whom he had heard they had quarrelled, on account of
some slight differences of opinion. He spoke as follows : —

" My brethren, — I know that there are divisions among the
Armenians, not only between those converted to the Church of

of Dr. Wolff. 147

Rome, and those of the old orthodox Armenian faith, but like
wise between different portions of those converted to the Church
of Rome as you are. The Armenian members of the Propa
ganda at Rome persecute the zealous, pious, learned, and gen
tlemen-like Armenians, called Mehitarists, at Venice; and
this on account of a word : — they persecute those as heretics,
as enemies of Christ, who promote the word of God, the word
of Christ, with such a holy zeal. The Mehitarists have estab
lished a printing-press at Venice, and have already printed, not
only many thousand books of several kinds about spiritual con
cerns, but likewise the word of God itself. Oh, my dear
brethren, I could weep when I perceive such things amongst
Christians ! My dear brethren, let Christians not become a
reproach to the Mussulman, Jew, and heathen. I know that
you are members of the Romish Propaganda ; I beg you, there
fore, to reconcile yourselves with the Mehitarists of S. Lazarus
at Venice."

Another Priest, " Daniele," who was present, answered at
once, " By God^s grace we shall be reconciled with them, and
we will go hand in hand to promote the light of Christianity
throughout the world."

Wartanes added, " I have a great desire to awaken my na
tion : I hope you will help us." Wolff then promised to write
letters for them to England, and after more conversation took
his departure. But he visited them again, and gave them the
promised letters, to Henry Drummond, Mr. Bayford, and Mr.
Ward. And then they gave him to read the prayer of S.
Nierses Ghelajensis, patriarch of the Armenians in the second
century, a specimen of devotion well worthy record. It is as
follows : —

" In faith, I confess and adore Thee, 0 Father, Son, and
Holy Spirit ! Creator of angels and of men, have mercy on
thy creatures.

" In faith, I confess and adore Thee, 0 indivisible Light, most
holy Trinity, and one God ! Creator of light, and Destroyer
of darkness, expel from my soul the darkness of sin and igno
rance, and enlighten my soul at this moment, that I may be
able to pray unto Thee after thy good pleasure, and obtain from
Thee my requests. Have mercy upon a great sinner like me.

" Heavenly Father, true God, Thou who hast sent thy be
loved Son to seek the lost sheep, I have sinned against heaven
and before Thee— accept me as Thou didst accept the prodigal
son, and clothe me in the primitive dress of which I have been
deprived, and have mercy upon thy creatures, and upon me, a
miserable sinner.

L2

148 Travels and Adventures

" Son of God, true God, who didst descend from the bosom
of the Father, and tookest a body upon Thyself in the holy
Virgin for our salvation, who hast been crucified, and buried,
and raised up from the dead, and hast ascended up into hea
ven, I have sinned against heaven and before Thee — remember
me as Thou didst the thief on the cross, when thou shalt come
into thy kingdom. Have mercy upon thy creatures, and upon
me, a great sinner.

" Spirit of God, who didst descend in the river Jordan, and
hast enlightened me with the baptism of thy holy fountain, I
have sinned against heaven and before Thee ; purify me again
with thy fire divine, as Thou didst purify the Apostles with
the tongues of fire. And have mercy upon thy creatures, and
upon me, a miserable sinner.

" Christ, Thou living fire, kindle in my heart the fire of thy
love, which Thou hast scattered upon earth, that it may con
sume the uncleanness of my heart, and purify my conscience ;
and kindle in my intellect the light of thy knowledge. And
have mercy upon thy creatures, and upon me, a miserable
sinner."

Wolff also met in Mount Lebanon two Italian adventurers,
who had left their country on account of their political opinions.
It was rather amusing to hear them laugh at their own follies,
and those of their compatriots, in leaving their native land for
the sake of liberty, only to find a scanty and needy livelihood
by becoming the slaves of Muhammadan tyrants. However, it
was refreshing to be on Mount Lebanon, and to hear, all over
the mountain, the sound of the bell, and the Kyrie Eleison,
Christe Eleison, resounding from all the Christian churches.
Years afterwards, Wolff, to his great astonishment, discovered
that his residence in Mount Lebanon had created a great
excitement in all that neighbourhood.

He now returned to Acre, and preached again to crowds of
Jews ; and, when he was again not far from Jaffa (the ancient
Joppa), he was robbed by the Bedouins, and stripped of his
clothes, after which they let him go. Arriving in Jaffa, he
met with Major Mackworth, in the house of Damiani, the
Consul ; and he furnished him with clothes. The next day he
started on a mule for Ramlah (the ancient Arimathea), and
slept in the Armenian monastery ; and thence proceeded for
wards through the camp of Aboo-goosh, who, with his band of
robbers, stopped him for a short time ; but, after a present of a
small sum of money, allowed him to go on. Aboo-goosh pos
sessed and showed him the portrait of Sir Sydney Smith.

After this Wolff had to travel over vast heaps of stones,

of Dr. Wolff. 149

which were strewed along the highways to Jerusalem. So
that, when the Psaha of Damascus, who at that time ruled
over Jerusalem, came that way, the Arabs, in order to honour
him, exclaimed, " Make straight the highway!" This reminds
one of the passage in Isaiah, where that prophet, proclaiming
the future glories of Jerusalem, says, " Cast up, cast up the
highway, gather out the stones, lift up a standard for the
people." Arriving near Jerusalem one hears a cry proclaimed
from the walls, " God is God ! and Muhammad is the prophet
of God." Which reminds one of the words, in Isaiah Ixii. :
" I have set watchmen upon thy walls, O Jerusalem, which
shall never hold their peace day nor night : ye that make
mention of the Lord, keep not silence." At last, at five
o'clock in the evening of March 8, 1822, Wolff came up to
the gates of Jerusalem. The gates were shut from fear of
Aboo-goosh the robber, who frequently entered the town to
plunder it. They were, therefore, obliged to send to the

fovernor for the keys, before Wolff could be admitted. The
eys were brought, and the gates were loosed, for the keys in
use are pieces of wood, which do not lock, but in a manner tie
the gates together. This explains that passage, Matthew xvi.
18, 19, "I will give unto thee the keys of the kingdom of
heaven : and whatsoever thou shalt bind on earth shall be
bound in heaven : and whatsoever thou shalt loose on earth
shall be loosed in heaven." The expressions bind and loose
here used are explained by the nature of the keys above
mentioned.

While the messenger went for the keys, Wolff was singing
the beautiful paraphrase of the noble-minded Lewis Way : —

" For Zion's sake I will not rest,

I will not hold my peace ;
Until Jerusalem be blest,

And Judah dwell at ease.

" Until her righteousness return,

As daybreak after night,
The lamp of her salvation burn

With everlasting light.

" And Gentiles shall her glory see,

And kings proclaim her fame :
Appointed unto her shall be

A new and holy name."

150 Travels and Adventures

Wolff also chanted, to a melody composed by himself,

" Far from Zion, far from home,
Earth beholds the captive band,

Wretched strangers here we roam
Thinking of our native land."

At last he slipped into Jerusalem.

CHAPTER VIII.

Jerusalem^ its Inhabitants and Neighbourhood; Controversies
with Rabbis Mendel and Markowiz.

" O Jerusalem ! my lady so fair and so beautiful,

How many years have I not seen thee.

Sorrow, grief, and the waywardness of thy children

Are the cause that thy beauty has withered away.

And there are wrinkles in thy face,

But there are traces of former beauty.

Yet thy elders sit no longer in the gates,

Thy young men cease from their music." — WOLFF.

NO sooner had Wolff entered the city gate than both John
Carne, and Mr. Gethin, a gentleman from Longford, in
Ireland, met with him, and embraced him, and brought him to
their room in the monastery called Terra Santa, belonging to
the Italian Friars of the Franciscan Order, who are there with
their Superior, who is called Riverendissimo, and who received
him with the greatest kindness. Wolff ever regrets having
left that monastery the next day, and exchanged it for the
Armenian. For, though the Armenians received Dr. Wolff
with the greatest kindness, and gave him a beautiful room in
the monastery, yet he insulted and hurt the feelings of the
good Italian Friars by leaving them. But he must confess
that one consideration induced him to do so, and this was, that
he was apprehensive that he might be expelled at last, when
they should observe his missionary operations among the Jews.
And certainly such would have been the . case ; for the same
thing happened to an extraordinary young man, who was sent
to Palestine and Aleppo (in which latter place that holy man
died), by Wolff's gallant, bold, and firm friend, Henry Drum-

of Dr. Wolff. 151

mond. The name of that young man was Burckhardt, he was
cousin to the great traveller, but of an entirely different cha
racter. He was a man of prayer, in the strictest sense of the
word, fearless of consequences, and he circulated the word of
God in the streets of Jerusalem ; but he was at last turned out
by the Friars of Terra Santa ; and from Jerusalem to Aleppo
he circulated the word of God in every quarter ; and at Aleppo
he died, it is suspected by poison.

However to come back to Jerusalem ; Wolff was thus
comfortably placed in the Armenian monastery, where the
Patriarch Gabriel received him with the greatest delight, and
sent a live sheep to his room, as a mark of respect, and good
Jerusalem wine, made by the Armenians. Gethin and Carne
came to him, and partook of his dinner, and two of the Friars
joined the party, and a German, Leutzen by name. And very
soon Wolff's room was crowded by Jews, Armenians, Roman
Catholics, and Turks, to whom he proclaimed the Gospel of
Christ in Italian, Hebrew, Arabic, German, and English. He
went with Gethin and Carne to the Greek monastery to
pay a visit to the Bishop Daniel Nazareth, Vicar -General to
the Patriarch, because the Patriarch himself resided in Con
stantinople, on account of the persecution which the Greeks had
to suffer from the Turks. And surprised, indeed, was Dr.
Wolff to find in this Greek monastery, that Procopius, one of
the monks, was furnished with Arabic, Greek, and Hebrew
Bibles and Testaments, which had been left to him by a mis
sionary of the Church Missionary Society, Connor by name,
and by Levi Parsons, the American missionary. Procopius
circulated these among the inhabitants of Jerusalem. There
also came to Joseph Wolff, at the Armenian monastery, Papas
Isa Petrus, a man of great talents, who spoke Arabic, Greek,
Persian, Turkish, Italian, and French with the greatest faci
lity. Gethin observed that such an interesting sight had never
been seen at Jerusalem before, and the Armenians themselves
said the same thing, for there had never been so many persons
of different nations assembled in their monastery since the
monastery of Mar-Yakoob (which means "the Holy James;"
namely, the Apostle, who was the first Bishop of Jerusalem)
existed, as Joseph Wolff had now brought together there.* It

* Carne wrote of Wolff to his brother at this time :— " His manners
are agreeable, but, like all others engaged in this cause, perhaps, rather
enthusiastic. He is, I believe, from all that can be judged on so short
an acquaintance, a sincerely pious man. Considering the delicate ground
he here treads upon, he has certainly met with more success than could

152 Travels and Adventures

must be observed that the body of Mar-Yakoob is buried in
the monastery, but his head is buried in San Jago ; and many
miracles are performed both by the body buried in Jerusalem,
and by the head in Spain.

Makarditsh, Wolff's fellow-traveller through the Desert
from Cairo to Gaza, lived also in the monastery, and paid a
visit to Joseph Wolff; and also Stephen, an Armenian, who
resided in Bagdad, but had come to Jerusalem for the Eastern
Feast. Stephen was a mighty man, and a great traveller. He
had with him a beautiful narghili (water-pipe), which he fre
quently offered to Wolff to smoke, and this was the first pipe
which Wolff ever smoked in his life. Stephen had been in
Calcutta, and was well acquainted with the English customs
and manners there, as also with the operations of the mis
sionaries in India. When Wolff waited on the Patriarch
Gabriel, he urged him to write to the Archbishop of Canterbury
and to Henry Drummond, a letter, expressing his desire of
having friendly intercourse with the Church of England; and
the Patriarch had promised to do so, when Stephen interposed,
to Wolff's great astonishment, and said to the Patriarch,
" My lord Patriarch, be on your guard : the missionaries are
only a small body of believers, but the English in general are
atheists, followers of Voltaire, and of a man still worse than
Voltaire, Martinus Lutherus, who worshipped a cock."
Another Armenian interposed and said, " It was not a cock
but a swan ; and, before Luther's time, there was a man bad
as himself, who worshipped a goose."

This description of Martin Luther, and the worshipper of
the goose, is most extraordinary, because it rests upon a tra
ditional source, which is this : " One hundred years before
Luther, John Huss, of Prague, arose as a Reformer, and the
name of " Huss" means, in the Bohemian language, Goose ;
and the name of " Luther," which is also a Bohemian word,
means Swan ; and at the time when he was about to be burnt,
he said to the people who witnessed his execution, " One hun
dred years after me a swan shall appear, whom they shall
neither roast nor boil !" This belief, therefore, of Luther
worshipping- a swan, and of the man before him worshipping a
goose, had its origin in that traditional story. Wolff, however,

have been anticipated. A number of the Jews, among whom are a few
of the chief, have accepted Testaments of him, and there is a general
impulse excited among them. He once had fifty at a time in his
chamber. The Rabbi, rather alarmed at this, has interfered a little, and
is to have a dispute with Mr. Wolff."

of Dr. Wolff. 153

succeeded, in a quiet way, in convincing Stephen that there
were a great many good Christians in England ; and that the
English abhor Voltaire, and do not take Luther as their
guide ; and, moreover, that Luther was not quite so bad as he
believed.

Wolff struck up a great friendship with two of the monks,
Boghos Tiutiungi, which means " Paul the pipe-maker," and
Boghos Episcopus, or " Paul the bishop." Boghos Tiutiungi
had studied in Rome, and spoke Italian very fluently. Wolff,
in company with these two monks, visited the Mount of Olives,
and read with them in the Bible ; and with his friends Gethin
and Carne, and with the Jews he read the words of David ;
and, ascending the Mount of Olives, " he wept as he went up;"
and also he read the words of Zechariah, 14th chapter, 3rd and
4th verses, " Then shall the Lord go forth, and fight against
those nations, as when he fought in the day of battle. And
his feet shall stand in that day upon the Mount of Olives,
which is before Jerusalem on the east." And then he went
with them to Bethlehem, to the shepherds' field, and to the
manger, where our blessed Lord was laid, wrapped up in
swaddling clothes ; and there he saw the field of the shepherds,
and there he read the words of St. Luke, which contain the
song of the glorified angels in heaven, who sang, " Glory to
God in the highest, Peace on earth, and good-will towards
men." There he also saw the little room, where St. Jerome
translated the Holy Bible from Hebrew into Latin ; and from
thence Wolff went to the river Jordan, and to the place where
Sodom and Gomorrah stood, and to the Monastery of Mar-
Saba. Then he returned to Jerusalem, and went, accompanied
by his friends, to the tomb where our blessed Lord was buried,
and where Mary Magdalene first took him for the gardener, —
and the mistake was not great, for our blessed Lord was a
gardener, because He planted the garden of God, the Church,
where the fruits ripen, and are made fit for the kingdom of
heaven. And on Mary Magdalene's recognizing the Lord,
she said, " Babboni, my Master and my Lord ;" and He said,
" Mary ; " and this expressed how the union was established
between Christ and the believer.

But now it is time to describe his visit to the Jews. There
are four parties of Jews in Jerusalem ; the one party, who are
the most powerful and richest, are the Sephardim ; these Jews
are descended from the Spanish Jews, who were expelled from
Spain by King Ferdinand and Queen Isabella. They are the
richest, but they are not the most learned. Another party
are the Ashkeuazim, who are chiefly descendants of the Ger-

154 Travels and Adventures

man and Polish J ews ; the word Ashkenazim means people of
the land of Germany ; for Germany is called by the Jews
Ashkenaz, from a man called Ashkenaz, who was a descendant
of Togarmah, who again was a descendant of Japhet. (Genesis
x. 3.) The Ashkenazim are again divided into two parties —
the Pharisees, i. e. the strict literal observers of the law, and
the traditions of the Elders ; and the Haseedim, who also
observe the law and the traditions of the Elders, but still they
say this is not the chief thing : the chief thing of all, being
the intention of the heart. These are the Puritans of the
Jewish synagogue. Besides these two divisions of the Ash
kenazim, there is another, viz., that of the Coraeem, or B'nee
Mikra, i. e. those who only believe in those things which they
can actually read in Moses and the Prophets. The name
Coraeem means reading, and B'nee Mikra means the children
of the book. The latter are not natives of Jerusalem, but come
from the place called Hit, near Bagdad, a beautiful oasis in the
Desert. They also come from the Crimea, especially from the
place called Jufut-Kaleh (Jew- Castle), situated upon a high
mountain, near the Tartar town, called Bakhtshe-Seray,
which means the Gardener of the Palace. Dr. McCaul says,
in his pamphlet upon Marriage with a deceased Wife's Sister,
that the Coraeem had their origin in the twelfth century after
Christ, in which statement Wolff considers him to be entirely
wrong ; for, by their own account, they had their origin in the
Babylonish captivity; but separated themselves from the
Jews, when that people mixed up Chaldean notions with the
law of Moses, and under their Rabbi Annan, formed a sepa
rate community. Wolff went with the Sephardim and Ash
kenazim Jews to the wall of the west side of the temple, and
sang with them the following hymn : —

"The mighty shall build the City of Zion,
And give her to Thee.
Then shall he raise from the dust the needy,
And from the dunghill the poor.
The Blessed One shall build the City of Zion,
And give her to Thee," &c., &c.

They also sang the following hymn : —

" Thou art mighty to build thy temple speedily,
Lord, build, build thy temple speedily —
In haste, in haste, in haste, in haste,
Even in our days —
Build thy temple speedily."

On his return home, he called on Saadiah and Solomon, two

of Dr. Wolf. 155

Jews of the Coraeem nation. Their wives were very beautiful,
and cleanliness reigns in their houses, which is not, as a rule,
the case among other Jews. He copied from their liturgy a
hymn, of which he has given a translation in his former jour
nals, in the years 1821-22; and which translation has been
adopted by Baron von Haxthausen in his " Travels in the
Crimea," without any acknowledgment that it is Wolff's,
though he has given the extracts in the very same order as
Wolff did.

Here Wolff again recites the hymn.

Rabbi. On account of the palace which is laid waste,

People. We sit lonely and weep.

Rabbi. On account of the temple which is destroyed,

People. We sit lonely and weep.

Rabbi. On account of the walls which are pulled down,

People. We sit lonely and weep.

Rabbi. On account of our majesty which is gone,

People. We sit lonely and weep.

Rabbi. On account of our great men who have been cast down,

People. We sit lonely and weep.

Rabbi. On account of the precious stones which are burned,

People. We sit lonely and weep.

Rabbi. On account of the priests who have stumbled,

People. We sit lonely and weep.

Rabbi. On account of our Kings who have despised Him,

People. We sit lonely and weep.

Another hymn may also be given.

Rabbi. We beseech Thee have mercy upon Zion,

People. And gather the children of Jerusalem.

Rabbi. Make haste, O Redeemer of Zion !

People. Speak to the heart of Jerusalem.

Rabbi. May beauty and majesty surround Zion.

People. Turn with thy mercy to Jerusalem.

Rabbi. Remember the shame of Zion.

People. Make new again the ruins of Jerusalem.

Rabbi. May the royal government shine again over Zion.

People. Comfort those who mourn at Jerusalem.

Rabbi. May joy and gladness be found upon Zion.

People. A branch shall spring forth at Jerusalem.

Wolff asked Saadiah whether the Coraeem in the Crimea
offered up sacrifices. Saadiah took hold of Wolff's arm, and
went with him to the window, opposite Omar's Mosque, and
then said, " Do you see that Mosque of the Mussulmans ?
There our temple stood, on that very spot. It is destroyed,

156 Travels and Adventures

alas ! alas ! alas ! and ever since has Israel been many days
without sacrifice, without ephod, and without Teraphim."
Wolff afterwards preached before Saadiah and others, on
Isaiah liii., and from other portions of Scripture.

Wolff was presently sent for by "the Light of Israel,"
respected and revered by Sephardim, and Ashkenazim, by
Pharisees and Hasidim, and by Coraeem Jews, the children of
the Bible. His name was Rabbi Mendel. He was a little
man, of a kind countenance, but with penetrating eyes ; and
when Wolff came to him, the phylacteries were on his head,
the Talmud was before him. the pen was in his hand. He
was able to preach, as the Jews told Wolff, about every word
of the Law of Moses, for longer than three hours, and could
all the time rivet the attention of his hearers. He apologized
for having sent for Wolff, saying that he never went out him
self, and should therefore be glad to see him every day at his
house. He had been the instrument of the conversion of
Polish counts and noblemen to the Jewish religion ; and he
evidently was bent upon converting Joseph Wolff.

When Wolff was in his childhood, his father had told him
a great deal of the learning, holiness, and miraculous powers of
Rabbi Eliahu, of Wilna, in Poland, whose power of working
miracles was so great, that being — when a young man of
only nineteen years of age — in love with a girl who lived
800 miles distant from him, whom he wished to marry, he
made her come to him in less than three minutes, and forth
with married her. Another miracle is also told of Rabbi
Eliahu, as well as of other holy rabbis, and this is that he
had what the Jews call a Golem, i.e., a lump of clay formed
into the figure of a man, which walked about for him in the
capacity of a servant, and cooked his dinner on the Sabbath
day. Rabbi Eliahu was highly versed in the science of Cabala,
and was acquainted with the whole workmanship of the chariot
of God, and knew the exact hour when the angels around the
throne of God perform their morning and evening prayers ; and
and when they sing, " Holy, holy, holy, Lord God of Sabaoth,
all the earth is full of thy majesty."

Now Rabbi Mendel was the most distinguished disciple of
that Eliahu of Wilna ; and, on Wolff's coming to him, all the
Jews crowded around to listen. Wolff said to him, on hearing
that Jews of thirteen and fourteen years of age marry, " Why
do the Jews marry so early f Rabbi Mendel replied, " Have
you not read the Psalms of David? It is said in the 127th
Psalm, 'As arrows in the hand of a mighty man, so are
children of the youth.' ' He then offered to read Hebrew

of Dr. Wolff. 157

with Wolff every day ; and when Wolff came again to him, he
gave him to understand that he wished him to be converted
back to Judaism. Of course Wolff could not agree to that, and
entered into conversation with him on the authenticity of the
New Testament. Several arguments were used, which, as they
are old and well known, it is not worth while to repeat.

But the opening of their first discourse together was curious,
and may be found interesting by many people.

Wolff. — "Before I enter into conversation with you about
the truth of Judaism, I must make before you the profession
of my faith : I do not worship images, nor the wooden cross ;
but I believe, ' Hear O Israel, the Lord our God is one Lord,'
and I firmly believe that Jesus of Nazareth was the Messiah,
the Son of God, and that He came to suffer for our iniquities,
and that He shall come again, and be the Redeemer of Israel.
I beg of you Rabbi, to tell me the meaning of Gen. iii. 15."

Rabbi Mendel. — " Let us consider, first, the spot where men
and beasts were before Adam's fall ; they were in the paradise
of God ; and it were absurd to think that an unclean body
should be in the garden of God ; and we must, therefore, con
clude, that men and beasts were originally endowed with a
glorified body. But the serpent, the inducer to evil, the Satan,
the leader astray from the path of God, persuaded Hava (Eve)
to eat of the tree of knowledge, that is, to trangress one of the
seven commandments which He gave, and then the glorified
body of Adam, and the animals, became sinful and miserable.
But the Holy One said to Satan, I will put enmity between
thee, Satan, and the woman, for thou shalt try to lead her
astray from me, but she shall hate thee, ; And I will put
enmity between thy seed,' the passions, or bad men, ' and her
seed,' the Messiah, and the people beloved. He shall finally
overcome thee, and take thy power : ' It shall bruise thy head,
and thou shalt bruise his heel,' — the heel of Messiah, the Son
of Ephraim, that is, He, the Son of Ephraim, shall, by the
devices of the devil, be killed ; and that Messiah, the Son of
Ephraim, was Jeroboam. He, in the beginning, was a pious
and good man, for ' Jeroboam was a mighty man of valour;'
but as soon as Satan had bruised his heel, Jeroboam made
Israel sin ; but the Lord has given him his kingdom ; he shall,
therefore, be the first Messiah who shall be put to death ; and
they shall look upon that Messiah whom they have pierced,
and mourn ; for Satan has bruised his heel, and Satan bruises
likewise the heel of poor Israel, for we poor Jews are, alas ! in
captivity. For Satan has induced us to sin ; he is the cause
that we poor Jews sit alone, and nobody considers us ; but

158 Travels and Adventures

redemption will soon come to poor Israel, and those children of
Jacob, who said to their brother Joseph, ' Shalt thou indeed
reign over us ; or shalt thou indeed have dominion over us f
(Gen. xxx vii. 8) have said to Joseph, in a prophetical tone,
' And we will also be my Lord's servants ; Ephraim shall not
envy Judah, and Judah shall not vex Ephraim.1 For Messiah
Ben Ephraim, and Messiah Ben David, shall live together in
peace, and then the mystery of the three initial characters of
the three words, thousand, two hundred, and ninety (Dan.
xii. 11), DW™ DVIND •£* shall be fulfilled; for the initial
letter of fi&N is N, of DYWD is D, of DW/1 is n. Those three
characters joined together form the word /"1DN, "truth;" for
the whole world will be converted to the truth, J1DN !"

Rabbi Mendel was at this time occupied in compiling several
books ; one on the beauty of creation — the sun, the moon, and
the stars ; for he said ' We have to consider the heavens, the
moon, and the stars, in order to see the beauty of God. It is
true that many philosophers have written upon this subject,
but they have only mentioned the stars and the sun. They
have forgotten the Creator of all those things ; and it has been
verified in them what the Prophet says : — ' Also he hath set
the world in their heart, so that no man can find out the work
that God maketh from the beginning to the end.1 '

It was very grievous to see how this great man distorted the
clearest passages in order to find out reasons for observing the
laws of the Talmud. He translated the plain words in Levi
ticus xviii. 30, " Ye shall keep my ordinance," by " Ye shall
make an ordinance to my ordinance ;" for, he said, " As poor
Israel was to wander into captivity, it was possible that doubts
would arise as to the meaning of the laws of Moses, which
would make it impossible for them to be kept, and therefore the
Rabbis have made, in addition, 317 other laws, in order to
explain the first, and to teach by what method they could be
most easily kept ; as also to furnish rules whereby they could
be prevented from transgressing them."

Wolff, then, in order to get out Mendel's whole opinion, so
as better to show to him the truth of Christianity, allowed him
to speak entirely alone. For Wolff observed that he frequently
agreed with the Gospel in what he said ; therefore he had not
to combat him, but merely point out in what respects the
agreement existed.

Thus, for instance, Mendel spoke about spirits moving in the
air ; on which Wolff immediately referred him to the words of
Paul, " the Prince of the power of the air."

He talked also about the two Jerusalems — Jerusalem be-

of Dr. Wolff. 159

neath and Jerusalem above. Then Wolff referred him to
Revelation xxi., where it is spoken about Jerusalem coming
down from Heaven, &c.

But the acuteness of the man was surprising, for he imme
diately found out why Wolff allowed him to go on, and said,
"I am afraid to speak, and tell you my views, for you at once
apply it all to your own purpose !"

Here a Jew came into the room, and said, " Why do you
talk with Joseph Wolff? He only became a Christian in order
to become rich."

Rabbi Mendel, with great emphasis, answered, " No, I will
not allow that, nor admit it. There is undoubtedly great wis
dom in Christianity. There is a spirit of inquiry among Jews,
and among the nations at large in our present time ; and
although the Jews have kept themselves for nearly 2000 years
aloof from idolatry, that spirit (idolatry) is reviving again in
some.'"1

So, after all, Mendel could not abstain from conversing with
Wolff; and, one day, Wolf recited the Lord's Prayer to him ;
when, for every sentence, Mendel recited a verse exactly in
harmony with it, out of the Old Testament. Wolff then said,
" I thank you, Rabbi, that you have given me so many texts
by which I may prove to the Jews that Christ came not to
abolish the law, but to fulfil it !"

A Polish Rabbi, Joseph Markowiz by name, who was sup
posed to be a Baal-Shem, i.e., " possessor of the ineffable name
of Jehovah,"" with which he pretended to have cured many sick
persons, and performed other miracles, and had so gained many
thousand piasters, called on Wolff, and said, " I will now speak
with you as a friend, and tell you things by which you will
perceive that you have not to do with a fool. The Lord said
unto Samuel, 4 Fill thine horn with oil and go, and I will send
thee to Jesse the Bethelemite, for I have provided me a king
among his sons.' And Samuel said, ' How can I go ? If Saul
hear it he will kill me.' And the Lord said, ' Take an heifer
with thee, and say I am come to sacrifice to the Lord.' "

Rabbi Joseph Markowiz inferred from this, that we are not
obliged to die as martyrs for the truth, and that although a man
believes in Christ, he need not confess his name before men, if
he should be in danger from doing so of being persecuted, and
deprived of his property, and perhaps of his life.

Wolff replied that the passage referred to merely shows that
a person is not always obliged to tell the whole truth to those
who have no business to ask for it ; but as soon as the welfare
of immortal souls comes to be concerned, we are obliged to

160 Travels and Adventures

declare the truth whatever it may cost us ; and that many
prephets had died for the truth. Wolff took this man as
instructor to read the Talmud with ; for which assistance he
paid him. Markowiz said to Wolff, " I will show you some pas
sages in the Talmud, by which you may confute and astonish
Rabbi Mendel. To-morrow go and show him the following
passage from the treatise called Nidda (sect. 9, page 61) : —
Rabbi Joseph says, Thus say the Rabbis, ' the command
ments shall be abolished, when he that is to come shall come.''
Then argue with him, and say, ' You complain that Jesus
abolished the ceremonial law, whilst it was his duty to do this,
if He was the true Messiah.1 r "He that is to come shall
come,"" is a common expression in the Talmud when referring
to the Messiah. So, next day, Wolff went to Rabbi Mendel,
and produced that argument ; whereupon Rabbi Mendel at
once said, " This you have not got from yourself, but from
that hypocrite Rabbi Joseph Markowiz. He shall not be sent
forth as apostle for collecting money for the congregation of
Jerusalem."

Just then, Rabbi Joseph Markowiz, who lived close by,
slipped into the room, and Rabbi Mendel remonstrated with
him for what he had done, and told him, " You shall not be
sent forth as apostle." But Markowiz denied the whole.
Wolff, however, was obliged to admit the fact, but the impu
dence of the fellow was astonishing ; for, although he had
denied his own interference so positively, yet, the very next
time that Wolff came to him for his lesson, he showed to him
a passage still more forcible in the very same treatise. The
word Khazir, which means pig or pork, is analyzed, and it is
said that the first meaning is overturned', thereupon, the
question is asked, "Why has it that meaning?" and the
answer given is this, " That the moment the Messiah shall
arrive, the law, with regard to eating pork, shall be overturned
or upset."

Once more Wolff went to Rabbi Mendel, but when he
showed him that passage, Rabbi Mendel said again, " This is
not from your own learning : this is again Rabbi Joseph
Markowiz ! "

Young Rabbi Isaac, son of Solomon, the engraver, who was
about fifteen years old, of a most beautiful countenance, and
already married, was so angry with Rabbi Joseph Markowiz,
that he said, " I shall go and tear out the beard of that old
hypocrite ; but, first of all, I will go to Joseph Wolff, and will
show to him the beauty of the Talmud, and how much he
will be a loser, when the Messiah shall come, by having em-

of Dr. Wolff. 161

braced the Christian religion." So this youth came to Joseph
Wolff, and showed to him in the Talmud, the following
passage : —

" Rabbi Ellazar was wandering in the desert, when he saw
two geese who were so fat, that their grease dropped from
them, and ran through the desert, and formed a river. Now,
Ellazar knew that these geese were to be kept for the feast,
which the Messiah will give to the Jews when he comes,
so said he to one of them, ' Oh, thou goose ! what part shall I
eat of thee ? ' — and the goose showed him one leg : then he
asked the same question of the other goose, and the other
goose showed him one wing. Ellazar then began to sigh, and
exclaimed, ' Oh, that Israel may soon cease from sinning, in
order that I may enjoy the wing from the one goose and the
leg from the other ! '

Wolff, who never laughed at anything which was told him
seriously, maintained a perfectly grave face, and said, " I
thank you very much, Rabbi, for this passage — a most inter
esting passage it is ! "

Rabbi Isaac, son of Solomon, was delighted at this ; and,
running at once to Rabbi Joseph Markowiz, said to him,
" Now, I have shown to Rabbi Wolff a passage as an antidote
to those you have pointed out to him ; " and he told him the
passage, whereupon, the old fellow burst into a fit of laughter,
and said, " Oh, that thou may'st have a black year ! * Wolff'
will now laugh the whole day, when he is by himself." To
which Rabbi Isaac replied, " Thou old epicurean ! •(• Wolff
had at least the decency not to laugh in my presence, but thou
laughest already in my very face."

Another time, Rabbi Joseph Markowiz read with Wolff the
cabalistic exposition of Genesis xlix. 10, in the remarkable
book called Zohar, when his wife entered the room, and ex
claimed, 'fOh Rabbi, may you live, oh my love, a hundred
years ! I am afraid that by your spending the whole night
with Rabbi Joseph Wolff, the whole congregation of Israel in
Jerusalem (may it soon be established and built again !) will
talk about it." Rabbi Joseph Markowiz replied to his wife,
<f Go home, and sleep sweetly, and live a hundred years, and
let the whole congregation of Israel talk about it ; for I am
Rabbi Joseph Markowiz, and surely one word of mine will
silence the whole congregation of Israel." They then pro
ceeded with their book, which was composed by Rabbi Simon
Ben Yohay, where, in the explanation of the word " Shiloh,"

* A Jewish curse.

f So they commonly called the apostate Jews.

M

162 Travels and Adventures

it says, " This is Messiah, and it is spelt, not like Shiloh the
city, with the letters Joel and Vau, but with the letters JOB
and HE, which compose the name of God ; and this is so,
because the fulness of the Godhead is bodily in the Messiah."
On perusing this with Rabbi Joseph Markowiz, the old fox
remarked, " This will make Kabbi Mendel dance ! "

Next day, Wolff came to Rabbi Mendel, and read the pas
sage to him, together with those words of St. Paul, " The
fulness of the Godhead dwelt in him bodily." Rabbi Mendel
said at once, "Here, again, I smell Rabbi Joseph Markowiz!"
And, in the midst of the anger which he and the others felt,
in came Rabbi Joseph Markowiz himself again ; and the whole
party of Jews fell upon him, and called him " An old rascal."
Markowiz, as was his custom, sat all the while in a chair,
leaning on his stick, and swinging to and fro, and he said,
" Why am I a rascal ? Ought we not to prepare Wolff for
defending himself? Will it make us Christians if we do so?
The passage has stood for ages in our books, and yet we are
still Jews."

They shouted out, " You shall be excommunicated."
"What use will this be to you?" cried he. "Your name
and remembrance shall be blotted out from the book of life ! "
they rejoined ; whereupon Rabbi Joseph Markowiz walked
off, his shoulders shaking with laughter 5 and, said he to
Wolff, " See how I support you ! "

It should be remarked that this conduct of Rabbi Joseph
Markowiz taught Wolff a very valuable lesson, for it caused
him to study the Rabbinical writings with all possible earnest
ness and attention.

This Rabbi Joseph Markowiz was a most extraordinary
fellow. Once he travelled to Sidon, and found a blind Jew
there. This blind Jew asked him to give him a charm, in
order that he might receive his sight ; for which he paid him
in advance, several dollars. After Markowiz had got the
dollars, he walked off, saying to Rabbi Abraham, who accom
panied him, " There is one thing quite certain, — the man will
never see those dollars again ! "

One story more of an absurd method resorted to for con
verting Joseph Wolff, and then shall follow some affecting
histories of these Jews at Jerusalem. Rabbi Mendel said one
day to his disciples, " I shall make a last attempt at converting
Joseph Wolff, which I hope will succeed. I shall invite him
to dine with me some day, on a Saturday, when 1 will give
him a good deal of hug el to eat, over which I shall ask the
blessing ; and I hope that the saying will be verified in him.

of Dr. Wolff. 163

' he that eateth much kugel on the sabbath will become a good
Jew.' ' Kugel is a sort of dumpling. Wolff was invited,
and Rabbi Mendel very much enjoyed seeing his appetite, and
after he had eaten a great deal of kugel, Rabbi Mendel asked
him, " What do you think now of the Talmud 2 " Wolff
replied, " The Talmud is a lie from the beginning to the end."
Poor R^bbi Mendel ! Soon after Wolff's departure from
Jerusalem, the Turkish governor sent for that worthy man.
and got him bastinadoed on the soles of his feet, in order to
extort money from him. Most fortunately, however, the
Spanish Consul, and Mr. Lewis, a missionary, were there, and
claimed him ; and so he was released from the Governor's
house. Now for some affecting stories after these ridiculous
ones.

Rabbi Isaac Ben Solomon, the interesting young Jew
already described, had a sister who was married to another
Jew, Zacharias, the son of Jeremiah, by name, who was also a
most interesting young man, with a beautiful countenance and
bushy locks. Zacharias1 wife died, namely, the sister of Isaac
Ben Solomon, and six weeks afterwards he married again.
Isaac Ben Solomon henceforth became a deadly enemy of
Zacharias, because he could so soon forget his sister. Wolff
exhorted him to forget and forgive, but in vain. But Zacha
rias, the son of Jeremiah, began to be very ill, and his beauty
began to wither away. One day he entered the synagogue,
when Solomon was also there ; and Zacharius, son of Jeremiah,
exclaimed, with his eyes lifted up to heaven, and with a
broken voice and pale countenance, " How goodly are thy
tents, O Jacob, and thy tabernacle, 0 Israel ! " Rabbi Isaac
burst into tears on seeing the broken countenance of his former
brother-in-law, and he said to him, "Zacharias, 0 my brother!
Zacharias, O my brother ! pardon me ! " And Zacharias
said unto Isaac, " Isaac, pardon me ; for both of us are sons of
Abraham, Isaac, and Jacob. Pardon me, pardon me ! " And
they fell around each other's necks.

Rabbi Mendel read one day to Joseph Wolff the most
affecting story of an incident said to have happened soon after
the destruction of Jerusalem by Titus. Two heathen mer
chants met together in an inn in the Desert. " I have a male
slave," said one to the other, " the like to whose beauty is not
to be seen in the whole world." And the other said, " I
have a female slave, the like of whose beauty is not to be seen
in the whole world." Then they agreed to marry these two
together, and to divide the children between them ; and in tho
evening both the slaves were brought into a room. One stood

M 2

164 Travels and Adventures

in one corner, and the other in the other corner, and the male
slave said, " I, a priest, and the son of a high-priest, should I
marry a slave I " and the female said in the other corner of
the room, " I, a priestess, the daughter of a high-priest,
should I marry a slave 2 " and when the morning approached,
they discovered that they were brother and sister. They fell
upon each other's necks, and wept, and wept, and wopt, until
the souls of both departed. And it is on account of this that
Jeremiah said, " Over these I weep, I weep ; mine eye, mine
eye, runs down with water.1"1

Another story of the same sort. A boy, seven years of age,
soon after the destruction of Jerusalem, was put into prison on
account of the debts which had been incurred by his father.
Rabbi Hannan, a rich learned Jew, and one who was a light in
Israel, heard that there was a young boy in the prison, of
beautiful countenance and high intellect. Eabbi Hannan,
therefore, called through the gate of the prison, "What is it
that gave Jacob to the spoil, and Israel to the robbers ?" and the
boy from the prison replied, in a melodious voice, " Is it not
because we would not walk in his ways, nor obey his com
mandment?" Eabbi Hannan said, " I shall not stir from this
place, until I have ransomed this boy." And what became of
that boy in after-times ? He was none else but Ishmael, the
high-priest, the son of Elijah, the high-priest.

After all this, Wolff paid a visit to Bethlehem, and on the
road he delayed at the tomb of Rachel, the mother who
refused to be consoled over her sons, because they were not.
In Bethlehem he read in the very field of the shepherds that
song of the glorified spirits, which sounded down upon earth
from their native sky, " Glory to God in the highest ;" and,
in anticipation of that universal peace which shall be estab
lished at the second coming of the Holy Child Jesus, the
spirits added, " Peace on earth, good-will towards men." He
also visited the monastery of Mar-Saba, on his road to the river
Jordan, and Sodom and Gomorrah ; and he cannot help
thinking that it was somewhere around Saba that the ancient
Zoar ("Is it not a little one?") stood; and that there Lot^s
wife looked back, as we frequently look back to the scenery of
our frail life. When he reached Sodom and Gomorrah, the
place seemed awful ; the water of the Dead Sea was like alum ;
and who can deny, when looking at that spot, that some dire
disaster must have happened there ?

Wolff afterwards returned to Bethlehem, where St. Jerome
translated the Bible ; accompanying his labours with deep
meditation and prayer. How often are his words before Dr.

of Dr. Wolff. 165

Wolff's mind, as lie spoke them in his humility, " Tamar has
been more righteous than I !" (Genesis xxxviii., 26.) Dr.
Wolff, like Niebuhr, is a great admirer of St. Jerome's trans
lation, commonly called the Vulgate. He even prefers reading
it to the original Hebrew ; and modern German Protestants,
with all their vast learning, have never published a translation
of the Bible which he thinks equal either to the Vulgate in
Latin, or to the authorized English version, or to the transla
tion of the great Martin Luther into German, or the French
translation by De Sacy.

CHAPTER IX.

Lady Hester Stanhope and her Prophet; Earthquake at Aleppo ;
Massacre of Christians at Nicosia ; Mediterranean ; Stay at
Alexandria; Holy Land.

WOLFF went from Bethlehem back to Jerusalem, and set
out on his journey by Jaffa and Samaria to Mount
Lebanon, circulating everywhere the word of God. He then
came to Trablous, the ancient Tripolis. Wolff relates that he
saw there the Dowager Mrs. Katziflis, and her twin sons, and
her three daughters, of whom he asserts that they were
undoubtedly the most beautiful people throughout the East ;
and, if the zeal in the object of his mission had not preponde
rated, he should have been tempted to pay his court to Mrs.
Katziflis. She combined with her beauty such real ladylike
behaviour as he never before or afterwards saw among the
ladies of the East. Her twin sons were the beau ideal of well-
educated, well-informed Eastern gentlemen, — one of them
being the English Consul, and the other the Austrian Consul.
Wolff was really in love with their mother ; so that Jonas
King, the American missionary observing it, said to him,
"Wolff, say what you please, you are in love with Mrs.
Katziflis." Wolff replied, " You need not say to me, ; Say
what you please,1 for I never told you I was not in love with
her." Jonas King said, " Good-bye, then, to the mission to
the Jews." Wolff replied, " I will just ask her one question,
and if she answers that satisfactorily, she shall be Mrs. Wolff
to-morrow." And Wolff asked this lady what she thought of
the conversion of the Jews \ when she replied, that if the Jews
ever became Christians, she would herself become a Turk, and
curse the Jews for having forced her to forsake her beautiful
and holy religion !

166 7 ravels and Adventures

Wolff.—" But I have been a Jew !"

Mrs. Katziflis, — " We all here say, that you are so different
from all the Jews in features, look, and actions ; that we are
persuaded you must have been the illegitimate son of some
Christian nobleman."

Wolff left her at that very moment when she spoke ; just
as the Knight Delorges left the Lady Kunigund when she
sent him down into the arena to fetch her glove, as described
by Schiller in his Handschuh.

Wolff proceeded to Latakia, and lived in the house of Moses
Elias, a most respectable native, who acted as English Consul.
He circulated the word of God among the Mussulmans, but
this aroused their fanaticism in a most alarming manner, so
that they exclaimed, " The time seems approaching when
Christians shall again take the country !" However, the
ferment passed over without serious consequences.

Wolff witnessed, at Latakia, the result of an engagement
between the widow lady, Madame Lanusse, and a French
attache. Although the lady was of French extraction, she
had received an Eastern education, and her mode of thinking
was entirely Eastern. She said to her lover, who had pro
posed to marry her, " I will wait for you twelve months, and
if you do not come then and marry me, I shall marry Mon
sieur Vidal." Her lover did not come after one year, neither
did Vidal ; so she was disappointed in both suitors ; and
Wolff heard that she coolly said, " Now, I must try a third,
and, if this does not succeed, a fourth."

Wolff went with Monsieur Vidal to the French Consul of
Bagdad, and then they proceeded to Antioch together. On
their way, Wolff, in all earnestness, committed the egregious
folly of asking, in the midst of the Desert, that a Bedouin
would make him a good cup of chocolate. This caused Vidal
to burst with laughter ; and with this very pleasant compa
nion, Wolff at last arrived in Antioch, and was received in the
most cordial manner by John Barker, ;Esq., Her Majesty's
British Consul-General for Aleppo. This gentleman was mar
ried to a Miss Abbot, whose mother, Mrs. Abbot, was still
living at Aleppo, a lady of extraordinary character, and whom
we must at once describe. Mrs. Abbot's parents were both
Greek, and her husband was also born of a Greek mother, and
a Levantine Englishman. This good lady was most fana
tically attached to her Church ; so much so, that one day,
when the Greek bishop left Aleppo, he felt safe in leaving all
the secular affairs of the Church under her care. When a
Boinan Catholic missionary once called upon her, with the

of Dr. Wolff. 167

intention of converting her, she combated with him from the
Fathers and the Bible 5 and when he still continued to urge
upon her the necessity of submitting to the Pope, she said,
" Fiddle-de-dee the Pope." She then put aside the water-pipe
which she was smoking, and, sitting near the fire-place, she
exclaimed, taking hold of the poker, " If you don't walk out, I
will give you such an argument with this poker as you will
find a little hard, and you will find it an impressive one, I
warn you !" She was a fat, active, determined, well-read lady,
and the Roman Catholic ran away as fast as he could, wishing
to spare himself martyrdom for some better occasion.

But to return to the reception Dr. Wolff met with from Mr.
Barker, the British Consul-General. This gentleman was
living a little way out of Antioch at that time, where he culti
vated the ground of his garden, at his country-house in a little
village called Suedia.

Wolff talked over with him many high characters of
England, and at last the conversation fell upon Lady Hester
Stanhope, who was settled at Mar-Elias, in Mount Lebanon.
She had then living with her as guest, and protege, Monsieur
Lustaneau, whom she called par excellence, and ordered all her
servants to caller excellence, "Le Prophete."

This Monsieur Lustaneau, a Frenchman of high birth, had
served for many years among the Mahrattas in India, as
General to Tippoo Saib, against the English. He had re
ceived from that prince, on account of his bravery and skill,
the title of " Lion in war, and Tiger in battle," a fact which
he himself told Dr. Wolff in the year 1823, and which was
confirmed to him in India by Colonel J. Skinner, of the Light
Horse, in 1832. General Lustaneau had lost an arm in
battle, and was once possessor of the largest diamond in the
world ; but he was cheated out of it, but in what manner was
unknown to Dr. Wolff. Tired of an active life, he formed the
resolution of becoming a hermit upon Mount Carmel, in 1812 ;
and in the year 1815, when Lady Hester Stanhope met him
upon Mount Carmel, he said to her, "Madame, le moment que
je parle avec vous, V Empereur Napoleon a echappe de V lie
d' Elbe!" Lady Hester took down the date of this conver
sation ; and several months afterwards, she received a letter
from England, giving her the tidings of the escape of Na
poleon, and at that very day and hour when it was predicted
to her by Monsieur Lustaneau. Her ladyship received him
into her house, which she called Mar-Elias, near Saida ; and
she ordered her household strictly to address him as "the
Prophet." On his afterwards attempting to convert her lady-

168 Travels and Adventures

ship to Christianity, for she had become a Druse, she turned
him out of the house ; and then he took shelter in the house
of Monsieur lleignauld, the French Consul of Saida, where he
carried on with Lady Hester a violent correspondence. She
wrote to him one day, as he himself told Wolff, " I have
never been a Christian, nor shall I ever be one." He wrote
to her, in answer, u If you become a Christian, God will not
gain anything by it, — if you don't become a Christian, He will
not lose anything by it." Whether, however, this man
really predicted the escape of Napoleon, Dr. Wolff cannot
vouch for, but the following fact he is sure of, and could affirm
with an oath.

Wolff arrived in the hospitable dwelling of John Barker,
Esq., British Consul-General of Aleppo and Antioch, in the
year 1822, and the conversation turning upon Lady Hester
Stanhope, Barker said to Wolff, "She is undoubtedly crazy,
and as a proof of it, I will show yon this letter." Her letter
was written in April, 1821. Wolff was in Antioch with Mr.
Barker in May, 1822 : the letter was as follows : — " My dear
Mr. Barker, I beseech you not to go to Aleppo or Antioch, for
both cities will be utterly destroyed in about a year. I tell
you this in the name of the prophet Lustaneau." Barker and
Wolff both smiled, and soon afterwards Wolff proceeded to
Aleppo, remaining there as the guest of Monsieur Masseyk,
the Dutch Consul-General. Aleppo was a beautiful town ;
the climate most delicious ; the houses were like palaces ; the
people lived together in harmony, and visited one another —
Europeans, Arabs, Christians, and Turks. In the evening, if
one walked about upon the terraces of the town, ladies and
gentlemen would be seen smoking narghili, studded with dia
monds and pearls ; and a dervish, from Bagdad, would be
singing—

" If this beautiful lady of Sheeraz

Would give me her heart,

I would give for one mole of her cheek

All the treasures of Samarcand and Bokhara."
Another would sing-—

" To attempt to possess God and the world

Is altogether vain imagination and folly.''

Wolff circulated the word of God amongst all the inhabi-*
tants of Aleppo in Hebrew, and Arabic, and Persian.

One day, during his residence here, Jews came to him, of
high respectability, and asked of him the grand question,
44 Who Jesus was!" Wolff replied, "the Son of God I God
above all, blessed for ever." He felt great joy in making this

of Dr. Wolff. 169

confession ; but the Jews rose in indignation, and exclaimed,
" We have neither heard nor seen it," and walked off. Spirits
of those deceased Rabbis, you have both heard and seen it
now ! One remarkable fact occurred. One of the Jews thus
argued with publicly proclaimed, "Wolff is right:" and on
the next day he was found dead in his bed.

At the beginning of the month of August, 1822, Wolff was
invited to dine with Monsieur Lesseps, the French Consul-
General of Aleppo, a gentleman of the highest consequence, a
personal friend of Napoleon le Grand ; Chevalier de la Legion
d'Honneur, and who had been ambassador to Morocco. He
was father to the present Monsieur Lesseps, who is now in
Egypt. Whilst Wolft was sitting at dinner, Monsieur
Derche, interpreter to the French Consul, a gentleman of
great accomplishments, with much French action, and who
had just arrived from Lady Hester Stanhope, was asked by
Monsieur Lesseps, "What does Lady Hester say?" Derche
replied, " She warned me with great earnestness, not to go to
Aleppo ; for, she said, in less than a fortnight, in the name of
the Prophete Lustaneau, Aleppo and Antioch will be de
stroyed." Monsieur Lesseps asked, "in what way ?" When
Derche, waving both his hands, answered, "par une tremble-
ment de terre " (by an earthquake).

A few days after this occurrence, Wolff, accompanied by his
servant, left Aleppo with a small caravan of not more than six
people. They quitted Aleppo in the afternoon, and went as
far as Juseea (on their way to Latakia), about ten miles from
Aleppo, and they spread out their carpets, in the midst of the
Desert, and encamped for the night, at about a hundred yards
from the village itself. Juseea was inhabited by the ancient
Anzairees, worshippers of the Syrian Alilath, and they came
out and asked Wolff why he would not come to their houses
in the village and sleep ? — begging him to do so. But he de
clined, saying he preferred to sleep in the open air ; for, truly,
those Eastern villages are often much infested by vermin.

The Anzairees, therefore, remained for a while with Wolff,
and they all smoked together; there being also, at about
twenty yards from them, a party of Bedouin Arabs, who had
their tents pitched there at the time, and were sitting round
their fires. Wolff presently took out his Bible, and began to
read from it to the Anzairees, when suddenly he felt some
thing move under him, as if a pocket handkerchief had been
drawn from below him. Immediately after, all at once, the
very earth moved in a horizontal direction, accompanied by a
howling and thundering like that of cannon. Wolft believed

170 Travels and Adventures

the howling to be that of the tormented spirits in hell
itself. All the party at once rose, and springing up, tried
to hold themselves fast, as it were by the air. And now,
before their very eyes, the houses of their village Juseea
fell clown, and one universal cry arose. The Anzairees ex
claimed, " Ya Lateef ! Ya Lateef! Ya Lateef!" Beneficent
God! Beneficent God! The Arabs shouted, "Allah Ak-
bar ! " God is the greatest ! Then the Anzairees hastened
to the spot where their houses had stood but a few seconds
before, and came back crying, " Merciful God! our houses arc
gone, our wives, our children, our cattle, are all gone ! " The
first grand shock lasted two minutes. After this, shocks
occurred about every half hour, sometimes ten, twenty, thirty,
or even eighty shocks at a time.

Oh, what a change had come over the Desert ! A few
moments before, it was silent as night ; and now it was
covered with the wild Arabs and Bedouins, who were flying
over the plain on their horses in their barnooses, with the
hoods drawn over their heads, like eagles cleaving the air.
The horses frequently, whenever a shock was felt, mounted
upon their hind legs, threatening to pull down the horseman,
but the Bedouin, stretching himself upon the whole horse, put
him down again upon his fore legs, while he continually ex
claimed — " This is of the Lord, this is of the Lord ! " This is
beautiful in the East, that the people always come to the
prime cause in everything — to God Himself. They do not, as
Europeans do, invariably dwell upon second causes ; but they
refer every event at once to the Overruler of the world. And
Wolff thinks that, as light came in former times from the
East, so it will shine from the East again ; and he thinks that
our Lord meant the same by his words, "As the lightning
cometh from the east, and shineth to the west, so shall be the
coming of the Son of Man." He thinks, too, that this future
light is not to come only from the Jews, but also from the
Greek, Armenian, and Jacobite Christians. And that Light
shall chiefly come after the FULNESS OF THE GENTILES, i. e.
the Ten Tribes shall come in !

Wolff immediately sent an express messenger, through the
Desert, to Mr. Barker, who, he had heard, had escaped, in a
miraculous manner, by creeping forth from the ruins of his
house, untouched, with their child of six years old ! The
whole of Aleppo, Antioch, Latakia, Hums, and Hama, had
been destroyed, and all the villages within twenty miles
round ; and 60,000 people had been thus plunged into an aw
ful eternity. He proceeded to Latakia, where he found the

of fir. Wolff. 171

inhabitants outside the town, with pale faces ; and dead bodies
were lying in the streets. Wolff said to these people, and to
the Greek and Italian Christians, " Come, and let us kneel
down and pray : " and he offered up an Italian prayer. But,
in the midst of his prayer, like the wreck of a ship, came
another shock, and they all rose, exclaiming, " Merciful God,
the day of judgment has come !" To increase the confusion,
a magician arrived at the spot, and said, " This evening a
deluge will come, and the whole world will be destroyed. All
mankind shall be again destroyed !" Wolff exclaimed, "Thou
art a liar, for thou hast contradicted the Scriptures, which say
that the earth shall never again be destroyed by water." A
cavalcade now arrived from Aleppo, composed of Jews, Arabs,
Turks, soldiers, women, and children; and amongst them was
a dervish, whose voice was heard from a distance, singing —

" And thus, thus, O Aleppo, and thus, thus, Aleppo,
All thy beauty is gone !"

The Turks looked pitifully at Wolff, and said, " How do
you do ?" He replied, " Well."" They answered, " God be
praised ;" and, beating their breasts, they exclaimed, one,
"My father is dead;" another — "My brother is dead;" a
third — " My wife is dead." And, two years afterwards, when
Wolff returned to Aleppo, the survivors had not yet rebuilt
their houses, and were still exclaiming, " Oh, God ! oh, God !
Thou hast broken our bones, and joy and gladness have gone
away." Thus was the passage in the Psalms, li., 8th verse,
explained, "Make me to hear joy and gladness, that the bones
which thou hast broken may rejoice."

One or two very curious incidents must not be forgotten.
The house where Mrs. Abbot lived, the lady already alluded
to, was entirely destroyed, except her own room and the
kitchen. When all the inhabitants of the town ran out, and
built themselves little huts or tents, she remained quiet and
unmoved, and said, " Why should I be such a fool as to
trouble myselt to move ; I am comfortable here, and smoke
quietly my galyoon. I am not such a fool as to expose my
life to the falling houses ; and I shall drink my coffee as usual,
and my servants will remain with me." And, one month after
the event had occurred this very Mrs. Abbot waddled out of
the town to see how her relations were going on, and found
them in Ketab, the little village of huts which had just been built.
Several were dead ; but those she found she lectured upon their
folly ; and, after a few hours' stay, returned to her house in Aleppo.

Another still more remarkable circumstance was this. A

172 Travels and Adventures

great tyrant lived at Aleppo, feared equally by Jews, Euro
peans, and Muhammadans. He had been raised by the Em
peror of Austria to the rank of Nobleman, and Consul-General
of the whole of Syria. He was of an illustrious family of the
Spanish Jews, whose descendants had been compelled to em
brace the Christian religion under Ferdinand and Isabella.
His name was Ezra de Picciotto. He had, one hundred days
before the earthquake, sent an Austrian subject out of the town
in irons. One of the Turks who heard of this, said, quite
coolly, and without moving his muscles, the beads being in his
hands, " Count to-day one, to-morrow two, till you have counted
one hundred days. After one hundred days, Ezra de Picciotto
will die. Masseyk, the Dutch Consul-General, a man who
never lied, told Wolff that he had counted ninety-nine beads,
as the Turk had said, and when he was about to count the one-
hundreth the earthquake happened, and Ezra was killed by the
first shock.

Wolff went from Latakia to the island of Cyprus, and
landed in Larnaca, which is one of the chief towns. There,
on the sea coast, he heard from the British Consul, Vondiziano,
that the Greek Christians in Nicosia were in the highest
danger, for a massacre of them was being perpetrated by the
Turks, who falsely accused them of joining with the rebels
against the Turkish empire. Wolff therefore hastened on to
Nicosia, and when he arrived there the Archbishop, Kurillos
by name, and 127 Christians besides, had already been put to
death. Wolff heard from the Greek and European inhabi
tants all the particulars of this slaughter : and was told that
the Archbishop had been offered his life on consideration that
lie would become a Muhammadan. But the Archbishop pointed
to his white beard, and said, " I have served my Lord as
Bishop of this flock for fifty years ; and I can say, with Poly-
carpus of old, that my Lord has not only done me no harm,
but has saved my soul ; and should I be so ungrateful as to
deny his name ?" Then he made the sign of the cross, and
exclaimed, " Children, I set you an example ;" and, continuing
to make the holy sign, he kept on saying, " Kyrie eleison,
Christe eleison," until he was decapitated.

Wolff saved the lives of six of the Christians by his earnest
intercession ; and t\vo of them saved their own miserable ex
istence by becoming Muhammadans. Wolff also took under
his protection many of the children of the primates who had
lost their lives ; and he sent some of them to England, where
they remained for twenty years, under the patronage of Henry
Drummond, Lady Carnegie, Bishop Terrot, of Edinburgh,

of Dr. Wolff. 173

and Mr. Storie, of Roseneath. Amongst those thus rescued,
was Demetrius Pierides, who is at present Inspector of Schools
in Cyprus.

Paul Pierides, his brother, was for twenty years assistant-
surgeon to the Lunatic Asylum at Perth, in Scotland, and is
now a useful physician in the Isle of Cyprus ; and Georgius
Constantinides is an influential member of the Greek Govern
ment at Athens.

Wolff went from the Isle of Cyprus on an excursion to
Damiat, where he preached to the Jews, and lodged in the
house of the British vice-consul, Mr. Surur, a little, clever,
consequential man ; for all men of little size are consequential,
and stand up for their rights in an extraordinary manner. He
one day said to Wolff, " To-day you will see me in my glory,
when I shall appear before the governor of Damiat, as repre
sentative of his most excellent Majesty, the King of England."
He then dressed himself in a red coat, with two immensely
large epaulets, such as no general of the British army ever
wore. His silver buttons were gilt over ; he wore a large
three-cornered hat, with feathers two feet high, and boots in
which three dragoons might have stood. He was scarcely able
to march in this costume, and spoke so loud that one could
hear him from an immense distance. When Dr. Wolff asked
him why he spoke with such aloud voice? he replied, u Great
men speak with a loud voice, little men with a small voice."

Wolff was introduced by Mr. Salt to his highness Muhammad
All, with whom he conversed on the importance of education,
and who said to Wolff that he was often forced to use the stick
in order to make the villagers go to school. Muhammad Ali
was certainly one of the greatest tyrants that ever lived.
Every step he took was not for the purpose of making people
happy, but for the establishment of his own power.

Wolff returned to Malta, where he remained a few weeks,
and then joined two American missionaries, with whom he
traversed Alexandria, Cairo, and Upper Egypt. And when
they arrived at Alexandria, neither Mr. Lee, the British
consul, nor any other of Wolff's friends happened to be there,
for they had all gone to Cairo, so that Wolff* and his fellow-
missionaries could not get a room in the house of the consulate.
Therefore, Signer Vedova, the cancelliere to the English con
sulate, advised them to go and stay in the house of a Jewess,
Miss Stella by name. Soon after their arrival at her house,
Wolff and his companions, Fisk and King, sat down on a
divan, and they began to smoke the Turkish pipe, according to
Eastern custom, when several Jews and Jewesses came in, and

174 Travels and Adventures

sat down at the missionaries' feet. Wolff then began to speak
to them of Jesus the Son of David ; and he read to them
several chapters out of the Hebrew Bible, which proved that
Jesus of Nazareth was He of whom Moses and the Prophets
did write. Among them was a very intelligent Jew,
and Stella .was an intelligent Jewess ; both understood the
Hebrew, and they asked Wolff, "What do you believe ?"
Wolff replied, " I believe in Moses and the Prophets, who say
that Jesus Christ is the Messiah, the Son of God, the Holy
One — blessed be He, and blessed be His name ! " Wolff con
tinued, " And now I will ask you, what is your belief ?" All
the Jews at once exclaimed, " We believe that the Holy One
— blessed be He, He who is blessed in Himself — is truth ; and
Moses is truth ; and the Prophets are truth !"

Wolff replied, " You do neither believe in the Holy One —
blessed be He — nor in Moses, nor in the Prophets." The Jews
answered, in a stormy manner, " God forbid that we should
not believe in Moses and the Prophets." Wolff replied, open
ing his bible, " I will prove by this very book that you do not
believe." Miss Stella, the Jewess, with a dignified, bold, and
determined face, acted as moderator ; and exclaimed, with a
thundering voice, to the Jews, " Oh, ye cursed, be quiet that
Wolff may prove it."

Wolff then opened his bible, and read, " I will raise them
up a prophet from among their brethren like unto thee, and
will put my words in his mouth, and he shall speak unto them
that I shall command him ; and it shall come to pass that
whosoever will not hearken unto my words which he shall
speak in my name, I will require of him." Then Wolff spoke
for two hours, proving that Jesus of Nazareth had been that
prophet like unto Moses. The Jew replied, " I must refer to
the Talmud."

Wolff answered, " The Talmud is a lie ;" and then he con
tinued, " The Talmud is a lie ! a lie ! ! a lie ! ! !" He then showed
them the passage in Zechariah, chap. xii. verse 10, " And I
will pour upon the house of David, and upon the inhabitants
of Jerusalem the spirit of grace and of supplication, and they
shall look upon him whom they have pierced, and mourn ;"
and then Wolff proved to them that Jesus was He whom they
had pierced. The Jewess, in a rage, said to the rest, " Oh,
you cursed fellows, you have not been able to answer him ;
why do you not answer him." Thus Wolff and his two mis
sionary companions spent a most delightful night, conversing
with the Jews.

The next morning, other rabbis, who had come from Poland,

of Dr. Wolff. 175

arrived at the house, and attempted to argue, but they said at
last, " My Lord Joseph Wolff, we are come from a distant
land, and we have been sea-sick with great sea-sickness, and
our mind is therefore confused with great confusion. So we
cannot speak to-day great words of wisdom, and understanding,
and skill ; for you must know, my lord, that we are wise with
wisdom, and we are beautiful men, and we are honoured with
great honour, and we sit in the first seat at the tables of the
rich. We will return unto you, and open our mouth with
wisdom, and speak about the Holy One — blessed be He, and
blessed be His name !" They then left Wolff, but before they
departed, he wrote down their names in Hebrew characters.
When they saw how quickly he wrote, they said, " My lord,
you are very strong in the pen." Here the conversation ended.
The behaviour of the hostess, and all the party, was very
proper ; and they showed the highest respect to Wolff and his
missionary friends.

The next morning, Wolff called on his great friend Mr.
Dumreicher, the Danish Consul-General of Alexandria. He
received him with the greatest kindness, and then asked Wolff,
in the presence of about twenty Europeans, " Where do you
lodge?" Wolff replied "At Miss Stella's the Jewess ;" when
the whole party burst into a fit of laughter, and Dumreicher
said, " Ah ! this is a fine thing. Do you know who Miss
Stella is ?" Wolff asked, " Who is she?" In short, she was
a Kahab. Wolff said, " It is not my fault. It is the fault of
the English canceUiere, Signor Vedova : for it was he who sent
us there.1'

Wolff immediately went home, and informed his friends
Fisk and King. But Fisk was a most determined fellow, and
said, " We are missionaries ; and to whom are missionaries
sent but to sinners ? God has sent us here, and here we will
remain until we leave Alexandria ; and if the devil will make
a fuss about it, let him do so. And so they remained. The
first people in the place called on them. Wolff performed
Divine Service in the house, and preached in Arabic, German,
Hebrew, and Italian ; Fisk in English and modern Greek ;
and King in French. The French and Italian consuls were
among the congregation ; and Stella and all the Jews behaved
with the greatest propriety ; and Wolff will surprise the public
in England when he states, that throughout his journey in
Arabia Felix, he found such houses to be almost the only inns
in existence.

The missionaries divided their labours among themselves.
Pliny Fisk and Jonas King were the names of Wolff's com-

176 Travels and A dventures

panions. Fisk preached in the Greek language, and King in
French, and Wolff in Arabic, Hebrew, Italian, Persian, and
German. He made on that occasion the acquaintance of
Ishmael Gibraltar, and also of a young Turk, who was after
wards created Pasha by the Sultan ; and this was the first
conversation Joseph Wolff ever had with Turks of high con
dition. Whilst in Upper Egypt, with his friends, who occu
pied themselves chiefly in measuring and examining the ruins
of Luxor, Gorno, Carnac, and Dendyra, and in collecting anti
quities and mummies, Wolff was employed in preaching the
Gospel among the Coptic people in Thebes, Assuan, Akmeem,
where Nestorius lived, and Kenne ; and then he returned with
Fisk and King towards Cairo. WTolff does not remark in any
invidious spirit on the anxiety of these American missionaries
to make themselves acquainted with the ruins and antiquities
of Egypt, for it must have been of the highest interest to
citizens of the New World, to investigate the remains of some
of the most ancient cities of the world, and the cradle of civi
lization.

On their arrival at Cairo, they made preparations for prose
cuting their journey through the Desert to Jesusalem. Wolff
went on in perfect harmony with these good men, and as lie
had made that journey before, he will pass swiftly through it
now, for nothing happened except an adventure with a dervish,
who had sold to Wolff a drawing of the city of Mecca, to
which a description of the city was appended.

On his arrival in Jerusalem, this dervish called on Joseph
Wolff, in the Greek monastery, and desired him to lend him
the drawing, in order that he might copy something out of it.
Wolff immediately suspected that he would not bring back the
drawing with the description it contained, and therefore told
him that he must make his copy in the house. To this the
dervish would not agree ; so the next day, the dervish returned,
and brought a second dervish, and he told Wolff and his com
panions that the second dervish would remain with them until
the first dervish had brought back the picture. Wolff said,
lie could not keep a dervish as hostage, for being a dervish
himself, he could not think of putting such an insult upon
a brother. They then both departed.

On the following day a summons was sent by the Cadi of
Jerusalem to Wolff and the American missionaries, ordering
them to appear instantly before the tribunal of the Cadi, with
the drawing of Mecca, which the dervish had lent to Joseph
Wolff. Joseph Wolff sent word to the Cadi that it was against
the capitulation with England and the Sultan, for him to

of Dr. Wolff. Ill

appear before the Cadi ; and that an Englishman could only
be sent for by the Governor of the city of Jerusalem. And
so all three missionaries went to the Governor, accompanied by
the English Consul of Jerusalem, who had come with them to
Jerusalem.

The Governor, a most polite and gentlemanly man, received
them with the greatest respect ; for those governors who came
from Stamboul, as he did, and who had been educated at the
sublime Porte, are perfect gentlemen — surpassing even French
men in their elegant deportment. The Governor at once said
that the dervish had also been to him, but he saw in his face
that he was telling a lie, so he sent him away. This was
Turkish justice — to judge by the outward appearance of the
accuser, rather than examine into the case. But, he added,
that as he had given trouble to Wolff and his friends, he would
order him to be bastinadoed. Wolff begged his Excellency
not to do anything so severe, but simply to send for him and
reprimand him for his conduct. The Governor sent accord
ingly ; but, instead of the dervish, the Santone came, who is
the superior of all the dervishes in Jerusalem — in fact, the
chief dervish — and begged his Excellency to pardon the der
vish for his indiscreet conduct, inasmuch as he was a madman.
Wolff and his friends were glad to take tins view, and
assured the Santone that they had already begged him off;
and thereupon they bowed and departed. The next morning
the Santone sent Wolff the money which he had given to the
dervish for the picture of Mecca, and begged him to send it
back, as the dervish was so mad that he would rather die than
leave the picture in his hands. Wolff sent the money, together
with the picture, to the Governor, and begged his Excellency
to return both to the dervish, through the Santone. This
arrangement made a most favourable impression on all the
inhabitants of Jerusalem.

Wolff and his companions remained three months in that
city, circulating the word of God among the inhabitants. Fisk
and King then se^ out for Mount Lebanon, but Wolff, desirous
to be longer in Jerusalem, among the Jews, remained behind.
One month after his friends had departed, Wolff was seized
with Jerusalem fever ; and on the very day he was taken ill,
an English officer arrived in the Holy City from Cairo, accom
panied by two servants. As was always the case, without one
single exception, whenever Wolff was in trouble, a British
officer was sent to him by God — so Wolff always considered —
and many times he experienced the same aid. The name of

N

178 Travels and Adventures

this officer was Colonel the Hon. Hobart Cradock, now Lord
Howden.

He nursed Wolff like a brother, and, after Wolff was con
valescent, they travelled together to Tyre, and from thence to
Sidon.

When thus arrived at Sidon, Wolff said to Colonel Cradock,
" I have a letter with me for Miss Williams, who resides with
Lady Hester Stanhope. This I will send to her, and write
her a civil line ; but I shall not mention Lady Hester Stan
hope's name." So the letter was sent to Mar-Elias, Lady
Hester Stanhope's residence, and an Arab servant conveyed
it. But instead of a letter from Miss Williams, one came for
Wolff from Lady Hester herself, which ran as follows : —

" I am astonished that an apostate should dare to thrust
himself into observation in my family. Had you been a
learned Jew, you never would have abandoned a religion rich
in itself, though defective ; nor would you have embraced the
shadow of a one — I mean the Christian religion. Light
travels faster than sound, therefore the Supreme Being could
not have allowed his creatures to live in utter darkness for nearly
two thousand years, until paid speculating wanderers deem it
proper to raise their venal voice to enlighten them.

" HESTER LUCY STANHOPE."
To this Wolff replied :—

" To THE RIGHT HONOURABLE LADY HESTER

STANHOPE.

" MADAM — I have just received a letter which bears your
ladyship's signature, but I doubt its being genuine, as I never
had the honour of writing to your ladyship, or of mentioning
your name in my letter to Miss Williams. With regard to
my views and pursuits, they give me perfect rest and happi
ness, and they must be quite immaterial to your ladyship.

" I have the honour to be
" Your most humble and obedient servant,

" JOSEPH WOLFF."

Wolf sent this answer by the same servant as before. On
Lady Hester receiving it, she perused it, and desired the man
to wait, that she might give him a present. She then came
out with a whip, kicked the poor fellow behind, and sent him
away. He came back lame to Wolff, and told him that the
daughter of the King of England had beaten him. Wolff, in
order to satisfy him, gave him a dollar, for which he dares say
the man would have gladly undergone another beating at the
same price, from the daughter of the King of England.

On leaving Saida for Damascus, Wolff met in the monastery

of Dr. Wolff. 179

of Aintoura, the "Rev. Lewis Way. He would only remark
about this excellent man, that with a noble soul, he was dis
appointed and cheated by impostors, and left Syria soon after
wards, without having seen Jerusalem, having been frightened
out of Syria by that jealous and misanthropic woman, Lady
Hester Stanhope.

Noble soul, Lewis Way ! With all thy disappointments,
and acts which, though perhaps over sanguine, always be
trayed a noble heart, thou wilt now be among the spirits of
just men made perfect ! He wrote of Joseph Wolff to
England in the following manner : — " Wolff is so extraordinary
a creature, there is no calculating a priori concerning his
motions. He appears to me to be a comet without any peri
helion, and capable of setting a whole system on fire. When
I should have addressed him in Syria, I heard of him at
Malta ; and when I supposed he was gone to England, he was
riding like a ruling angel in the whirlwinds of Antioch, or
standing unappalled among the crumbling towers of Aleppo.
A man who at Rome calls the Pope ' the dust of the earth/
and tells the Jews at Jerusalem that ' the Gemara is a lie ;'
who passes his days in disputation, and his nights in digging
the Talmud, to whom a floor of brick is a feather-bed, and a
box a bolster ; who makes or finds a friend alike in the perse
cutor of his former or present faith; who can conciliate a
Pacha, or confute a patriarch ; who travels without a guide ;
speaks without an interpreter ; can live without food, and pay
without money ; forgiving all the insult he meets with, and
forgetting all the flattery he receives ; who knows little of
worldly conduct, and yet accommodates himself to all men,
without giving offence to any ! Such a man (and such and
more is Wolf) must excite no ordinary degree of attention in
a country and among a people, whose monotony of manners
and habits has remained undisturbed for centuries.

" As a pioneer, I deem him matchless, ' aut. inveniet warn,
aut faciet / but, if order is to be established, or arrangements
made, trouble not Wolff. He knows of no church but his
own heart ; no calling, but that of zeal ; no dispensation, but
that of preaching. He is devoid of enmity towards man, and
full of the love of God. By such an instrument, whom no
school hath taught — whom no college could hold, is the way
of the Judean wilderness preparing. Thus is Providence,
showing the nothingness of the wisdom of the wise, and bring
ing to nought the understanding of the prudent. Thus are
his brethren provoked to emulation, and stirred up to inquiry.
They all perceive, as every one must, that ichatever he is, he

N2

180 Travels and Adventures

is in earnest : they acknowledge him to be a sincere believer in
Jesus of Nazareth ; and that is a great point gained with
them ; for, as you know, the mass of the ignorant and uncon
verted deny the possibility of real conversion from Judaism.
In this they are right, in another sense, since Abraham is the
father of us all : and if we be Christ's, then are we Abra
ham"^ seed, and kept by the power of God, through faith, unto
salvation, and none shall pluck us out of his hand." * * *

Wolff now proceeded to Damascus, and took with him a
servant, a Jew, who pretended to be converted 5 but the man
was found out by his master to be an impostor. On his arrival
at Damascus, Wolff asked the Turk, who had acted as agent
to the English Consul of Beyrout, to send a person with him
to bring him to the monastery of the Capuchin Friars. That
agent sent a donkey driver with him, and the fellow coolly sat
on the donkey himself, and let Wolff run after him all the
way. Damascus was, at that time — namely, the year 1823 —
as it is now, the most fanatical town in the Turkish Empire,
for it was called the " Gate of Mecca."

Wolff came to the Capuchin Monastery, composed of Ita
lians : they received him with the greatest cordiality; and
when he was attacked with the Damascus fever, soon after his
arrival, those Capuchin friars treated him with the utmost ten
derness and kindness.

The friars of the Spanish monastery called on Joseph Wolff,
and invited him to pay them a visit. An elderly, tall, stout-
looking friar entered into an argument with Wolff, who thought
at once to take the bull by the horns, and asked the friar,
" Reverend father, can you prove to me the propriety of an
Inquisition ?" He replied, " My argument is very short. You
think that it is not proper to have an Inquisition ?"

Wolff replied, " Certainly, I think so."

The friar answered, " Then don't go to Spain." (Dunque
non andate in Spagna !)

Wolff. — " But this does not appear to me to be an argu
ment!"

Friar. — " You don't think this to be an argument 2"

Wolff. — " Certainly, no argument."

Friar. — " Dunque non andate in Spagna"

Wolff. — "But I wish to be convinced !"

Friar. — " Will not this convince you 2"

Wolff.—" No !"

Friar. — "Dunque non andate in Spagna."

Wolff. — " Show me Scriptural proof for the propriety of the
Inquisition."

of Dr. Wolff. 181

Friar. — " You want Scriptural proof for the propriety of
the Inquisition?"

Wolff.—" Yes, certainly !"

Friar. — " Dunque nan andate in Spagna"

Wolff. — " Then you leave me to die in my hatred of the
Inquisition.'"

Friar.—" Shall I T

Wolff.—" Yes !"

Friar. — " Dunque non andate in Bpagna?

The Jews at Damascus were, at that time, in great trouble
respecting the greatest man among them, Raphael Farkhi. He
was esteemed and respected both by Jews and Muhammadans,
and was called the " Ameer Al Hadg," which means the
" Prince of the Pilgrims to Mecca;" because he had to provide
them with all the necessaries of life, and was their banker on
their route. He was, too, the asylum of all the Jews, who
came from all parts of the East ; and, wherever Jews were in
trouble, in all parts of Palestine, they appealed to Raphael
Farkhi, and were instantly relieved and protected ; for Raphael
Farkhi had the power to depose governors.

This same Farkhi was, one Friday evening, in the syna
gogue, when some Turkish soldiers entered it, and one of them
with a firman in his hand, with which he had just arrived from
Stamboul. When Farkhi asked, haughtily, "What do you
want in our synagogue f he replied, "We want you /" At
the same time he gave a signal, and the great Farkhi was
dragged out of the synagogue in irons. All the Jews were
terror-struck, left the synagogue, and dispersed. Wolff called
on them at several houses, and found them all in mourning.
They said, " The shepherd is slain, and the sheep are scat
tered." Wolff spoke comfortably to them, and said, " Oh,
that the salvation of Israel were come out of Zion, to turn the
captivity of his people, that Jacob might be glad, and Israel
rejoice !" The Jews replied, " Amen." Poor Raphael Farkhi
remained one year in prison, but then was restored to his high
office : and the Greek agent, who, during Raphael Farkhi's
disgrace, had occupied the office (but was a renegado to Mu-
hammadanism, and was found out to have made in secret the
sign of the cross) was decapitated.

Wolff visited the school of the Spanish friars, where, to his
utter astonishment, he found that the pupils (several hundred
of them) had Arabic Testaments and Arabic Psalters, printed
by the British and Foreign Bible Society ; and a Spanish friar,
who superintended the school, said to Joseph Wolff, " Thus

182 Travels and Adventures

we promote, and have ever promoted, the faith of the Holy
Catholic Apostolic Church."

And if Protestant missionaries would content themselves
with giving the word of God, without entering into controver
sies with the missionaries of the Church of Rome, a beautiful
union might possibly be established between the missions of
both Churches, without their irritating one another. And one
would not hear so much of the burning of Bibles, printed at
the expense of the British and Foreign Bible Society. For
they are the same as those translated and printed by the
Eoman Catholics in the College of the Propaganda of Rome.
The best translations of foreign Bibles issued by our Bible So
ciety are reprints from those made by the Propaganda at Rome.
For example, the Italian version, is a translation by Arch
bishop Martini.

It is a pity that the spirit of the great secretaries of the
Bible Society — the Reverend John Owen, rector of Fulham,
and Brandram, and of their excellent agent, the Reverend
Henry Leeves, of Athens — has not been followed up in that
Society, and that the Trinitarian Bible Society has marred the
operations of the great Bible Society. However, enough of
this.

Strange to say, in that fanatical town of Damascus, Wolff
was invited by a great Moollah of the Muhammadans, to come
in the night-time to argue over the merits of Christianity.
And the Friar of the Spanish monastery, and the Superior of
the Spanish monastery, went with Wolff, and argued over the
subject. And the next night a Maronite Christian, who had
become a Muhammadan to the great sorrow of his brother, a
respectable Maronite Christian of the village called Salahia,
made his escape, and became a Christian again. His brother
wished Wolff to remain with him all the days of his life, but
Wolff hastened on a second time to Aleppo, on his way to
Persia.

He arrived first at Hammah, (the Hamath of Scripture,
Isaiah xi. 11,) and then at Aleppo, accompanied by Reuben
Coster, a Jew converted to Christianity by Dr. Gordon, in
Edinburgh. His parents, Jews of respectability, lived in
Utrecht. Reuben Coster was brought from Europe to Pales
tine by Lewis Way, who took him into his service, but he was
not able to agree with Mr. Lewis, one of Mr. Way's compa
nions ; so Wolff took him with him to Aleppo, and he is there
to this day, married to a Christian lady.

It was now the year 1824, and although two years had
passed since the earthquake, the inhabitants had not yet re-

of Dr. Wolff. 183

turned to their town, but were living outside in the little huts
before described. One thing struck Wolff forcibly and awfully.
The Muhammadans, all of them, had allowed their beards to
grow — no razor had come upon their heads — expressing thereby
their continued deep sorrow and repentance for their sins,
which sins they considered as the cause of the earthquake.
And also the Roman Catholics and Jews of the East, by fast
ing and prayer, showed their grief, and tried to avert the wrath
of God by continued humiliation. But Europeans — Roman
Catholics, as well as Jews, from Leghorn, from Piedmont, and
other parts — laughed when Wolff spoke to them about repent
ance ; and it is for this reason that Joseph Wolff continually
says, " I shall never have confidence in the reform which is
brought about by miserable revolutionists of Italy and France ;
and I shall always declare the outcry, Liberte, Egalite, Fra-
ternite, to be nothing else but Tyranny, Beggary, Butchery.
And all these revolutionary movements, verify the words of
Ezekiel, xxi., 27, 'Perverted, perverted, perverted,' or ' Over
turn, overturn, overturn, until He come whose right it is, and
I will give it Him.' One revolution shall take place over
another, and men shall strive to establish happiness and peace,
but by their own efforts, and without the Author of happiness
and peace. And they shall be disappointed until the rightful
possessor of the earth shall come to his own."

There was deep meaning in the exclamation of an enthu
siastic Jew at Jerusalem some years back, when a rich Jew
from Europe came, and wished to build up Jerusalem. The
enthusiast exclaimed, " Here all is in ruin, and pulled down ;
here nothing must be builded up ! To the Messias, the Lord
alone, is it permitted to build up, and to remove the ruins."
In saying this, that Jew, perhaps unwittingly, confirmed the
prophecy contained in Amos ix., 11, 12, and referred to as yet
unfulfilled in the 15th chapter of the Acts, v. 16 and J7,
" After this I will return, and will build again the tabernacle
of David which has fallen down, and I will build again the
ruins thereof, and will set it up." Only this great event and
consummation will bring about a real change and reformation
in the world; for the Apostle proceeds, in the 17th verse,
" That the residue of men might seek after the Lord, and all
the Gentiles, upon whom my name is called, saith the Lord,
who doeth all these things."

Wolff lived again at Aleppo with his old friend Masseyk,
where he heard a great deal of Burckhart, the famous Sheik
Ibrahim, who enlivened the Europeans of Aleppo with his fun.
Wolff confesses he is no great admirer of Burckhart, for he was

184 Travels and Adventures

continually preparing for his work of going to Africa, and never
executed it. In Aleppo he amused himself with breaking the
roasting-pan of Madame Magi, an amiable old lady. She,
being angry, called him a rascal and a pimp. He then ap
peared the next day before her dressed in sackcloth, and a
fool's cap upon his head, written outside, " Mercy to the rascal
and pimp."

Wolff heard also a great deal there of the Count Rzewusky,
a celebrated Polish Count, at whose expense " The Mines of
the East/1 les Mines d'Orient, were published by Joseph Von
Hammer. He was a favourite of all the ladies, but left Aleppo
in debt, which he never paid. Strange to say, on the very
first evening Wolff arrived again in Aleppo, a tremendous
shock of an earthquake was felt, which awoke all from their
sleep, but no harm was done. Wolff prepared, after two
months, to leave Aleppo a second time; having occupied that
time in disputing with the Jews, and preaching to the European
Christians, chiefly Roman Catholics (which sermons were also
attended by the seven Jewish Consuls), in the house of Mr.
Barker, the British Consul-General of Aleppo.

It is a remarkable fact, that at that time, seven Jews, all
brothers, were Consuls there. They were of the family of
Picciotto, descendants of those Picciottos, so many of whom
had been forced to become Christians in the time of Ferdinand
and Isabella of Spain. The father of these seven consuls (all
of whom Wolff knew) was Raphael Picciotto, and he had
been Consul-General in Aleppo for fifty years, and afterwards
retired to Tiberias in Palestine, to spend his days in the land
of Israel. He was a most inquiring gentleman, very fond of
conversing with Roman Catholic priests, on the merits of
the Christian religion ; and Dr. Wolff here observes, that he
cannot help thinking that many of the descendants of those
Picciottos, who had received holy baptism, have retained a pre
dilection for Christianity, transplanted into themselves by
virtue of that sacred rite, which their forefathers had received ;
and he believes that the power of baptism is so great, that it
may even produce fruits in the souls of those unbaptized persons,
whose ancestors received the holy rite. Wolff has certainly
known many Jews, whose ancestors were baptized, and who,
centuries afterwards, were struck with conviction (though
educated in Judaism), and became zealous Christians. Such
was the case with Isaac da Costa and his whole family, whose
ancestors centuries before were Christians in Spain ; and
although they were educated in Judaism in Amsterdam, they
are now faithful believers in Christ, and bold ambasadors of

of Dr. Wolf. 185

Him in that city at this very day. Yes, baptism produces
regeneration in a most wonderful manner.

But to return to the seven Jewish Consuls. One of them,
poor Hilel Picciotto, was half-witted, but a rich man, and
seeing that all his brothers were Consuls, he went to Mr.
Masseyk, Wolff's old friend, the Dutch Consul- General, whose
advice is sought by people of the highest station in Aleppo,
and Hilel said, u Mr. Masseyk, can you advise me how I can
become a Consul, as all my brothers are ; so that I might wear
like them, a uniform, and call other Consuls my colleagues?' '
Masseyk told him, u Write to the Prussian Ambassador in
Constantinople, and send him a handsome present, and then he •
will make you Prussian Consul of Aleppo." Hilel did so, and
succeeded. He immediately had a splendid uniform made for
himself, and had a janissary walking before him, as all the rest
had ; and then he walked about in the town, and said to his
friends, " I also am a Consul." And when Monsieur Lesseps,
the French Consul-General arrived in Aleppo, he took hold of
Lesseps1 hands, and said, " lo sono vostro collega." (I am
your colleague.) " Do you know the Prussian Consul in
Cyprus?" Monsieur Lesseps answered, " Yes, I know him.""
Hilel then said, " Audi' egli e mio collega." (He also is my
colleague.) He then smoked a pipe with great gravity, drank
sherbet, and took a doze, snoring at the same time, and then
he walked off, saying, " I am going now to visit my other
colleagues."

The younger Raphael Picciotto was Consul-General of the
King of Naples. He was made bankrupt, and was obliged to
fly. He cheated Wolff of 150 dollars, when he met him in
the Island of Cyprus.

Those seven Jewish Consuls gave the tone to all the rest of
the respectable inhabitants in Aleppo. Each of them held a
levee on Sunday, and whenever one of the visitors retired, the
Consul to whom the visit was made, rose, and accompanied him
to the door, whilst all the family remained standing till the
high and mighty Consul returned to the room, and sat down,
when they all followed his example.

Once a most ridiculous thing happened. A captain of the
Austrian navy arrived ; he was a blunt Venetian, and he be
came the guest of Elia Picciotto, Austrian Consul-General.
The captain, either not knowing the Picciottos were Jews, or
forgetting himself, said to them in the presence of all the
visitors who had called upon him (as it is the custom whenever
a stranger arrives in Aleppo), " Tanti Ebrei sono in Aleppo, si
trovaiio da per tutto questi maladetti Ebrei." (So many Jews

186 Travels and Adventures

are in Aleppo ; one finds everywhere these cursed Jews). Al
though Wolff has the art of keeping his countenance, he
could scarcely keep from laughing on this occasion.

CHAPTER X.

Mesopotamia ; Ur of the Chaldees ; Haran ; Padan-Aram ;
Kurdish Robbers ; Jacobite Christians ; Devil- Worshippers ;
Sennacherib.

T last, he set out in the company of some native Christians
and Arabs — about sixty in number — and with a servant

A

from Mesopotamia, who had originally been a Jacobite, but
was now a Roman Catholic. This was a man of the worst
character — a thief, a traitor, and a cheat. Wolff was also
accompanied by a Frenchman (Digeon by name), born in Scio,
who was the greatest scoundrel he ever encountered. He had
been exiled to Bagdad, where he became second dragoman to
the French Consul-Greneral, but he soon lost the situation, and
was declared infame, upon which he became a Muhammadan
in Cairo.

Wolff crossed the Euphrates, (or Murad, as it is sometimes
called by the natives) at Biri ; and as Biri is a very rocky
place, he cannot understand why some travellers say there are
no rocks near the Euphrates, and therefore find a difficulty in
understanding that passage in Jeremiah xiii. 4, which says,
" Take the girdle that thou hast got, which is upon thy loins,
and arise, go to Euphrates, and hide it there in a hole of the
rock." The rocks at Biri are not high, but are full of holes or
caves ; in one of which Wolff himself slept. And the natives,
even to this day, sometimes hide treasures in the holes of
those rocks. Wolff met at Biri some Jews, who resided at
Orpha, which is two days' journey from Biri. He then went
on with the small caravan, and that scoundrel Digeon to
Orpha. On his arrival there, he took up his abode in one of
the Khans, or as they are also called, Caravanserai.

Wolff cannot express the feelings which he had on entering
the town of his Father Abraham. He must now try exactly
to describe them, and says, " I felt just as if I had, after a
long journey, been brought back to the house of my Father ;
and that I saw him deeply engaged in prayer, and thought he

of Dr. Wolff. 187

said to me, ' At last thou art come, where the Holy One
(blessed be He) called me ; and I crossed the Euphrates., just
where thou thyself didst cross/ I thought I looked at him
with astonishment, and wept, and said, ' Thy children in my
country have not that faith which thou hadst, and which made
thee leave thy own country for one which thou didst not
know.' ' In short, Dr. Wolff' describes himself as feeling
thoughts and sensations at that time which he never had
before or afterwards experienced.

He then went to see the place where Abraham is said to
have been born. It was a cave. The legend is, that Nimrod,
the " mighty hunter," (which does not mean a hunter of wild
beasts, but " a persecutor of the servants of God,") threw
Abraham into a fiery furnace ; when he prayed to God, and
the furnace was changed into a beautiful lake, so that he came
out untouched by the fire. And Wolff' saw that lake, which
is inside the town of Orpha, and is called " Abraham's Lake."
The fishes which live in it are so tame, that they approach the
shore of it whenever a stranger comes, and throws bread in for
them, and eat it with eagerness. It was at Orpha that Abra
ham preached against idolatry, and pointed to Jehovah as the
only living God ; and he went from thence to Haran, every
where preaching the name of Jehovah ; and from Haran he
went to the land of Canaan, singing in melodious strains
praises to the Lord as he travelled.

Abraham is considered to have been the great Apostle of
Jehovah among all the people of the East ; and the words in
Genesis xii. 5, " And the souls that they had gotten," mean
the infidels they had converted by melodious songs. Thus
both Jews and Jacobite Christians in the East, understand
the passage.

Let us delay a little longer at Orpha, which is now inha
bited by Turks, Kurds, Jacobite Christians, Armenians, and
Arabs ; while around it dwell Sabeans and Shamseea — id est
—worshippers of the sun. Orpha is called by the Jews " CJr-
kasdim;" by the Shamseea and by the Syrian Christians,
" Orpha ;" " Ruha " by the Arabs ; " Edessa " by the Arme
nians ; and the Arabs also call the place by the same name as
they call Hebron in Palestine, namely, " Khaleel Rahman,"
which means, " The friend of the merciful God," a name
which Abraham has several times in Scripture. In Orpha,
Abraham is called " Orpha-ee" — id est, " the Orphaite;" and
if you translate this into Greek, it is " Orpheos." Wolff com
municated this to Hookham Frere, who said to Coleridge,
" Wolff believes Abraham to be Orpheus ;" and Coleridge

188 Travels and Adventures

replied, " Wolff is perfectly right." Orpha is remarkable on
account of other historical events which happened there ; as,
for instance, it is mentioned by Tasso, in his "Jerusalem
Liberata," that some of the Crusaders settled there.

A dreadful event happened at Orpha during Wolff's resi
dence there. A Tatar arrived from Constantinople, bringing
an order from the Sultan, commanding the inhabitants to pay
tribute, which they had not done for five-and-twenty years.
The Governor read this order in a public divan, and the whole
assembly cursed the Sultan, his grandfather, grandmother,
and grandchildren; and they hanged the Tatar in the market
place, with the Sultan's order in his hand.

We come now to another circumstance. Several Jews paid
a visit to Joseph Wolff, who addressed him in the following-
manner : " Blessed art thou, 0 Joseph Wolff, who comest in
the name of the Lord. Hearing, we have heard that thou art
a wise man, and we have a proverb at Ur of the Chaldees,
'When two wise men meet together, they push with their
horns like oxen ;' let us therefore push." They meant to say,
by this address, that they wished him to argue with them.
Wolff, accommodating himself immediately to their mode of
speech, said to them, " Prepare your horns, and push/1 They
then, for more than an hour, went on "pushing their horns "
indeed ! For instance, they told Wolff that Vashti refused to
appear before the Court of Ahasuerus, because the moment
she wanted to appear, a large tail grew out from behind her,
which disfigured her. And so it was that Esther became
Queen, &c. They then asked Wolff "How they had pushed?"
He replied, " Exactly like an ox." They were much pleased
with this compliment, and then asked him to push in reply.
64 1 am sorry," said Wolff, " that I cannot push, for I have
got no horns." But he read to them from the 1st Epistle of
Paul to the Corinthians, 1st chapter, from the 20th verse to
the end ; and he preached to them the glad tidings of salvation
through Jesus Christ.

But let us not depart from Orpha until we have also paid a
visit to the spiritual and baptized children of Abraham ; for,
through Abraham, not only were the literal sons of Abraham
to be blessed, but also all the nations of the earth. Let us,
then, pay a visit to the Jacobites and their bishop. These
Jacobites are the lineal descendants of the children of Israel,
who were converted to the knowledge of Jesus Christ through
the preaching of the Apostle James at Jerusalem. They in
troduced Wolff to their churches, and he found that their
whole mode of worship, their mode of bowings, £c., all proved,

of Dr. Wolff. 189

as well as their physiognomy, that they are literally children
of Abraham.

Wolff also saw the Armenians — those descendants of Hayk,
whom he has described at different times. They were very
formidable in a fortified castle, near Orpha, called "Room-
kalah," which was once in the possession of the Crusaders.
Wolff could not help thinking, whilst travelling through
Mesopotamia, that all these nations have remained unchanged
for centuries and centuries, and he felt as if he must himself
have lived throughout those times.

Wolff then left Ur of the Chaldees, and went to the village
of Haran. There is the grave of Terah, the father of Abra
ham, to which the Jews perform their pilgrimage from all the
neighbourhood round ; for they say that he was converted to
the knowledge of God by Abraham his son. Terah, was thy
dwelling as simple as the houses are now? One conclusion
must be come to : that the open acknowledgment by Abraham
of one God, must have formed a great and important epoch in
the world's history, because the whole East is full of the
traditions of Abraham ; from Mesopotamia to the Oxus, and
from the Oxus to Lazza in Thibet. In the latter place they
have a statue dedicated to him. In the temple of Mecca — a
long time before Muhammad rose and declared himself a
prophet — Abraham was represented there by a statue holding
arrows and spears, and he was worshipped as God. And
when Muhammad appeared there, he pulled down the statue
in indignation, and said, "Thus do you disfigure my Father
Abraham." Wolff could never divest himself of the conviction,
that the Brarnah of the Hindoos is one and the same person
with Abraham.

We now continue WolfFs journey. He next visited Tel-
feidan, the ancient Pandan-aram. There it was that thou,
Jacob, didst meet with Rachel. So the Arabs say, and the
Kurds too, and the Jews also ; and Wolff does not wish to be
disturbed in his belief of the same. He then went, with a
caravan, and Digeon the scoundrel, towards Mardeen. The
stormy weather and rain had effaced all tracer of the road.
None of the travellers could find it, and were^in much per
plexity, when one of the Kurds came riding towards them on
horseback, with a pipe in his mouth. Wolff addressed him,
saying, " Brother, show us the road." The Kurd replied,
" Give me first one real"

Wolff complied, and when the Kurd had got his real, he
rode off at once, without taking any further trouble.
Wolff called out, " Give back my real!"

1 90 Travels and Adventures

The sarcastic Kurd answered, for a sarcastic people they
are, u If thou livest till thou seest that real again, thou shalt
never die !"

A Kurdish woman soon afterwards approached, on horse
back, with a pipe in her mouth ; and Wolff called to her also,
" Mother, show us the road to Mardeen."

She replied, " Give me one real first." Wolff gave her one
real, and then she also rode off.

Wolff called after her, "Give me back mjreal!" "On
thy wedding day ! " cried the woman, and disappeared in the
distance.

At last, Wolff and his caravan walked on (the road being
too bad for riding on the mules), Ala Bab Allab, as the Arabs
say, " at the gate of God," that is, " trusting in Providence,"
when suddenly they were surrounded by a troop of Kurds,
who took them prisoners, and brought them to a beautiful
oasis where there was a village called Guzelli. When they
arrived there they sat down, and Wolff conversed on religion
with one of the Yezeedi, worshippers of the Devil, during
which time Digeon the scoundrel whispered something in the
ear of the chief of the Kurds, called Sayed Khanbek, on which
that man came to Wolff in a fury, and said to him, " Do you
come here to upset our religion 2"

Wolff answered, " I come here to show you the way of
truth."

The Kurds forthwith tied Wolff down, and gave him 200
lashes on the soles of his feet ; and after robbing him of every
thing, and the scoundrel Digeon of everything too, they brought
them both — Wolff tied by his own people on the back of his
mule, as he was unable to walk — towards the neighbourhood
of Mardeen. But the moment the caravan came under the
protection of the cannon of Mardeen, the Kurds, afraid to go
further, retired. And thus Wolff was brought to the gate of
Mardeen, where he lay down exhausted, for as it was night
time. The gate was not opened, from fear of the Kurds, but
people came out armed from Mardeen, and protected Wolff
from any further injury from the Kurds.

In the morning, very early, the party entered that city of
Mesopotamia, of which the following history is told : —

When Tamerlane had besieged it for seven years, and was
still unable to take it, and when at last famine had almost
forced the inhabitants to think of surrendering, an old woman
came forward and said, " Do not yet think of surrendering : I
will save the town." And then she began to run about the
streets, exclaiming, " Who buys milk ? Who buys milk ?

of Dr. Wolff. 191

Plenty of milk ! Plenty of milk ! I sell it very cheap ! "
Tamerlane heard that voice from outside, and said, " If the
town has still so much food as to feed their cattle and cows,
and to sell milk cheap, there must be provision in abundance.
Let us depart ! " And thus the town was saved by an old
woman !

Wolff now entirely quitted the company of the scoundrel
Digeon, and took up his abode with the Bishop of the Jaco
bite Christians, Abd Alahd by name. When he first came to
him, he found this bishop surrounded by his flock, the Jaco
bites, all of them being seated on the ground cross-legged.
They were in the midst of a discussion about the proper time
for beginning the Lent fast. Wolff delivered the letter of
introduction which he had from the patriarch of their nation,
who resided at Damascus, with another bishop, Mar Atha-
nasius by name. Abd Alahd read this letter, and said, "We
are in great perplexity, for there is a doubt when Lent ought
to commence, and we should fast forty days." The discussion
was so sharp, that one of the flock who sat on the ground,
smiting his fist violently on the floor, said, " The first who
dares to fast before such a time as is appointed by us here,
shall be struck dead by me."

The case was now laid before Joseph Wolff, and his opinion
asked of fasting. They inquired, " What he thought about
it?" Wolff said, " I do not disapprove of fasting, but let me
read to you a passage in Scripture, Isaiah Iviii., v. 3, &c.,
' Wherefore have we fasted, say they, and thou seest not \
wherefore have we afflicted our soul, and thou takest no know
ledge ? Behold, in the day of your fast, ye find pleasure, and
exact all your labours. Behold, ye fast for strife and debate,
and to smite with the fist of wickedness : ye shall not fast as
ye do this day.' " This brought the dispute to an end. They
ceased to argue about it.

The Jacobites are a wild people, but good-natured, and with
all their wild nature, they have produced great men — such as
St. Ephrem, Jacob Nisibenus, and Jacob Almalfan, or Jacob
the Doctor. They have learned men among them to this day.
At the time Wolff was there, they had still alive their great
patriarch, residing in the monastery Deiralsafran ; but who
had resigned his office as patriarch on account of his great and
unexampled age, for he was 130 years old. When Wolff was
introduced to him, he found him sitting cross-legged on a
carpet in a fine room. He was a small thin man, rather
crumpled up in figure, with a penetrating eye, a sweet and
handsome face, his beard silvery white, and hair the same,

192 Travels and Adventures

hanging down in curls. He was somewhat childish in mind,
but spoke beautifully about the final redemption of his people.
He convinced Wolff that they were descended from the chil
dren of Israel. He deplored, however, that on the rising of
Muhammad, and after his time, some of the bishops had for
saken Christ and become Muhammadans. Wolff told him
that he was travelling about for the purpose of making the
Jewish nation believe that Jesus was the Messiah. He replied
that he had lived to be ISO years of age, and yet had never
heard of such an undertaking until that day. Wolff asked the
blessing of that old man, who wept, and scarcely would allow
Wolff to leave him, holding him fast by the hand.

Mar Athanasius, one of the bishops of the Jacobite nation
(spoken of before), paid a visit to Dr. Wolff, sixteen years
afterwards, at High Hoyland, in Yorkshire, when above 3,000
persons assembled in that village to see him. He preached in
Wolff's church in the Arabic language, and Wolff interpreted
every word he said as he went on.

The bishops from the neighbouring mountain of Tor, came
to Mardeen to pay their respects to Joseph Wolff. They were
good people, but wild, and frequently led their followers in
battle against the Kurds. After Wolff's feet were somewhat
healed, he visited those bishops in the mountains, and left
Bibles there, and made them acquainted with the tenets and
history of the Church of England, and with the history of
other churches. The Jacobites pray seven times a day, be
cause David says in Psalm cxix. 164, " Seven times a day do
I praise thee."

Wolff had also a call from a Jacobite, who had become a
Roman Catholic, Elias Shaadi by name. He was banker to
the Government of Mardeen, but afterwards had his head taken
off, by order of the Sultan, because he was rich.

He invited Wolff to dinner, with the rest of the Jacobites,
and wished Wolff to lodge with him. Wolff met there two
Armenian bishops, who belonged to the Roman Catholic
church, and were members of the Propaganda, and who spoke
Italian very fluently. The name of the one was Bishop
Abraham, of the other, Tasbas.

They were well-informed, kind-hearted men, without bigotry;
but Wolff got into a terrible scrape with them, owing to a fit
of mental absence. In the heat of discussion and argument,
he got hold, accidentally, of a small paper picture of our Lord,
which, in accordance with a bad habit he had when excited,
he put into his mouth, and bit at and chewed, till he had,
by degrees, swallowed it altogether. Of course, he was quite

of Dr. Wolff. 193

unconscious of what he was doing ; but he could not persuade the
Bishops and company that it was an accident, and they were
greatly scandalized, and expressed much indignation against him.

Subsequently, at Bagdad, the Roman Catholic bishop there
expostulated with him on his conduct, but Wolff succeeded in
convincing him that the offence was purely unintentional. Ten
years afterwards, however, when Frank Newman and Lord
Congleton were at Mardeen, they were told the story by the
Catholics there, who, in speaking of Wolff, called him, Wolff,
Jakhsh ; u jakhsh" being an Arabic word, only used in Meso
potamia, signify ing jackass; its root-meaning being, " One who
extends his ears"

A little sect also presented themselves to Wolff, who are
named the Shamseea, which means, u The worshippers of the
sun." They outwardly conform to the worship of the Jaco
bite Christians, but have their secret worship, in which they
pray to the sun. Their history is this : — Sultan Murad
Bayazeed's father, who ruled over the Turkish empire, issued
an order that all those religious sects who have not a "Book"
(by which he meant either the law of Moses, or the Gospel, or
the Koran,) should either at once become Mussulmans, or lose
their lives. Upon this, the Shamseea hastened to the moun
tain of Tor, in Mesopotamia, and submitted to "baptism ; and
thus obtained the protection of the Jacobites, who live in a
state of independence, as all mountaineers do, to this day.

But there is not the slightest enthusiasm or love for Chris
tianity in those Shamseea. Wolff was struck by one fact, in
the very first question he put to them, and that was, that when
you ask any Christian Church in the East, Whether they are
Christians ? they immediately affirm it by making the sign of
the cross. But not so the Shamseea. When Wolff asked
them, " Are you Christians ?" they only nodded their heads,
with the greatest indifference.

" Do you believe in Christ ?" — Again a nod.

" In whose name are you baptized ?" " Like all the rest of
the Jacobites."

" What did your fathers believe in ancient time?"

They answered this last question with all marks of enthusiasm.

" We worshipped the sun, the moon, and the stars. The
sun was our Malech, our king.1'

Dr. AVolff here asks the query, " Are the Shamseea not the
worshippers of Moloch, mentioned in Amos v. 26, and Acts
vii. 43 r " And to whom Solomon built an high place ?" 1
Kings xi. 7 — namely, to Moloch !

Wolf left Mardeen in a caravan of about 5000 people, the

o

194 Travels and Adventures

greater part of whom were soldiers ; for the Governor of the
city, having been recalled to Bagdad at that particular moment,
by order of Daood Pasha, took with him, as escort, a large
body of soldiers, and to these, a number of Armenian and
Syrian Christians, Muhammadan Moollahs and dervishes, were
glad to join themselves.

The caravan made short stages. They stopped at Nisibene,
where a council of the Church was held during the first cen
turies ; and at last they arrived opposite that mountain which
is called the Terror of all the Caravans — i. e. the mountain of
Sanjaar, the Shinar of Scripture, where several English officers
and French travellers had been killed by the murderers who
inhabited it; viz., the Yezeedi — the worshippers of the devil.
Fearful, indeed, is that spot ! Dark and dim lights wander
about it — they are the ghosts of the slain. At certain times
one hears bowlings : they are the bowlings of the damned, —
shrieks and grinsings (snarlings !) of wicked spirits.

Once every year, in the night-time, they perform a dance all
around the ruins of Babylon, in honour of the Sagheer, i. e.
the little God — the devil. For they never call him devil.
Layard says that they do not know the name Mani ; but
Wolff has heard them say, " Mani," and " Feme," and
" Horo," which names are also known by the Buddhists of Thibet,
and they are the names of their prophets. Wolff suspects the
Yezeedi to be a remnant of the old Manichseans. A remark
able prophecy came into WolfFs mind, the very moment the
fact of their dancing around the ruins of Babylon was men
tioned to him, — Isaiah xiii., from verses 19 and 20, — "And
Babylon, the glory of kingdoms, the beauty of the Chaldees'
excellency, shall be as when God overthrew Sodorn and Go
morrah. It shall never be inhabited, neither shall it be dwelt
in from generation to generation : Neither shall the Arabian
pitch tent there ; neither shall the shepherds make their fold
there. But wild beasts of the desert shall lie there ; and their
houses shall be full of doleful creatures ; and owls shall dwell
there, and satyrs shall dance there."

Now the word which is translated Satyr, is in Hebrew
Sagheer ; and is translated more correctly in the Arabic trans
lation of Isaiah, made by Warka the Jew, Shaytan ; i. e. devil.
And by Luther, Wald Teufel. And by Jerome, Demones.
Here we see, throughout, a literal fulfilment of prophecy.

However, we must stop a little longer near that awful moun
tain. Opposite to it, Wolff saw an old man, with a white
beard, and riding upon a mule, who waved his hand, and said,
verbatim, the following words : — u Will the Lord have ever

of Dr. Wolff. 195

mercy upon you again ! Will He ever bring you back to his
fold, O ye mountaineers of Sanjaar ? 0 Lord, bring them back,
bring them back !"

Wolff felt a great interest in the observation of this old man,
and asked him, " Could you give me the history of this moun
tain ?" He said, " The inhabitants of it, 150 years ago, were
all believers in the Lord Jesus Christ;" here he crossed him
self and continued : " All believed the glorious doctrine of the
Trinity — Father, Son, and Holy Ghost — three Persons, but
one God. But alas, alas ! when times of persecution came —
when they were persecuted by the mountaineers of Mahal-
lamia, who were apostates from Christianity to Muhamma-
danism, and by the mountaineers of Miana, who were devil-
worshippers, the mountaineers of Sanjaar assembled around
their bishops, priests, and deacons, and said, ' Our fathers, we
can no longer endure V and they replied, ' Our children, we can
no longer endure !' And although one aged bishop exclaimed,
' Look up, your Saviour lives ! He is mighty to save, even to
the uttermost,1 they refused to listen, and exclaimed, ' Let us,
too, become Yezeedi T And then they pulled down their
churches, and were thenceforth worshippers of the devil .'"

So far the history of the old man. How important is,
therefore, the lesson given by Paul to the Romans, " Behold,
therefore, the severity and goodness of the Lord : severity on
them which fell, and goodness towards thee, if thou continue
in his goodness. If not, thou also shalt be cut off/"

When the caravan left the neighbourhood of the mountain
of Sanjaar, although it was 5,000 strong, the party rode for
fifteen hours in one day, in order to pass through the country
as quickly as possible, on their mules and horses. The thirst
Wolff underwent is indescribable ; and the drought was so
great that twenty mules died from want of water. Arriving in
the oasis, called Jalakha, they encamped, and there Wolff
preached in Hebrew and Arabic — having the Bible open before
him — to the Jews, Arabs, and Kurds dwelling in tents.
Wolff asked the Jews, " Has neverany oneofyou turned Yezeedi,
or Mussulman?" They replied, with a holy indignation,
" Hear, Israel, the Lord our God is one Lord ! Blessed be
his glorious name : his kingdom endureth for ever." And
then they added, " Oppression cannot bow us, nor tyranny
shake us !"

Whilst Wolff was thus employed, surrounded by 5,000 men,
a Bedouin cavalier approached, Dismounting his horse, he
pressed through the crowd until he came to Wolff, when he
looked in his Bible, and to Wolffs greatest surprise, he began to

o 2

196 Travels and Adventures

read Hebrew. Wolff asked him, " who he was 2" He replied,
" I am one of the descendants of Hobab, Moses' brother-in-
law ; and of that branch called the B'nee-Arhab, children of
Rechab, who live in the deserts of Yemen. We drink no
wine, plant no vineyards, sow no seed, and live in tents. And
thus you see how the prophecy is fulfilled — ' Jonadab, the son
of Rechab, shall not want a man to stand before me for ever.1 ""
Saying this, he rode off, leaving behind him the strongest evi
dence of the truth of sacred writ. Wolff saw the whole body
of Rechabites, twelve years after, near Sanaa (see Gen. x. 27),
where it is called Uzal — as it is called to this day by the Jews
-of Yemen.

At last they arrived at Mossul, the ancient Nineveh, where
Wolff alighted, in the palace of Archbishop Elias, who is the
shepherd of the Jacobite church there. Wolff presented him
with a Bible, printed by the Society for Promoting Christian
Knowledge, which is in high esteem there ; and was examined
by him about his faith ; and he translated, as an answer, the
apostolic creed, and the creed of the Council of Nice, and that
of St. Athanasius, into the Arabic language ; on which Mar
Elias embraced Wolff as a brother in Christ. He said, how
ever, " The human nature of Christ is absorbed into the Divine,
as sand into glass. But about this we will not dispute. Thou
art our brother in Christ, and guile is not in thee." Wolff
then went to the church, and heard the Bishop preach on the
sufferings of Christ — the bitter gall in his mouth, and the nail
in his hand — till the assembly melted into tears.

The Jacobites abstain strictly from eating pork. Wolff ob
jected to this, the vision of Peter. The archbishop replied,
with great acuteness, " The vessel returned, and none had
touched what it contained, and it was only shown to Peter by
this vision, that all kinds of nations, whatever they eat, will be
accepted by Christ through faith." He added, " Pork is, be
sides this, distinctly forbidden by the Apostle, in the Acts, xv.,
4 That they should abstain from blood, and things strangled,
and pork1" — (iropveias). And Wolff believes they are right.*

He stopped at Mossul, and conversed with the Jews for a
fortnight ; and was struck with amazement to find that a Jew,
who was a great Rabbi at Mossul, one hundred years ago, had

* Some read iropvr] instead of Tropveia. The interpretation above given
is the one held by many in the Eastern churches, and therefore they
abstain from pork to the present day. In the year 1 838, Wolff dined at
Lord Normanby's, in Phoenix Park, Dublin, when Archbishop Whately
•was present, who was much struck with his view of this subject, told him
it had always been his own idea, and requested Wolff to write what he
thought to Bishop Coplestone, late Bishop of Llandaff, which he did.

of Dr. Wolff. 197

translated the New Testament into Hebrew from the Arabic,
by his own impulse, and for his own edification. Wolff gave
the New Testament to the Jews, which offended the Christians
of Mossul exceedingly; and they said to Wolff, "Why dost
thou throw pearls before swine ?" Wolff, thereupon, had a
regular argument on that point with the Christians.

He then went to Karkush, where he was surrounded by
Christians of the Jacobite nation, who wished him to give
them the history of the conversion of England to Christianity.
They then said, " We see thus, that you have got the apostolic
succession from Peter, whilst we have got it from St. James."

Wolff observed that these Jacobites entertain a great hatred
against the Roman pontiff, from an extraordinary circumstance,
viz., because the Pope wears the cross upon his shoe, which,
they say, originated in the following manner : — That a Jew
had become Pope, and, as he was in his heart still a Jew, and
therefore hated Christ, he wore the cross upon his foot, in
order to stamp upon it with the other ; but he said to his
people that he had it upon his foot to compel every one to
kneel down before it.

Wolff then asked them to give him an account of the con
version of Assyria to the Christian religion, when one of the
priests began thus — a dead silence prevailing — " The whole of
Assyria was converted to Christianity through the preaching
of the Apostle Thaddeus, except the King Sennacherib, his
daughter Sarah, and his son Behenam. They, and his whole
court and soldiers, still continued to worship false and fabled
deities, when a bishop, who passed by the name of the Old
Man of Marmatay, prayed to Christ, saying, 'Christ, thou
living fire, kindle in the heart of Sennacherib, and of his son
Behenam, and of his daughter Sarah, the fire of thy love, in
order that the banner of thy cross may be planted upon the
throne of Assyria ! '

" Thus that old man prayed for a long time, until, at last,
Behenam and Sarah were converted, and came out to converse
with him, after which they were b'aptized in the name of the
Father, the Son, and the Holy Ghost, and, together with
them, forty attendants. When Sennacherib heard of this, he
gave orders that his son and daughter, and the forty attendants,
should be put to death. The order was executed, and from
that moment Sennacherib fell into madness and despair. He
frequently left his palace dumb and silent, and walked near
the river Tigris, and imagined that that river contained
nothing but the blood of Behenam his son, Sarah his daughter,
and the forty men whom he had slain. One day, he walked

198 Travels and Adventures

in the evening upon the mountain, and his servant stood at a
respectful distance from him, when he suddenly broke forth in
these words, ' What have I done? I have slain Behenam my
son, Sarah my daughter, and the forty men ! 1 He then ran
on, and came near a cottage, whence a light was glimmering,
hut he dared not open the cottage door, — his conscience forbade
him. Then he heard a voice coming out, ' Oh, thou Behenam
my son, thou Sarah my daughter, and ye forty martyrs, ye
have been slain by your father and by your king ! "*

'•Sennacherib opened the cottage door and saw, standing
before him, the Old Man of Marmatay, who at once recognized
the King, and addressed him thus : ' Murderer of thy son, and
thy daughter, and the forty martyrs, Salvation is even for
thee ; forgiveness and pardon of sin are even for thee.' And
he preached to him Jesus Christ and Him crucified ; and
Sennacherib believed, and was baptized.

"Returned to his palace, Sennacherib spent his days in
carrying on his government in equity and righteousness, and
his nights in singing penitential psalrns, accompanying them
with the sound of the lyre, like David in ancient times. Deep
sorrow, and contrition for sin, and repentance, were painted on
his countenance ; and they heard him exclaiming frequently, —

" 4 Behenam my son, —

" ' Sarah my daughter, —

" ' And the forty martyrs ! "*

" One day he was lying upon the couch, and dreaming he
sail — 'And when the blood of Thy martyr Stephen was shed,1
and he added

'"Behenam my son, —

" 'Sarah my daughter, —

" ; And the forty martyrs ! '

" Little children came and asked his blessing. The good old
man — blinded, at last, by tears and much weeping — blessed
them, and said, l Blessed children ! When I was a child, I
knew not Jesus ; and now, that Lord Jesus bless you, and
keep you, and let the light of his countenance shine upon you.1

"And the hour of his death came, and he looked up to
heaven and said, ' The Blood of Jesus has pardoned me. I go
to Jesus,1 and so Sennacherib died, and went to Jesus, where
he saw Behenam his son, Sarah his daughter, and the forty
martyrs. And the ladies of Kurdistan still remember good old
Sennacherib, Behenam his son, Sarah his daughter, and the
forty martyrs.1'

Leaving Karkush, Wolff and his party arrived at a village
called Eafti, near the water called Sarp. It was inhabited by
Mussulmans and Yezeedi of the tribe of Manmsia, who differ

of Dr. Wolff. 199

in some respects from those of Sanjaar. A Syrian from Mar-
deen brought one of these Yezeedi to WolfTs room, that he
might converse with him, and they spoke together as follows : —

Wolff.—" Who was the founder of your sect 2 "

Yezeedi. — " Yazid Ihn Mowea."

Wolff. — " Do you never pray 2 "

Yezeedi. — " Upon Sanjaar they never pray ; but the Ye
zeedi Almamusia, of whom I am, pray one night in the year j
that night is called by us Lailat Almahhya, i. e. night of life."

Wolff. — " How many sects are there among you 2 "

Yezeedi. — " Many ; as Danadeea, Mamusia, Khaldea,
Sanjaar."

Wolff. — " Where do you pray on the Lailat Almahhya 2 "

Yezeedi. — " In the open air."

Wolff. — "Is Manes known among you 2" (Wolff asked
this, believing them to be Manichseans.)

Yezeedi.—" No ; " others told him, "yes."

Wolff. — " What do you pray 2 "

Yezeedi. — " I cannot tell you this."

Wolff. — " What do you think of the devil 2 "

Yezeedi. (looking fearfully about as if somebody stood
behind him). — " I cannot speak of that thing.1'

Wolff.—" What do you think of Christ 2 "

Yezeedi (first looking about to see that no Turk was pre
sent). — "He was God: we call Him Jod Nurani (Jesus the
enlightened) ; He was Kilma, i. e. the Word. Kyafa and
Pilapus, his faithful and good disciples, drew the nails from
his feet, so that He never died."

Wolff.—" Do you never fast 2 "

Yezeedi. — " Thrice in the year."

Wolff. — " Do you drink wine and brandy 2 "

Yezeedi. — " Yes, we drink both in large plates the whole day."

The inference which Wolff drew from this interview is, that
these Yezeedi are undoubtedly Manichaeans, and their views
have spread among the Bhuddists. Kyafa and Pilapus are
none else than Caiaphas and Pilate.

CHAPTER XI.

Arrives at Bagdad ; the Cuthites ; Bossora ; Sabeans ; Buskire ;
Sheer az ; Sheah and Soonnee ; Argues icith Sooffees ; Jews
quarter in Sheeraz.

OM Kafti Wolff proceeded to Arbeel (the Arbelaof old),
where Alexander fought his first battle against Darius.

200 Travels and Adventures

And from Arbeel to Kushta, and Kantara (called in Turkish,
Altoon Kcpri)', whence he intended to have gone by water to
Bagdad, being extremely fatigued ; but an observation made
by a Syrian Turk (a soldier), induced him to change his mind.
He said, " As you have gone so far with us, continue the
journey with us by land ; for at Karkook there is a consider
able number of Jews., with whom you may make a mejaadelah "
(i. e. enter into an argument). Such a suggestion from a
Turk was remarkable enough, and Wolff acted upon it, tired
as he was, and so went on with the caravan to Karkook, where
Daniel was buried. This place is still inhabited by Christians,
Jews, and most amiable Kurds, who are hospitable and kind ;
for the image of God is not entirely defaced in any nation.
Wolff has never seen but one individual in whom it seemed to
be entirely defaced, and this was Abd-ul-Samut Khan, the
instigator of the murder of Stoddart and Conolly in Bokhara.

Before he arrived at Karkook, Wolff, being quite exhausted,
said to a Christian of the Chaldean nation, "Could I get in
one of the houses of the Christians a comfortable room, in
order that I might rest, and recover from my fatigue?" and
saying this, he wept. The Christian replied, " Brother, we
would willingly give you a room, but it would not be a com
fortable one, for we are poor and oppressed. Then a Sayd,
(i. e. one of the family of Muhammad) who was riding near,
said, " This is my care ; so I will take it upon me." He then
rode on before the rest ; and the son of the Muhammadan
Governor came out, and straightway went up to Joseph
Wolff, and said, " My father wishes you to come to the
palace, where a good room will be given to you, and you will
be provided with all the comforts of life."

Wolff was then brought to what he will call the drawing-
room of the Governor — his best apartment — which was covered
with carpets and cushions to lean upon. When Wolff was
stretched upon these, he wept again ; and he was in such an
hysterical state that when the Governor entered, and most
kindly laid his hands upon his breast, and said, " Thou art
welcome ; " he only looked at him, and replied, " Pray, do
not disturb me." And the poor man went humbly out of his
own room ; but Wolff, collecting himself, ran after him, and fell
down upon his knees, and kissed the old man's hand, and
asked his pardon. But the good Governor said to him, " You
need not ask my pardon. I know that you continually speak
about religion — that you are a Dervish from Frankistan ;
and I know that you have suffered from the villany of the
Frenchman in your company," (alluding to the scoundrel

of Dr. Wolf. 201

Digeon,) " sorrow upon him ! " He then actually sent his
wife to wash Wolff's feet, and himself poured rosewater over
his head, and gave him lemonade to drink — which they make
better than in any part of Europe — and he brought him pilau,
and excellent meat, and sweet things to eat ; and thus Wolff
remained there four days, well treated by all.

During this time, Wolff" was so very unwell, that he was quite
unable to visit the Jews, or even to see any one. At the end of
the four days, however, being somewhat better, the party went
forward; sleeping several nights in succession in Arab tents.
At last Wolff left the caravan, and, accompanied by only one
Arab, proceeded on his journey, and arrived in a place where,
centuries ago, there was only one garden, which is called in Per
sian, Bagh, and that garden belonged to a rich man whose
name was Dad ; and the place is therefore now called Bagdad.
This is the capital of the Khalifs of Arabia ; and even to this
day the Pasha of Bagdad has the title of Khalif. Haroun Al
Raschid lived there, immortalized in the " Arabian Nights."

And thus, exhausted and depressed by his many fatigues ;
poor, despoiled of all he had, with wounds still in his feet, did
AVolff arrive in Bagdad, after his wanderings ; and he was re
ceived in the splendid house of Agha Sarkees, an Armenian
gentleman, who acted as British agent, with the greatest hos
pitality. And (as was ever the case when Wolff was in diffi
culty) he met with British officers to assist him. These
officers, and a Scotch surgeon, had delayed their departure for
some weeks, on account of having heard that Wolff was on the
road to Bagdad. The names of these gentlemen were as fol
lows : — Colonel the Hon. George Keppel, now Earl of Albe-
marle ; Captain Hart, son of General Hart, of Ireland ;
Captain Hamilton ; and Dr. Lamb, surgeon to the East India
Company. All of them had come from India by the way of
Bushire and Bossora, and they gave Wolff every assistance in
their power. They gave him clothing and linen, and took his
bills on England, and had precious conversations with him on
his adventures in Mesopotamia ; and Lamb cured his feet, and
then they departed.

There was also an interesting gentleman at Bagdad, whose
name was Monsieur Raymond, who, though of French extrac
tion, was formerly in the military service of the East India
Company. He came to Bagdad with Sir Hartford Jones,
British Resident at that time ; and, without permission, he
entered the military service of the Pasha of Bagdad. When
Sir Hartford Jones went to the camp where the Pasha's
soldiers were drilled, and was about to arrest him, Raymond

202 Travels and Adventures

drew a pistol, and threatened to shoot the first Englishman
who came near him ; and then he claimed protection under the
French Consul-General of Bagdad, as a Frenchman ; for the
law in France is, a person, once a Frenchman, is always a
Frenchman. Raymond was declared in Bombay to be a de
serter, and he accepted service under the French Consulate.
But his heart was with England ; and he asked Wolff to speak
on his behalf to Colonel Taylor, in Bossora, which he did, and
with success, too, for Raymond was afterwards pardoned, and
returned to Bombay, where Wolff lost sight of him.

As to Digeon, the scoundrel, he made the bishop, Monsig-
nore Couperey, acquainted with Wolff's having eaten the sacred
picture at Mardeen, for which the Bishop remonstrated with
Wolff; and the bishop told him that Digeon said he had done
it on purpose. Wolff replied that Digeon was a liar, and this
he repeated in his presence. Digeon then began to abuse the
King of England, when, with Raymond's assistance, Wolff
made him so frightened, that he wrote an apology. In short,
his conduct was so bad at Bagdad, that he was declared an in
famous fellow by his own Government, and dismissed.

The Jews are mighty and rich in Bagdad, and many are
learned among them, and their great man has still the title,
" The Prince of the Captivity." Mr. Claudius Rich, the dis
tinguished son-in-law of Sir James Mackintosh, who was the
Resident for the Honourable East India Company, made the
name of Englishman respected, not only at Bagdad, but
throughout the country around, by his high talents, mtregrity,
munificence, and firmness. And one day, when he thought
himself insulted by the Pasha, he planted in his palace a can
non, upon the terrace in his garden, and threatened to bombard
the palace of the Pasha ; and the Pasha of a town of 200,000
inhabitants was forced to yield to Mr. Rich, who had with him
thirty sepoys, Captain Alexander Taylor of the Indian army,
Bellino, his secretary, a German ; and only one cannon !

Wolff remained at Bagdad a whole month, preaching to the
Jews and circulating hundreds of Bibles ; and then he em
barked upon the river Tigris, called Dajla in Arabic, towards
Bossora, on the Arabian Gulf, in company with Monsieur
Vigoroux, who had vacated his situation as French Consul-
General at Bagdad, in favour of Monsignore Couperey, Arch
bishop of Babylon. They passed the Shat Al Arab, where the
Tigris and the Euphrates meet, and where the Paradise stood
in former times ; and there Wolff lost a coat, which an Arab,
swimming from the other side, and putting his hands in the
boat without being seen, contrived to steal. Wolff felt some-

of Dr. Wolf. 203

thing moving under him, and calling out, " What is that ?"
got up ; but, before he could turn round to see what was
going on, the coat was gone ! M. Vigoroux was a curious
man : he travelled with a picture of his wife, before which he
knelt down and worshipped every morning and evening

And thus they came to the village of Cuthamara, whence
the Cuthites, who intermixed with the children of Israel in
Samaria, came. The Cuthites " feared the Lord, and served
other gods." Here they remained one night, and thence came
to Gorno and Sook-Alsheeokh, two places chiefly inhabited by
that remarkable people, who are called by three names, Sabeans,
Mandai-Haya, and Mandai- Yahya ; and thus they arrived at
Bossora, where Wolff was received with the greatest kindness
by Colonel Robert and Mrs. Taylor, and by Captain Alexander.

Colonel Robert Taylor, who died only six years ago at
Boulogne, and who was, at that time, resident in Bossora, was
a most extraordinary man. He knew sixteen languages, which
he spoke with great fluency ; and he was a great Arabic and
Persian scholar, and could read the most difficult Arabic manu
scripts with the greatest ease. He read with Wolff the his
torical book of Masoodi, which contains a splendid description
of Muhammad, and the Temple at Mecca; and, also, of
the attempt of the Jews to convert the Arabs to their own reli
gion, before Muhammad arose, in which they so far succeeded
as to convert the tribe of Tob, whose descendants are existing
at this day.

Colonel Taylor also read with Wolff, " Tabestan," in Persian,
which contains an account of the different religions ; and it
convinced Wolff more than any book he ever read, that his
view of the prophets having been dervishes is correct ; and
that Isaiah was a dervish, and walked about naked (vide
Isaiah xx. 2, 3) ; and that the prophets and the dervishes of
the present day symbolize, by this nakedness, events which
are to take place upon earth.

Wolff also visited, on the first days after his arrival, the
Jews in Bossora ; an excellent people, with whom he had
whole days' conversation about Christ. Here, too, the Syrian
chief priests, who belong to the Roman Catholic Church,
allowed Joseph Wolff to preach to the Roman Catholic congre
gation, both in the Arabic and Persian languages ; on which
occasions, Wolff put on the mitre belonging to a Roman
Catholic bishop, and wound around him the Stola and the Cin-
gulum, and made the sign of the cross, as the priests do. He
was listened to with the greatest attention.

At last, Wolff was burning with anxiety to see the Mandaye

204 Travels and Adventures

Haya, also called Mandaye Yahya, also Sabeans. All three
names are most important ; and it is worth while that people
should visit them, especially missionaries, in order to make them
selves and the Church fully acquainted with that most interest
ing people. Dear people, yes, timbrel and dance have ceased from
your eyes and your ears, as you used to say to me! You,
brothers of Abraham, why do you so dislike your brother
Abraham ?

Colonel Taylor sent for two of this tribe ; the first was
Sohoron, who was a layman ; the name of the second was
Rabba Adam, who was the high-priest, and whose title was
Ganz-Aura, which means, " One who has read through the
book." He was the representative of Jesus Christ. Both the
layman, as well as the high-priest, gave to Joseph Wolff a per
fect description and idea of the history of their people. The
first thing Wolff asked them was, to give him the real meaning
of the names by which they are known.

Sabean is a nick-name, given to them by Muhammadnns,
and it means, " Those who have changed their religion, and
turned in their prayers towards the north." But they call
themselves by two names : — first, Mandaye Haya, i. e. " Fol
lowers of the living God;" and they worship that living God
under three names : — the first, Haya Kadamaya, /. e. " The
living in the first degree;" secondly, Haya Tinyana, i. e.
" The living in the second degree ; thirdly, " Haya Tlitaya,
i. e. " The living in the third degree." They say" that " The
living in the second degree," is Jesus ; but that these three
are one. They are also called Mandaye Yahya, i. e. " Fol
lowers of John the Baptist."

That extraordinary young man, Sidney Pusey, who has
more knowledge of the religions of the East than Wolff has
ever found in England, Italy, or Germany, and whose au
thority may be depended upon, recently showed Wolff a pas
sage in the Sadra Rabba, translated into Latin by Norbert,
with the Sabean text at the side, which convinced Wolff that
the love which these people profess for Christ is not universal,
and that there is a jealousy between the disciples of John the
Baptist and the Christians, which must have existed in the
most ancient times. Pusey knew almost the whole book by
heart, and he is certainly a most remarkable scholar.

There are, in the world, some miserable plagiarists.
Wolff's description of the disciples of John the Baptist, has
been literally copied from the "Jewish Expositor," by the
traveller Bode ; and the hymns of the Caraites as translated
by Wolff, have been copied by Haxthausen, in his travels :

of Dr. Wolff. 205

and the missionary from Basle, Mr. Hohenacker, has again
literally copied Wolff's description of the Chaldean Churches,
without saying where he took it from. Indeed, there are not
greater plagiarists than some of the missionaries. The in
teresting writer of the " Court of Dahomey," Commander
Forbes, justly complains of that plagiarizing system, which is
practised by some missionaries.

Now a little more respecting the history of these poor Man-
daye. Their language is Chaldean, with characters entirely
their own. They come from Haran, where Terah, the father
of Abraham, lived and died. They are the descendants of
Abraham's brothers ; and, when Abraham proclaimed the
unity of one God, they became his followers ; but, when he
established the right of circumcision, they separated from, and
abhorred, him. They never take a knife in their hands, so
they never eat meat, because it has to be cut.

They have two books ; the one is called Sadra Rabba, which
means the "Grand Order;" the other, Sadra Nishmata, which
means the " Order of the Soul." The first book contains
laws, precepts, and histories; the second book is their Liturgy.
They have two kinds of priests. The one is called Ganz-
Aura, and means " He that is acquainted with the whole
book " — he is the representative of Jesus Christ ; the other is
called Tarmeeda, i.e. " The awakened out of sleep"" — he has
to sleep a certain number of days, until he is declared to be
the representative of John the Baptist. They baptize their
followers every Sunday ; and the Gauz-Aura, the representa
tive of Jesus Christ, is himself baptized every Sunday by the
Tarmeeda, the representative of John the Baptist.

In commemoration of our Lord's being baptized by John
the Baptist, they baptize in the name of Haya Kadamaya,
the living in the first degree ; Haya Tinyana, the living in
the second degree ; Haya Tlitaya, the living in the third
degree. The authors of the Sadra Rabba are said to be Seth,
Adam's son ; Abraham, and John the Baptist.

They relate that, after they had separated from Abraham,
they lived with his descendants in peace and amity, and went
with the children of Israel into the captivity of Egypt, and
remained with them in captivity, and shared their affliction,
and went with them out of Egypt, guided by Artabanes ; and
were with the children of Israel upon Mount Sinai, until cir
cumcision was again established, which rite, they say, was in
troduced by Abraham, and again by his followers upon Sinai,
on account of dissolute conduct. Then they settled by the
river Jordan, and received from John the Baptist, when he
arrived, Baptism.

206 Travels and Adventures

There are two coincidences worth observing. First, they
relate that they went out of Egypt with the children of Israel,
which confirms the words of Exodus xii. 38, that a mixed mul
titude went up with the children of Israel. Secondly, they
call themselves the disciples of John the Baptist ; and it is
again and again mentioned in the New Testament, that John
the Baptist had disciples, separate from those of our Lord ;
nor did they ever unite together. The Sabeans also believe
that Herod tried to kill John the Baptist, but did not suc
ceed ; and that John the Baptist came to Persia, and died at
last in Shustar, the ancient Shushan of the book of Esther,
where they now reside. For they always choose for a resi
dence a place near a river, and so are therefore found residing
at Sookalshiukh, Gorno, Despul, and Bossora.

Father Agadhangelus, a missionary of the Church of Rome,
tried to convert these Sabeans 130 years ago, and actually
baptized the whole body. But on the Sunday following, he
relates that he sent spies to that river, and all of them were
being baptized again in their own way. He asked, " Why
they had been baptized again." They replied, " We like
water." He asked, " Are you not Roman Catholics?" They
replied, " We will be, on the following conditions : — First, the
Pope must write to the Sultan for us to be relieved from
tribute. Secondly, the Pope must give us a pension. Thirdly,
at the hour of death, no Roman Catholic priest must come
near us. Fourthly, we must be allowed to retain our own
religion unmolested ! "

Rabbi Adarn, the Ganz-Aura priest, was an extraordinary
man. He practised magic ; and a Muhammadan lady, who
wished to have a child, came to him ; so he wrote some
illegible words upon her stomach. The Muhammadan Gover
nor heard of this, and got Rabbi AdanVs tongue cut out, and
his right arm cut off; but Habbi Adam cut out the remainder
of his tongue which had been left, and then he spoke again.

Although this sounds quite incredible — so much so that
Colonel Taylor advised Wolff never to relate it (although he
was a witness to it himself) — it is nevertheless a strict fact.
And the same thing happened to a relation of the Prince
Bushir, in Mount Lebanon, whose tongue was cut out ; for by
a further excision he recovered the power of speech. Of
course these people spoke with difficulty, but they were quite
articulate ; and Rabbi Adam used to come to Wolff daily, and
taught him the Sabean — called the Mandaye — language,
though without his tongue ; and he wrote all he had to write
with his left arm. Wolff gave this account to several persons

of Dr. Wolff. 207

in Malta, who repeated it to Sir Frederick Cavendish Pon-
sonby, the Governor of Malta, and he said, " I will believe any
thing that Wolff says, for he has already told me several
things which sounded most incredible, but which turned out to
be completely true."

Dr. Wolff has received a letter, dated 14th' March, 1861,
from Edward Twisleton, Esq., of 3, Rutland Gate, London,
in which that gentleman refers to the following passage in Sir
John Malcolm's "Sketches of Persia," vol. ii. p. 115: —
" This mandate " (the excision of Zal Khan's tongue) "was
imperfectly executed ; and the loss of half this member de
prived him of speech. But being afterwards persuaded that
its being cut close to the root would enable him to speak so as
to be understood, he submitted to the operation, and the effect
has been that his voice, though indistinct and thick, is yet in
telligible to persons accustomed to converse with him. This
I experienced from daily intercourse. He often spoke to me
of his sufferings, and of the humanity of the present king, who
had restored him to his situation, as head of his tribe, and
governor of Khisht. I am not an anatomist, and therefore
cannot give a reason why a man who could not articulate with
half a tongue, should speak when he had none at all ; but the
facts are as stated, and I had them from from the very best
authority, old Zal Khan himself." Mr. Twisleton further
wrote, "On reading this passage, I wrote to Sir John Macniel
formerly British Ambassador in Persia, from whom I received
a letter, in which he informed me that several persons whom
he had known in Persia, and had been subjected to a muti
lation of the tongue, spoke so intelligibly as to be able to
transact important business. He added, ' More than one of
them, finding that my curiosity and interest were excited,
showed me the stump, and one of them stated that he owed
the power of speech to the friendship of the executioner, who,
instead of cuting off the tip as he was ordered, had cut off all
that was loose in the mouth ; that is, all that could be ampu
tated by a single cut from below. The conviction in Persia is
universal, that the power of speech is destroyed, by merely
cutting off the tip of the tongue, and is to a useful extent re
stored by cutting off another portion as far back as a perpen
dicular section can be made of the portion that is free from
attachment at the lower surface. I never happened to meet
with any person who had suffered this punishment, who could
not so speak as to be intelligible to his familiar associates. I
have met with several of them.' ''

Wolff now paid a visit to Zubeir, a large Arab village near

208 Travels and Adventures

Bossora, where the inhabitants are sons of Abraham by his
wife Keturah ; and to these Wolff gave the Bible, and re
turned to Bossora, where, with the kind assistance of Colonel
Taylor, he established a school, to which all the Armenian
Christians subscribed ; and the most clever of all the children
was the son of Rabbi Adam, the Mandaye.

After several months' residence in Bossora, Wolff proceeded
to Bushire, where he was most kindly received in the house of
Colonel Stannes, who died as Governor of the College of
Addiscombe, Sir Ephraim Stannes. He preached in the
Residency, where he made the acquaintance of Captain Jervis,
the excellent Dr. Riach, who is now at Plymouth, and united
to that party called the Plymouth Brethren ; Lieutenant
Strong, Captain Mellard, Captain Wilson of the India Navy,
and others. With their assistance, and the assistance of
Armenian gentlemen and ladies, he established a school at
Bushire also. At the opening of the school, the Armenian
ladies came out of their hareem, and took the arms of the
British officers there, and went to church for the first time in
their lives. Many of the young ladies said, "I am ashamed."
However, they went, and Wolff' made a speech in the church
in Persian after the service, in which he enlarged on the
importance of Christian education.

Among the ladies was also Mrs. Lazar, the wife of an
Armenian merchant, who was sister to the wife of Colonel
Taylor, of Bossora, and who is now Lady Congleton, and re
sides in London. Mrs. Colonel Taylor had given Wolff a
letter to her, and told her that she should admit him to the
hareem, where he saw all the Armenian beauties.

The lives of those two ladies were very extraordinary.
Both of them were the daughters of an Armenian family of
Sheeraz. The Prince of Sheeraz, when they were quite
young, had ordered them to be brought to his hareem. But the
parents put them both in a basket, and by bribing some of the
Persians got them brought to Bushire, where Mr. Bruce, the
British Resident there at that time, got them respectably-
educated ; and the one became the wife of Colonel Taylor, and
the other married the Armenian merchant, Lazar. Colonel
Taylor had to go to Bombay, and told his wife to follow him.
She took as her companion, an old Mussulman servant, and
both were made slaves by the Arab pirates of the desert
around Muscat, who were at that time at war with England.
But Mrs. Taylor and her faithful servant, in the darkness of
the night, made their escape in a boat of the Arabs, and
drifted out to sea, where they were found very soon by an
English ship, and were taken in safety to Bombay.

of Dr. Wolff. 209

Mr. and Mrs. Lazar, in the time of the plague, left Bushire,
and took up their abode in Bagdad, at the time when Colonel
Taylor was Resident there. There Lazar died, and Mrs.
Lazar was left a widow. At that time four missionaries
arrived in Bagdad, Mr. Groves, the dentist ; Dr. Groning, a
homoeopathic doctor ; Mr. Parnell, son of Sir Henry Parnell ;
and Frank Newman. Mr. Parnell succeeded in converting-
Mrs. Lazar to the tenets of the Plymouth Brethren, and then
he married her ; and Colonel and Mrs. Taylor, and Mr. and
Mrs. Parnell came to England. Colonel Taylor died at
Boulogne, but Mrs Parnell is now Lady Congleton, her hus
band having succeeded to the title ; and both sisters are living
in London — ladies who are highly revered by Dr. Wolff.

Let us depart from Bushire. Wolff, after having preached in
the Armenian church, proceeded on his way to Sheeraz, the
most scientific and poetic town in Persia. Dr. Riach and
Lieutenant Strong accompanied him as far as Borasgoon ; the
Armenian Arootyoon, who had given ^200 to the school,
being with them also. Lieutenant Strong told an amusing
story — and it must be observed that Lieutenant Strong was
one of the handsomest men Wolff ever saw. The story was
this : — The Duke of York called on his brother George IV.
one day, and asked his Majesty to assist him with ^200, as he
was in debt. The moment the Duke of York got his cheque
for ^200, he walked out singing, " God save Great George our
King."

Having. heard this story, and eaten a good dinner at Bo
rasgoon, which had been prepared by Arootyoon, Wolff got on
his horse, and rode off with his servant for Kasseroon. He
was much struck, both at Borasgoon and Kasseroon, with the
houses of the Persian noblemen, who have the pictures of
great men painted upon the walls of their rooms ; which the
Sheah permit, but the Soonnee consider an abomination. At
Kasseroon, Wolff visited the Jews, when he was distressed to
see them in the greatest misery and poverty. He made
himself known to them as one of their nation, who came to
preach Jesus Christ.

It is distressing to record an awful truth, that civilization,
without true religion, will never make a nation or an individual
more humane. For the Persians, though by far more intel
lectual than the Turks, are also much more cruel, greater liars,
and more atrociously immoral in every respect. So that, in
fact, increased civilization, without religion, only developes a
greater amount of wickedness, and it is generally accompanied
by hypocrisy.

P

210 Travels and Adventures

Wolff had taken up his abode at Kasseroon, in the upper
story of a house. At night, torrents of rain fell, and he was
conversing with the Persians in the house upon religion, during
this storm, when suddenly an earthquake shook the house.
Wolff, like a flash of lightning, though without shoes and
stockings, and without a coat, leapt down the stairs, with a
swiftness and quickness, which produced a burst of laughter
from all present. And although the earthquake had caused
no injury — for it was only the remnant of the great earthquake
of Sheeraz, which had happened five months before, and had
destroyed part of Sheeraz, and the neighbouring cities — Wolff
slept that night in the open air, with the rain pouring down
upon him.

The next day, Wolff proceeded to Sheeraz, over a horrid
mountainous road; and he arrived after a few days in the city,
which is the most learned town in all Persia ; and where the
tombs of Hafiz, the Anacreon of the Persians, and of Sadi,
the great poet, and author of Gulistan and Bustan, are outside
the walls. They are both buried in a garden, which is kept
by a dervish. Wolff first took up his abode in the house of a
Persian, who acted as British agent, and who promised to
invite the chiefs of the Sheah religion to argue with him, for
all the inhabitants of Persia are Sheahs.

The whole Muhammadan nations are divided into two
classes — the Sheah and the Soonnee. Whenever a great reli
gious contest takes place in the world, two classes always
appear, like these two ; the one party says that a written book
is not enough, there is also need of tradition, which will serve
to explain the written word ; — the other party says, the
written word is quite enough in itself.

Wolff holds with the first party, for, though tradition may
be, and has been, abused and exaggerated, yet the principle is
true, that the written word cannot be exactly understood with
out tradition. And it has been the invariable experience of
Wolff, that all those who belong to the anti-traditional party
have their own pet traditions. Thus it is the case with the
Jews, who divide themselves into Rabbanim, i. e. " Believers
in the tradition of the Rabbis;" and Coraeem, "Believers in
the Bible." But yet those Coraeem, who are the anti-tradi
tional Jews, have their own traditions. Thus it is the case,
also, with the Muhammadans. There are two great parties
amongst them, the Soonnee. traditionalists, to which party
belong the Turks, Arabs, and Turkomauns ; and the Sheah,
anti-traditionalists, who are the Persians — the Protestants
against the Soonnee. Yet these have their traditions too,

of Dr. Wolff. 211

which they call " Hadees." And is it not so in the Christian
church? Dr. Wolff asks.. The Roman Catholic and Eastern
churches take, as their guide, the ancient Fathers ; and the
innumerable branches of the Protestant communion have their
own traditions, without number, which are often no more than
the mere opinions of the leaders of each sect.

Now, however, back to Sheeraz. The Sheah of Sheeraz
divide themselves into two parties, like all the other religious
bodies : into Moollahs, " those who follow the opinions of the
Doctors, and are for outward forms ;" and the other party are
called Sooffee, which means " pure," for they say the mind in
itself must be pure, and outward form is good for nothing.
Wolff cannot refrain from making the following etymological
observation. The Greek word " Sophos" (wise) is derived
from the Arabic word " Soof" (pure); and the Greek word
" Philosophos" might be translated " Friend of purity."

Wolff visited the colleges of the Sooffees. Their principles
are rather liberal, which principles they have taken from a
book called Masnavi, whose author's name is Moollah Roomee.

Let us give some sentences from that book : —

" Say of every one, whose morals are good, that he is good."

" If any one says that the Koran, which came from the hand
of Muhammad, is not of God, he is an infidel."

This is a most ambiguous statement : for their principle is,
that everything comes from God ; and, therefore, nothing can
be that does not come from God. And they themselves
explain their statement so, from a sentence of the Koran,
" From God we come, and to God we return."

That book also says, " If we attempt to enjoy together both
God and the world, we are altogether devil-possessed."

Since the time of Henry Martyn they have also embodied
in their faith the words of John iii. 5 : "If ye are not born
again of water and the Spirit, ye shall not enter again the
kingdom of heaven." And they explain this almost exactly
as the Evangelicals in England do, viz., by spiritualizing the
water.

They sit in their college, with their heads bowed down,
wrapped up in a prophet's mantle and belch, because, they say,
that they are filled with the mystical wine of truth ; which,
Wolff observed, consisted of the wine of the grape, which is
produced in Sheeraz. They also intoxicate themselves by
smoking Jars, which is a kind of opiatic plant. Wolff dares
say that there are some good men among them ; but, in
general, he trusted them less than the orthodox Moollahs
(Muhammadans).

i> 2

212 Travels and Adventures

Their spirituality consists in sensuality of the most out
rageous and unmentionable kind, and they are liars and cheats.
Dear Henry Martyn seems to have been imposed upon by
them ; yet, by his writings, he has, after all, excited the atten
tion and drawn the minds of people, not only in Sheeraz and
Persia, but in other parts of the Muhainmadan empire, into
inquiring after Christianity ; so that, after all, he did not
labour in vain, which is all that can be expected from a mis
sion amongst Muhammadans.

The Sooffees are divided into different classes : some, who
try to excite themselves into devotion with musical instru
ments and the drum — so much so, that they fall down in
ecstacies, until they fall into a trance, and are unconscious of
what they say or do ; and then they sometimes speak in a
sublime manner.

When Wolff travelled in the Crimea, he found a clairvoyant,
who, after Mr. Kylius, in whose house she lived, had laid
hands upon her, began to sleep, and spoke in a most sublime
manner. Wolff, at that time, had with him Mirza Ibrahim,
whom he afterwards sent to England ; and he asked him,
" What do you think of this lady ? Have you ever seen such
a thing in your life before 2" He replied, " Over and over
again in Persia, both in Sheeraz and Ispahan, among the
Sooffees."

There is also a class of Sooffees, who are called the Saaket,
which means, "the silent ones," for they never speak. Here
we have the counterpart of the order of La Trappe.

Wolff also visited the colleges of the orthodox party ; a
proud people, full of arrogance, with whom wisdom has died
out. Some young men, with whom he argued, asked him, the
day following, whether he had been able to sleep after having
heard such powerful arguments as they had produced ? Wolff
replied, that arguments never disturbed his sleep. However,
some of their arguments must be produced.

Wolff said, " Christ converted the world by persuasion ; by
the sublimity of his doctrine, by prophecies, and by miracles.
Muhammad converted the nations by the sword." They re
plied, "There are two physicians: the one cures the sick by
sweet medicine ; he is a good physician. Other physicians
give the sick bitter medicine, and they are cured. Thus, he
is a good physician too. Again, there are too generals ; the
one takes the city by storm, — he is a good general. Another
takes the city by persuasion, — he is a good general too."

Wolff said, u The sword cannot be a good medicine ; for if
it kills the enemy, he is prevented from being persuaded into

of Dr. Wolff. 213

the right faith. And if it frightens him into submitting
against his belief, it makes a hypocrite of him." Then they
said, as to miracles. " The Koran itself is a miracle ; for no
body was ever able to write such beautiful Arabic as the Koran
is written in." Wolff said, " This cannot be proved, for it is
a matter of taste."

Then they came to prophecies, and said, " The name of
Muhammad is predicted in the Bible. He is called in Hebrew,
Bimod Mead." Wolff could not imagine, for a long time,
what on earth they meant, and only discovered it at last by
their calling for a renegade Jew, who showed Wolff, in Gen.
xvii. 20, u And as for Ishmael, I have heard thee : Behold, I
have blessed him, and will make him fruitful, and will multiply
him exceedingly." Now the letters which compose this word
exceedingly, i. e. Bimod Mead, viz. Beth, Mim, Aleph, Daleth,
Mim, Aleph, Daleth, when considered as letters expressing
numbers, which is their common use also, amount to ninety-
two. And so, in like manner, the four letters of the name
Muhammad, viz. Mim, Kheth., Mim, Daleth, when summed
together as numbers, amount also to ninety-two ; and there
fore, said the Muhammadans, exceedingly must mean Muham
mad ! an argument not very likely to have disturbed Wolff's
rest. This ingenious argument, which the Muhammadans had
learned from an apostate Jew, was further confirmed by the
fact that Muhammad was a descendant of Ishrnael, and multi
plied exceedingly.

But there wras another thing which they brought forward in
the same verse ; " Twelve princes shall he beget." These,
said they, were the twelve Imaums — the twelve successors of
Muhammad (which only the Sheah acknowledge). Wolff said,
" But the word exceedingly cannot beget. On the contrary, it
is said that Ishmael shall beget twelve princes, and the names
of these twelve princes are mentioned afterwards in Gen. xxv.
13-15, viz., Nebajoth, Kedar, Adbeel, Mibsam, Mishma,
Duniah, Massa, Hadar, Tema, Jetur, Naphish, and Kedemah."
On hearing this, they said, " We must be candid ; he has
answered us completely."

They then asked Wolff " how he liked best to argue : whether
from tradition or from reason ?" He said, " he liked to argue
chiefly from tradition, and then from reason.*" " For," he said,
" reason can only reach to a certain point, but tradition tells
us things which God has revealed. But. besides tradition and
reason, there is an internal evidence ; the heart is also given
by God, and if the heart comes into collision with reason,
something must be wrong. And the heart tells us that, as

214 Travels and Adventures

faith is the gift of God, we must pray for it." They all ex
claimed, " Good ! very good !" They then asked Wolff,
" What he believed Jesus to be." He replied, " The Son of
God/' They said, " God has no wife." Wolff replied, " There
are different kinds of fathers. One the father by marriage,
another is father by being the educator, bringer up, and be-
stower of benefits. And God is a father by creating and by
preserving, by bestowing of benefits, and by his very act of
chastising his children."

Then they said, " Then we are all children of God."

Wolff replied, " Yes ; all of us, in a different sense. But
Jesus was God, for in Him the fulness of the Godhead dwelt
bodily."

They said, " Then Jesus is less than God.'1

To which Wolff replied, " Look at the sun. The sun gives
light and heat to all the earth, yet the light and heat is one
with the sun."

They again exclaimed, " Good ! very good !" and then said,
"What objection have you to Muhammad's doctrine f

Wolff answered, " Muhammad did not act in conformity
with God's actions, which are quite different from his."

They asked, " How do you know God's actions ?"

Wolff. — " By his loving all mankind."

They. — " How do you see that ?"

Wolff. — i( In his creation. Look at the sun, which comes
from God, which shineth upon the good and the bad, the Jew,
the Christian, the Muhammadan, and the worshippers of fire
— the Parsee. But Muhammad commands his followers not
to love the Christian, who is yet the creature of God."

Once more they exclaimed, " Good ! very good f

To his great surprise, Wolff was soon after invited with the
Muhammadans to a rich Jew, who, in order to save his riches,
had become a Muhammadan himself. This man kept con
tinually exclaiming to Wolff, in Hebrew, " The voice is the
voice of Jacob, but the hands are the hands of Esau." Wolff'
understood at once the meaning of those words : namely, that
he himself was still at heart a Jew, although in outward ap
pearance a Muhammadan. Wolff sighed, and thought it not
well to press the poor man with arguments in the presence of
Muhammadans ; and he continued to speak to the Muham
madans on the fulfilment of many of the prophecies contained
in the Old Testament respecting Jesus.

Now let us accompany Wolff to his brethren, the Jews, in
a town which boasts of the highest civilization. In passing
through the streets of Sheeraz, he went through the large

of Dr. Wolff. 215

bazaar, built by Kareem Khan, formerly ruler of Sheeraz.
The upper part is entirely covered in by a vaulted ceiling, and
below there are magnificent shops. As he was going through
and through the rest of the town, there were shouts from all
sides, "Here is Joseph Wolff, who proclaims that Jesus is the
Son of God !"

One day, Shanasar, and David Makardeetch David, two
Armenians who were at enmity with each other, called acci
dentally on Wolff, at the same time, so that they met ; and
they began to talk to him, and said, " We will go now with
you to the Jews. Do you know what happened last night ?
One of the chief Moollahs of Sheeraz went to the prince, and
advised him to call on you to dispute publicly on the merits of
Islam ; and that if you were beaten in argument, you must
either embrace Islam or die ! but scarcely had the Muham-
madan proposed that, when he was struck with apoplexy, and
died." They added, that such excitement had never been be
fore in Sheeraz."

But, before making them any answer, Wolff, who knew
their feelings towards each other, said to them, "First of all, both
of you being Christians, I command you, in the name of Jesus
Christ, to make peace together, before you go with me to the
Jews, to whom I go to proclaim the Gospel of peace.*" Where
upon Shanasar and David Makardeetch David embraced and
kissed each other ; and Wolff drank with them a glass of
Sheeraz wine to celebrate the restoration of their friendship ;
and then they accompanied him to the Jews'1 Quarter, where
they aided him greatly in conversing in the Persian language.

Wolff had been warned what he must expect in visiting the
J ews at Sheeraz, and the description of their misery had. not
been exaggerated. A Persian Mussulman, of whom he had
inquired their condition some time before, had said, First.
Every house at Sheeraz with a low, narrow entrance, is a Jew's
house. Secondly. Every man with a dirty woollen or dirty
cameFs-hair turban is a Jew. Thirdly. Every coat much
torn and mended about the back, with worn sleeves, is a Jew"s
coat. Fourthly. Every one picking up old broken glass is a
Jew. Fifthly. Every one searching dirty robes, and asking
for old shoes and sandals is a Jew. " Sixthly. That house into
which no quadruped but a goat will enter is a Jew's." All
which things, of course, came into Wolffs mind, as, in com
pany with the two Armenians, he approached the street where
the Jews resided.

And what a sight it presented ! It was in the month of
January, 1825, and, therefore, in the depth of winter — and all

216 Travels and Adventures

was cold and frozen. The street was only a few yards in
width ; all the houses were like pig-styes, and even these were
in ruins from the effects of the recent earthquake. Men,
women, and children were lying about the street — many of
them ill, naked, or in rags — women with their children at the
breast, exclaiming, " Only one pool, only one poolT (pool
being the Persian word for farthing.) " I am a poor Israeli.
I am a poor Israeli." Wolff crept into some of their houses,
and spoke to them about Jesus being the Messiah. They
asked, " What shall we do ? What shall we do ?" in a sing
song tone. Wolff told them to believe in the Lord Jesus
Christ, and be baptized in his name. They wept. But how
to baptize them — but how — in a town — with all its civilization
— of the most fanatical Muhammadans ? " Poor Israeli of
Sheeraz P exclaims Dr. Wolff, "I shall see many of you in
heaven ! Around the throne of Jesus ! You were baptized
with the baptism of misery, and suffering, and poverty ! God
forbid that one harsh thought should enter my mind against
you ! His blood has come upon you : but that blood speaks
better things than the blood of Abel."

The A rmenians reported the whole proceedings of Wolff to
their brethren in Calcutta ; telling them how he had made
peace between Shanasar and David Makardeetch David, who
were at enmity with each other. And after all this was over,
he called on the Prince of Sheeraz at his palace.

Fire from heaven must come down upon a court like that !
Let no person dare to ask Wolff to give a description of such a
cursed court. Such a court never can be converted, with all
their politeness and elegance ! " Let God arise and let his ene
mies be scattered : let them also that hate Him flee before Him !"
Wolff left the place the following day, and the day after
preached amidst the ruins of Persepolis, called TaJcht-jam-
sheed by the Persians, to thousands of Persians. On his
returning to the caravanserai, where he had taken up his
lodging, two Rah-dar came (namely, u those who repair the
roads") and -asked Wolff to pay money. Wolff replied that
he was an Englishman, and need not pay. They threatened
to put him to death. He gave them a good scolding ; but
had, after all, to pay six rupees (about twelve shillings). But
the next day Persians came that road, who had arrived from
Mecca ; and they also were called upon by the Rahdars to pay
money for the road. They replied, they were Hadshees, and,
therefore, had not to pay. A regular battle ensued ; and,
after they had almost broken each other's heads, the whole
company of Hadshees paid half a pool!

of Dr. Wolff. 217

CHAPTER XII.

Ispahan: Teheran: Tabreez: introduced to Abbas Mirza:
Tiflis: Erivan: Armenia, attacked by typhus fever: Cir-
cassia: Crimea: crosses from Odessa to Constantinople: reaches
Dublin.

A FTER twenty days' journey forward, Wolff arrived near
-^*- the great city of Ispahan, of which the saying is, Ispahan
Neem-Jehaun — " Ispahan, half the world." It was built by a
man, the wonder of the earth — King Solomon — who had tra
velled through the world in the air — carried by genii — as far
as Cashmeer ! Asa proof of the truth of this story, there is
to this day even, in Cashmeer, a mountain called Takhti-
Suliman, the throne of Solomon. However, if Jewish tradi
tion is to be credited, Solomon's history, as told by the Per
sians, may be liable to some objections.

The history given by the Jews of Solomon is this, and it is
more to the credit of Solomon than the other.

Solomon had in his power one of the apostate angels, Ash-
meday by name, whom he carried about in a chain, like a dog.
One day Solomon said to him, " How entirely I have got you
in my power !" Ashmeday replied to him, " Only let me
loose for a little moment, and then you will see what I
can do !*"

Solomon granted his request, and Ashmeday gave him such
a kick, that he was flung many thousand miles from his
country, and wandered about as a beggar in all the countries
of the earth. During his absence, Ashmeday reigned in Jeru
salem, and sat upon Solomon's throne, in the very figure and
shape of Solomon. And it was not Solomon who had one thou
sand wives, but Ashmeday, in the figure of Solomon. And it
was not Solomon who committed idolatry, but Ashmeday, in
the figure of Solomon. And it was not Solomon who oppressed
the people, but Ashmeday, in the figure of Solomon.

At last, after many years, Solomon returned from his wan
derings, when he found" Ashmeday sitting upon his throne, in
his very figure. Then he said, "I am Solomon, and thou art
a deceiver !" And Ashmeday said, " I am Solomon, and thou
art a deceiver !"

They appealed to the great Sanhedrin. The Sanhedrin
decided that some one should examine the feet of both ; and it
was found out that Solomon the exile had the feet of a man,
but Ashmeday the feet of a cock. So they expelled Ashme-

218 Travels and Adventures

day from the throne by the ineffable name, and he was again
put in chains by the authentic Solomon.

But Wolff remarked, that one of his ancestors, Rabbi Jona
than Eubeschiitz, had Ashmeday perfectly in his power. One
day, Ashmeday took a little child, and carried it away in the
air, amidst its own screams and those of its parents. They
indeed lamented and wept, but could not get back their child,
for it very soon was invisible in the air, and more distant than
the stars. Rabbi Jonathan Eubeschiitz was informed of this
by the parents and family of the child, who desired his help,
but he said, grumbling, " Why do you disturb me ?" They
replied. " Our child ! "our child !" " Well," said he, " send
for the trumpeter " (who sounds the trumpet on the new year's
day of the Jews).

The trumpeter came with the trumpet. The Rabbi said,
" Set on, and blow."

The trumpet gave one sound, but no symptom of the return
of the child was perceived.

"Sound again, a second blast of the trumpet!" cried the
Rabbi.

But still there was no symptom as yet of the child.

" Blow again !" repeated the Rabbi.

No symptom as yet of the child.

Then Rabbi Jonathan Eubeschiitz ordered the trumpeter to
blow the trumpet much louder than before ; when, suddenly,
the screaming of an infant was heard, and Ashmeday appeared
with it in his arms, crying out, " Here is the child — take it,
and let me alone; make not such a noise! — Anything for a
quiet life !" Eubeschiitz, however, was accused by the Jews
at last of believing that Shabatay-Zebee had been the real
Messiah ; but he denied it most decidedly. The history of
Eubeschiitz's son is remarkable. He resided at Dresden,
and, on account of his riches, was made a Baron of the holy
Roman Empire, and took the title of Baron von Adlerfeld ;
but he was a complete atheist, and scoffed at all religions. His
father was dead, but one night he appeared to him just as he
was going to bed, and said, " My son, if thou diest in thy
present condition, thou wilt go to eternal perdition. Repent,
and remember that thou art a son of Abraham, Isaac, and
Jacob, and exclaim ' Hear, 0 Israel, the Lord our God is one
Lord!11' These words made such an impression on Baron
von Adlerfeld, that henceforth he became a penitent Jew.

Wolff will now give some idea of the Jewish accounts
respecting the dominion of pious Jews over the infernal powers.
One Saturday evening, the Jews of Ullfeld assembled in the

of Dr. Wolff. 219

house of Rabbi David Wolff, (Joseph Wolff's father,) to hear
his Exposition of one of the Prophets. It was about two
hours after the sun went down, when the Jews close their
Sabbath ; and then Rabbi David Wolff told them of a pious
Jew who was regularly proclaimed king by all the devils, who
formed a guard around his house, or rather palace, and were
dressed in a golden livery. And when this Jew entered his
room of state, devils were placed there, who introduced the
people to his Majesty ; and when he died, they were all
dressed in mourning, and accompanied his funeral, singing
funeral songs. Wolff gives this as a specimen of Jewish
belief, as it existed about 50 years ago.

There is another story which he also heard from the
Jews ; and which is believed not only by the Jews, but by
the Eastern nations at large — it is, that all the creatures
which are upon earth are also found in the sea. It is said,
there are mermaids in the sea, for the confirmation of which,
Wolff heard the following story : — One day, a gentleman came
to a city and entered a large shop, where there were jewels
and many beautiful things to be sold. He bought up the
whole stock, which he paid for with golden doubloons, and he
carried away all that he had bought. He had hardly reached the
seashore, when the merchant ran after him, for all the golden
doubloons had changed into fishes' scales. The merchant
tried to stop him, but he plunged with all his merchandize
into the sea, spread his fins, and disappeared.

The Jews lay a great stress on the virtue of a loud voice,
and there was once in Poland a Rabbi who had a most powerful
voice. When his house was attacked by robbers, there lived
a nobleman six miles distant from him who was surrounded by
soldiers and servants. So the Rabbi lifted up his voice, and
exclaimed, "Hear Israel, Jehovah our God, Jehovah One !"
The nobleman came immediately to the rescue with his
soldiers, and took the robbers prisoners, and they were
executed.

To return to Ispahan. On Wolff's arrival there, the
Governor handed him letters from that excellent man, Sir
Henry Willock, his British Majesty's Envoy at the Court of
Persia, informing him that he had recommended him to the
Governor-General of Ispahan ; and Wolff took up his abode in
New Jiilfa, a town in the outskirts of Ispahan. This town is
entirely in the hands of the Armenians, descendants of those,
who, centuries back, were brought by the great Shah Abbas
from Old Julfa, in the Turkish Empire, to Ispahan, in order

220 Travels and A dventures

to cultivate the ground, and introduce industry into his
empire. Julfa contained, in former times, above 60,000 Ar
menians ; who had built there a beautiful monastery, in which
AVolff lodged, and houses like palaces. But just at this time
the place was greatly deserted, on account of the tyranny of
the Persian Government.

Wolff conversed with Armenians and Jews there for a
whole month, and then proceeded to Teheran, the capital of
Fat-Oolah Shah, who had 300 wives. Several of his wives
were Jewesses, and it is the custom in Persia for all the wives
at court to get distinguished names ; as, for instance, Esther,
which is taken from the Persian word, Astara, " A star," but
which was not the Jewish, but the court name of that queen —
her Jewish name being Hadasah. Another court name is
Lulli, which means a " Pearl," and so on.

Wolff was received at Teheran, in the house of Sir Henry
Willock, where he also met with Doctor McNeil, a highly-
talented gentleman, who was sent to Persia by the East India
Government, as Surgeon to the Embassy ; and his talents
subsequently raised him to the dignity of British Envoy in
Persia, and he is now the Right Honourable Sir John McNeil,
who was also sent to the Crimea, as one of the commissioners
of investigation. Sir Henry Willock and Dr. McNeil intro
duced Wolff to all the ministers of his Majesty ; highly-bred
and well-informed gentlemen they were.

It is worth while to describe three of them. Daood Khan
was a gentleman who was acquainted with the history of the
Church of Christ, and with the authors of it, such as Eusebius,
Baronius, and the French Fleuri. He knew the writings of
these men, which was really astonishing, and was acquainted
with the heresies which were in the Church of Christ ; and he
made this most surprising remark, though a Muhamrnadan
himself, that " Muhammad seemed to have been a disciple of
Cerinthus and Arius."

The second of those gentlemen was Mirza Abd-Alwehab,
who took an interest in all the exertions of the British and
Foreign Bible Society ; and, especially, in the controversies of
Henry Marty n, and whom Abd-Alwehab told Wolff, that forty
learned men had tried to answer his arguments, and could not.
Mirza Abd-Alwehab had a most pleasant countenance, and
was of a more serious turn of mind than the majority of Per
sians are.

The third was Khosrof Khan, and a most extraordinary
man. A Georgian by birth, he was chief eunuch, and one of

of Dr. Wolff. 221

the king's prime ministers ; and he may be called the Muharn-
madan Swedenborg. He maintained, like Swedenborg, that
he had intercourse with the inhabitants of the other world.
He was of a highly-intellectual mind, and could converse on
every subject in the most rational manner ; when, suddenly,
he would fall down upon his face, and then rise, saying, " I
have had a most remarkable conversation with the prophets
Isaiah, Jeremiah, and Samuel ;" and then he would give a
most interesting description of their figures and appearance.

Wolff would here remark, that he never speaks ironically on
such points as this, but he believes its possibility and proba
bility. There is now a tendency in the Church to deny visions
and miracles, not only those which happened after the Apostolic
age, but even those mentioned in the Bible ; and the continual
outcry is, " We must progress with the time and we must go
forward." But Wolffs motto is, " Backward ! backward!"
Wolff says we are to remember the days of old, to ask the fathers
of old and they can tell us, and the elders of old who announce
to us what God has done im ancient days. No geology will
ever make any impression on Joseph Wolff : nor will even
Copernicus or Sir Isaac Newton induce him to disbelieve one
single word of Scripture, nor to try to interpret it so as to
make it consistent with the experience of those philosophers ;
for, after all, no one has seen the earth walk, and the sun
stand still. Wolff believes in the science of astrology : and
Hookham Frere was perfectly right when he said, that in our
day we have lost the key to the knowledge and sciences in
which the ancients were versed : and all we can say is, that we
know nothing about it.

Wolff took, as it was always his wont to do, whenever he
remained in a town for a while, a teacher of languages ; so he
took, while there, one* of the first scholars of Persia, whose
name was Mirza Ibrahim. And, as Ibrahim expressed a wish
to go to England, and Wolff had observed his great talents, he
took him with him as far as Constantinople. Thence Wolff
sent him, at his own expense, to London ; where Sir Gore
Ouseley recommended him to the Haileybury College, where
Ibrahim became professor of Persian and Arabic ; and, having
learned Latin and Greek, he translated Herodotus into Persian,
and he remained at Haileybury from the years 1826 to 1847,
when he retired, with a pension, to Persia.

After Wolff had conversed with the Muhammadan Moollahs,
and the ministers of the king, at Teheran, Sir Henry Willock
asked him, after they left the room, " Do you know what they
told me ? Thev said, ' This man rivets the attention to every-

222 Travels and Adventures

thing he says, for he speaks with such force, as none of the
most eloquent of our nation could do ; and, in spite too, of his
foreign pronunciation, and his foreign manners, he rivets us,
because sincerity speaks out of him [' '

From Teheran, Wolff proceeded to Caswin, the ancient re
sidency of the kings of Persia ; where he preached the Gospel
of Christ to Muhammadans, Jews, and Daoodee, a people who
believe in the divinity of David ; and to the Ali-Oollahe, who
believe in the divinity of Ali. They are known by the follow
ing question : — u Where do you drink water?" Then, if they
are really Ali-Oollahe, they will answer, stretching out their
tongue, and say, " From the upper lip."

And one of the Princesses of the King of Persia, who re
sided there, sent to Wolff for a Persian Testament, and an
English penknife. Wolff was glad to be able to furnish her
Highness with both.

And thence he proceeded to Tabreez, where he took up his
abode with that most excellent man, Dr. Cormick, who was
married, by Henry Martyn, to a Chaldean Christian lady, who
introduced Wolff to his royal Highness the great Abbas Mirza,
Prince Regent of Persia. The history of that man is this : —

He was the eldest son of Fat-Oollah Shah, King of Persia.
When his father became old and stricken in years, and, in
short, too lazy to reign any longer ; and was spending his days
in counting his jewels, visiting his hareem — each time amidst
the beating of drums — and visiting, sometimes, places in his
empire, and threatening to visit others, in order to squeeze out
money from the poor subjects ; he assembled all his sons
together, and commanded them to bow down before Abbas
Mirza, their elder brother, and acknowledge him as the rightful
successor to the throne ; and obey him from that time and
henceforth, as the Nayeb Sultanah, whicfi means, " The Lieu
tenant of Royalty," or, what we call in this country, " Prince
Regent." They all bowed before Abbas Mirza, except one of
the younger brothers, Muhammad Ali Mirza, Prince-Governor
of Kermanjah, who sternly said to his Majesty, "As long as
you, my royal father, are alive," here bowing his head, " I
shall obey ; but, as soon as your eyes are closed," (here point
ing to his sword,) " this sword must decide who shall be
King,"

Then they retired from his Majesty's countenance, and from
the presence of his " exalted beard," which is one of the greatest
wonders of the world, if Sir Alexander Burns may be credited;
and this he assured Fat-Oollah Shah to his very face.

Muhammad Ali Mirza "withdrew to his Government, in

of Dr. Wolff. 223

Kermanjah, and had his soldiers drilled under Messieurs De-
vaux, Court, Avitabile, and Ventura. Abbas Mirza also
retired to the seat of his Government, Tabreez, the capital of
Aderbijan, and he had his soldiers drilled by English officers,
who were sent to him by the East India Company, such
as Majors Hart and Monteith, and giant-like Sir Henry
Bethune.

Muhammad Ali Mirza then tried to distinguish himself, and
marched against Bagdad ; but he died on that expedition, as
it is believed, by poison ; and thus was Abbas Mirza liberated
from his greatest enemy.

Wolff conversed with Abbas Mirza on religion, and he
argued from reason. After that, Abbas Mirza desired Wolff
to establish a school at Tabreez, and begged him to tell the
English to send out teachers.

Wolff, on returning to Dr. Cormick, was embraced by an old
friend, whom he had known in the College of the Propaganda,
Bishop Shawris. Bishop Shawris was a Chaldsean bishop,
under the obedience of the Church of Home. Some of the
Chaldseans are under their own bishops, and have their own
Patriarch and Church ; and these are called Nestorians. The
rest are those who were converted from the Nestorian to the
Roman Catholic Church ; and of these was Bishop Shawris.

Nevertheless, he had been consecrated Bishop by Nestorian
bishops ; but, after a time, because this gave offence to his own
people, they informed against him at Rome ; and he was sum
moned by the Propaganda to come to Rome, and justify him
self for having exercised the office of a bishop, without being
canonically consecrated. He arrived in Rome in the year
1802, and presented himself to the Cardinal Prefect of the
Propaganda in his episcopal robes. He was desired to take
them off, until his case had been thoroughly sifted ; and there
he remained until the year 1817, without ever having had his
case examined or attended to.

Wolff was one day laughing, and very cheerful, in the Pro
paganda, in his company, when he said, in the presence of
others, " Now you are laughing, but, should you ever fall into
the hands of these cardinals, you will weep blood."

Wolff, struck with his words, wrote what he had said to
Niebuhr ; but the letter was intercepted by the College of the
Propaganda, and it was one of the accusations brought against
Wolff, afterwards, that he had " uncovered the Mother's
shame."

Nevertheless, what Wolff had done had its fruits, as he heard
from Bishop Shawris seven years afterwards, at their meeting

224 Travels and Adventures

at Teheran ; for, eight months after Wolffs own banishment
from Rome, Shawris received permission from the Propaganda
to return to his country, though without being allowed to ex
ercise episcopal functions. And he now told Wolff, that Car
dinal Consalvi had said to him, " Now, you must pass through
Vienna, and show yourself to Joseph Wolff, that he may see
that justice has, after all, been done to you."

At the very time that Wolff met Shawris at Tabreez, he re
ceived a letter from the Rev. Henry Leeves, who told him to
try and find out Bishop Shawris, to whom Leeves had given
money, in order to procure a translation of the Bible into the
Kurdish language. Wolff therefore went, with Shawris, to
Ooroomia, the native place of Zoroaster, where the Chaldsean
Catholics chiefly reside, and where Bishop Shawris had hopes
of finding some one who would undertake the translation.

On their way to Ooroomia, both the Bishop and Wolff came
to Salmast, where they met with Alexander Mirza, a relation
of the late King of Georgia — the Georgian kings having their
genealogy from King David. Wolff preached to the dial-

wt/ O IT

dseans, Muhamrnadans, and Jews there, as well as at Bashkala,
and Hosrowa, and Ooroomia, where thousands of Muhamma-
dans came to hear him ; and, besides expounding the Gospel
to them, he gave them Bibles.

The Georgian king had been expelled from his capital, at
Tiflis, by the Russians, who took possession of his country ;
and he retired into Persia to Salmast, where he died. Alex
ander Mirza begged AVolff to get the interest of the King of
England to place him upon the Georgian throne, but Wolff
could give him no hopes.

Wolff is entirely convinced that Asael Grant, the celebrated
missionary of the Americans, is correct with regard to the
Chaldsean Christians being descended from the ten tribes of
Israel. They call themselves the children of Israel ; and what
right have we to doubt the account which they give of them
selves ?

It is to be regretted that his countrymen, the American
missionaries, assailed poor Asael Grant for that belief. Yet,
it is not to be wondered at, for the Americans are, in the
strictest sense of the words, citizens of the new world. All
their ideas are new, and they take all their notions of history
and theology from the writings of the German neologians,
(which word may be literally translated new-doctriners — a
word coined by Joseph Wolff); those u new-doctriners" do
for the most part laugh at the very existence of the ten tribes ;
and even Baron Yon Bunsen. in a conversation he had with

of Dr. Wolff. 225

Wolff, exclaimed against the mania, as he expressed himself,
of the Englanders about the ten tribes.

Shawris found a person in Ooroomia who undertook to
translate the Bible into the Kurdish language ; but, after all,
it came to nothing. The Patriarch of the Nestorians resided,
at that time, at Cochanes, in the mountain. Those patriarchs
are the lineal descendants of St. Peter ; and, whenever the
mother, whose son is to be the successor of the Patriarch, is
with child, she eats no meat ; and, if a son is born, he is to be
a patriarch, and if it is a daughter, she is to become a nun.

Wolff now returned to Tabreez, and departed for Tiflis. On
his way to Tiflis, he arrived in the last frontier town of Persia,
called Erivan, which was then (1825) in the possession of
Persia. The Persians believed that Erivan never could be
taken by the Russians, because it was protected by a talisman ;
but the Russians convinced them that they could un charm a
talisman, for they became masters of the town in the year
1826, when it was taken by General Paskewitsch,

Wolff rode from Erivan to Etsh-Miazin, which means,
" The descent of the Only-Begotten,11 and which is situated at
the foot of Mount Ararat, near the spot where Noah alighted
and sacrificed, and where there is- now a city built, called
Nakht-shavan, which means, u Noah's descent." Upon the
height of Mount Ararat, the ark of Noah is said to be still
standing ; but to no human being is granted the privilege of
ascending the height, and beholding it. St. Jacob Nisibenus
attempted it, and arrived halfway, but fell asleep there ; and
an angel appeared to him, and said, " Jacob, Jacob, desist
from thy purpose ; but, in order that thou mayest be satisfied,
and that others may see that thou art favoured, thou shalt
find a good piece of the ark on thy being awake." And so it
came to pass, that when Jacob awoke, he found a piece of the
ark, which he brought to Etsh-Miazin, where it is preserved
to this day, as Wolff can testify, for he has seen it.

Gregory Lusaworitsh, or " Gregory the Enlightner,"
preached in Etsh-Miazin; and 124,000 Armenians were con
verted and baptized in the river Euphrates. Gregory then
prayed to God, that he would show him the place where he
should build Him a church, and the Only-Begotten descended
from heaven and showed him the spot*; and there is now a
mighty monastery standing, and three churches. Gregory
sent many of the Armenian youths for study to Athens. Two
of them, Mesrop and Isaac, gave new characters to the Arme
nian languages and Mesrop translated the Bible into the
Armenian tongue. Tlu> Armenian* then wont about.

226 Travels and Adventures

preached the Gospel ; and thus the Armenian nation was con
verted.

The Patriarch Ephrem was absent when Wolff arrived in
Etsh-Miazin, and he wrote to him several letters, thanking
him for the high interest he took in the Armenian nation, and
expressed a great desire that Wolff should exert himself in
England, that they might establish colleges in England in the
place where he was dwelling, which they proposed doing at
their own expense.

From Etsh-Miazin Wolff proceeded to Tiflis ; and, after six
days' journey, he arrived at the Russian cantonment ; and it
is extraordinary how, the moment he arrived there, he felt that
he was under European power. Russian officers immediately
received him into their small houses, vacated their beds, and
offered him a bed to sleep in. Then he arrived at a village
where all the people spoke German — for one of the seven
churches built by Wiirtembergians stood there ; and the emi
grants, who cultivated the ground, were believers in Jacob
Boehme. This Teutonian Theosophos was originally a shoe
maker, and his mystical writings occupied and engaged, in
former times, the minds of Leibnitz and Sir Isaac Newton,
as well as those of the inhabitants of the German cottages.

From thence Wolff proceeded to Tiflis, capital of Georgia,
where he was received in the kindest manner by General Yer-
maloff, the Governor-general, and also by General Kotzebue,
son of the great writer, Kotzebue, who was killed by Sand.
There Wolff delayed for several weeks, and stopped with the
missionary of the Basle Missionary Society. Wolff preached
in Tiflis in German and English, and in Jewish German to
the Polish Jews, who, though sometimes kicked and pelted by
Georgians and Russians, are, nevertheless, cheerful and happy.
They were just commemorating a wedding in the open street,
which they never could do in Persia. While there, he ar
ranged a plan with Saltet, the missionary, to visit that extra
ordinary man, Count Zareinba, missionary of the Basle
Missionary Society, at the station called Shushee, in the
province of Carabagh, in Armenia Major.

On his journey thither, he made acquaintance with the
German colonists of Elisabethenthal, and Kornthal, and
Helenendorf, &c. They were all believers in the personal
reign of Christ, and believed themselves to be the woman who
was to fly into the wilderness, until Christ should come in
glory and in majesty.

Wolff preached in all t.hese villages. He met there a Ger
man missionary, Hohnacker by name, who had come from

of Dr. Wolff. 227

Sliushee, where he had left Zaremba. Holmacker was be
trothed to a German colonist girl, who, he thought, had been
sent to him by God, when he found her labouring in the field ;
and, at the very first moment, asking her if she would have
him as a husband, she replied, " Yes ! "

Wolff next arrived at Shushee, where he came to a house,
in the corner of a room of which he saw a man in deep medi
tation and prayer. Wolff walked up to him, and asked him,
" Are you Zaremba 2" He replied in the affirmative. Wolff
said, " I am Wolff." Zaremba fell around Wolff's neck, and
kissed him, and shouted for joy. Zaremba then gave a holi
day to his school, which consisted chiefly of Armenian children,
but with a few Tatars and Muhammadans mixed. Zaremba's
history is interesting.

Zaremba was a Russian count, private secretary to Capo
(Flstria, Chancellor of Russia, in the time of Alexander I.
He was an immense reader of every book he could meet with,
and spoke twelve languages with the greatest fluency. He
read the wanderings of Jung Stilling, and the Bible, which
made him resign every worldly prospect of promotion, and
give up everything to become a missionary ; for which end he
went to Basle, where in due time they sent him to Tatary.
Zaremba was of that branch of the Counts of Zaremba, who
became Lutherans at the time of the Reformation. But
Zaremba had completely the spirit of antiquity in him ;
and though he was not a thorough mediaeval man, yet he
admired all that was grand in that age. He was a missionary
indeed : and if all had been of his spirit the German mission
aries would never have been banished from Russia.

Wolff remained with him for about ten days, and then
returned to Tiflis, where he had left his Persian companion.
Here he fell exceedingly ill, but still he left Tiflis and came to
Vlaticaucass, a miserable village at the foot of Mount Caucasus.
His complaint was typhus fever ; and, by the time he reached
Vlaticaucass, he was too ill to go on, and laid himself down in
the street, expecting to die there. There, however, he fell
asleep, and a British officer passing by in his carriage, saw
him, took him up, assisted him into the carriage, and conveyed
him to Mostock, under the post- escort with which he was tra
velling for security against the Circassians. The posts were
always escorted by artillery, and travellers were glad to avail
themselves of it. This gentleman was Colonel Russel, after
wards Sir James Russel of Ashestiel, only lately dead.
Colonel Russel left Wolff in the monastery of the Jesuits at
Mostook ; but n.s PMv Henri, the Jesuit, continually bothered

228 Travels and Adventures

him during his delirium, by trying to convert him, Wolff
actually crept out of the house, and was again found by Colonel
Russel before he had got far from the place, and was taken by
him to a German physician. The German physician treated
Wolff very judiciously, so that, after ten days, he was able to
proceed to Karrass, a town in the midst of Circassia, but
belonging to the Russians. There he was exceedingly well
received by the missionaries, but now was seized with ague.

One morning tremendous shrieks were heard. Wolff asked
the reason. The Circassians had broken through the Russian
line, and while calmly smoking their pipes, took prisoners
sixteen German boys ; and having placed the boys upon
their dromedaries, were flying with the swiftness of eagles
towards the mountain. Wolff wrote an account of this to
Mr. Venning in St. Petersburg ; who, after Wolff's departure,
sent to the parents several thousand roubles.

Wolff next set out in a German wagon, driven by a German
colonist, to Nicolayef, where he was treated in the kindest
manner by Admiral Greig, a Scotch gentleman, but Lord
High Admiral of the Russian Fleet, who gave him letters for
Count Woronzoff, Governor- General of Odessa. He did not
leave Nicolayef until he had preached to the Jews, though he
was still very weak. From thence, passing Cherson, where
he met Jews of the highest intellect, to whom he preached the
Gospel, he at last arrived at Taganrog, where his Majesty,
the Emperor, sent to him Baron Friedrich and General Die-
bitsch, and desired them to tell Wolff that he would receive
him next week in person ; but that amiable Emperor, Alexan
der I. died in the meantime.

Wolff preached at Taganrog to thousands of Germans, and
thence he went on to Kertsch and Theodosia, also called
" Kaffa," in the Crimea ; and thence to Simpheropol, where
he lodged in the house of a Tatar Sultan, Kategerry Krim-
gherry, who had been sent some years before to Scotland by
Alexander, had embraced the Christian religion among the
Presbyterians, and had married Miss Nielson.

Wolff" from thence made an excursion to the settlement of
the Caraite Jews, who had been there from time immemorial.
The place is called Jufut-Kaleh, the " Castle of the Jews,"
upon the height of the town, called Bakhtshe-Seray. The
Empress Catharine was about to impose a tax upon the'm,
when they sent in a petition, proving to her satisfaction, that
they were of that tribe of Jews who had had no hand in the
crucifixion of our Lord Jesus Christ. The Empress there
upon graciously freed them from the tribute ; and it is most

of Dr. Wolff. 229

remarkable, that though proselytism is prohibited in Kussia,
those Caraites have converted, not by their preaching, but by
the integrity, uprightness, and honesty of their conduct, many
of the Russians to the Jewish religion. Let us cease from
talking about the tyranny and despotism of Russia. The
Crimea, from the moment that it fell into the hand of Russia,
prospered. Mighty cities were erected, the wandering Nogay
Tatars, who live in the Oural mountains, and even around
Bokhara, and feed on human flesh, settled down in nice
cottages in the Crimea, and lived in harmony and peace with
the Germans, the Russians, and Greeks there.

On being with the Caraite Jews. Wolff found that they
well recollected that noble soul, Lewis Way. They went
with Wolff to the Cemetery, where he was much struck by an
epitaph, written in Hebrew, on a simple stone,

" Thou hast been like to me,
I shall be like to thee."

Wolff returned now to his friend the Sultan and his Scottish
wife in Simpheropol, and proceeded in a German wagon to
Odessa, where he stopped in the house of Superintendent-
General Bottiger, a good-natured unfortunate man, who wept
over his sins while he still continued to commit them, and
ended his days in Siberia.

Wolff was allowed, by Count Woronzoff, to preach to the
Jews, not only in their synagogues, but in the open street.
He met at Odessa, a young German, Schauffler by name, a
turner by trade, who copied Wolff's journal. Wolff observed
his great talent for languages, and his piety ; and resolved to
take him with him to Constantinople. Wolff remained in
Odessa till February 1826, when he determined to proceed to
Constantinople in an English merchant vessel, called fct The
Little" and commanded by a captain also called "Little,"
who had his wife with him on board. On being applied to for
a passage, the captain told Wolff that his ship was too " little,'1
and that, besides that, he did not like parsons on board,
because they bring bad weather. He therefore left for Con
stantinople without Wolff. Wolff then made an agreement
with the captain of another English merchant vessel — Captain
Newton of the " Thetis," and taking Schauffler and the Per
sian with him, he sailed off. After four days a heavy fog
coming on, Captain Newton said, " Now let us kneel down and
pray, we are in a most dangerous place ; " all parts of the
Black Sea being of very difficult navigation. Wolff offered up
prayers, and the vessel sailed on, and arrived safely in the

230 Travels and Adventures

harbour of Constantinople. There Captain Newton took out
the trumpet, and asked, " Has Captain Little arrived \ " The
answer was (also through a trumpet), " No, he and his wife,
and every man on board, perished just at the entrance ! "

Wolff was received most kindly and hospitably at Constan
tinople, in the house of the Rev. Henry Leeves, a man who
has succeeded in conciliating both Greeks and Armenians, and
has translated the Bible, with the assistance of a Greek
Bishop, into the modern Greek language ; and has, moreover,
drawn the interest of thousands to the promotion of the circu
lation of the Word of God.

Wolff sent his friend Schauffler to an hotel, and told him
to eat and drink just as he pleased, and he would pay for
him ; but as Schauffler never came for money, Wolff asked
him, " Why do you never come to me for money 2 "

He replied, " I have sold my watch,"" — such was the deli
cacy of this man. Wolff then went to the hotel and told the
people, that they must not ask his friend for money, but that
he would pay.

Wolff found out here that several Jews to whom he had
preached at Jerusalem, had become Christians, and were at
Constantinople. He also made an excursion to Adrianople,
which almost cost him his life, for when he arrived there he
preached not only to Jews, but also to Muhammadans. and
circulated the Word of God among them openly, just at a time
when the Muhammadans were in the wildest state of frenzy
and hatred against the Christians, because the revolution of
the Greeks was at its height.

So Wolff had scarcely left Adrianople half an hour, when
the janissaries marched out to cut him to pieces. However,
he managed to escape, and arrived safely in Constantinople
again, where he was introduced to Sir Stratford and Lady
Canning, with whom he dined. Sir Stratford warned Wolff
not to go amongst Mummadans at this critical moment ; an
injunction which he obeyed.

After this, he was introduced to Sir Hudson Lowe,
who was Governor of St. Helena in the time of Napoleon.
Wolff was delighted with him, he was so full of information ;
and will stand up for him, in spite of all that is said against
him by O'Meara and Las-Casas. Wolff then took up his
abode with the Armenians at Constantinople, and learnt
Turkish. When he left Constantinople, he proceeded to
Broosa, where Hannibal died ; and there he lived in the
house of an English gentleman, and employed himself in
reading Lord Byron's "English Bards and Scotch Reviewers,"
and "Irving's Orations."

of Dr. Wolff. 231

A Greek Prince soon called upon him, accompanied by his
son ; both these poor people had been exiled by the govern
ment to Broosa, and they were very anxious to hear political
news from Wolff. The old Prince began his inquiries in this
way :

" You are Signore Wolff?"

Wolff replied, " Yes/'

The Prince. — a Dunque che dicono le Potenze ? " (What
do the sovereign powers say ?)

Wolff answered, " Really I don't know."

The Prince. — " Oh, we know that you are a man of great
information. Dunque che dicono le Potenze?"

Wolff. — " My mind was occupied with other things.1'

The Prince. — "Have you known Sir Stratford Canning? "

Wolff.—" Very well."

The Prince. — " Dunque che dicono le Potenze ? "

And so on, till at last, after finding he could not succeed in
hearing anything, he went home.

Wolff proceeded next to Smyrna, where he preached to the
Jews, and gave lectures to the English and Italians, who were
there ; and then he embarked on board the English ship
" Eblana," commanded by Captain Small ; and after amusing
himself for the two months he was there, by reading Rowland
Hill's " Dialogues," preaching to the sailors, and making a
collection from them, for the Society for Promoting Christianity
among the Jews, he arrived safely in the harbour of Dublin,
in Ireland, in the month of May, 1826.

Wolff gave the following lively account of the conclusion of
his voyage, in a letter to Sir Thomas Baring : — " We arrived
in Dublin harbour at midnight, after a voyage of two months.
We were not allowed to land for three days, and, as we were
quite starved out, I sent on shore for a splendid dinner for
myself, as well as for the captain and his wife, — ordering
salmon, turkey, turtle soup, pudding, apple-pie, jelly, and a
handsome dessert, so that the hotel-keeper, when reading over
the list, said, ' This reverend gentlemen knows also about the
good things of this world ! '

232 Travel* and Adventure*

CHAPTER XIII.

Leaves Dublin for London ; Edward Irmny ; Lady Gcorgiana
Walpole\ Discussions at Albury Park; Marries and is
Naturalized as an Englishman ; Visits Holland ; Sails for
Gibraltar ; Malta ; Smyrna ; Egina ; Navarin.

DURING his stay in Dublin, Wolff spoke in the Rotunda,
and he afterwards spent some days with Lord Roden and
the Archbishop of Tuam; and in the palace of tho latter he
was shaved by an old woman, who made him pay 2*. 6d. for
the job.

For his public addresses he was attacked by the Roman
Catholics in Ireland. Lalor Sheil called him " Baron von
Munchausen," " Katerfelto," " Mendez," " Wolff, the Old
Clothesman, of Monmouth Street, London," &c., &c. And
Wolff, in anger — certainly not in the true spirit of Christ —
called him a liar in return. He also wrote a wild letter to
Bishop Doyle, offering to visit him, and stay in his house for
some days, for the purpose of arguing with him — a foolish
proceeding, which Bishop Doyle received in a dignified but
cold manner, writing to him to the effect, that he was perfectly
well acquainted with the reasons for which the Cardinal-prefect
removed Mr. Wolff from the Propaganda ; and that he would
receive him, but not as a guest, should he, when weary of his
present pursuits, wish to return to the sobriety of true
religion.

It is here to be observed, that, even in the midst of WolfFs
public diatribes against the Church of Rome, he invariably
spoke of Pope Pius VII., and Cardinal Litta, with the regard
and affection he really felt for them, and acknowledged the
good he had received from his residence in the Propaganda ;
but, in spite of this, the Irish Roman Catholics, naturally
excitable, and driven to greater lengths, probably, by wild
Protestant outcries, continued to abuse Wolff in no measured
terms, and Wolff retorted upon them in their own style. By
the Protestant party in Ireland, it need scarcely be said that
he was received with the most cordial kindness, both on this
occasion, and every other, of his visiting that country.

At the end of a few weeks, Henry Drummond and Irving
sent for Wolff' to come to London ; and, as he had been lately
reading Irving's celebrated " Orations,'" he was extremely
anxious to see him, and not the less so from Irving^ having

of Dr. Wolff. 233

mentioned Ignatius Loyola and Francis Xavier with great
admiration.

Wolff accordingly arrived in London, and was not disap
pointed in his expectations of Irving. Even at the first inter-
view, he was struck with him as a very remarkable man ; and
he often afterwards said, that he quite bore out Chalmers"
account of him, that he was " like the sun, with a few spots
upon it." But Wolff even goes beyond this, and thinks that
many things, which Chalmers considered spots, were not so in
reality. And, although he never accepted his new doctrine of
the unknown tongues, he has never liked to speak against it.*
Of one thing, however, he is perfectly certain, namely, that
Irving had, what may be called, the organ of being hum
bugged ; no deceiver himself, he was yet liable to be deceived
by others.

On his arrival in London, Wolff went at once, by arrange
ment, to Irving's house. It was nine o'clock at night, and
Irving was not at home, but had left word that Wolff was to
follow him to the house of Lady Olivia Sparrow, where he was
dining. Thither he accordingly proceeded, and saw Irving
for the first time ; and it was on this occasion, also, that he
was first introduced to Lady Georgiana Walpole, daughter of
the Earl of Orford, who, in February, 1827, became his wife.
Here something more must be mentioned.

In the year 1807, when Wolff was only twelve years of age,
he read the History of England by the German historian
Schiitz, and met with the name of Sir Robert Walpole, when
Wolff said to himself, " I should like to marry a lady who
bears the name of Walpole.'1'' And when in the year 1826,
Irving and Lord Mandeville (afterwards Duke of Manchester)
introduced Wolff to Lady Georgiana Walpole, he turned
round for a moment, and said to himself " that Lady Georgiana
Walpole will become my wife."

When the party broke up, at about eleven o'clock, Mr. and
Mrs. Irving took Wolff home with them to their house, where
he slept. Before going to bed, Wolff said to Irving, " I
cannot shave myself; can you get me a barber for to-morrow
morning ? "

"At what o'clock," inquired Irving, gravely, " shall you
want the barber ?"

* Neander, in his " History of the Apostolic Ages," and the great
Thiersch, perfectly agree with Irving, that those tongues spoken on the
day of Pentecost, were not foreign dialects, but a kind of ecstatic
ebullition. See Neander's " Geschichte der Christlichen Kirclie durch
die AposteL"

234 Travels and Adventures

Wolff said, " At seven." And Irving told him one should
be provided, and bade him good-night.

Wolff described Irving, as he stood before him that evening,
as a tall, majestic man, with a quantity of dark hair flowing
down over his shoulders, after the manner of the pictures of
our Lord ; a slight cast in his eye ; an expression of deep
thought over his face ; and his whole bearing as of one who
would soar aloft into higher regions.

On the following morning, at seven o'clock, some one knocked
at Wolffs door. And when he had called out " Come in,"
the door opened, and the mighty Irving himself appeared in
the capacity of barber, with a suitable apron tied roun 1 him,
and shaving apparatus in his hand. And thus Irving shaved
Wolff with his own hands ; and, moreover, continued to do
so, not only as long as Wolff remained in the house with him,
but even at times afterwards, whenever Wolff went to him for
the purpose.

And the fact did not remain unknown. Ten days after the
first operation, Irving and Wolff were walking together in a
street, near Oxford Street, when they observed a crowd round
a bookseller's shop, and, going up to the window, they found
it was caused by a caricature representing Irving in the act of
shaving a wolf. Irving did not even smile, but, turning to his
friend, said, "Never mind, Wolff, I shall shave you a^ain.
Come along." And they went away amidst the amused
laughter of the lookers-on.

After a few days, Henry Drurnmond invited Wolff to
Albury Park, near Guildford, in Surrey, to be present at the
great conference that was to take place there, among a chosen
set of friends, upon unfulfilled prophecies. The consultations
lasted a week, during which time the consulters lived together
under DrummoncTs roof. Among them were Dr. Macneil,
Lord Mandeville (afterwards Duke of Manchester), Lord Riley,
Dodsworth, Dr. Marsh, Frere, Simons of PauFs Cray, Haldane
Stuart, Cunningham of Lainshaw, &c., Drummond, Irving,
and Wolff. There they discussed the personal reign of Christ,
and future renovation of the earth ; the restoration and con
version of the Jews ; and judgments on the Christian Church
for their infidelity and unfaithfulness ; — each person speaking
out his peculiar views, and all referring to Wolff upon the
texts of the original Hebrew. These dialogues were subse
quently printed, and the opinions of each given under fictitious
names: Wolff's sobriquet being " Josephus," IrvingX "Atha-
nasius," &c., &c.

The result of these meetings was?, that rall borainr of opinion

of Dr. Wolf. 235

that the system of interpreting fulfilled prophecy, in a gram
matical, historical, or, as it is commonly, but not quite
correctly, called, literal sense ; and unfulfilled prophecy in a
phantomizituj, or, what is commonly called, spiritual manner,
is a miserably rotten system, and one leading to infidelity.

One particular instance may be given, as it is one of which
Wolff experienced the power and effect during the whole of
his after life, in speaking both to Jews and Gentiles.

In Luke L, ver. 30, 31, 32, 33, read, " And the angel said
unto her, Fear not, Mary, for thou hast found favour with
God. And, behold, thou shalt conceive in thy womb, and
bring forth a son, and shalt call his name JESUS ! He shall
be great, and shall be called the Son of the Highest ; and the
Lord God shall give unto him the throne of his father David.
And he shall reign over the house of Jacob for ever ; and of
his kingdom there shall be no end."

Now, every one admits that the first two of these verses,
and half the third, are to be interpreted in a grammatical,
historical sense ; for they have already had a grammatical,
historical fulfilment. The Virgin has brought forth a son, his
name was called Jesus, and he was called " The Son of the
Highest." But the prophecy does not stop here. It goes on
to say, " The Lord God shall give unto him the throne of his
father David, and he shall reign over the house of Jacob for
ever." How is this to be interpreted ? Spiritually, figura
tively — anyhow but grammatically — say the generality of
readers. But against this arbitrary and most unjustifiable
change in the system of interpretation of one prophecy, Wolff
protests, as an almost blasphemous trifling with the Word of
God. Assuredly, the whole of the 3rd and 4th verses of this
prophecy must be read in the same historical, grammatical
sense as the two preceding ones. As the Virgin did verily
conceive, and bring forth, the Son Jesus, so verily and really
— not spiritually or in a phantomizing manner — shall that Son
Jesus, one day, " Sit upon the throne of his father David, and
reign over the house of Jacob for ever." That is, He shall
come personally to earth once more, in the third and last office
to which he was anointed — namely, that of King. As Prophet
and Priest He has been with us already ; as King He has yet
to com-e.

The value of this argument with the Jews, is incalculable.
On the other plan, the Jews, who have always been looking
for the advent of the Messiah as King, have a great advantage
in their discussions with Wolff, and other Christians. For
against the spiritual interpreters, that is; the phantomizers. of

236 Travels and Adventures

the 3rd and 4th verses, they had always to object the utter
inconsistency of their two methods of explanation. But, on
the contrary, Wolff found the Jews incapable of defending
themselves against the grammatical, historical interpretation
of the whole.

It has often been represented, as the fundamental error of
the Jews, that they expected the Messiah to establish a tem
poral kingdom ; " whereas," say those who hold this view,
" the Messiah's kingdom was to be only a spiritual one."

Wolff says to this, " I challenge the whole Christian Church
to produce one single passage of the New Testament, by which
it can be proved that the error of the Jews consisted in their
expecting the Messiah to come as a temporal king ; or which
countenances the notion that Christ's kingdom was to be only
a spiritual one. Neither Christ, nor His apostles, ever once
reproved the Jews for their expectations of Him as a king.
The real error of the Jews consisted not in that ; — in that they
were right ; — but their error was, as Christ told them, that
they were ' fools, and slow of heart to believe ALL that the pro
phets have spoken. Ought not Christ to have suffered these
things, and to enter into his glory f They were not wrong in
believing the glory, but in not recognizing the sufferings which
were to precede the glory."

And there are many Christians who commit the opposite
mistake. They are ready to believe in the sufferings, but doubt
about, and try to explain away, the glory, in spite of the pro
phecies connecting one with the other.

" There is, however, one great error," Dr. Wolff says,
" among those who accept unfulfilled prophecy, as they ought
to do, in its grammatical, historical sense, and which, "he adds,
" has never been pointed out before."

They speak of the final restoration of the Jewrs, and of their
conversion, in such a way as to make Christians believe that
there are no promises for the nations at large in Scripture; and
that the Jews shall be above all, and that all the rest of the
nations shall be exterminated — though this is not expressed by
them in so many words. Now, although Wolff believes that
there shall come judgments over the Gentile churches, and over
other nations, yet he does not believe that there is one single
prophecy, in the whole of Scripture, which says, that the Jews
shall be above the nations, and much less above the Christian
Church ; and the Jerusalem above, which shall come down from
heaven, will be filled with all nations, kindred, and tongues ;
and then there shall be neither Jew nor Gentile, but all shall
be one in Christ Jesu.s. And those who undertake to interpret

of Dr. Wolff. 237

prophecy, ought to be on their guard, lest they fall into the
error of Cerinthus, who made all our happiness consist in infe
rior pleasures ; in short, we must take care that we do not be
come Muhammadans — sensualizers.

Dr. Wolff is also happy to observe that the greater number
of the believers in the personal reign of Christ have renounced
the belief that the Pope is the Antichrist ; and he is, with them,
firmly convinced that the Antichrist is still to come. And he
is very happy to observe that some Roman Catholic priests now
living in England, are believers in the personal reign of Christ
— a doctrine which has never been condemned by the Church
of Christ. On the contrary, it was universally believed in the
first two centuries ; and Wolff believes that the great Newman,
whose lecture entitled " The Turk" has afforded so much de
light to Wolff, will become a powerful defender of that doctrine.

Another result of those conferences in Albury Park, — the
dwelling of that extraordinary, most amiable, and oldest friend
of Wolff, Henry Drummond, — :has been, that people have seen
the importance of revising other points which seem to have
been settled by Protestants ; but which assumption is entirely
against Scripture. For example, Wolff pointed out two errors
of this kind at the time.

First, it is an assumed maxim of the Protestants, that mira
cles were to cease when the apostles died.

Secondly, Wolff threw out the hint, that Protestants under
valued tradition too much ; for, without tradition, we cannot
understand the meaning of Scripture. Joseph Wolff must also
give his opinion as to the application of science to religion. He
considers Galileo and Copernicus to be downright heretics, and
he believes that the sun walks and that the earth stands still.
And their heresy is not at all so universal as people suppose ;
for all the Hutchinsonians deny it, Archbishop Nares denies
it, all the Eastern Churches deny it, and so do all the Muliam-
madan philosophers. The middle age was right, and Coperni
cus and Galileo were wrong.

Wolff, soon after these conferences, travelled about all over
England, Wales, and Scotland, with the Deputation of the
London Society for Promoting Christianity among the Jews.
And then he was united, by the hands of that holy man of
God, Charles Simeon, to (as Dr. Wolff continually calls her)
his " darling angel in earthly shape." Previous to his union
with her, he voluntarily gave to her brother, the Earl of Orford,
an undertaking in writing, by which he renounced all claims to
a life interest in her property, in case of her death. And he
o-ot that undertaking signed by Henry Drummoml, Bnyford, and

238 Travels and Adventures

Dodsworth. However, his dear wife made a will by which she
left him «£)2,000 out of her property, in case of her dying with
out children. But when Wolff arrived at Malta, he found out
the contents of that will, and he immediately wrote another
undertaking, by which he resigned all right to that c£2,000 in
favour of Lady Georgiana1 s brothers and sisters, in case she
died without children, and he got this signed by Sir Frederick
Ponsonby, the excellent Governor of Malta, and by his secre
taries ; and Sir Frederick wrote to Wolff, and said, he could
not sufficiently admire his disinterestedness. This undertaking
Wolff deposited with Mr. Lee, the solicitor of the Earl of Or-
ford ; but the Earl's family declared that they would not make
use of it, for they were shocked to think that Wolff should be
entirely deprived of every portion of his wife's property ; and
it was probably at their suggestion, that Mr. Lee wished to
return the undertaking when Wolff called upon him, but Wolff
insisted on his keeping it. In 1838 Lady Georgiana heard
that Wolff had left this document in Mr. Lee's charge, and she
went to him, and begged him to allow her to burn it, which she
did. But Wolff, hearing of this, wrote the same undertaking
a second time, which was signed by a dozen people ; and in
order that it might not be destroyed, he sent copies to both
Mr. Roebuck and Sir Charles James Napier. Nevertheless,
Lady Georgiana did not only withdraw her will, but made
another ; so determined was she that Wolff should have the
money if he survived her. This, however, did not take effect,
as Lady Georgiana Wolff did not die childless.

Dr. Wolff will not allow to have paraded before the world
the great practical talents and intellectual gifts of his dear wife,
her active usefulness, her piety, and her affection ; and there
fore he concludes to spare his own feelings by saying no more
about that heavenly being. After his marriage, Wolff was
naturalized as an Englishman, before both Houses of Lords
and Commons.

Wolff visited, with his family, that man of God, Simeon, in
Cambridge; and he again repeats, that Simeon was a good
sound Churchman ; and if he was now alive, he and Archdea
con Denison would love each other as brothers in Christ. And
Dr. Wolff subscribes ex toto animo to Simeon's views on bap
tismal regeneration ; and Dr. Hook, the Dean of Chichester,
agrees also with Simeon on this point.

The Jews in Germany, on hearing that Wolff had married
a lady of noble birth, had not the least doubt that he must
have received immense riches with her ; and, as her name was
Walpole, they concluded that Wolff must have become Prime

of Dr. Wolff. 239

Minister of England, like the famous Horace Walpole, Earl of
Orford. He therefore received lots of congratulatory letters ;
all the writers of which claimed relationship with him. One of
these epistles was very funny. It was written by one Bechofer,
who reminded Wolff that he had often drunk coffee with him
in a coffee house at Frankfort ; and, on that ground, he begged
Wolff to make him the steward of his large estate ! Wolff re
plied that he was quite ready to make him steward of all the
Deserts of Egypt ! on which the Jew sent him, in return, all
the curses in the law of Moses ! Not long ago, Wolff received
letters from Germany, by which he perceived that the Jews of
CJllfeld still firmly maintain, that he was made a Cardinal when
he was at Rome ! And these funny things recall the wit of
Lady Georgiana, which was very great ; and he remembers on
one occasion, when she was sitting with her pleasant friend,
Miss Hamilton, in the presence of an American who was chew
ing tobacco, the latter lady turned to Wolff, and said in an
undertone, " This fellow is chewing his own cud :" to which
Lady Georgina replied, " But he does not divide the hoof:"
Miss Hamilton rejoined, " This remains to be proved :" to
which Wolff added, " Examine his feet." Miss Hamilton said,
" You pig !"

Tn April, 1827, Wolff set out with his wife for Amsterdam,
where he preached the Gospel to the Jews, who, to this day,
make proselytes to the Jewish religion. They had, a hundred
years ago, a great Rabbi, Isaac Ger by name, who was born a
Roman Catholic, and became a priest, arid then embraced Ju
daism. Wolff made acquaintance there with the famous Isaac
da Costa, and Dr. Kappadose ; both of them sincere converts
from Judaism to Christianity. He was also struck by a young
Jew, who had become a Christian, but continued to live in the
house of his Jewish parents, who treated him with great
kindness.

Wolff delivered lectures in the Athgeneum at Amsterdam,
and the Universities of Leyden and Utrecht, and made the ac
quaintance of the Jansenists, and their Archbishop. Among
these are holy and good men to this day ; and one of their
priests gave Wolff the writings of Quesnel.

Wolff asked the Jansenist Bishop, whether they really be
lieved the so-called five propositions of Cornelius Jansenius,
which are condemned by the Church of Rome as heretical I
The Bishop, whose name was Monseigneur Tett, replied, " We
condemn and anathematize those five propositions as heretical;
but we say that those five propositions, said by the Church of
Rome to be in the book of Cornelius Janseniup called ' Ausrus-

240 Travels and Adventures

tinus/'are not to be found tliere. And we have, over and over
again, offered prizes to any Roman Catholics who will show us
those five propositions in Jansenius's book. And therefore we
are condemned, because, while condemning those propositions,
which are considered as heretical by the Church of Rome, we
believe our senses, and deny that they can be found in the book
' Augustinus.'1 So it has come to pass, that whenever an Arch
bishop is elected at Utrecht, we send to Rome to the Pope for
his confirmation ; on which the Pope requires us to condemn
first of all, the five propositions. To this we reply, ' With all
our heart.' But then we are required to say those five propo
sitions are in the book ' Augustinus,' and to this we reply, that
' we cannot find them there.1 Then the Pope says, ' I say that
they are there/ To this we say, ' we appeal to a general coun
cil. Let a general council determine whether they are in the
book or no.' On which an anathema is pronounced against the
Jansenists. After this we proceed at once to the consecration
of the Archbishop, without troubling ourselves further about
the Pope."

Monseigneur Jean Bon, Bishop of the Jansenists at Haar
lem, showed to Wolff the famous book of Jansenius, and that
portion of it was pointed out to him, in which the Roman
Catholics maintained that the five propositions were to be
found ; and he was also made acquainted with the five pro
positions. The Jansenists call themselves, not Jansenists, but
" L'Ancien Clerge Catholique."

The five propositions said to be contained in the book called,
Cornelii Jansenii Episcopi Yprensis Augustinus, are as
follows : —

1. Some commandments of God are impossible for righteous
men to observe in their present state, even should they desire
to observe them, and were to strive so to do, in their own
strength, if the special grace is wanting.

2. In the state of unrenewed nature, grace is more easily
resisted than in a renewed state.

3. In order to have merit or demerit in a corrupt state of
nature, it is not requisite that man should have liberty that
exempts him from the necessity of willing or acting, but a
liberty that disengages him from restraint is sufficient.

4. The Semi-Pelagians admit the necessity of internal pre
ventive grace for all good actions, even for the commencement
of faith, and they are heretics inasmuch as they say that this
grace is such, that human will can either resist or obey it.

5. It is speakiug like a Semi-Pelagian, to say that Jesus
Clirist d'led for all 'men, without excepting one.

of Dr. Wolff. 241

Wolff, always anxious to embrace any opportunity of saying
a word in season to any lost sheep of the house of Israel,
sought to engage Mr. Meyer, a clever Jewish lawyer, and
member of the Senate of Amsterdam, in argument. This gen
tleman had a high repute amongst his brethren, who esteemed
him second only to Mymonides himself. Wolff thus addressed
him by letter : —

" DEAR SIR, — You will excuse the liberty I take in address
ing these lines to you. I detest the covert manner of the
Jesuits, and therefore tell you, with all openness, that the ob
ject of this letter is to obtain an interview with you, that
'l may have the opportunity of speaking with you concern
ing the Gospel of Jesus Christ, in whom alone I believe sal
vation is to be found. I am a missionary of the Gospel, and
have travelled through Palestine, Mesopotamia, and Persia, and
should consider it a particular favour if you will allow me to
speak with you concerning the hope which is in me. The
favour of an answer would particularly oblige, —

Your humble Servant, JOSEPH WOLFF."

The following answer was received : —

" Mr. Meyer presents his respects to Mr. Joseph Wolff,
and being neither a Christian, nor anywise prepared to con
verse about the Gospel or belief, must decline any visit on that
account.1'

" May 1, 1827."

This repulse was considered by the Jews a masterpiece of
diplomatic tact, the production of a great man, and evincing
deep knowledge of the human heart ; in short, a triumphant
display of Hebrew genius.

Wolff then proceeded, with Lady Georgiana, to Zeist ; and
they were accompanied by Mr. Reichardt, the missionary of
the London Jews' Society. Zeist is entirely a Moravian set
tlement, where men and women are separated from each other.
Wolff attended, in company with Reichardt, the Divine ser
vice of the Moravians. They sing a hymn, and drink a cup
of tea, which is handed to every one present, together with a
Dutch bun, called " Zwieback." Wolff ate his portion of
Zwieback, and drank his tea, which were very good. Reichardt
had placed his portion of refreshment near Wolff, who was
sitting close beside him, and Wolff took hold of ReichardtVi
Zwieback and tea, and consumed them both, to the great
chagrin of poor Reichardt.

Wolff was amused by a conversation Reichardt had with
one of the Moravians, on the importance of converting the Jews.

Moravian. — " Give up the idea of converting the Jews ;

242 Travels and Adventures

they will never be converted." Roichardt coolly said, " Who
told you so ?" Wolff never saw any one so utterly taken aback
as the Moravian was.

Wolff then set out, with Reichardt, for Germany, to meet
his mother and sister, whom he had not seen for eighteen
years. He met them at Dusselthal, a place where he had ap
pointed to meet them, for they resided at Munich. The moment
Wolff saw his mother and sister, they both wept, and his
mother said, " To-day, I have borne thee again.1' Wolff had
the unspeakable joy of preaching the Gospel to the Lutheran
congregation ; his mother and sister listening to the sermon,
for the former said, " Nothing should prevent her hearing her
son preach, though she was a Jewess." She wept the whole
time he preached.

Dlisselthal belonged to the Count Von der Recke ; and in
his presence, as well as in the presence of other Christians,
Wolff's mother began in this way to address him : — " My dear
child, I have no rest ; for, if you are right, you will be happy
in the other world, and I unhappy ; if you are wrong, what an
awful sight this would be for me, in the other world, to see your
shadow flying from mine, lost in hell !" All who were present
wept, and she went on, " Do you think that Abraham was
wrong ? and that Isaac, Jacob, and Moses were wrong ? and
all the prophets were wrong? and our rabbis are wrong I"
Wolff needs not to repeat his answers, for every believer in Christ
will know that he proved to her that in Christ Jesus all the

frophecies are, in a great degree, fulfilled ; and that Abraham,
saac, and Jacob had desired to see this day, but saw it not.
With God's grace, his arguments were instrumental in con
verting his sister, Jette, who was then instructed by Dr.
Krummacher, the author of "Elijah the Tishbite." She was
afterwards baptized by him, and has ever remained a consis
tent Christian, and is now married to Mr. Pflaum, in Baireuth,
in New Bavaria.

Wolff then returned to London, and on July 26, sailed, as
he expresses himself, with her who is now his glorified angel,
for Gibraltar. He stopped a few days at Cadiz and Lisbon,
and arrived safely at his destination. His reason for going to
Gibraltar was, that he was now a credited missionary of the
London Society, and was on his way to the East to preach the
Gospel there. Wolff during his stay there, made the follow
ing appeal to the Jews ; —

" DEAR BRETHREN, — Seven years have passed since I was
the first time in this place, proclaiming to you the tidings of
salvation by Jesus of Nazareth. I found but little candour

of Dr. Wolff. 243

among you. The most learned of you have been called to
answer, but were never able to do so with reason, for the truth
of the Gospel is too clear to be obscured by sophistry, either
of rabbis or of philosophers.

" You, Jews of Gibraltar, were the first among whom I
commenced my missionary career ; and if I was not convinced,
by the grace of the Lord, that the word of Jesus Christ is a
hammer which smiteth rocks in pieces, I should at that time
have been discouraged, for you were impenetrable as the rock
of Gibraltar itself; but the love of Christ constrained me, and
your hardness of heart, and your blindness, convinced me
more of the necessity and the importance of preaching to our
brethren the Gospel of Christ, in which I have found for my
own soul, joy, liberty, and abundance of peace. I went to
Egypt four times, thence twice through the deserts of Arabia ;
my feet stood upon Mount Sinai, Mount Zion, and Calvary ;
and thence I went to Mesopotamia and Persia ; and often, in
hunger and thirst, and amidst the persecution I suffered in my
travels, I proved to the Jews that Jesus was that seed of
Abraham in whom all the nations of the earth were to be
blessed : that Jesus of Nazareth was that Shiloh, who came
after the sceptre of Judah had departed ; that Jesus was the
promised Prophet, like unto Moses : for He was rejected like
Moses ; He was an intercessor like Moses ; He performed signs
and wonders like Moses ; and being the very image of the in
visible God, He saw his Father face to face like unto Moses ;
He proclaimed a covenant and a law like Moses ; He was per
secuted like Moses. Walking upon Zion, I proved to the
literal children of Zion that Jesus was that Son of the Virgin
— that Immanuel, who was a sanctuary and a rock of offence
to both the houses of Israel. To the Jews at Jerusalem, at the
ruined wall of their ancient Temple, I proved that Jesus was
that Root of Jesse, upon whom the Spirit of the Lord rested,
the spirit of wisdom and understanding, the spirit of counsel
and might, the spirit of knowledge, and the fear of the Lord.
Walking with the Jews upon the Mount of Olives, I proved
to them that Jesus was that Child which was born to us, and
that Son which was given us, whose name is Wonderful !
Counsellor ! Mighty God ! Everlasting Father ! Prince
of Peace ! And, going with the Jews of Jerusalem towards
Bethlehem, I proved to them that Jesus, who was born at
Bethlehem, must have been that Man of whom it is said, ' But
thou, Bethlehem Ephrata, though thou be little among the
thousands of Judah, yet out of thee shall He come forth unto
me, that is to be ruler in Israel, whose goings forth have been

R 2

244 Travels and Adventures

from old, from everlasting/ And in the case of Jeremiah, I
reminded them of the words of the prophet, that the Anointed
of the Lord was taken in their pits, i. e., received of the Gen
tiles, of whom the Jews said, ' Under his shadow we shall live
among the heathen.' (Lam. iv. 20.) And day and night I
tried to convince thy nation that Jesus of Nazareth was He
who had borne our grief, and carried our sorrows, and who was
taken from prison and from judgment. And at the sepulchre
of Haggai, I proved to them, that Jesus was that desire of the
nations predicted in that same prophet. And though I was
thus forced to remind my Jewish brethren of their guilt and
crime, in approving of the murderous act of our ancestors, I
left them not comfortless ; for, at the sepulchre of Zechariah,
I showed to them, that ' the Lord will pour out the spirit of
grace and supplication upon the inhabitants of Jerusalem, and
they shall look upon Him whom they have pierced, and mourn.'

" Men and Brethren of Gibraltar ! — I am now again on the
point of returning to the city of Jerusalem, and I exhort and
beseech you, for the last time — for your souls1 sake — to pray
to the Lord Jehovah, that he may open your heart and your
ears : for whilst you are circumcised in the flesh, you are un-
circumcised in heart and ears ; and that you may cease from
being murderers and betrayers of your own souls, by trampling
under foot the blood of Jesus Christ, and approving of the act
of our ancestors, in having slain the Lord of glory.

" Men and Brethren of Gibraltar ! — Believe in Jesus Christ,
and you will have a testimony without you, in which thousands
of evidences have concurred, and you will have a testimony
within you, which likewise has been confirmed by the concur
rent experience of thousands. You will see, you will know,
you will enjoy the truth ; and you will find that in your afflic
tions, distresses, and temptations, the grace of the Lord Jesus
Christ will be made perfect in your weakness, and the power of
Christ will rest upon you. You shall be blest in your coming
in, and you shall be blessed in your going out, and you will
stand fast in the liberty wherewith Christ hath made us free.
Bolieve in Jesus Christ, and the Lord shall establish you,
Jews of Gibraltar, a holy people to Himself; and the Lord
shall make you, Jews of Gibraltar, the head, and not the tail ;
and you shall be above, and you shall not be beneath.

" But you, Jews of Gibraltar, rich and poor, if you will not
hearken unto the voice of the Lord your God, and should
reject the Gospel of Christ, then beware lest all these curses
shall come upon you, and overtake you : c Cursed shall you be in
the city, and cursed shall you be in the field ; and cursed shall

of Dr. Wolff. 245

be your basket, and your store ; cursed shall be the fruit of
your body, and the fruit of your land ; cursed shall you be
when you come in, and cursed shall you be when you go out.
And the Lord shall send upon you cursing, vexation, and
rebuke.1

" Would to God that I could conscientiously say, that I hope
better things of you, Jews of Gibraltar ; but I can scarcely
hope. I am afraid that you will reject my exhortation ; you
will despise this appeal of your brother ; you will go on in
boasting that you are the sons of Abraham, without having
the faith of Abraham ; you will go on in being proud of your
Talmudical wisdom ; you will continue to be contented in
being well off in temporal respects ; but I have done my duty.
And I again call heaven and earth to witness, that there is but
one name given in heaven and on earth by which men can be
saved, and this is the name of Jesus Christ. If you reject
my exhortation, I am clear of your blood ; and the Lord
delivers me from blood-guiltiness, for I have warned you.
Speak ye, therefore, ' Blessed be He, who cometh in the name
of the Lord ; Hosannah to the Lord in the highest/ And
then the Gentiles, true believers in Christ, will rejoice with the
descendants of his ancient people, residing at Gibraltar.

" Joseph Wolff, Missionary to the Jews in Palestine."

Sir George Don, Lieutenant-Governor of Gibraltar, and his
whole staff, and Lady Don, paid the utmost attention and
kindness to Wolff, and her who was his darling wife.

There was residing in the town of Gibraltar at this time, a
Jew, Jonas by name, who, one day, came to Wolff in a greatly
excited state, having read his appeal to the Jews, and he said
to him, " I will show to you a text from Moses, our great
prophet — hear it ! He says in Deuteronomy xiii. 1, 2, 3, " If
there arise among you a prophet, or a dreamer of dreams, and
giveth thee a sign or a wonder, and the sign or the wonder
come to pass whereof he spake unto thee, saying, Let us go
after other gods which thou has not known, and let us serve
them, thou shalt not hearken unto the words of that prophet,
or that dreamer of dreams, for the Lord your God provoth you
to know whether ye love the Lord your God with all your heart
and with all your soul/ " And then he read a part of the 5th
verse, " And that prophet, or that dreamer of dreams, shall be
put to death." " Now, you are come among us," cried Jonas,
" and you tell us, ' Let us go after three gods,' and therefore you
deserve to be put to death !" Wolff replied, " Show me that I
believe in three gods." Jonas answered, " You believe Father,
Son, and Holy Ghost." Wolff replied, " Does not Moses say,

246 Travels and Adventures

' Is He not thy Father?' and does not David tell us that the Lord
says, ' Thou art my Son, this day have I begotten thee ;' and
does not Isaiah say, ' They vexed his holy Spirit V " Wolff
had often to encounter this argument from the Jews.

Jonas then broke off, and said, " I was rather startled with
one announcement in your appeal, and thought, at the first
impulse, that you must be a holy man, because you gave us to
understand that you walked upon Mount Zion ; but I recovered
myself on reading the following passage, which I now beg you
to read aloud, Lamentations v. 18, and I knew at once that
you answer to that description. Read it aloud!" Then
Wolff read, with a loud voice, " Zion is desolate, the foxes walk
upon it!" " There !" he exclaimed, " you have at least ful
filled this prophecy ! But," added he, " you are a personage
of another description, also mentioned in Holy Writ, because
you give us to understand that you have travelled much here
upon earth. Read in Job i. 6, c Now there was a day, when
the sons of God came to present themselves before the Lord,
and Satan came also among them. And the Lord said unto
Satan, Whence comest thou ? Then Satan answered the Lord,
and said, From going to and fro in the earth, and from walking
up and down in it.' '' Wolff answered the whole with a hearty
laugh.

Oddly enough, when Wolff was telling the Jews in Jerusa
lem of his travels in Persia, and other countries, one present
referred him to the same passage in Job. And, moreover, the
reader will smile to learn that a brother clergyman in England,
who was attending a meeting for propagating the Gospel in
foreign parts, and who was an intimate friend of Dr. Wolff,
coolly said in his speech, " We all must stand back when Dr.
Wolff speaks, for he comes from going to and fro in the earth,
and from walking up and down in it." This was the Rev.
William Marshall, rector of Ilton.

After about a fortnight, Wolff embarked for Malta, and
there all his friends rallied around him ; among them were
Sir Frederic and Lady Emily Ponsonby ; and here was
Lady Georgiana Wolff confined of her first child, which died
afterwards in Cyprus, ten months old.

After remaining some months at Malta, Wolff proceeded
alone, in the frigate " Isis," commanded by Sir Thomas
Staines (who had his wife on board, because he had only one
arm, and her presence was allowed as a favour), for Smyrna.
On the passage, one day, Wolff was sitting at dinner in the
Captain's cabin, with Lieutenants Sainthill and Gamier, when
Lieutenant Sainthill sniffed with his nose, and exclaimed,

of Dr. Wolff. 247

" There is fire on board !" Wolff immediately sprang on
deck, and shouted out, " Sailors, down, all of you, into the
cabin ; fire is on board !" The sailors stood as quiet as mice,
and asked, " What does he say?" Wolff shouted again,
" Down, down into the cabin ; there is fire on board !" And,
actually, one of them was induced to obey the order, for doing
which, he narrowly escaped a flogging. Presently, Lieutenant
Sainthill came on deck, and said, " Do not be frightened,
Wolff; the fire is out." The whole affair was simply this : —
There was a chaplain on board, by name Salvin, a most excel
lent man, but very absent ; and, in a fit of absence, the poor
fellow forgot to put out a candle, which he had had in his
cabin, while he sat reading a book ; and so a curtain took fire,
which was immediately extinguished, but it nevertheless left a
smell of burning.

The officers made great fun of Wolff after this occurrence ;
and Sir Thomas Staines told him, that passengers were never
allowed to make an alarm. He added, " I see you have hurt
your nose; you fell upon it as you hurried up on deck;"
which was true enough. A full history of this was written to
Malta for the general amusement.

Wolff reached Smyrna in December, 1827, just a few weeks
after the battle of Navarin. On coming into the harbour, they
found it full of English ships of war, and also French and
Russian vessels, which had been in the battle of Navarin ;
and they had all their admirals and captains on board. Among
them were also the three ambassadors — English, French, and
Dutch. Sir Stratford Canning came on board the " Isis," and
was not a little surprised to see Joseph Wolff among the pas
sengers. Wolff's friend, the Reverend Mr. Leeves, Agent-
General of the British and Foreign Bible Society, came to
him, and said, " Now, Wolff, pray do not make a noise in this
country ; if you do, you will be cut to pieces by the Turks."
He told him of the rage of the Sultan Mahmood, when he
heard that his fleet had been destroyed at Navarin ; for, in his
first fury, he had given orders to kill all " the infidel ambas
sadors." This, however, his privy-council prevented him from
doing ; and the great Sir Stratford Canning sent the Sultan
word, " That if he intended to do any such thing, he had best,
first of all, build himself a castle in the air to take refuge in!"

Wolff remained only a few days in Smyrna, and then
(January, 1828) sailed" for Egina, near Athens, in the "Cam
brian" frigate, commanded by Captain Rohan Hamilton, which
frigate was afterwards wrecked at Carabusa.

Athens was at that time in the hands of the Turks, and

248 Travels and Adventures

besieged by the Greeks. Egina was filled with English,
French, Italians, and Poles. Among the English were there,
Captain Felix and Lord Prudhoe. Wolff circulated the New
Testament and Tracts amongst the Greeks, and wrote a letter
to the Government of Greece, desiring them to extend that
liberty, which they themselves now enjoyed, to the Jews, and
not persecute them. This letter attracted the attention of
every member of the Government, so that Prince Mawrocor-
dato, and Monsieur Tricoupi, now Ambassador in London,
called upon Wolff, and conversed with him on the subject of
his mission. Wolff had cause to admire the high talents of
both these gentlemen. Tricoupi was a protege of Lord Guild-
ford, and had had his education in the college at Corfu.
Either Prince Mawrocordato or Tricoupi ought to be made
Emperor of the Turkish Empire by the European Powers,
and thus ascend the throne of Constantinople ; whilst Abdul-
Medjid, the drunken civilizer of Turkey — the sick man —
ought to be made comfortable.

Those in England, who consider the Greek priesthood as a
set of ignorant and superstitious people, ought to be in
formed that many of them have had their education, not
only under their great countryman — Korais, who resided at
Paris, and who is celebrated as philosopher, historian, and
grammarian — but also have studied in the Universities of
Gottingen and Heidelberg.

So hospitably was Wolff received that he had not to spend
a single farthing either in coffee-houses or hotels in Egina ;
and he never experienced one single slight from any of the
Greeks for his having been born of Jewish parents ; and he
is convinced that the Greeks are capable of the highest moral
and scientific cultivation, so that he hopes that a Greek will
one day reascend the throne of Byzantium ; and that the indo
lent, heavy, cruel, and barbarous Turk, filled with all possible
immorality, will be expelled from Europe. For neither the
Khat-Sherif of the drunken Sultan, Abdul-Medjid, nor the
concourse of Italian Carbonari, and French Jacobins, nor
English Socialists, will ever be able to bring life into the
cadaverous body of the Turk. Muhammadanism has been
established by the sword, and Muhammadanism must perish
by the sword. Christianity, in its most deformed condition,
is better than Muhammadanism in its most enlightened state.
Enough of them ! One thing must, however, be observed.
Justice must be done even to the Turks. Wolff never received
one single insult from them any more than from the Greeks.

of Dr. Wolff. 249

or from any other nation of the East, for his having once
been of the Jewish persuasion.

Wolff left Egina and went to Syra in a boat. It was a
remarkable place. The Greeks below in the valley belonged
to the old Othodox Greek Church, and those on the heights of
Syra to the Obedience of Rome. Syra was filled with Phil-
hellenists, of all nations. With some of them Wolff was
rather agreeably disappointed. As, for instance, with the
Germans Goss and Koring. From Syra Wolff sailed to Milo,
in an old Greek merchant vessel. At Milo he was kindly
received by the English agent, who was a Greek. In his house
he met with Peckham Miller, an American Philhellenist, who
had under his care a Greek boy, seven years of age, whose
father had been killed by the Turks. With him he sailed
towards Cephalonia. Not far from Navarin, the ship was
pursued by Greek pirates ; but they escaped these pursuers,
and Wolff and his companions arrived safely in the harbour
of Navarin, where he saw the wrecks of the ships which had
been destroyed in the great battle ; and the Turks, being still
enraged, fired at the ship in which Wolff was.

CHAPTER XIV.

Sir Charles Napier ; Ionian Islands ; Beyrout ; Cyprus ; De
tained by Illness at Cairo', Address from Bishops of Cyprus;
The Desert ; Exorcises an Evil Spirit ; Holy Land ; Jeru
salem Again ; Is poisoned ; Dr. Stormont ; Jaffa.

THEY sailed away from Navarin, and, passing on towards
Cephalonia, the ship was dashed to pieces on rocks j but
Wolff, his companions, and the crew, saved themselves in a
boat ; and thus arrived in a most destitute state in the har
bour of Cephalonia, where, soon after their arrival, the greatest
man, whom not only England, but all nations have for cen
turies had — a man whose fame resounds from England to
Bokhara, and to the walls of China — made his appearance on
the shore, with convulsive eyes and shoulders, with fire-
flashing glances, and a pleasant countenance. This man was
at that time Colonel Charles James Napier, afterwards General
Sir Charles James Napier. Thus, again, a British officer

250 Travels and Adventures

appeared at a time when Joseph Wolff was in the greatest
distress.

The first thing that extraordinary man said, was, " I know
your sister-in-law, Lady Catherine Long, very well. She is
one of the prettiest women I ever saw/' This was spoken to
Wolff through the Parlatorio, as it is called, i. e., the iron
grating of the Lazzaretto, in which all new-comers are placed
before being allowed to go on shore. He then added, " Now,
Wolff, I know you, too, very well. I know that you are
going about preaching that the world is to come to an end in
the year 1845. It serves them right !"

Napier made a mistake here. It was not 1845 which Wolff
had imagined to be the date of a great change, but 1847 ; and
what he had imagined, was not the destruction of the world,
but its renovation, and the restoration of the Jews, at the
coming of the Messiah in glory.

But here, let it be observed, that Wolff has long ago given
up attempting to fix a date for the accomplishment of unful
filled prophecies ; and these are his reasons for doing so : —

First, he has a difficulty in fixing the time from which to
date. Secondly, he has entirely given up considering the 1260
days as so many years, but believes them to be literal days.
Thirdly, the Antichrist is not yet come. And, as long as
Antichrist, or the Man of Sin, is not yet come, the words of
our Lord, in the first of the Acts, are still in their full force,
i.e., " Of the times and seasons knoweth no man." And Wolff
deeply regrets that he ever fell into the errors here alluded to.

Sir Charles Napier continued to joke Wolff about his pro
phecies up to the last, as will be seen from the following letter,
written in the year 1852 : —

" Oaklands, 6th October, 1852.

" MY DEAR WOLFF — Your friend, the lady who wishes for
my Autograph, does me great honour, and I am very much
flattered thereby. I write this on purpose that you may give
it to her, for which reason, I will not say a word about your
prophetic inspirations, or your theology ! but only what I
know to be true, and that is, that you are an honest good
fellow, and one that I believe has worked harder for religion,
and gone through more dangers for it, with a brave heart, than
any man living ; and if you do not now stay at home quietly
with your wife, I shall really begin to believe that you are
crazy !

" I met your son in London, and a very nice young man he
seems to be. — With respects to Lady Georgiana Wolff,

" I remain, yours faithfully, C. NAPIER."

of Dr. Wolff. 251

Sir Charles Napier went on to say, " Now, Wolff, you are
not allowed to land ; but I and my friend Kennedy, and
Doctor Muir, will often come to see you. I shall send you
victuals from shore, and you can do just what you like. You
must remain here twenty-six days, for we don^t wish to catch
the plague ; though it is all a humbug. But we must submit
to humbug. I shall come to-morrow, with the Jews and
Greeks, to whom you may preach. You may tell them that
there is no difference between Jew and Greek, — for they are
both rogues alike !" Sir Charles was, nevertheless, a great
lover and friend of the Greeks.

Next day, he actually came with a great crowd of both Jews
and Greeks, and said, — " Now ! here I am come to stand by

you. If you cannot convert them, they shall get a d d

licking!" Wolff reproved Napier for swearing, to which he
answered, " I deserve the reproof, for I swear like a trooper."

After Wolff had been for some days in that horrible Laz-
zaretto, he wrote to Sir Charles Napier a long letter, assigning
six reasons, which ought to induce Sir Charles to let him out
sooner than the twenty-sixth day.

Sir Charles answered this letter as follows : —

" You gave me six reasons for letting you out ; I will give
you seven reasons for keeping you in. One of the reasons is,
— That if I let you out sooner, the Lord High Commissioner
of the Ionian Islands would cut off my head."

However, in spite of that, he gave Wolff six days'* grace, and
took him into his house ; and Wolff maintains, that he never
in his life saw a more affectionate father, and tender husband,
or a man who set a better example by having daily family
prayers in his home ; and on Sunday, Wolff held Divine ser
vice, and preached there. For Sir Charles assembled in his
house all the Jews ; and to those who knew how to read, he
gave the Bible. One of the Jews wanted a Bible. Sir Charles
Napier immediately asked, " Do you know how to read?" The
Jew said, " Yes." Sir Charles Napier then said, " Read,"
and put a Bible into his hand. But the man did not know
how to read, on which Sir Charles Napier exclaimed, " I have
a good mind to give you a d d licking ! — the soundest lick
ing you ever got."

Sir Charles Napier told Wolff the following story of Lord
Byron, who resided for some time in Cephalonia, and often
dined with Dr. Kennedy at his house. Kennedy was a doctor,
with whom Lord Byron had frequent conversations on reli
gion.

Sir Charles Napier asked Lord Byron, " What is the reason

252 Travels and Adventures

why you are always talking with Kennedy about religion?1'
Byron said, " To tell you the truth ; in order to make a
Methodist of Don Juan in the second part !" Sir Charles
Napier told him frankly, " he would not allow him to make a
fool of any person whom he met at his house, and therefore
that he should tell Kennedy." And this he actually did do ;
but Kennedy said, "he did not mind it, he should converse
with Lord Byron whenever he had the opportunity." And so
Kennedy did, and it will be seen by the Life of Byron, pub
lished by Kennedy, that the poor man, after all, believed that
he had converted Lord Byron.

Sir Charles Napier thus alluded to this circumstance in
writing to Wolff. " My dear Prophet (I mean False Prophet,
who tried to kill the world before its hour), your name is great,
and rings through the world. McMurdo is a valiant man,
he slew seven men in single combat ; three at Meeanee, three
at Hydrabad, where one of them wounded him, and one in the
Bogtee Hills. The Kennedy who published his conversations
with Lord Byron, was both a doctor and a, fool ; he afterwards
died in the West Indies. He was an amiable, weak creature :
weak in mind and weak in body ; so much so, that it was sup
posed that his very handsome wife sustained no loss at his
death. She has since married a Captain Kennedy of the navy,
and was a very charming woman. Why she ever married the
poor man no one could tell. I believe she published the ' Con
versations/ &c. I have not seen them, but they must be
foolish, because I was there, and know that Lord Byron was
getting out of Dr. Kennedy all sorts of cant and nonsense, on
purpose to convert Don Juan in the next canto into a Metho
dist. So he collected all the expressions he could, and told me
one day, ' I will make Don Juan a Methodist, next canto/ I
warned poor Kennedy that the poet was laughing at him; but
the doctor's inordinate vanity would not believe a word of it ;
and he was quite sure he had converted Lord Byron, though
the latter made him the laughing-stock of Argostoli ! In short,
Kennedy's consummate vanity was past endurance.

" I am glad that your lectures are well attended — they are
very interesting. Lady Napier desires her kind regards.

" Yours ever, C. NAPIER."

" What made you think it was my Kennedy that tried to
convert Lord Byron ? He tries to convert no one, but con
verts every one to an unbounded admiration of his own great
character."

Sir Charles Napier gave an excellent hint to Wolff, although
it was one on which Wolff had already acted, before hearing it

of Dr. Wolff. 253

from him. He said, " Wolff, do not attack the superstition of
the Greeks, or of any one. For to begin, what harm is there
in a Greek believing that St. Spiridion* performs miracles ?
The Apostles performed miracles too."

Here Dr. Wolff makes the following remark : — UI challenge
every one to show one single passage in the New Testament,
ordering men to preach against superstition. Twice supersti
tion is mentioned ; and twice not only not censured, but men
tioned in a favourable manner." Acts xvii. 22 : — " Then
Paul stood in the midst of Mars1 hill, and said, Ye men of
Athens, I perceive that in all things ye are too superstitious.
For as I passed by, and beheld your devotions, I found an
altar with this inscription, TO THE UNKNOWN GOD. Whom
therefore ye ignorantly worship, Him declare I unto you."
Here St. Paul praises them for the very excess of their faith.
There is another passage in Acts xxv. 19. Festus writes to
Felix about Paul. " Therefore, when they were come hither,
without any delay on the morrow I sat on the judgment seat,
and commanded the man to be brought forth. Against whom
when the accusers stood up, they brought none accusation of
such things as I supposed : but had certain questions against
him of their own superstition, and of one Jesus, which was
dead, whom Paul affirmed to be alive,1' &c., &c.

Besides this, Dr. Wolf says, our Lord never attacks the
Jews on account of their superstition, but on account of their
unbelief — infidelity being the great sin of the world. And he
adds, " I can never believe any religion to be true, which can
be entirely fathomed by, and made consistent with human
philosophy ; because there are necessarily many things in hea
ven and earth which our philosophy does not dream of."

Wolff was about to go to Corfu in a little Greek boat, but
Peckham Miller said, " We had better wait here till a steamer
comes." Wolff said, " Who knows when it will come f So
he induced Miller to go in the little boat, but scarcely had the
boat taken up the anchor, before the steamer came in sight,
and then Wolff insisted on going in the steamer. Miller was
angry, but at last complied. So they arrived in a few hours,
on board the steamer, in Corfu ; where Wolff took up his abode
with the Rev. Isaac Lowndes, missionary to the London Mis
sionary Society.

To be short, Count Teotoki, President of the Republic of
the Ionian Islands, called on Wolff, and asked him how he
could be of use to him in his mission. Wolft said, by giving

* The Patron Saint of Corfu.

254 Travels and Adventures

him the opportunity of delivering a public lecture in the Col
lege of Lord Guildford ; and also by allowing him to preach in
the open street to the Greeks, on the personal reign of Jesus
Christ upon earth. Count Teotoki laid the request before the
Senate ; the whole was approved by them, and the Lord High
Commissioner, Sir Frederic Adams, and Sir Alexander Wood-
ford, Commander-in-Chief, confirmed it ; and thus Wolff lec
tured, amidst the applause of all the lively interesting Greek
students, in the College ; and also to thousands in the open
street. Count Teotoki was present, and asked him afterwards
to dinner, when he said, " I like men of energetic pursuits.''
Wolff was delighted to hear lately that even now there are
most respectable Greeks in Corfu who remember Joseph Wolff ;
and he met Tonians both at Liverpool and Leicester, who ex
pressed to him their great wish that he would come again to
Corfu and Zante, and deliver lectures as before.

After Wolff had remained there for about a fortnight, he
sailed in an American merchant vessel, commanded by Captain
Allen, for Malta. But, on hearing that his wife, according to
arrangement, had preceded him to Alexandria, he followed her
thither in the ship " Glasgow," commanded by Sir Ashley
Maud. Lady Georgiana Wolff had taken up her abode in the
house of a Wesley an missionary ; but after Wolff's arrival,
they both went to reside in the house of the hospitable Robert
Todd, a merchant there.

Wolff remained at Alexandria till the 17th of May, 1828,
and then embarked, with his wife and little daughter, for Bey-
rout, where the plague was raging. Here, to their great relief,
they found an English brig of war, the " Zebra,"" commanded
by Captain Popham, who kindly sent a boat to take them on
board. They asked alongside for news, but there was none to
tell, except the wreck of the " Parthian" brig of war, near
Alexandria, which, having happened the day before Wolff left
that place, was a little stale; and there was on board the
44 Zebra" a Mr. Borrows, from Norfolk. He had come out
with Captain Hoste to Malta, and had since been cruising
with Captain Popham, but was too much afraid of the plague
to land anywhere. So, doubtless, he returned back to Norfolk,
to tell the natives that he had seen the coast of Syria, and to
be thought a wonderful traveller, and a most adventurous per
son. He expressed a great wish to see the women of this
country, who wear horns, as do also the women of Mount Le
banon, which illustrates the words of Deborah, " My horn is
exalted." The horn thus worn is of silver.

Wolff and Lady Georgiana dined on board the " Zebra,"

of Dr. Wolff. 255

and were fetched on shore by a boat, being landed about two
miles from the town, to avoid landing among a number of
people. On arriving at the gate, it was closed, the day being
Friday (the Muhammadan Sabbath), and it being then the
hour of prayer. Wolff, therefore, sat down with his family
under a tree, at a little distance from the gate, and waited ;
after which, they walked, one by one, through the gate, and
along the street, endeavouring thus to avoid touching any per
son, or any article of apparel ; and in this way they came to a
house prepared for them.

Several old acquaintances of Wolff called upon him at Bey-
rout : and he applied to the Pasha of Acre, the ancient Ptole-
mais, for permission to proceed to Jerusalem, but he received
no answer. Meantime, Assad Yakoob Khayatt, a tailor,
took refuge in Wolff's house, in order to conceal himself from
the Turks. The same Assad Yakoob Khayatt came after
wards to England, and is now British Vice Consul. It is to
be observed that the word Khayatt means " tailor." The Jews
at this place did all in their power to assist Wolff to get to
Jerusalem, but it was in vain. And, finally, Wolff left Bey-
rout, with his family, and went to Cyprus, where the Greeks
received him in a sort of triumph, as they at once recognized
in him the benefactor of so many Greeks whom he had saved,
and the person who had sent several boys to England.

He spent some time at Cyprus, with his wife, in a monas
tery, called Santa Barbara, as the air there was better than in
Larnaca, on the coast. In that monastery, however, Wolff
had an attack of Cyprus fever, but was cured. Thence they
proceeded to Limasol, on the coast, and there Wolff's child
died ; and Lady Georgiana became dangerously ill. Wolff
sent from thence another Greek boy, Paul Pierides by name,
to England, for education, to Lady Carnegie, who sent him to
Scotland, where he studied for the medical profession. After
this, Lady Georgiana being recovered, Wolff and she left
Cyprus in a miserable Austrian vessel, and came to Damiat,
in Egypt, where they resided in the house of the British Con
sul, Signor Surur by name, an old friend of Wolff.

Wolff was taken violently ill at this place with dysentery,
yet they went on to Cairo. There they stayed with the mis
sionaries of the Church Missionary Society, Messrs. Kruso
and Lieder. Wolffs illness continuing to be very serious,
Lord Prudhoe and Colonel Felix daily called upon him. They
treated Wolff like a brother, and helped to nurse him in his
illness, which was a great relief to his anxious wife. And he
recommended her, who was so dear to his heart, in case of his

256 Travels and Adventures

death, to their care. After a time, Wolff was restored to
health ; and, while at Cairo, he baptized a Jew ; and his dear
companion bought little tarboushes, or red caps, for the pupils
of Messrs. Kruse and Lieder.

Jews from Jerusalem, hearing that Wolff was at Cairo,
called on him, and reminded him of the arguments he had
used with them in Jerusalem ; and they were surprised when
Wolff showed to them those same arguments printed in the
" Jewish Expositor." It gratified them very much. One
day, a black lady, married to a French physician, Dussap by
name, called on Wolff and his family, together with her hus
band. She spoke very affectingly about Christ. Mr. Gobat,
a missionary, had baptized her. She was beyond all doubt
the handsomest black woman Wolff ever saw.

Wolff preached in Italian at Cairo to a great number of
Italian infidels. One of them, a Jew, said, "I am a mathe
matician. I want you to prove the truth of Christianity in a
mathematical manner." Lady Georgiana here asked him,
"Do you eat?" He said, "Yes." She asked, "Why!"
He answered, "Because I am hungry." " Then," said she,
"prove it mathematically." To which the man gave no
answer.

One day, a man came in and asked Mr. Kruse, in an abrupt
manner, if he understood Hebrew, as he spoke that language
himself? Mr. Kruse did not understand him, but sent for
Wolff, to whom the man said " I am a Jew." Wolff said,
u You are no longer a Jew. You are a renegade from the
faith of Abraham, Isaac, and Jacob, and have run after vanity
— after a false prophet." The man, Sooliman by name, ac
knowledged this, and was surprised at Wolff's knowledge of
physiognomy. Wolff afterwards raised his hands, and prayed
in Hebrew, that this poor man might turn to the true God,
and Jesus Christ his Son. The man seemed much touched,
and thanked him when he had finished the prayer. While
they were still sitting together, two other Jews came in, who
were old acquaintances of Wolff, and kissed him in the oriental
fashion. They bore witness to the truth of the renegade's
statement, that he had been forced to become a Mussulman.
These two young men were very much impressed by what they
knew of the Gospel.

Wolff received from Cyprus a letter from the Council of the
Bishops of Cyprus, which they had written before his depar
ture from thence, and which had been sent after him.

This letter was as follows : —

of Dr. Wolf. 257

" MOST NOBLE AND MOST RESPECTED SlGNOR JOSEPH WOLFF,
" For a long time informed by feme of thy knowledge, thy
fame, and thy virtues, we have admired thee ; and, above all,
on account of the travels them hast generously undertaken for
the purpose of propagating religion among the human race ;
but, by condescending to make us personally know thee, we
have perceived with certainty how much our admiration has
been inferior to thy merits, and how much more we ought to
admire thee, since we have known better, what a great friend
of science and of the Greeks thou art, and how great are thy
exertions in the great and good work of the refinement and
civilization of mankind. Trusting in this thy great love for
science, and especially in thy sentiments, we appear before
thee, with the present humble petition, and present to thee, on
the part of all our countrymen, the due respect they feel
towards thy venerable person, and pray thee warmly that thou
establish in our island a Gymnasium of Greek Literature.

u Thou hast, 0 best Wolff, all the means required, as we
perceive by the schools established in different cities. Thou
hast likewise a voluntary assistant in that most honourable
friend of the Muses — thy most noble and respectable wife.

"Alas ! how does it break one's heart to see the sons of this
unhappy country remaining deprived (for want of instructors)
of education and doctrine ! But it is not unknown to thee
that great enterprises, for general utility, require great expense
in order to be brought into execution ; and that this surpasses
our strength it is superfluous to say to a man from whose
penetrating eye the nature of our situation cannot be hid.
Blessed be the name of the Most High God, that from the
height of his glory He turned his eye towards our misery, and
sent us a man capable of curing our greatest infirmity !

" Incomparable will be, esteemed Wolff, the advantages
which shall result from such an establishment for the general
use, nor must thou in the least doubt that for this, thy great
and pious work, the whole island of Cyprus shall honour thee,
by erecting monuments for eternal commemoration of thy
name, and the instructed youth shall boast themselves of thee,
and the whole of Europe shall boast itself of its great man,
and they shall show their gratitude towards thee by lifting up
their supplicating hands to heaven for thy health and happi
ness, and for that of thy most worthy consort, and shall lift
up their voices to the glory of thy benevolence. Besides this,
the joy that every good heart shall experience, by seeing thy
exertions adorned with science and virtue, cannot be described.
" Wo propose as professor of the Greek language and sciences

s

258 Travels and Adventurs

thy good friend Themistocles, whose knowledge and ardent
zeal for the civilization of his native country are generally ac
knowledged. But another professor, for other languages, is
necessary. We are in possession of a building suitable for a col
lege, in a most beautiful situation. This we offer gratuitously,
and dedicate it to the Muses, in order that thy name may be
blessed by future generations.

" But,' Wolff, the Lord preserve thee to the glory of thy
nation, and the utility of ours. We remain, as we sign our
selves, your sincere friends,

" PANARITOS, Archbishop of Cyprus.
" KARITOS, Metropolite of Paphos.
" LEONTIUS, Metropolite of Citi.
" KARALAMBUS, Metropolite of Cirene.

" Dated, Nicosia, July 10th, 1828."

At last, Wolff set out for Jerusalem. They were accom
panied out of the gate of Cairo by all the Missionaries, and by
Mr. Bolt, an English gentleman, who was studying Arabic
there. When they had got outside the gate, which was called
Baab Nasir, a Jew, named Isaac, from Jerusalem, came to say
" Good bye " to Wolff. After this, the camels arrived1 and
Wolff prayed for a blessing on the journey. All were much
affected, and at last they took leave, and then crept into the
vehicle, which was in the form of a basket, and was tied on
the camel's back. This kind of " basket/1 which is called
" Shibbria," is something like two arm-chairs, without legs,
tied together in front. These seats hang one on each side of
the camel's back, and the passenger is obliged to sit sideways.

This curious machine might properly be called a "Noddy,"
for the motion is so short that, unless one places one's back
stiff against the end, one goes nodding every moment in the
most ludicrous, as well as fatiguing, manner that can be
imagined. After the two persons on each side have crept into
this vehicle, the camel rises, whilst the conductor warns you
to hold fast. The beast rises first on his knees, which throws
you backwards ; then on his hind legs, which throws you for
wards ; then on his fore feet, when you are even ; and then
you go on, and commence nodding.

This " ship of the desert " has an extra joint in his legs,
below the shoulders and haunches, which enables him, after
kneeling down, to fold his legs together, so that he lies as close
to the ground as a hen on her eggs ; and truly, with their
beak-like noses and long necks, camels are not unlike large
birds sitting. Their docility is wonderful ; and if they are

of Dr. Wolff. 259

displeased, they express it only by a deep grumbling sound,
which, when strong, resembles the gurgling of water in their
throats. Their pace is about three miles an hour.

In this manner they proceeded for about twelve miles, and
then were surprised by hearing the sound of a band of Euro
pean music, coming from a fortress called Khankah, in the
midst of the desert ; the players being Egyptian Arabs, who
had been trained by European soldiers.

Of the Desert itself it is impossible to give a true descrip
tion, it is so very extraordinary ; being nothing but sand of
different colours. The bottom of the sea must be very like
it : sometimes the sand is ribbed like the sea-sand ; sometimes
it is all little stones ; in some places there are a great many
little stunted stumps of fir trees. Wolff's servant, who
walked by him when he rode on the donkey (Wolff had
brought a very fine donkey from Cairo), picked up a large
piece of stone, which he told him, it was said, had been wood:
and it had all the appearance of wood. He also picked a very
curious flower, the petals of which shone almost like silver.
The name of it was not known, and the travellers had no
means of preserving it ... In the spot where their tent was
pitched, there was a great quantity of shells like sea snails.

On the ninth day of this journey, Lady Georgiana tried
dromedary riding, which she much preferred to the camel.
She described it as only requiring the use of stirrups, to make
it exceedingly comfortable ; and, on the evening of this day,
after a journey of six hours, the tents were pitched in the
Desert, not far from Gaza.

They went to bed early, but were not destined to have
much rest. Some time after they had retired, they heard a
most unnatural, almost unearthly, sound of laughter, mixed
with fits of crying. They called out to know what it was, and
Ahmad, their servant, told them it proceeded from one of the
Bedouin Arabs, who was called Haj-Ali, i. e., a Pilgrim Ali,
for he had been in Mecca, and who was possessed with a devil.
This dreadful misfortune some people have imagined to be
only lunacy, but it is far otherwise. After listening a few
minutes longer, Wolff called out with a loud voice in Arabic,
" In the name of Jesus be silent ! " And immediately all
was hushed. About twenty minutes after, the man began to
talk wildly, and the dreadful gibbering began again. Wolff
again in the same manner called out, so that all the Arabs
heard him, and again the fiend was silenced, and soon after,
they all went to sleep.

In the morning, the Greek servants told Wolff, that the

s 2

260 Travels and Adventures

possessed man had said many wonderful things. Among
others, when Wolff spoke, he asked, "Who was there?'1
They answered, " No one." To which he replied, " There
was ; I saw him, but he is gone." And when he became
wild again he exclaimed, " Elias is here ! " and on Cavass
(the Turkish soldier who travelled with them) saying some
thing about Muhammad, Haj-Ali said he was a pig, (a com
mon term of contempt among the Arabs).

The poor man wanted Wolff to give him a paper against
the spirit ; meaning probably a charm ; but Wolff prayed in
Arabic to the Lord to deliver him from his plague, and told
him to pray to Jesus Christ, and then he need not fear the
devil, giving him a New Testament at the same time.

Two days afterwards, Haj-Ali had another attack, which
Wolff subdued in the same manner, one loud cry issuing from
the man's mouth before he was still again. And afterwards
he told Wolff that he knew that the devil came, because he
smelt the incense in the charcoal pan — it being the custom, in
using charcoal, to throw a species of incense, compounded of
some gum, upon it, in order to do away with its deleterious
effects. This is an old belief, and magicians always burn
some perfume to raise a spirit.

The Bedouins are very frequently profane to a degree that
is not to be imagined ; and every word they say is corrobo
rated by an oath, even their very lies, and these they tell
without the least hesitation. Their conversation consists
either in jokes about women, or in talking about money ; fulus,
the Arabic for money, being sometimes repeated a hundred
times in a quarter of an hour.

Proceeding onward, Wolff and his party soon reached a
beautiful little town, surrounded by fig trees and vineyards,
and inhabited by Muhammadans and Greeks. These were
walking about in the streets, with their long pipes in their
mouths ; and the principal Greek came and brought Wolff,
his family and servants, to the caravanserai, where the ser
vants made coffee for them. It was the little town called
Gaza, from whence Samson carried away the gates, and where
naughty Delilah deceived him ; for that wicked woman worried
his life out, until he had told her the secret of his strength ;
but he paid her off afterwards, and 3000 of her countrymen
as well. Poor Samson ought to have had a little more of the
resolution and spirit of General Haynau, and have given her a
good sound horsewhipping.

From Gaza they proceeded to Ramlah, where Joseph of
Arimathea was born. Here they stopped in an Armenian

of Dr. Wolff. 261

monastery for one night, and went to the camp of the great
robber, Aboo-Goosh, who gave them coffee, for which they
paid him some small gold pieces. Then they proceeded on
ward, and thus Wolff arrived, for the third time, in Je
rusalem.

Wolff had no cause this time to be satisfied with the
general conduct of the Jews towards him. When he was
there, both the first and second times, Rabbi Mendel was
alive, and so was Solomon Sapira, the rival of Rabbi Mendel,
and also the crafty old fox, Rabbi Joseph Markowitz. But
now all these were gone, and a new generation had risen,
though only five years had elapsed. Many of these u did
not know Joseph" (Wolff), who had assisted the Jews
formerly, when they were in trouble ; and those who did know
him were well off, and had received money from the Jews in
England ; and were, at the same time, warned by Rabbi Sol
omon Hirshel against Wolff; and, in their conduct, they
verified the \vords of Moses — "Jeshurun waxed fat and
kicked."

Wolff could not help feeling very deeply grieved when
those very Jews whom he had once clothed and fed, — when
they were naked and almost starving, — and for whom he had
paid rent, and thus redeemed them from prison, — would now
pass him by unnoticed as they came out of the synagogue, or
look at him with a fierce eye, and without speaking. He was
only acknowledged by two persons out of all his old acquaint-
ances. The one was Rabbi Mendel's widow, who came to call
on him ; and who, though four years had passed since her
husband died, was still in deep sorrow, swinging her head
slowly backwards and forwards, as she sat, after the custom of
the Jews. The other was a son of Rabbi Mendel, whom he
met in the street, and thus addressed, "Why do you not
come to me, for I loved your father?" He calmly replied,
" My dear Sir, my father was a learned man, well versed in
the law. He knew how to ask questions, and give answers.
But I am a young man, and all I can do is, to pray that the
Lord may have mercy upon Zion, and build up the walls of
Jerusalem." However, Sir Moses Montefiore himself, although
a strict Jew and burning with love for the Jews, has met with
ingratitude from his nation.

There is no doubt that, during this third visit to Jerusalem,
Wolff was poisoned by some ill-disposed enemy. He had a
suspicion by whom it was done, but was unwilling to investigate
further ; and, therefore, when the governor inquired as to
whether he knew the offender, he said nothing. And who was

262 Travels and Adventures

it saved his life on this occasion? — Whilst Wolff passes over
in silence the name of the man who perpetrated the deed, he
mentions with pleasure the name of him who was the means
of curing- him.

This poisoning took place in a coffee-house, into which Wolff
had gone and called for coffee. It was brought, and he drank
it ; and almost immediately after he was seized with con
vulsions all over his body, accompanied by sickness and
vomiting, and twitchings of the arms and legs. A Greek
outside, seeing his distress, offered his assistance, and helped
him home ; and, on his arrival, Lady Georgiana, at his par
ticular request, sent for the Roman Catholic physician. He
came, and his name was Fra Francesco, of the Terra Santa
monastery, and he was sent by order of the Riverendissimo.
Fra Francesco first gave him milk, and then other remedies ;
and, after an illness of three weeks, he recovered, so far as to
be able to go about ; but he felt the effects of the poison for a
year afterwards.

Another very curious incident happened during Wolffs stay
in Jerusalem. Dr. Stormont, a naval surgeon, came to
Jerusalem, and lived in the Latin monastery. He used to be
dressed in a green beueesh, and wore a white turban upon his
head, and European boots on his feet. He was a tall man,
about fifty years of age, very miserly in his habits, and was
averse to spending money upon a guide. Wolff had no time
to walk out with him, and it was the season of Ramadan, when
all the Muhammadans fast and sleep during the day. Wolff
warned Dr. Stormont, on no account, to enter the Temple of
Omar, for the punishment was death to any intruder. He
replied, " I have no great faith in your account of the bigotry
of these Muhammadans," and then they parted. After two
hours he came to the Greek monastery, where Wolff was, to
have dinner with him ; and Wolff asked, " Where have you
been?" He replied, "There, in the place of your bigoted
Muhammadans, the Temple of Omar." Wolff said, " I now
advise you to leave Jerusalem as fast as you can." He-
replied, " Fiddle-de-dee ! " On the next day, when he canto
again to dinner, Wolff asked him, " Where have you been?"11
He again said, " To the Temple of Omar.11 Then Wolff
repeated, u Stormont, Stormont, you had better leave Jeru
salem at once." Stormont's only answer was, " First give up
your prejudice as to the bigotry of Muhammadans/1 Wolff
again repeated, " Stormont, Stormont, go off without delay *"
" Fiddle-de-dee ! " was the Doctor's contemptuous rejoinder.

The next clav this foolish fellow went once more to the-

of Dr. Wolff. 263

Temple, and did not return as usual to his friend. He got
out safely, it is true, although he had ventured to write his
name upon the wall, and had proceeded to offer even further
indignities ; but this insult got wind ; the whole town became
excited ; and the situation of Stormont was immediately most
critical and perilous. All the people exclaimed, and. the
whole town resounded, " Oommat Muhammud Nasaara da-
khaloon al hykal /" (People of Muhammad ! Christians have
entered the Sanctuary !) They seized upon Stormont, tore off
his beneesh, struck the turban from his head, stripped him
naked, and then thrust him into a cow's stable, where they
gave him nothing to eat; and where he continually cried out,
"Wolff, Wolff, Wolff!1'

Christians came and told Wolff in what danger his friend
Stormont was placed, and that the people insisted upon his
becoming a Muhammadan. Upon this Wolff ran to the Latin
monastery, to ask for help ; and they told him that they would
assist him, but that it must be done with caution, and Wolff
himself wrote as follows to the Cadi : —

" Recollect that this gentleman is of high respectability,
and belongs to the ships of war which are now cruising about,
near Jaffa ; and, if you dare to touch him, troops will be sent
to Jerusalem.""

Wolff sent this letter, and then called upon the Cadi to
remonstrate. Stormont was brought out from the cow-house,
and the beneesh and turban he had worn were lying before the
Cadi, who said to him, " Why did you enter the Temple of
Omar?" Stormont replied, "I want my clothes." The
Cadi, who did not understand the answer, asked Wolff,
"What does he say?" Wolff told him Stormont's words,
when he said, "Tell him to answer my question/' Wolff
said to Stormont, u The Cadi wants to know why you went
to the Temple and committed such excesses?" but Stormont
only repeated, " Tell him I want my clothes." Wolff went
up and put the clothes upon him, and told the Cadi that the
prisoner did not understand Arabic, and fright had made him
forget the English language ; and so the Cadi let him go.

Poor Stormont, when he got back to his lodging, had some
food, which he ate most heartily ; and Wolff said to him,
' You don't tell me fiddle-de-dee now ! " He replied, " There
is, after all, no place like home. England, with all thy faults,
I love thee still !" Soon afterwards, the servants of the Cadi
came, and wanted a present for having taken so much trouble
in letting him see the Cadi, and getting Stormont out. So
Wolff gave them thirty dollars (about £6), But when he .said

264 Travels and Adventures

to Storinont, " You must pay me back the thirty dollars I
have paid for your release," the Doctor replied, " What a
great fool you are ! They insult me, and now they want
money ! I'll be hanged if I give them a farthing ! "

On another occasion, an Italian woman arrived at Jerusalem,
from Pesaro. She was very decently dressed, with a bonnet
and feathers. She had been a servant to Queen Caroline, and
knew Count Bergami very well. Wolff asked her why she had
come to Jerusalem? She answered, in order to perform her
devotions at the tomb of our Lord, and to see the blessed
body of St. James ; and from Jerusalem she intended to go to
San Jago, in Spain, where she must be by a certain season, in
order to see the blessed head of St. James ; for if she went too
late, she would not be able to see it, as it was only exposed at
a particular time of the year.

Wolff suspects that the friars of Terra Santa had told her
all this, because they wished to get rid of her ; for they take in
the poor gratis, and they did not wish to be at more expense
than they could help on her account. When Wolff asked her
how she paid the expenses of travelling, she coolly replied,
" Whenever I have got no money, i Consoli debbono pagare "
(the Consuls have to pay). Wolff's dear wife gave her several
dollars, for which she kissed her hand. She seemed to be a
woman of great simplicity. Whilst they were at Jerusalem,
Wolff asked whether he could get a good Arabic teacher for
200 piastres a month? Papas Joel replied, "All depends
upon what you will pay. If you give 200 piastres a month,
you will get a very fat man — Aboo Hannah himself, who is
enormous, and waddles as he walks about ;" and Papas Joel at
the same time imitated Aboo Hannah's mode of walking, and
gave an idea of his paunch by circling his own arms.

After seven months'1 residence at Jerusalem, where Wolff
(in spite of the opposition caused against him by the Jews in
London,) had continual conferences with the Jews, he prepared
to leave it, his health having suffered considerably from the
effects of the poison ; but, fearing that the Turkish officers
would come and ask for " Bakhshish,1' i.e., gifts, he resolved to
start early in the morning.

Papas Joel, the Superior of Mar-Elias, accompanied Wolff
and his family a good way out of the gate, where they sat
down a little on the ground, while Wolff himself walked back
wards and forwards, musing, — a thing which Easterns cannot
bear to see done, especially by Europeans, for they are always
afraid that they are measuring the earth, and will afterwards
come and take the count rv. So an Arab woman, with a lar^e

of Dr. Wolff. 265

basket on her back, on seeing Wolff thus walk about, called
out to him, as she passed by, " Tekayas alardli ya khanzeer?"
(Dost thou measure the earth, O thou pig?) Papas Joel said
to her, in reply, " Bentkh shuglak ya marrah " (Go about thy
business, O woman).

Wolff arrived at Jaffa, in the house of Damiani, the British
Consul there. And here he cannot help mentioning a great
injustice which was done to Damiani by Colonel Campbell,
the British Consul-Gcneral for Egypt, and, at that time, also
for Syria, which made a bad impression against the English.

The house of Damiani had been Consuls for England for
more than a century — in fact, the office was hereditary in that
family. When Colonel Campbell was at Jaffa, he resided in
the house of the British Consul, and, while there, money was
stolen from him. He suspected Damianfs son, who it is true,
was considered to be a bad subject ; so, Colonel Campbell said
to the father, " If you do not replace the money, I shall depose
you." As poor Damiani had not got the money, Colonel
Campbell was as good as his word, and actually did depose
him ; a man whose integrity was universally known. Poor
Damiaui went to Constantinople to get redress, and to be rein
stated in his office, by the Ambassador. But he appealed in
vain ; and the disappointment broke his heart, and he died.

In Jaffa, Wolff lived in Diamini's house, which stood upon
the same spot where formerly was the house of Simon, the
tanner, and where there was still an ancient well, which was
there in Simon's time. Damiani's house was the rendezvous
of pilgrim Jews, who came from Salon ica, Constantinople,
Rhodes, and other places.

There is a custom when new pilgrims arrive in Jaffa, for the
purpose of going to Jerusalem, that a Rabbi from Jerusalem
comes to receive from each pilgrim the money which he vows
to leave behind for the benefit of the Jerusalem Jews. One
Friday evening, the chief Rabbi of Jerusalem, who had come
to Jaffa to collect this money, got exceedingly drunk, and all
the rest followed his example. Wolff knew this man person
ally, and when he and all the rest came drunk to his room, he
took one of them by the arm and turned him out ; and, as he
danced good-naturedly out of the room, he said, "Joseph
Wolff does me great honour." Next morning (Saturday), the
chief Rabbi called on Wolff, who was just then smoking a pipe.
The Rabbi said, " Why do you smoke on a Sabbath day 2"
Wolff replied, " It is not said in the law that one should not
smoke, but it is said by the prophet Isaiah (Isaiah v. 11),
' Woe unto them that rise up early in the morning that they

266 Travels and Adventures

may follow strong drink, that continue until night, till wine
inflame them."1" The chief Rabbi turned as red as scarlet.

Among the pilgrims there was a Jew of Constantinople, who
belonged to those converts to Christianity there, whose conver
sion caused such excitement all over the East, in the year
1827, and he was rejoiced to see Wolff.

CHAPTER XV.

The Levant ; is attacked by Pirates-, Mount Athos ; Intense
thirst; Salonica and Admiral Slade; Malta, and Hookham
Frere; Starts for Bokhara, on his own account, ma Constan
tinople and Persia.

f~\N the 7th July, 1829, Wolff embarked for Cyprus, where
^^ he remained for a short time, being detained by the illness
of his dear wife, who was taken with the Cyprus fever ; but,
as soon as she was recovered, he sailed with her for Alexan
dria. They were twenty-four days on the passage — a passage
usually performed in as many hours ; and, on his arrival at
Alexandria, he established regular services for the English,
Italians, and Germans ; and he preached also to the Jews in
his own house, and on board her Majesty's ships.

Wolff there issued a public printed call to the Muhammadan
grandees, to repent and turn to Christ ; and he predicted to
them the speedy downfall of the Muhammadan power : which
prediction was hastening, and has ever since hastened towards
its fulfilment. He sent one of those written calls, made out
in Arabic, by a donkey- driver, to the Governor of Alexandria.
The poor follow was flogged for being the bearer of such a
message, and came back in a violent rage, and almost knocked
Wolff down ; but had his wrath mitigated by a present of two
dollars, as a compensation for the flogging. After which,
whenever the man met Wolff in the street, he would say to
him, " Never send me again with such rubbish to the Gover
nor ;" and on Wolff replying, " Ah, but you got two dollars
for it," he rejoined, " You ought to have given me ten."

At last, the Pasha, Muhammad AH, sent word to Wolff,
through the British Consul, that he must leave Alexandria.
Wolff demanded a written order from the Viceroy, who sent

of Dr. Wolf. 267

word that he would not send a written order ; but if Wolff did
not go he must abide by the consequences.

Wolff then embarked for Salonica, leaving Lady Georgiana
behind, as her confinement was approaching, and took with
him a Greek servant, and a Maronite, Youssuf Michael Aboo-
Mansoor by name, who was to assist him in preaching. This
man was from a village called Haddat, near Beyrout, of the
family of Shidiack. He was short in figure, and never able to
look any one in the face. He had been converted by Gobat
and Theodor Miiller (who has now a living in Devonshire) to
the Protestant religion ; and they believed him to be a
thoroughly converted man.

On Wolffs arrival in the island of Rhodes, Youssuf left the
cases of Bibles open in such a manner, that anybody could see
them, and take them out. This caused so great a disturbance
among the Turks, who were angry that an Englishman should
dare to come there with infidel books, that they compelled
him to leave Rhodes within an hour after his arrival. Thence
he proceeded to Tenedos (near the famous Troyes), where he
resided with the British Agent, who was a native. All this
time, Youssuf assured his master that he had sent all the
money he had given him to his family in Mount Lebanon,
which deceived Wolff for the time; and he proceeded with him
from Tenedos to the island of Mitylene, where he preached to
the Greeks in Italian, and circulated the Word of God.

Wolff observed in all those islands a great change for the
better, since he was last in the Turkish neighbourhood. The
Sultan had given strict orders to the Greeks, to send their
reports to him, and tell him how they were satisfied with the
Turkish Governors he had placed over them ; and many
Governors had been dismissed in consequence of this, and it
had taught them to behave better. Wolff next sailed from
Mitylene to Lemnos, in a Greek boat. On his arrival there,
lie stopped two days with the Archbishop, and gave him
Bibles. He then called on the Turkish Governor, who asked
him whether the Archbishop was satisfied with his conduct
towards the Greeks ? Wolff replied in the affirmative, at
which the Governor was much pleased.

From Lemnos Wolff sailed in the same boat, accompanied
by his Greek servant and that scoundrel Youssuf Michael
Aboo-Mansoor, to Mount Athos, which is also called "Haghios
Oros," which means Holy Mountain ; and a Holy Mountain
it is ; for it is inhabited only by monks, whose number some
times amounted to J 5,000. Many of them occupy themselves
with knitting stockings, and tilling the ground, and praying.

268 Travels and Adventures

No female is allowed to approach the place, for they say the
Virgin Mary would immediately kill her. Even no she-
animal is allowed to come near. It must, however, be acknow
ledged that there were great and learned men on Mount
Athos ; and, even when Wolff was there, there was a most
learned man, who occupied himself with the history of the
mountain, and was well acquainted with the Italian and Ger
man literature. And Wolff cannot but express his regret that
a great diplomatist hurt the feelings of these monks by forcing
them to receive, against their statutes, his most worthy lady
into their Monastery. It is also to be regretted that Robert
Curzon, in his wanderings through the Monasteries, should
have represented every one of them as totally void of know
ledge ; forgetting the g-reat minds of Kalistos, in Mount Sinai,
Hilarion and Constantinus, in Constantinople, &c.

Wolff sailed away from Haghios Oros, towards Mount
Kartalia ; when, early in the morning, a pirate boat was
observed coming towards them, and tacking about in its
approach. The chief boatman of Wolff's boat exclaimed,
" Kleftes ! " which means robbers. Wolff said, " The best
plan will be to remain in the boat." This he said, although,
as they always sailed close to the shore, it was easy to land.
They replied, " If we all remain here they will put us to
death, in order not to be discovered ; for they are Skupoliot
pirates, and will kill every one of us." On this, Wolff leaped
out of the boat, and told Youssuf to leave the case containing
the money behind. Youssuf then exclaimed, " My money,
my money, my money ! " (at once betraying that he had made
no remittances to Mount Lebanon), and he immediately took
WolfFs money from the case and put it into his own pocket.
A nd so these two ran off across the mountain, Wolff without
shoes or stockings. Some of the boat people also made their
escape ; and the pirates, not liking to kill the few who wore
left, lest the affair should be made known by the fugitives,
were content with collecting what booty they could find.

For nearly thirty hours Wolff continued to wander about on
the highest tops of the mountains. The shirt he had on was
torn to pieces by thorns. The pirates fired both at him and
his companion several times ; and they actually came up into
the mountain, but Wolff and Youssuf had hid themselves in
some clefts of the rocks, and were not discovered, so the
pirates went back. The natives afterwards said that no native
even had been in the parts of the mountain where Wolff hud
wandered ; and the heat was so intense there — there not being-
even a moist leaf to be found to quench his thirst — that he

of Dr. Wolff. 269

was reduced to the most dreadful extremities. At last he
came clown from the mountain and found a spring, on which he
fell like a horse.

Youssuf remained faithfully with him after all ; his great
vice being covetousness and hypocrisy in religious pretension.
And Wolff is sorry to make here the declaration that the
worst people among the Eastern natives, are those who know
English and have been converted to Protestantism. There
are^ however, some honourable exceptions. There was one,
Shidiack by name, a relation of Youssuf, who died for the
Protestant faith, having been first a Roman Catholic.

Soon after he had reached the spring, Wolff found some
Roumelian shepherds who were tending their flocks. They
provided him and his companion with sour milk and bread,
and he never before ate and drank so heartily. It was better
than wine of Burgundy or Champagne. He proceeded with
these shepherds to a little town, called Shika, whence he pro
ceeded with the Governor and his soldiers through a forest,
which had been set on fire on both sides by robbers, so that
they had to ride through at full speed, in order to avoid the
flames. Wolff' describes himself as almost stupified on this
occasion.

At the end of the forest they came to a little village, where
they slept. Then they proceeded next day towards that
famous town, Salomca, — the Thessalonica of Scripture, to the
inhabitants of which the Epistle to the Thessalonians is
addressed, who were, at the time of the Apostles, in great
tribulation ; because they expected the immediate coming of
the Lord. But they were too impatient, and had forgotten that,
previous to his coming, the " man of sin " must be revealed;
who will oppose true as well as false religion, — everything that
is worshipped as God, — and will say that he himself is God.
And that then, when he shall have appeared, and shall have
deceived, if it were possible, the very elect for the space of
1260 days — literal days — the Lord Himself shall descend with
a shout, with the trump of the Archangel, and the dead in
Christ shall rise first. And then we, which are alive and
remain, shall be caught up together with them in the clouds,
to meet the Lord in the air ; and so shall we ever be, not in
the air, but with the Lord, who shall then gently light down
with his saints upon the Mount of Olives, which is before
Jerusalem in the East. And this ought to be our comfort.
Wherefore comfort one another with these words : — " 0 Lord,
hasten thy coming, that we, with all those that are departed
in the true faith, may have our perfect consummation and

270 7 ravels and Adventures

bliss, both in body and soul, in thy eternal and everlasting
glory ! "

It was at that remarkable town, to which the Apostle had
addressed two epistles, chiefly on the second coming of Christ,
that Wolff now arrived ; and the first person he met there
was a British officer, Leiutenant Adolph Slade, of Her Majesty's
Navy, now Admiral in the Turkish Navy, and Pasha. ' And
he, as well as Charneaud, the Consul, and Chasseaud, formerly
English Consul, comforted Wolff — poor fellow ! — in his distress,
and advanced him money and clothing. But he was not able
to stir out of the house on account of the thorns in his feet,
some of which a French physician drew out, even after his de
parture from Salonica ; and Dr. Liddle, of Malta, drew out
others, at least three months later.

In Salonica Wolff met with a body of Jews, who are of the
most interesting description. They have their origin from an
impostor, one of those numerous men who have fulfilled the
prophetic words of our blessed Lord, in the Gospel by St. Mat
thew : — " There shall arise false Christs and false prophets,
and shall show great signs and wonders ; insomuch that, if it
were possible, they shall deceive the very elect."

Shabatay Zebee, born at Skop, in Bulgaria, was a Jew of
great learning, and was said to have performed many miracles,
when he suddenly rose, and proclaimed himself to be the Mes
siah. He travelled about in royal pomp; and thousands
rallied around his standard in Aleppo, Smyrna, Jerusalem,
Prague in Bohemia, and Vienna. He abolished the law of
Moses ; for it is a belief of the Jews, that one of the offices
of the Messiah, when He comes, will be to abolish the law of
Moses ; for they say the prophet Jeremiah says (Jeremiah,
xxxi. 31), " Behold the days come, saith the Lord, that I will
make a new covenant with the house of Israel, and with the
house of Judah."

Now is it not extraordinary, Wolff asks, that whilst these men
reject the Lord Jesus Christ, because, as they say, He had
abolished the law of Moses, they yet produce, as an evidence
of Shabatay Zebee^s Messiaship, the very fact of his abolition
of the law of Moses?

Shabatay Zebee ruled, with uncontrolled power, over thou
sands and thousands of the Jews ; and they paid tribute to
him. He sanctioned every vice, until at length he drew upon
himself the attention of the Sultan, who had him brought to
Constantinople, where, in order to save his life, this deceiver
became a Muhammadan. But the man was too restless to be
quiet, so at last the Sultan had his head struck off. But oven

of Dr. Wolff. 271

this has not diminished the number of his followers ; and they
apply to him the fulfilment of Isaiah's prophecy (Isaiah liii.
8), "He was cut off out of the land of the living." There
are now about 200,000 of his dupes still existing ; and wherever
they are, they conform outwardly to the ruling religion of the
country ; but they intermarry with none, ancl in secret they
carry on their own religion.

There are many thousands of these people in Salonica, and
they are called by the Turks, Domna, the meaning of which is
" The turned." They are very rich and very clean ; many of
them are great merchants, and honest in their dealings. Some
of them believed Wolff to be of their own sect, and called on him ;
but the moment they were convinced that he was a Christian,
they all disappeard. Their enemies accuse them of having
secret assemblies at night, in which they practise every kind of
immorality imaginable ; but Wolff has heard this same account
of every little sect, even of the Irvingites in England, and
therefore he has his doubts of the truth of it. And as he
could learn nothing positively of them, his conscience will not
allow him to do as a traveller lately did with regard to the
Anzairee in Mount Lebanon, who published three volumes
describing them, without giving one single piece of information
on the subject.

Many thousands of Jews were put to death by the Turks,
on account of that impostor Shabatay Zebee. Poor people,
how often have the words of those who crucified the Lord of
Glory been fulfilled in you ! "His blood be upon us and upon
our children !" They have been fulfilled by the sword of
Muhammad in different ages. They were fulfilled by the
sword of the crusaders, until the great S. Bernard stopped them
by preaching to them on the eleventh chapter to the Romans,
warning them not to boast against Israel and the branches
thereof; and they should behold the severity and goodness of
God. For while the mercy of God is over all His creatures,
there is a retributive justice which is not only clearly demon
strated by the Bible and the history of the Jews in every a°"e,
but also by the history of nations at large. This we have lately
seen in the defeat of Austria, which was justly dealt to her on
account of her ingratitude to Russia. And the same retribu
tive justice is also experienced by individuals, of which Wolff
will give an instance.

A father had an only son, for whom he did everything ; but
the son became at last so outrageous against his father, fhat he
dragged him by the hair out orthe room until they came to the
top of the stairs, when the father said, " Now, my son, you

272 Travels and Adventures

have done enough, for you have done your duty in fulfilling
God^s justice; for it was from the room to the top of the stairs
that I dragged my own father by the hair."" When the son
heard this, he burst into tears and said, " Oh ! I have com
mitted a great sin. Father, O my father forgive me." The
father said, " I have forgiven thee," and expired. It is remark
able that even the great poets among the Muhammadans, Sheikh
Saadi and Moollah Roomee, have most powerfully felt the truth
that there is a retributive justice.

After Wolff had circulated the Bible and New Testament
amongst the Jews, he left Salonica in company with Lieutenant
Slacle, the scoundrel Youssuf Michael Aboo-Mansoor, and his
Greek servant ; and soon after arrived at Smyrna, where Wolff
convicted Youssuf of downright roguery, and at once dismissed
him as a hypocrite and impostor. And then Wolff sailed
for Malta, to which place, very soon afterwards, his wife and
infant son (born in Alexandria) followed him. Here they
stopped in the house of the Right Honourable J. H. Frere,
who had been ambassador at Madrid during the Peninsular
war ; a gentleman of fine taste and scholarship, and a friend
of the great George Canning, and Coleridge.

O c? O O

Wolff had set his heart upon going on a mission to Tim-
buctoo ; but Frere said to him, " If you go there, you will
dwindle away into a simple traveller, and you ought to main
tain your missionary character. And therefore, I will point
out to you on the map the road to Bokhara and Afghanistan,
where you will find, not only Jews, but traces of the ten
lost tribes of Israel." Here Mr. Frere showed him the map,
in which were the names, Youssuf Szeye, i. e., " Tribe of
Joseph" IszhaJc Szeye — " Tribe of Isaac" Baruch Szeye —
"Tribe of Baruch? &c. ; and Wolff shouted, "To Bokhara
I shall go !"

He then wrote to the London Society for promoting Chris
tianity among the Jews, that he had resolved to go to Bokhara,
and they replied that he must first come to England, and re
ceive fresh instructions from the Committee. Their reasons
for this precaution must be stated.

First, Wolff had entered so much on prophetic dates (far
more than he would do now), and had written on this subject
not only to the Committee, but to other people, that an outcry
had been raised against his proceeding in " The Christian
Observer,"" and " The Record." Besides which, he had at
tacked every missionary, who either disagreed with him, or
who he thought was not acting in an apostolic spirit. More
over, he had published his belief in modern miracles, and

of Dr. Wolff. 273

had proclaimed his having cast out a devil in the desert.
Hence the Committee said, u This man lias run wild !" And
so they wrote to him, that he must first return to London,
in order that they might come to an understanding with him.
Wolff wrote to them in reply, that he would come back to
London, via Bokhara, Affghanistan, and Calcutta ; and there
fore that he should make this journey at his own risk. Mr.
Frere nobly came forward to facilitate the expedition ; and ad
vanced to Wolff £500, either on loan, or as a gift ; and this
circumstance must be remembered, as the repayment was
effected in a very singular manner. Wolff set out on the 31st
of December, 1830, from Malta for Bokhara, provided with
letters from Government, and a passport from the Duke of
Wellington.*

On reviewing this proceeding, Wolff cannot but justify the
whole conduct of the London Society for promoting Christianity
among the Jews. For a society, as it is constituted, is respon
sible for the conduct of its missionaries, and has a full right to
demand from them entire submission and obedience to its
resolutions. Any missionary, therefore, who is unwilling to
submit, must make a merit of necessity, resign his appointment,
and take all the responsibility upon himself.

Besides this, Wolff is conscious that by his independent treat
ment of his employers', he fell into the very same error which
he had found fault with in other missionaries ; and he thinks
the duty of a missionary is to mind his own business, and to
let others go on in the way they think right. Moreover, there
is a great deal of vanity in trying to set everything right ; and
a person who acts thus does injury to his own spirit.

Wolff once more arrived in Alexandria, in the month of
January, 1831, on board a Maltese ship ; and as he had been

* It will be seen Dr. Wolff's Journals, published in the " Jewish
Expositor," by the London Society for Promoting Christianity among the
Jews, that it was Joseph Wolff who first proposed, in the year 1821, the
establishment of a British College in Malta, which was established some
years ago. The erection of missions in Alexandria and Cairo, was also
proposed by him in the year 1821, and missionaries were sent to those
places in the year 1824, by the Church Missionary Society. Wolff was
the first missionary who visited Mount Horeb and Mount Sinai, and cir
culated the word of God there. He was also the first who preached the
Gospel to the Jews in Jerusalem, in 1822; and upon his recommendation,
Lewis, Nicholaison, and Dalton were sent in 1823, as missionaries to
Jerusalem. Thus it is also with the missions in Constantinople and
Bagdad ; and in Jerusalem he proposed the erection of a College, and to
se nd there a British Consul.

T

274 Travels and Adventures

exiled from Alexandria on the last occasion of his being there,
for interfering with the Muhammadans, he first went on board
Captain Lyons' ship (afterwards Lord Lyons), and then wrote
a letter to the Consul-General, Mr. Barker, asking whether he
might land. Barker wrote to him that he might safely come
on shore, as all was forgotten. Wolff, therefore, took up his
abode with his friend, Mr. Gliddon, who was Consul of the
United States of North America. Here he preached in the
Wesleyan Chapel (there was no English Church in Alexandria),
and the Wesleyans were ever kind to him, although he once
attacked them about their groaning ; which, perhaps, he ought
not to have done, as he confesses that the religious movements
and actions of every one ought to be respected.

He met at Alexandria this time his old friend, Sir John
Malcolm, one of those four sons of a Scotch farmer, who had
raised themselves to high eminence in the State, by their talents
and merits. One of them, Sir Pulteney, considered Wolff as
his spiritual father. Sir John Malcolm provided him with
letters for the British Ambassador in Persia, Colonel Camp
bell ; and then Wolff set out in a miserable Turkish boat for
Sataliah, the ancient Attalia in Pisidia, which is mentioned
in the Acts of the Apostles. He took with him from Alexan
dria a black servant, a thorough negro, of the Shuluk tribe, who
was always drunk, and, when drunk, got into a furious rage.
And as the Shuluk tribe are believed to be cannibals, Wolff
had a few misgivings about this man ; so he was glad to dis
miss him on their arrival in Constantinople.

At Attalia, Wolff resided in the house of Demetrius, the
bishop of the place, who had the title, Demetrios Pisidia, an
energetic and active man. He had been married, but, after
the death of his wife, he became a monk upon Mount Sinai,
and was then made Bishop of Attalia. The bishops of Anatolia
have the title Krites, id est, " Judges f speaking of which,
Demetrius said, " Does not the Apostle Paul say, the saints
shall judge the earth 2 "

The whole of Anatolia is exceedingly cheap to travel in, for
very few Englishmen travel there ; and whenever one comes,
the Turk receives one, and gives one bread, salt, and soup,
gratis ; and one has only to pay for caimac (a thick kind of
cream, like Devonshire cream), and provender for the horses,
but for nothing else.

From Attalia Wolff went to Buldur. There are Greek
Christians, who only speak the Turkish language, and are like
buffaloes. It is a remarkable fact — and it must not be con
cealed — that, except the Armenians in Etsh-Miazin, Persia,

of Dr. Wolf. 275

and Russia, and their enlightened brethren in Hindoostan, the
native Christians of Anatolia, and the Turkish empire in gene
ral, where Roman Catholic missionaries have not penetrated,
are ignorant, rude, and uncouth, like buffaloes !

Roman Catholic missionaries have carried everywhere the
light of civilization. This was even observed by Robertson,
in his " History of Mexico and Peru,1' who showed that holy
priests of the Spanish nation, like Las-Casas, have enlightened
barbarians, and restrained the Spanish tyrants.

Wolff at last arrived in Kiutaya, in Phrygia, and there he
found the Greeks more enlightened, and their Bishop too ; for
they were real Greeks, and, though not themselves Roman
Catholics, yet they had intercourse with them, and learned a
great deal from them. It was in Kiutaya that the Apostle
Paul was, when he was minded to go to Bithynia, but was in
duced .by the Spirit to go to Salonica, the capital of Macedonia.

Wolff proceeded to Broosa, the capital of Bithynia. There
it was that Hannibal died ; and there it is that Abd-el-Kadir
now resides. Wolff met there with an old Jew, so handsome
that he thinks he never saw in his life such a beautiful man.
He lived in a splendid house, and showed to Wolff the gran
deur which surrounded him. Wolff read with this man por
tions of the Gospel ; and slept that night in the house of an
amiable French gentleman ; and here an Armenian advanced
him money on his bills on Constantinople. Wolff quitted
Broosa the following day, in order to hasten swiftly onwards
to Constantinople. His aim was Bokhara, and, therefore, he
did not spend much time in any place, either in the Mediter
ranean, or in any part of Asia Minor.

On his arrival in Constantinople, Sir Robert Gordon re
ceived him most kindly, and invited him to dinner at his house,
and said, as Wolff afterwards heard, that he never had a more
pleasant evening than in his conversation with him. He pro
cured him firmans and other letters from the Sultan, and from
Christians and Muhaminadans ; and the Armenian Patriarch
at Constantinople, and other Armenians, begged him to let
them know whenever he settled in England, in order that they
might establish colleges there for their nation, and schools for
their youth, under the superintendence of Armenians ; so that
they might benefit by the light of European civilization.*

* Extracts from Dr. Wolff's Missionary Journal, published in 1828 :
"Jan. 28, 1822. — We stopped for three hours in the Armenian con
vent, called Bait Hashbuck, near Ayun Warga. The name of the Su
perior is Gregorius. They expressed a desire of establishing a college in
England."

T 2

276 T yards and Adventures

Wolff was now about to depart for Angoroo, in Galatia,
being furnished with letters, as above-mentioned, for his whole
journey to Bokhara and Hiudoostaii. But it will be seen during
the course of the details, that letters of introduction endan
gered his life ; whilst the plague saved him from misery,
slavery, and most probably from death.

At the expiration of about a fortnight, Wolff left Constan
tinople with a Tatar.* They were mounted on horseback, but
Wolff always asked for an old, decrepid horse — the only sort
he dared to mount — and thus he came into the province of
Galatia to Angoroo, called also Ancyra. There, on the moun
tains, Arabs and Persian shepherds were to be found in the
midst of this Turkish country and population. The Arabs
were singing, —

" Seewas, Seewas, shall never be taken ;
Nor shall they slay Bayaseed's son ;"

while the Persians sang, —

" To attempt to possess together both God and the world,
Is altogether folly !"

Wolff asked the Arabs the meaning of their song. They
replied, " Timoor koorekan," or, as he is also called, " Timoor
lank,"-|- which means, Timoor, the lame one, invaded the country
of Room. At that time Bayaseed ruled over that country.
Timoor had under his command 900,000 soldiers. He sent
word to Bayaseed, who had the surname " Yilderim," which
means, " The lightning,'" that he should come and give an
account of his stewardship. Bayaseed, in order to insult him,
sent him ten presents instead of nine — nine being the honour-

" The Grand Prior, Peter Wartanes, was more warmly disposed towards
me, and manifested a great desire to establish an Armenian college in
England."

"Mr. Bogos, an Armenian, highly respected and revered by his nation,
has given me a letter of introduction to the Patriarch of the Armenian
nation, residing at Constantinople, in order that he may listen to me when
I propose to him to unite the Armenian Church with the Protestant
Churches of Europe!"

These extracts — and more might be given — show that Dr. Wolff has
for long held a desire to see the Armenian Church brought into closer
relationship with the Church of England.

* A Tatar is a Government messenger, who can be hired by any tra
veller desirous of assistance.

f Erroneously called Tamerlane.

of Dr. Wolff. 277

able number among the Turcomauns ; and to increase the in
sult, he sent him word that he would come and force him to
divorce his wives.

Timoor said, " Has the man become mad I" So he marched
against Seewas, a great town of Room, with 900,000 soldiers,
took the city, and killed Togrool, the favourite son of Bayaseed,
and buried alive 18,000 Armenian Christians. This was re
ported to Bayaseed, who rallied around him 30,000 Servian
soldiers, all Christians, and placed them under the command
of their co-religionist, Lazarowitsh. Besides these, he col
lected together 100,000 Turcomauns (countrymen of Timoor's
soldiers), who had come from Turkistan ; but being, as all
those Turks are, too avaricious, he did not pay them their
wages. In his march against Timoor, he passed the shepherds
of Aiigoroo, and said to them, as he went by, " Sing to me a
sons; I like ; sins; —

O 7 O

" Seewas shall never be taken,
Nor shall they slay
Bayaseed's son !"

And thus that song has come down to this day : —

" Seewas, Seewas shall never be taken ;
Nor shall they slay
Bayaseed's son !"

Bayaseed came near Seewas, but found that it was taken ;
and that Togrool, his favourite son, was slain !

A battle ensued : Timoor dismounted his horse, and re
viewed his soldiers ; then harangued them, and gave the signal
of attack,— " Soorunk !" i. e., "Brave!" And the Turco
mauns of Bayaseed exclaimed, " Bismillah Rah mane arra-
heem !" " In the name of the most merciful and compas
sionate God." The Servian Christians exclaimed, " Christos
aneste !" " Christ is risen !*' then crossed themselves, and the
attack commenced. The Christians fought to the last, so that
Timoor, in admiration, exclaimed, "How these Christians
fight for their Muhammadan master!" The unpaid Turco
mauns, however, at once went over to Timoor, and Bayaseed
was defeated, and made prisoner, and brought in a cage to
Akhshehir, where he died.

Wolff entered the city of Angoroo, where the Armenian
archbishop and the Greek and Armenian Catholic bishops were
living in greater harmony than is generally the case among the
different denominations of the churches of the East. The
Armenian archbishop made Wolff a present of an Angoroo

278 Travels and Adventures

shawl, wrought out of the famous Angoroo goats' hair, with the
request that he would send it to his wife. He also desired
Wolff to write to the ambassador in Constantinople, to say
that they were tyrannized over hy the Governor, which Wolff
was happy to do for two reasons. In the first place, he was
able to bear witness to the truth of the complaint, for the
Governor was a thorough brute ; and, secondly, the ambassador
had particularly desired Wolff to give him an account of those
Governors who tyrannized over the Christians.

Wolff then left Angoroo, after staying about a fortnight.
He took with him a most excellent Tatar of the Sultan, and
rode on through a range of most romantic mountains, till he
arrived in Tokat, where he lodged in the house of a very cove
tous Armenian. Here he visited the grave of that man of
God, Henry Martyn. " Father, my father, the chariots of
Israel, and the horsemen thereof," came into Wolff's mind as
he stood where his brother missionary was buried ; and the
words of that holy man never depart from Wolff's memory : —
" Confession of sin is not yet repentance : knowledge of sin is
not yet contrition." Martyn was buried by the Armenians in
1812, with all the honours of an Armenian archbishop. What
an amiable spirit breathes through all the ebullitions of his
noble mind. With what intrepidity did he preach the truth
to the unconverted ! — of which he gave proof on board a ship
of war, when the officers jestingly told him, " Mr. Martyn,
don't send us all to perdition to-day," and he at once took as
the text of his sermon, " The wicked shall be turned into hell,
and all the nations that forget God."

And again, what liberality may be perceived in the account
which he gives of a Roman Catholic woman, who was pouring
forth her spirit, like Samuel's mother, whilst kneeling before
the altar of a Roman Catholic chapel ! — " Dear woman!" he
says of her in his diary. Dear Martyn ! Wolff hopes to see
thee in heaven ! Wolff, however, cannot forbear from observ
ing, that Henry Martyn, in his conversations on religion with
Muhanimadans at Sheeraz, showed too much of the senior
wrangler of Cambridge in his arguments, by trying through
Euclid to prove the truth of Christianity. Say what you will,
Christianity cannot be proved by mathematics. We cannot
prove by mathematics (as Wolff's darling wife once said to a
mathematician) that one must eat when one is hungry ; and
no more can one mathematically prove the truth of David's
paying, " As the hart panteth for the water-brooks, so longeth
my soul after Thee, 0 God."

While in Tokat, a Jew from Poland called on Wolff, and he

of Dr. Wolff. 279

never saw a more handsome young man. This Jew Tu«i«M.
deeply impressed with all that Wolff told him, and spoke Ger
man, and gave to Wolff the title, " Your High Excellency."
He much regretted that Wolff should have fallen into the
hands of such a covetous Armenian as the one he lodged with,
and that lie had not accepted the invitation of the excellent and
wealthy merchant Bambuktshee.

Wolff was taken very ill while at Tokat ; but at last left it,
with his Tatar, and passed many ruins, which had once been
buildings belonging to the Republic of Genoa. Wolff asked
the Tatar, "Why these buildings were not restored?"" The
Tatar gave a most emphatic reply, which he did not expect
from a Turk : — " The people of Islaam never rebuild ; the
people of Islaam always destroy !"

He arrived, after a pleasant journey, at Trebizond, and
lodged in the house of the British Consul, Mr. Brant, where
he preached ; and he visited the Greeks, both in and around
Trebizond. In this town are a great number of Greeks, who
are Pauline Christians. They are mentioned by Gibbon as
having been persecuted during the reign of the Comneni, both
by the orthodox party and the Muhammadans ; and they out
wardly conformed to the Muhammadan faith ; but, in secret,
they are Christians, and great friends of the Bible. Trebizond
contains the tomb of one of the Georgian kings, whose epitaph
is written in French, in which he is described as one of the
descendants of King Solomon.

Wolff, after a few days, went across Mount Ararat to the
capital of Armenia, Erz-Room ; the proper meaning of which
is, " The land belonging to the Roman Empire." From Erz-
Room to Tabreez there is only one story to tell, viz. : — that
the whole country was deserted by its Armenian inhabitants,
because, in 1828, they emigrated, with General Paskewitsh
(about 90,000 families in number), to the Russian dominions.
Wolff stopped a few days in the city*of Bayaseed with the
Pasha, whose office is hereditary from father to son ; and the
Pasha lives in a splendid palace.

From Bayaseed, Wolff went to Khoy, where he resided with
a Persian, who had received his education in England, and
spoke English well. He said to Wolff, quite in an English
way, and in that language, " I am very happy to shake you by
the hand." He invited a whole party of Persians to meet
Wolff, some of whom were freemasons ; and one of them, Suli-
man Pasha by name, said that freemasonry is to be found in
chapter iv. of Revelation. And there is some truth in this ;
for, after thirty-eight years, when Wolff peruses this chapter,

280 Travels and Adventures

he can testify that Suliman Pasha was right ; and he distinctly
knows to which verse Suliman alluded ; which every good and
accepted mason will also immediately find out.

The Persians are really, with all their tremendous faults, an
interesting nation; and it is to be lamented that they are Mu-
hammadans. Tea was served, and conversation took place
about the truth of the Gospel ; and, on the first evening, the
Persians invited were of a liberal description, and therefore a
narghili was offered to Wolff that he might smoke with them.
But, the next evening, Persians of a different stamp came, who
considered it a sin to smoke a narghili with an infidel, and so
Wolff was passed over ; but the generous host made a thousand

apologies to him, for being obliged to submit to the prejudices
i i • r

of his guests.

This prejudice well explains the astonishment of the woman
of Samaria, when our Lord asked of her to give him water to
drink; and when she said to him (John iv. 9), "How is it
that Thou, being a Jew, askest drink of me, which am a woman
of Samaria ? for the Jews have no dealings with the Samari
tans." And it explains also, Genesis xliii. 32, " Because the
.Egyptians might not eat bread with the Hebrews ; for that is
an abomination unto the Egyptians." One can hereby see the
wisdom of our blessed Lord, whose design was to unite brother
with brother, and therefore to remove those religious preju
dices which are so apt to keep them apart. Even at this en
tertainment, Wolff recognised the divinity of our Saviour's
reform ; his reform consisting in making all things smooth for
all nations coming to God. God unites, and the devil divides.

CHAPTER XVI.

Advance towards Bokhara ; Colonel Campbell, Sir John McNeil,
Borowsky the Jew ; Plague ; from Astaara to Teheran ; State
of Persia; Boostan ; Journey through the Desert of Cay en.

ON the third day after Wolff's arrival at Khoy, a " takli-
truwaii" arrived, which means literally " a walking-chair."
It is like a sedan chair, with red curtains, and it was sent to
him by the British Ambassador, Colonel Campbell, with a
letter both from him and from Doctor, now Sir John, McNeil,
dated Astaara, which is ten miles distant from Tabreez ; and

of Dr. Wolff. 281

they stated their great sorrow at being told of Wolff's indispo
sition at Tokat. They sent this letter by their head servant,
a Persian ; and it proceeded to inform Wolff that the plague
was raging all over Persia, and especially in Tabreez ; so that
all the chief inhabitants of that place had fled from it. More
over, they informed him that his royal highness, Abbas Mirza,
had marched with his army, 20,000 strong, accompanied by
Major Stokes, Captain Shee, and five English sergeants, into
the interior of Persia, towards Yazd and Kermaan, two places
which are the chief seats of the Parsees, the fire-worshippers.
Dear people, will that fire divine ever burn in your hearts
which will lead you to that light, which guides to the source of
light, the real Ormuzd, Christ our Lord ? The messenger was
instructed, moreover, to desire Wolff to come to their tents,
where a tent was already pitched for him, and where he should
also meet the Russian ambassador and his staff. Wolff went
accordingly to Astaara, and was most kindly received by the
British Embassy, and his friends, Dr. and Mrs. McNeil. ' The
Russian ambassador also called upon him, with his two secre
taries ; one of whom was Chodzko, a Pole, who was very much
concerned about the destiny of his countrymen, who were, at
that time, in open rebellion against the Emperor Nicholas ;
and he desired Wolff to make him acquainted with the last
news about Poland. Chosdow, the other secretary, displayed
a candour which it was surprising to observe in a diplomatist ;
for he informed Wolff that the Poles had hitherto been vic
torious on every occasion, and had defeated the Russians.

Wolff preached in the tents of the British Ambassador, and
his sermon consisted of an exposition of the 1 2th chapter of
Revelation ; in which he showed that the woman mentioned in
the first verse was the Jewish nation ; and the child which was
born was Christ ; and the time of the spiritual conception of
Christ in the Jews, will produce a war in heaven between
Michael the Archangel, and the dragon. And he showed that
in that conflict Michael will be victorious, and will expel the
dragon, which is the devil, who has hitherto access in heaven,
as we can see in the case of Job, when he appeared before God
as accuser. This fall of the dragon will fill him with wrath,
and then he will persecute the Jewish nation, when those
mighty wonders shall be performed, which are alluded to in
Micah vii. 15, wonders similar to those which were performed
at their coming out of Egypt. " According to the days of thy
coming-out of the land of Egypt will I show unto him marvel
lous things.''1 And it is for that reason that the prophets
Isaiah and Ezekiel make those battles fought in former times

282 Travels and Adventures

typical of those battles which shall be fought previous to the
coming of our Lord, &c.

McNeil confessed that he never heard a sermon in which
such a deep insight into Scripture was displayed, and such
knowledge of the writings of the Fathers. The Russian
secretaries, to whom also he preached the same sermon, took
it down in writing, and sent it to Count Nesselrode, the Chan
cellor of the Russian Emperor. Chodzko also said, that many
monks of the famous monastery, Troitzo, held the same views
as Wolff; and Wolff advised Chodzko to get the book called
" The Coining of Christ in Majesty and Glory," written in
Spanish by a converted Jew, the famous Jesuit Lacuuza, under
the assumed name, Juan Josaphat Ben-Ezra, which had been
translated into English by Edward Irving ; and was also
translated into German. This book was condemned by the
Church of Rome, on account of Lacunza^s belief in the re-esta
blishment of Jewish sacrifices.

Colonel Campbell now immediately wrote to the King of
Persia, who had fled into the mountains of Ispahan, on account
of the plague, and also to Abbas Mirza at Yazd, for letters of
introduction for Wolff to the chiefs in Khorassan. And in due
time both letters of introduction and passports arrived, accord
ing to this request ; on which occasion it so happened that
Wolff, the Ambassador and his family, with Dr. McNeil and
his family, were all seated together at dinner, and Dr. McNeil
said jokingly to Wolff, " Now you have got all the letters ;
but, in spite of them, we shall hear, two months hence, the
sad tidings that Joseph Wolff has been made a slave in Kho
rassan by the Turcomauns, and sold for six sliay? — the value
of one " shay " being the twentieth part of a farthing.

Despatches arrived at the same time from Bushire, with a
letter from the British Resident there, who gave notice to
Colonel Campbell that Colonel Chesney had arrived from
Bombay, in company with a Polish nobleman, Count Borowsky
by name. On hearing this announcement, Wolff at once said,
" Be on your guard, Borowsky is not a Polish nobleman, but
a Jew !"* This man was a very remarkable one, and to form
an idea of him, we must go back to the year 1829, when Wolff
had arrived in Alexandria with his wife from Jerusalem.

A Jew called one day on him there, with all the appearance
of a gentleman ; but who struck Wolff as being a great brag-

fart. He informed him that his mother had been a Jewess,
nt that his father was Prince Radzivil ; that he had been in
London, and had wished to be baptized there ; but as the
London Society for Promoting Christianity among the Jews

of Dr. Wolff. 283

would not come to his terms, he had left them. This
visitor, who called himself Borowsky, was then a young man,
giving instruction in Alexandria, in history and mathematics ;
but Wolff, convinced that he was a Jew, on the father's as well
as mother's side, did not wish to have anything to do with
him. .

However, Caviglia (mentioned already), the philosopher,
Christian, mystic, and antiquarian, took an interest in him ;
and, as he wished to proceed to Bombay, he offered him letters
of introduction, if he would first state what he meant to do
there, Borowsky told him coolly, that he would teach the
English there how to govern India. Caviglia retired, and
exclaimed, "Per Bacco !" and did not wish to have anything
more to do with him. Nevertheless, Borowsky proceeded
to India, though without the letters. This was in the year
1829 ; and in 1831, as stated before, the news reached Colonel
Campbell, that this Borowsky, under the title of Count, had
arrived at Bushire with Colonel Chesney. And Wolff warned
Colonel Campbell accordingly of his suspicions about the man.
That Wolff's suspicions of his being a Jew were well founded,
will hereafter appear.

Wolff left Astaara, accompanied by a servant of Colonel
Campbell, and traversed, for eight days, all the villages
infected by the plague, for 300 miles, till he reached Teheran,
the chief capital of the King of Persia, the journey being per
formed on horseback, and Wolff always sleeping outside the
villages on the ground, in the open air. The servant cooked
for him, and he was provided with victuals at Astaara to last
the whole way.

On his arrival in Teheran, he took up his abode in the palace
of the British Ambassador, as Colonel Campbell had most
kindly provided him with a letter for the housekeeper there,
who was a Persian. Khosrow Khan, his old friend, the chief
eunuch, called on him ; and ho has been already described by
Wolff as a Muhammadan Swedenborgian. He was delighted,
he said, to hear again about Christ. He said, also, that he
would assist Wolff in going safely to Bokhara ; but that it was
a far more dangerous journey than any Wolff had ever under
taken before, and, therefore, great caution was required. He
said, too, that, in the year 1825, Captain Brown, an English
traveller, had been killed in Khorassan, although he had had
with him an escort from the King of Persia.

Wolff called the next day on Khosrow Khan, when he met
there several Affghan merchants who had come from Bokhara.
Khosrow Khan asked them, how Wolff could go safely ? They

284 Travels and Adventures

replied, " Nametwanad B'rawad," "He cannot qo" Wolff
asked, " Why not !" They answered, " They will kill you in
Khorassan, because they cannot bear Christians ; and if you
should slip safely through Khorassan, and arrive in Sarakhs,
where there are 6000 tents of Turcomauns, they will keep you
a slave ; and if you were to slip through Sarakhs safely, and
arrive in Merw (also called Mowr), you will still be in the
same danger ; and if you should slip safely through Merw,
and arrive in Bokhara, you will either be kept there, and
never be allowed to leave : or killed, as they killed Morecroft,
and Guthrie, and Trebeck, six years ago, after Shah Hydar
had received them with the greatest kindness, and after they
had given him immense presents." Besides this, they said to
Wolff, " You have physical impediments, because you are
short-sighted, and do not see when robbers are coming."

And Wolff must confess that he is the most unfit of tra
vellers, because, as they justly observed, he is short-sighted ;
and also, he is not able to ride upon a good horse, nor even
upon a donkey ; he cannot swim at all ; he cannot cook his
own victuals, nor sit as the natives do, with crossed legs, like
tailors; and his habit of walking about, in a pensive manner,
was always offensive to Easterns of every description, until
they had found him out to be a dervish, who was absorbed in
meditations on higher matters.

Khosrow Khan said, " My dear friend, I do not like to be
responsible for your safety, for I am convinced you are in
great danger.'1'' Wolff replied, " Grod is mighty above all
things ; He will take care of me."

Now, before Wolff proceeds to give an account of his depar
ture, he must be allowed to give an insight into the state of
the country of Persia, and of Turkistan, and Bokhara — those
countries to which he was about to proceed. He has already
observed that there are two great parties in the Muhammadan
religion : The Sheeah, — Anti-traditionalists, who believe that
the first rightful successor of Muhammad was Ali, and after
him the twelve Imaums. They reject entirely the right of
successorship of Aboubeker, Omar, and Osman, and consider
them as robbers and usurpers, and curse five times every day,
in each of their prayers, Aboubeker, Omar, and Osman.

Now the Persians and the people of Khorassan are Sheeah,
and are under the government of the King of Persia, who is
also a Sheeah. And Persia Proper, including Khorassan, is
comprised by the name of Iran. But, after it, Tooran comes,
which comprises the whole of Turkistan, Bokhara, Khiva, and
Kokan, and Tashkand, and Hasrat Sultan, Mimona, Ankhoy,

of Dr. Wolff. 285

and Herat. These countries, except Herat, are also called
Turkistan. Its inhabitants are Osbeck, Tatshick, and Kal
mucks, all of which are Soounee, i.e. Traditionalists. They
recognize the Khalifatship, or successorship of Aboubeker,
Omar, and Osman, and Ali ; and declare the Sheeah to be
infidels, and worthy of being sold, as they express themselves,
like donkeys and horses. And this they do ; and every year
the King and Muhammadan Mollahs of Bokhara issue a
Fetwa, i.e. Papal bull, ordering the Turcomauns in the desert,
and the Hazara (called by Gibbon, "Khozaren"), to march
every year to Khorassan and Persia, to make " tchapow," i.e.
foray ; which order those tribes obey, and capture whole cara
vans, burn down cities and villages, and sell the inhabitants as
slaves in the cities of Turkistan.

In Hebrew, the Turcomauns are called, The children of
Togarmah. Is it not remarkable that this description agrees
with the words of Ezekiel? (Ezekiel xxvii. 14) — "They of
the house of Togarmah traded in thy fairs with horses and
horsemen " — i. e. slaves, because the Persian slaves are used
as horsemen — " and mules." This is their trade to this day.
The Turcomauns now, therefore, enter Khorassan every year,
five or six times, burn down whole villages, carry away the
inhabitants as slaves, and sell them in the cities of Bokhara
and Khiva.

But this is not the only thing to be dreaded. The people
of Khorassan, though Sheeah, and subjects of the King of
Persia, were only nominally his subjects, and were, in reality,
subjects of forty-two Khans ; and, let it be observed, all of
them were Sheeah also. And all those Khans had power in
their respective territories over the lives and property of their
subjects, like the feudal lords, in ancient times, in England
and in Germany ; and they cared but little for the King of
Persia, to whom, however, each Khan gave every year a horse
as a mark of tribute.

Many of these Khans were in open understanding with the
Turcomauns of the desert ; the enemies of their rightful Kino-,
and the enemies of their religion ! There was one of them,
especially, whose name was Muhammad Iszhak Khan, ruler
of the city and territory of Torbad-Hydareea ; a man six feet
high, with eyes flashing fire, who marched out, sometimes
with 3000 horsemen, making slaves of the subjects of his
fellow-Khans, bringing them to his own town, Torbad, im
prisoning them, aud putting them in irons until Turcomauns
from the desert came to purchase them of him ; and thus
bought Sheeah from the hands of a Sheeah chief, to sell them

286 Travels and Adventures

again, chiefly in Bokhara and Khiva ! It is said of him, that
he had, in this manner, sold 60,000 of his co-religionists, and
subjects of his own King, to the Soonnee ; and as this system
has been now carried on for centuries, there are 200,000
Persian slaves in the kingdom of Bokhara alone. It was
through such a country as this that Wolff had now to travel.
Meantime, several cases of Bibles, in various languages had
arrived for Wolff in the British Embassy at Teheran, from
Bombay, sent to him by Bishop Carr, at that time Arch
deacon Carr. Before Wolff started he made acquaintance
with an Affghan, who had been several times in Bokhara, and
had managed matters so well that he always came safely
back ; and as Soonnee, there was no danger of his being made
a slave. This man promised to bring Wolff safely to Bokhara;
so he paid him a visit in the British Embassy. On his arrival
there Wolff embraced him in the Eastern manner, and gave
him a cup of tea to drink, and sat down near him, and looked
at him ; when, on looking at his neck, below his ear, he saw
something white on his skin — white as snow ; but not
knowing then, thoroughly, what leprosy was, he put his hand
to it, and asked him " What have you got here?" To which
he coolly replied, " This is what we call in Persian, />/•?;" i. e.
leprosy. Wolff ran away at once, and out into the garden ;
where meeting with a Parsee who was preparing everything for
his journey, he bade him go and tell the man he could have
nothing to do with him j and, of course, he never saw him

o

Wolff then went to the market-place in Teheran, where he
met a Muhammadan, dressed in a large yellow gown, with a
shawl tied around him like a sash ; a white turban upon his
head, and a staff in his hand. Wolff was at that time dressed
in Persian costume ; he had also a Bible under his arm, and a
Persian cap on his head ; and as it is not the custom as it is in
England, that one must be first introduced before speaking, he
walked up to him, and said, " I perceive that you are a
Hadshee." He at once told Wolff his whole history, and
said, " Yes, God be praised, I am a Hadshee, a Sheeah, and a
Muj teheed (i. e. a Sheeah priest). I set out three years
ago from Herat, and came through Khorassan, escaping the
attention of that Pedr Sukhte (which is in English, ( one
whose father ought to be burned '), Muhammad Iszhak Khan,
of Torbad-Hydareea ; and I arrived safely in Teheran, and
from Teheran I went to Bushire ; from thence I embarked for
Juddah, and from Juddah I went to Mecca, and from Mecca
to Medina j and after three years I returned yesterday, back

of Dr. Wolf. 287

to this place, Teheran ; and to-morrow I shall set out for
Herat, by the way of Meshed."

Wolff was highly pleased to hear this account, for he, him
self, had to go more than halfway on the same road. So he
said to the Hadshee : — " You are a Hadshee ; I am also a
Hadshee ; but I am more, I am a Dervish. I am a believer
in three books, which are : first, the books of Moses and the
Prophets : secondly, the Psalms of David ; and thirdly, the
Gospel of Christ, together with the Epistles of his Apostles."
Wolff used wittingly these expressions, because the Mu-
hammadans divide the revealed Book into four books ; firstly,
the Tawrat, i. e. the first five books of Moses ; secondly,
Zaboor, that is the Psalms of David ; thirdly, Anjeel, which
is the Gospel ; and fourthly, the Koran, i. e. the book of Mu
hammad. By telling the Hadshee this, Wolff gave him to
understand that he did not believe the same as the Hadshee,
but yet, that he was not an infidel. Wolff then continued,
" I go about in the world to proclaim that Jesus Christ came
the first time to suffer for our sins ; and that He will come
the second time to reign on earth in majesty and glory ; and
I am now going to Bokhara in order to find out the ten tribes
of Israel. ""

The Hadshee, whose name was Sayd Muhammad, observed,
" I should like to travel with you." And Wolff repeated, " I
should like to travel with you." On which the Hadshee said,
" Then you must be ready to-morrow."

Wolff hired four camels, upon which he loaded, those Bibles
which had been sent to him from Bombay for distribution on
the journey ; and he hired two Persian servants, both of them
tremendous rogues ; for Wolff never had the £ood fortune to

O " O

meet with a good servant, except on his second journey to
Bokhara, in the year 1843, when he took a Russian with him
from Constantinople to Tabreez, who actually behaved very
well the whole journey. But when they arrived at Tabreez,
he became so drunk that he thrashed his master, and would
have most seriously injured him, if Mr. Bonham had not
knocked him down. Wolff, however, would still have taken
him on to Bokhara after he became sober, if he would have
promised not to get drunk again. But he said he never would
promise such a thing, as he was determined to get drunk
whenever the feast of the Holy Virgin Mary was celebrated.
So Wolff dismissed him.

But to return to the journey to Khorassan. Wolff set out
the next day with the Hadshee, who had his hareem and
servants ; and with his own servants besides ; and about fifty

288 Travels and Adventures

Persians who had joined the caravan for Khorassan. Every
thing went on smoothly for three days ; but on the fourth,
they arrived in the province of Khorassan ; and, almost im
mediately, the whole caravan uttered shrieks, and the Hadshee
said, weeping, " God have mercy upon us ! Now we are lost ;
we are slaves for life !" Wolff asked, "What is the matter?"
They all exclaimed, " Are you blind ? look there !" and here
they pointed in one direction. " There are the Al-Ammaan
coming on horseback ; and the Al-Ammaan have a proverb,
'•Al-Ammaan Atlanda Attasee Danamas^ ^ i.e. "An Al-
Ammaan on horseback does not know his own father."

Now observe, the Turcomauns are also called "Al-Am
maan ; " and there cannot be the least doubt that they are
the ancient Scythians, the ancestors of the Germans, or the
Allemanni, or Allemands. There are among them two tribes;
the one called Sdkas> the Saxons ; and the other the Garaman,
that is the Germans. They are also called the Tooraanee, and
are noted so much for their ferocity, that the Greeks have
taken from the name rvpawoi, i. e. " tyrants." The first thing
they do whenever they attack a caravan, is to fire, and kill
some, in order to strike terror among the rest. Then those
who have escaped fall on their knees, and exclaim, Ammaan !
i.e. "Give us our safety!" Upon this, the Al-Amniaans,
that is, the people to whom the prisoner entrusts his safety, strip
their victims of everything they possess, leaving them naked ;
and tie them to their horses' tails with a long rope, so that
the horse is not able to kick them ; but they are dragged on
until the troop arrive with them at the spot in Turkistan
called Sarakhs, which is the chief emporium or market-place
for slaves.

Now eight or nine hundred of such Al-Ammaan came down
upon Wolff and his caravan ; but, to the surprise of all, they
did not fire, nor make any attack ; although they came up to
within a couple of yards of the travellers. Every one was
dumb and motionless, the attackers as well as the attacked.
At last, the Turcomauns commenced, "Norb'don Golyoorsesz?"
i.e. "Where do you come from ?" Wolff replied, " Ajamees-
taundan^ which means, "From the land of Ajam," i.e. Persia.
The Al-Arnmaans shook their heads, and said to each other,
" KoorJcar, Ajameestaunda Boowakt Wabba Warr awrdah ; "
" There is danger ; the plague exists in Persia at this time."
When Wolff observed from these words that they were afraid
of the plague, he began to walk up to them ; upon which,
they turned round at once, and rode off as fast as they could.
And thus, as it was observed, in the account of Wolff's cle-

of Dr. Wolff. 289

parture from Constantinople, the plague was once, during this
journey, the means of saving him from either death or slavery.

All now exclaimed, " Alhamdoolillah /" " Praise be to God !"
and after this, they marched on, and came to Semnaun. This
was the place where, six years before Wolff's journey, Captain
Brown was killed ; and here, at the time when Wolff was en
tering it, two Khorassan chiefs were fighting with each other.
One of them was son to the King of Persia ; the other was a
native of Khorassan, both of them Sheeah.

Wolff pitched his tent outside the city of Semnaun, with
the rest of the caravan ; and the inhabitants came thither out
of the town ; some of them to honour Wolff, because they had
heard that he was a great dervish ; others with a wish to kill
him, because they had heard that he was an infidel. The
Hadshee made them believe that he was a dervish, who be
lieved in three books, and that he was an extraordinary man,
who went about to speak with the nations about Jesus. So
these men talked to Wolff for some time ; but the evil-disposed
ones refused to give him water to drink, and the others did not
dare to do it. Wolff, however, made his way to a well him
self. At last, they all retired back into the town, and the
caravan slept in peace.

From thence they came to Damghan, one of the three cities
which are considered the most ancient in the world. The other
two are Balkh, in Bactriana, and Nishapoor, in Khorassan. In
Damghan, Wolff was received civilly by the Governor in his
own house, though he told him freely his history, viz. : — that
he had been a Jew, and had become a Christian and a dervish.
In the night there was fighting going on in the town, so that
Wolff was disturbed the whole time ; and his host had to fly
the place ; and Wolff hastened away in the morning to the
camp outside the town, where he had left the Hadshee.

And then Wolff proceeded on his way, with the caravan, to
Sharoot and Deh-Moollah, and arrived at the beautiful town
called Boostan, which means " Garden." This is one of the
few towns in Khorassan, whose rule is in the hands of one of
the King's sons. The name of that prince was Ismael Mirza,*
and he was the son of a Jewess. On Wolff's arrival in
Boostau, the whole town was in alarm and in arms ; and shouts
were heard from all sides, Al-Ammaan beeroon, " The Al-
Ammaans are outside f And this was so ; they filled the
whole road called " The King's Highway," which leads from

* The word Mirza, when placed before a proper name, means a secre
tary ; when placed after it, it means a prince royal, — the son or descend
ant of a king.

290 Travels and Adventures

Boostan to Meshed, and so forward to Bokhara ; the King's
Highway being a scriptural expression, to be found in the
prophet Isaiah, signifying the chief road.

Wolff said to the inhabitants of Boostan, u There is no
cause of fear for us, for they might have taken us a week ago
on the frontier." They answered, " Oh, we see that you are a
foreigner, and do not know the policy of these Al-Ammaans.
They did not take you on the frontier, because they were not
quite sure whether the plague was among you or not. But, as
they have spies everywhere, they are now convinced that you
are healthy and sound ; and do you only go out for half an hour
towards Meshed, and see whether they will not take you."

Wolff now asked the Hadshee, " What do you intend to
do?" He replied, "Let us hire a house here, and stay till the
times are more quiet." Wolff replied, " I shall do no such
thing, I must go on." And as he had had a letter from the
King of Persia for Ismael Mirza, he waited on him. The
Prince read the letter in due form, first pressing it against his
forehead, then kisssing it, then putting it to his heart, and then,
after reading it, he said to Wolff, " I am your humble servant.
Ask of me whatever you wish me to do for you and I will do it.*"
Wolff said that he only desired his Royal Highness to send
him to Bokhara in safety, either as a freeman or as a slave.
He told the Prince that his object in getting safely to Bokhara
was, that he might be able to converse with the Jews about
Jesus, and inquire into the truth of their idea, that they were
descendants of the lost ten tribes. He added, that after
accomplishing his mission in Bokhara, he would., in case he
went there as a slave, write to the Governor of Orenbourg, in
Siberia, and enclose a letter to Lord Heytesbury, sending him
bills to obtain money to pay for his ransom in Bokhara.

The Prince said, " There is no necessity for sending you on
as a slave, I can send you on as a freeman. And you may
take as much gold on your head as you please. Nobody
will touch you, and you need not go with a caravan ; one
single man is enough to bring you safely to Bokhara. I only
require from you one condition — I don't want money from you,
but my father writes to me that you are a very great man in
England. Therefore give me a writing, in which you promise,
in the name of the King of England, that after you are arrived
safely in Bokhara, he will give me a life-pension yearly, of
6;000 tomauns " (equal to ^3,000 sterling).

Wolff smiled, and said, " I can give you a paper, that his
Majesty should give you 40,000 tomauns, but I doubt whether
he will honour the bill !"

of Dr. Wolff. 291

Thereupon he replied, " Then I fear your paper will be good
for nothing."

Wolff answered, " So I am afraid myself."

" Then," exclaimed he, " you may go to the devil P

So WolfF left the palace of the Prince, and returned to the
Hadshee in the market-place, where many of the inhabitants
were assembled. They asked WolfF what the result of his
application had been 2 And he informed them of all the cir
cumstances, at which they all laughed, and made the following
remarkable observation ; —

" Oh, you don't know our princes ; they are not like yours.
Your princes will do some kindness to a foreigner, but the
occupation of our princes is to dye their beards black with
henna, smoke the galyoon, and get drunk against the law of
the Koran. They spend the greater part of their days in the
hareem, and squeeze their subjects for money, and foreigners
too, if they can ; and they are in understanding with the Al-
Ammaan in the desert, bargaining for part of their spoils.1'

It is surprising to observe, how, in countries where tyranny
prevails, liberty of speech is allowed to exist. It is to be ex
plained in this way : — The being a tyrant is no discredit there,
but a credit. Count Titow observed to WolfF, that this seems
to have been the case in the time of our blessed Saviour. And
the Apostle seems to insinuate this by the words, " He beareth
not the sword in vain." And if we ask at the present day in
savage, despotic countries, " Why has the king killed such and
such a man 2 What crime has he committed 2" the answer is,
" None ; he was a good man, but using the sword is the
business of a king."

This seems to have been the case in the times of Louis
Quinze in France, when both tyranny existed and liberty of
speech was allowed. For a tyrant will allow liberty of speech
so long as he does not perceive the danger of it, but the
moment he perceives the danger he puts a stop to it. And so,
we may ask, would Louis Napoleon now allow any one to write
a book like " Telemaque ?" Certainly not ! Napoleon per
ceives this danger, and gives warning to newspapers, and stops
all liberty of speech; because the fate of Louis XVI. has
shown to him what is the consequence of tyrannical acts when
they are permitted to be canvassed by the people.

WolfF asked the inhabitants whether there was not another
road to Bokhara? They replied, " Yes, there is one where the
Turcomauns don't go, on account of the scarcity of water ; and
this is through the province of Cay en to Burchund, and from
thence to Herat, and from Herat to Samarcand and Bokhara.

u2

292 Travels and Adventures

In case you take that road, you must provide yourself with
water for seven days in skins, and also with pomegranates, from
which you may squeeze out a tumbler full of juice, and that
juice, mixed with water and sugar, you will find a delicious
draught to take when you are thirsty ; and you must provide
yourself with enough roasted chickens to last you seven days,
and so you will be able to arrive on the seventh day at Bur-
chund. But on arriving there, try to escape the attention of
Ameer Assaad-Oollah-Beyk, the Governor of that place, for
he has been a rebel against Abbas Mirza and the King of
Persia for the last thirty years, and as you are the friend of
Abbas Mirza, you may easily be suspected of being one of his
spies, and be put to death."

Wolff prepared, according to the advice he had received, to
proceed to Burchund and Herat, and when the inhabitants saw
that he was determined to go, one old man eighty years of age,
said, " I will go with this European as far as Burchund, for I
have never seen my great-grandchildren who live there."
Another said, " I want to go and see my nurse, whom I have
not seen for these twenty years."

And thus a caravan was again formed, of between forty and
fifty people, and Wolff set out for the desert of Cayeu with his
fellow-travellers and servants.

The first night they slept among the ruins of a huge castle.
It was utterly inconceivable to discover, how, in those ancient
times, men could have placed such mighty stones one upon the
other. No wonder that the natives say, these structures have
not been built by human hands, but by Deeves, or genii ; and
that Rostum himself, the Hercules of the Persians, has not
been able to destroy them entirely.

The next morning Wolff started again on his journey, and
went twenty-five miles ; and they were about to lie down to
sleep in the desert, after they had had some food, when the old
man, before mentioned, began to make a most tremendous noise,
exclaiming, " O God ! what has happened to me in my old
age ?" They asked him what was the matter ? and he replied,
" I must return to that accursed castle." Wolff asked, why?
He said, " I have lost a half-rupee in the castle, which I must
try to find again." Wolff would have willingly offered him
two or three rupees, in order that he might not take the trou
ble of going back again ; but on such journeys everything is
to be considered ; for, if he had shown himself liberal to the
old man, he might have excited the suspicion that he had a
great deal of money, and so have put into the minds of the rest,
and even^of the old man himself, the idea of killing him for

of Dr. Wolff. 293

his money. For they say of a man who has got a great deal
of money, bad nam darad, which means "he has a bad name,"
because he is in danger of being put to death. And so Wolff
suffered the old man to return the next day to the castle.

All said that the man would not try again to join the cara
van, but would go back to Boostan ; and so they proceeded
without him, and went on that day about thirty miles, and
were about to go to rest, when, to their great surprise, they
heard the voice of the old man, exclaiming, " Praise be to
God, the Creator of the world, praise be to God, the mighty
and the glorious ! I have found my half-rupee." The whole
caravan laughed most heartily on hearing the joy of this man,
who kept them awake half the night, telling them how he had
swept the room in the castle, until " Hazr" (i.e. Elijah) ap
peared to him, and showed him the spot where the half-rupee
lay. This illustrates the passage in Luke xv. 8, 9, u Either
what woman having ten pieces of silver, if she lose one piece,
doth not light a candle, and sweep the house, and seek dili
gently till she find it ? And when she hath found it, she call-
eth her friends and her neighbours together, saying, ' Rejoice,
with me, for I have found the piece which I had lost.11

Wolff had often witnessed similar conduct in women who
had lost some piece of money of the most insignificant value,
and this shows the dreadful covetousness of the Eastern people.
However, covetousness is not confined to Easterns, it prevails
also in Europe, especially among those literary men who carry
on literary pursuits as a trade,

The next morning; the caravan proceeded on through the
desert, and slept in a camp, as usual ; when a quarrel arose
between two of the travellers, one saying to the other, " Thou
stupid fellow, thou art ignorant of thy religion." The other
replied, " Ask me a question, and see if I cannot answer it."
The other said, " Then tell me what was the name of the pro
phet's daughter who married Ali f The other did not know.
And here Wolff, who had overheard the discussion, called out,
" Fatimah Khatoon was her name." (Khatoon means a lady,
so that she was called " Fatimah the lady.")

The man who had challenged the other, now exclaimed, " See,
this Christian dervish knows it, but thou dost not know !"

Wolff again interposed, " Now, I will ask you who boast so
much, some questions. Answer me ! With whom did Mu
hammad travel, and to what place did he travel, when he was
thirteen years of age ? And who invited him to a sumptuous
dinner."

The man knew not one single word of this. Then Wolff
said, " He travelled with Aboo-Taleb, his uncle ; and came

294 Travels and Adventures

near Bussorah in Syria, on his way to Jerusalem ; and it was
by Baheerah, the monk, that he was invited with his party to
a sumptuous dinner.""

As Wolff concluded, a dervish rose from amidst the caravan,
and approaching him said, " Verily, Youssuff Wolff, thou art
a dervish indeed. Untruth is not in thee !" Wolff at once
presented this dervish with a Bible, and commenced speaking
about religion.

CHAPTER XVII.

Burclmnd : Taken Prisoner : Dervishes : Caravan : Toorshesh :
Made Slave: Torbad-Hydareea : The " Head-tearer :" Re
leased from Slavery.

A T last, the caravan arrived in Burchund, where Wolff went
•**• to a caravanserai to sleep ; for Ameer Assaad-Oollah-
Beyk, Governor of the place, a Sheeah by persuasion, and
vassal to the King of Persia (but who had already been for
thirty years a rebel against his liege lord, and the Prince Regent
Abbas Mirza), was very suspicious of every traveller who came
to the place ; being afraid that he might be a spy upon him,
sent from Abbas Mirza. Wolff, knowing this, did not delay
at Burchund ; but set out the next morning for Herat, accom
panied only by his own two servants, and a camel-driver con
ducting the camel which carried the Bibles.

He walked the whole distance — being forty miles ; and just
as night had set in, two horsemen came up behind him. They
were of that mighty and brave race, the Pooluj, the bravest
people of central Asia ; who were afterwards entirely defeated
and subdued by General Sir Charles Napier. When these two
Pooluj came behind Wolff, they said, " We are sent by Ameer
Assaad-Oollah-Beyk to bring you back, because you are a spy
from Abbas Mirza."

The history of the matter was this. Before Wolff arrived
at Burchund, a report had reached the place that Abbas Mirza
had already marched into Khorassan, for the purpose of putting
an end to slave-making, and of exterminating the Khans,
among whom Ameer Assaad-Oollah-Beyk, as one of the chief
rebels, was included. And Wolff was suspected of being a spy
from Abbas Mirza, on his road to Herat, to make alliance with
Shah Kamran, its king.

Wolff had no resource, but was forced to walk back to Bur-
ehund, a journey which he accomplished in three days, and

of Dr. Wolff. 295

then he was brought to the old castle, which was the residence
of the Ameer. Those castles are called in the Persian, ark,
from which our English and German word "ark" is derived,
and it means " a fortress."

Here Wolff was dragged into a large dark room by the
Ameer's soldiers, in a rude, disrespectful way. Each of the
soldiers had a matchlock gun in his hand ; with a burning,
smoking torch upon it, which spread a sulphurous odour through
the room. On one side of the room sat the Ameer, with the
chiefs of the desert around him. The Ameer himself had a
most beautiful eye, and pleasant countenance ; and both he
and all the other chiefs had a galyoon in their mouths, and
were smoking. On the other side were the Moollahs sitting ;
and in the midst of them was a dervish of high repute, whose
name was Hadshee Muhammad Jawad.

Wolff was at this time in his Persian dress, and carried a
Bible under his arm, as was his universal custom in travelling.
The Ameer first opened his mouth, and asked Wolff,

" Where do you come from?"

Wolff said, "I come from England, and am going to Bok
hara."

" What do you intend to do in Bokhara?" asked the Ameer.

W olff replied, " I, having been a Jew, visit that nation all
over the world, and wish to go to Bokhara, in order to see
whether the Jews there are of the ten tribes of Israel, and to
speak to them about Jesus."

All in the room exclaimed, " This man must be devil-pos
sessed !"

But the dervish, on the other side, called out, " Silence !
This man is not devil-possessed. I shall examine him." And
then he proceeded to examine Wolff, in the most extraordinary
manner, by asking him, " Do you know Sir John Malcolm ?"

Wolff answered « Yes."

Then, again, asked the dervish, " Do you know Sir Gore
Ouseley?"

Wolff said " Yes," once more.

Dervish. — " Do you know Lord Hastings, Governor-General
of India?"

Wolff.—" Yes."

Dervish (in a louder tone). — " Do you know the Padri (i. e.
missionaries) of Calcutta, Serampore, Madras, and Bombay ?"

Wolff.—" Yes."

Then said the dervish, "Thou art a Padre" (a missionary),
and added, with exultation at his own shrewdness, " Have I
found you out?" Wolff answered " Yes." Upon which the

296 Travels and Adventures

dervish turned to the Ameer, and said, " Now go on asking
him questions, and I will help you out/'

The Ameer then continued the examination as follows : —

Ameer. — " How far is England from Bokhara?"

Wolff. — " Seven thousand miles straightforward, going by
sea to Constantinople, and from Constantinople by land to
Bokhara; but, as I have come, it is above 15,000."

Ameer. — "Why do you take such trouble? why do you
mind what they believe in Bokhara ? why not remain at home,
eat and drink, and live comfortably in the circle of your family ?"

Wolff. — " Sadi says," (and, as he spoke, he balanced him
self from side to side, as is the custom with dervishes, using
also their singing tone), " ' The world, O brother, remaineth
not to any one. Fix, therefore, your heart on the Creator of
the world, and it is enough.' I have found out, by the reading
of this book" (here he held out the Bible) "that one can only
bind one's heart to God by believing in Jesus ; and believing
this, I am like one who walks in a beautiful garden, and smells
the odour of the roses, and hears the warbling of the nightin
gale ; and I do not like to be the only one so happy ; and there
fore I go about in the world for the purpose of inviting others
to walk with me, arm-in-arm, in the same beautiful garden."

They all at once rose, and exclaimed, " A man of God ! —
drunk with the love of God ! A dervish indeed ! Sit down !"

A pipe was now brought to Wolff, and tea ; and then the
Ameer desired him to read some portions from his book.

Wolff turned to the Sermon on the Mount, and read the
first twelve verses ; then to Isaiah, and read parts of the 34th
chapter, " Come near, ye nations, to hear ; and hearken, ye
people : Let the earth hear, and all that is therein ; the world,
and all things that come forth of it. For the indignation of
the Lord is upon all nations, and His fury upon all their
armies : He has utterly destroyed them, He has delivered them
to the slaughter," &c. Upon this Wolff enlarged, and spoke
of the final judgments of God upon the nations. A general cry
now arose, " O God, why do we not repent ? O God, why do
we not repent ?"

And then the Ameer asked whether Wolff had such books
in their language, to which Wolff replied, " Yes," and sending
for his servant, he caused Persian and Arabic Bibles to be
brought into the room, and distributed above forty copies. He
afterwards saw people reading, in the open market-places, these
very books ; and was called upon, more than once, to explain
different passages in them. Wolff remained fourteen days in
Burchund, sleeping in the house of Hadshee Muhammad Jawad.

of Dr. Wolff. 297

This dervish is known, not only in the whole of Khorassan,
but also throughout Turkistan, including Bokhara, Balkh, and
Cabul, Khotan, Kokan, Tashkand, Hasrat, Sultan, and Yar-
kand in Chinese Tartary, the whole of Hindoostan, Thibet,
and China !

It is worth while to give to the world a more just view of
the dervishes than has hitherto been done, because, both by
missionaries and other travellers, they have been represented
as useless beggars. Such an account of them as this is at once
refuted, by simply stating, that all the great men in the East,
who have been celebrated either as poets, or historians, or law
yers, have been dervishes. For example, Hafiz, Saadi, Fer-
doosi, Moollah, Eoomee, Jaami, Malek Nizam — and the last
was the exterminator of the Assassins, who are otherwise
called "The people of the Man of the Mountain." These peo
ple, before they attacked an enemy, would intoxicate themselves
with a powder made of hemp-leaves, out of which they pre
pared an inebriating electuary, called " Hashish ;" and so they
were called " Hashshasheen," whence the English word " ass
assin" is derived. They were under the command of an old
man, who resided formerly upon Mount Lebanon, and was,
therefore, called " The Old Man of the Mountain." Many
heroes, who went from Europe to fight against Islam, in the
time of the Crusades, fell victims to the invisible hands of
"The Old Man of the Mountain."

To return to the dervishes. If they did not exist, no man
would be safe in the deserts among the savages. They are the
chief people in the East who keep in the recollection of those
savages that there are ties between heaven and earth. They
restrain the tyrant in his oppression of his subjects ; and are,
in fact, the great benefactors of the human race in the East.
They are called dervishes from the word Daar, which is, in
English, "door," and Weesh, which means "hanging," the
purport of the whole word being to Jiang at the gate of God, to
be inspired by Him, and to trust in His bounty. They are
consulted by courts, and by the counsellors of state in times of
emergency. All the prophets of old were dervishes, beyond all
doubt, in their actions, in their style of speaking, and in their
dress. For instance, we find that Elijah sat, " with his face
wrapped in his mantle ;" and when he was asked, " What art
thou doing ?" he replied, " I am jealous for the Lord." Ex
actly so does a dervish sit now, wrapped up in his mantle, in
deep meditation. And if one asks him, " What art thou doing,
O dervish ?" he will reply, " I am filled with zeal for God ;"
or, " I think of the time when Mehdee (i. e. the Restorer of all

298 Travels and Adventures

things) will come, and when the wolf and the lamb shall lie
down together." And when he comes near a river, he strikes
the river with his mantle. At other times, he strips himself
of his clothes, as Isaiah did, to indicate the total overthrow of
an empire. And dervishes sit outside the gate, as Isaiah did,
and receive the counsellors of the kings, as he did. And, just
as Isaiah prophesied the defeat of the Assyrian king, in the
following short sentence, when Hezekiah sent to consult him,
" The virgin, the daughter of Zion, laughs at thee, the daugh
ter of Jerusalem shakes her head at thee," thus the dervish,
Nakshpandee, replied to the King of Khiva, when he was con
sulted on the approach of Russia to Khiva, " Tell Moscow,
Organtsh laughs at thee, and Khiva shakes her head at thee."

The prophets had spiritual disciples, whose business it was
to pour water over the head of their master ; and, before he
died, he bequeathed his mantle to his spiritual disciple, and
the spirit came over the disciple henceforth ; and he trod in
the footsteps of his master, as Joshua followed Moses, and
Elisha his master, Elijah. And thus every dervish is a Moor-
sliced, i. e. a " spiritual guide," who has under him a Mooreed,
which means " an obsequious disciple." Melchizedec of old,
also a dervish, had a royal title ; he was " King of Righteous
ness," — in Hebrew, Melchizedec — and he was also " King of
Peace," Melek Salem. And when Abraham came to his tent,
he came forth with bread and wine, and was called " The
Priest of the Highest ;" and Abraham gave him a portion of
his spoil. And just so, Wolff's friend in the desert of MerWj
in the kingdom of Khiva, whose autograph Wolff considers an
ornament to his Bible, whose name is Abd-Arrahman, which
means, slave of the merciful God> because his mother said, on
the day of his birth, " Thou shalt be a slave of the most mer
ciful God all the days of thy life," has also a royal title. He
is called, Shahe-Addaalat, " King of Righteousness," the same
as Melchizedec in Hebrew. And when he makes peace between
kings, he bears the title Shahe-Soolkh, i. e. " King of Peace,"
— in Hebrew Melek Salem. Melchizedec produced bread and
wine ; and thou, dear dervish in the desert of Merw, earnest
forth from thy tent, and refreshedst the weary wanderer, Jo
seph Wolff, with bread and sherbet. And when he asked thee,
who was thy father and thy mother ? thou repliedst humbly,
" I am without father, and without mother, for I have forsaken
all for God's sake." And does not Paul say of Melchizedec,
that he was without father and without mother ?

To go back to Wolff's journey. At last he took Rookhsad,
i.e. "leave of departure," from Ameer Assaad-Oollah-Beyk.

of Dr. Wolff. 299

He said, " My dear friend, thou may'st go whenever thou
pleasest ; but I cannot understand one thing. You intend to
go to Bokhara. Why not go the straightforward way, from
here to Toorshesh ? I will give you two men to escort you
there. And my friend, Muhammad Takee Khan, will give
you an escort to Nishapoor. There your friend, Abbas Mirza,
has arrived with an army of 20,000 Persians ; and English
and Russian officers are among them. He is come to extermi
nate us all ; but God is great. I shall have to fight him, for
he will pull down my palace if he can. In the meanwhile, we
are politic in our behaviour towards him, and pay him every
honour and respect. And you will be respected on his
account. The Turcomauns have already begun to send their
deputies to him, and have promised to make no more slaves."
Wolff at once acted according to the Ameer's advice, and
accepted the escort to Toorshesh.

But before continuing the history of his travels, it must be
recorded that this Ameer Assaad-Oollah-Beyk was a man of
excellent and amiable character, and very remarkable as a
brave warrior. Abbas Mirza succeeded in subduing all the
rest of Khorassan, during the three years of his expedition
against that country ; but Burchund was never molested by
him. Yet a very sad fate awaited the poor Ameer ; for, in
the year 1844, when Wolff returned from his second journey
to Bokhara, fourteen years afterwards, he found that the
Ameer had just been taken by Mahmood Shah, Abbas Mirza1 s
son, and that his kingdom had been wrested from him, and
his eyes put out.

Wolff departed from Burchund, escorted by two men, as
well as his servants, who were sent with him by Assaad-
Oollah-Beyk ; and, after two days' journey, they passed by a
village, near Toorshesh, which was in flames ; and the inha
bitants were running about in the high road, exclaiming, " O
God, Thou hast broken our bones!" For the Turcomauns
had been there the day before, and had set the village on fire,
and taken many of the inhabitants as slaves, because they
knew that they would soon' have to give up slave-making, on
account of Abbas Mirza's army, which had entered the country
for the purpose of putting an end to the inroads of these
Turcomauns.

Wolff then, after two hours' journey, entered the fortress of
Toorshesh, with only one of his servants, for the other had left
him at Burchund, saying these words, " I leave you, because if
you are not made a slave in a few days, you may cut off my
beard the first moment you see me."

300 Travels and Adventures

A Dervish was sitting at the gate of Toorshesh. The
moment he saw Wolff, he took hold of his arms, stopped him,
and said to him, " You are a Frankee : I won't leave you
until I have given you a present."

Wolff replied, " I do not want a present."

The Dervish answered, " You shall not stir till I have given
you a present."

Wolff then said, "Well, then, give me a present."

Thereupon the Dervish spat in his face. Wolff wiped it off,
and went his way.

Wolff, on entering Toorshesh, delivered the letters of recom
mendation, given to him by the above-mentioned Mahmood
Shah, into the hands of Muhammad Takee Khan, the Gover
nor of Toorshesh, to whom they were addressed. After he had
perused the letters, he said to Wolff, " I must be candid and
upright towards you ; and therefore I must frankly declare to
you that I cannot give you any escort to go with you to Nish-
apoor, where Abbas Mirza is now encamped with his army,
because I have declared myself rebel against him. He has
sent me an order to deliver up my palace and my town to
him, and this I have refused to do. And, besides this, there
is, only fifty miles from here, my deadly enemy, Muhammad
Iszhak Khan, of the tribe Kerahe, Governor of Torbad-Hy-
dareea. He has the surname, Kaleekaan, which means the
4 Head-tearer,' because he has such immense bodily strength,
that he frequently tears in two the skull of his enemy ; and
though, from fear of Abbas Mirza, he has given orders that
his people should cease from making slaves, nevertheless, his
subjects wander about on horseback, and make slaves, and sell
them to the Turcomauns." Wolff then said, " As there is no
other remedy, can you give me a horse which is quiet, and I
will go on alone with my servant ?" But the servant said,
" I don't go with you, unless you promise me that you will
ransom me, as well as yourself, in case we are made slaves by
the Kerahe people." Wolff promised to do this, and Muham
mad Takee Khan gave him a horse gratis ; and so he set out
with his servant for Nishapoor.

Fifteen muleteers, whose mules were laden with dates,
pomegranates, &c., which were presents for Abbas Mirza, sent
to him by the chiefs of Toon, Tabas, and Khaf, joined Wolff
on the road ; and thus they arrived, after about five hours'*
journey, at a village called Rooshne-Abaad. Here the people
looked out from the tower, and observed that, in the high
ways, horsemen, belonging to Muhammad the " head-tearer,"
were wandering about, trying to make slaves. Wolff said,
" Bring me some of my Arabic and Persian Bibles, and I will

of Dr. Wolff. 301

write something in each of them."" The Bibles were brought
to him, and he wrote in Persian the following words : —

To His Royal Highness Abbas Mirza.

" ROYAL HIGHNESS — In case these Bibles reach you with
out me, you may be convinced that I have been made slave,
with my servant, and fifteen muleteers, not by Turcomauns,
but by your Highness's subjects, the Kerahe, people of Mu
hammad Khan, of Torbad-Hydareea, who wander about to
make foray, against the order of their chief, who is now 120
miles distant, in his country house, Sangoon. He is very
desirous of submitting himself to your Royal Highness ; and
therefore, in case that I am made slave, an order from you to
their great chief, will effect not only my liberation, but also
that of all those who have been made slaves with me.

" JOSEPH WOLFF."

Wolff wrote the same in English, for the perusal of the
British officers who accompanied Abbas Mirza's army ; and
then he gave these Bibles into the hands of the chief of the
inhabitants of Rooshne-Abaad, and told them, " Now, I shall
set out on my journey for Nishapoor, accompanied by those
who came with me here."

And thus they set out towards a village called Sangerd,
about three hours1 distant from Rooshne-Abaad. When Wolff
had ridden on before the rest, and was only a quarter of a mile
distant from Sangerd, he suddenly heard a firing from all
sides, and saw the flashes of the guns as they were fired off;
and this was accompanied by dreadful yellings and screams
from the barbarians. Ammaan! was the cry, which means
" Safety," and Wolff might have saved himself, but he was
determined to share common fate with the rest, and so he
returned to his companions, when he saw an awful sight. His
servant and all the rest were already tied to the horses1 tails
of a banditti who surrounded them. All these prisoners had
been stripped entirely naked ; and, at last, one of the robbers
rode up to Wolff, with a countenance of hell, and a gun in his
hand, with a smoking torch upon it, and he continually ex
claimed, " Pool, pool !" which means " Money, money !"
Wolff gave his purse to him, and he said, " Have you more
money r Wolff answered, "Yes, in my trunk." Then he
said, " When my companions come, don't tell them that I
have taken your money, for those horrid fiends, the Kerahe,
rob among themselves again." At last, the whole troop rode
up to Wolff, yelling, " Pool ! pool ! pool !" Wolff said, " I
have given my money into the hands of this fellow." They

302 Travels and Adventures

then gave their companion a tremendous beating, and took
the money from him. Then they said to Wolff, " Now, you
dismount." He obeyed ; when they stripped him naked, like
Adam and Eve when they were created, and tied him with a
long rope to a horse's tail ; and one with a whip came behind
and flogged him.

Wolff prayed ! — in such hours one learns to pray.

The chief of the gang, a horrid-looking fellow, of black com
plexion, with a blue diseased tongue, came up to him, and
asked him, " Who art thou ?" and Wolff replied, breathing
hard, and scarcely able to speak, " I am a follower of Jesus ;"
and the chief, horror-struck, replied, "A follower of Jesus I"
u Yes," Wolff said, " a follower of Jesus ! and I go about for
his sake."

Wolff found out during his travels among savages, that it is
exactly with them as it is with the devil himself; for they
believe in Jesus, but it is a belief which makes them tremble ;
it is a torment to them.

The chief immediately gave orders that Wolff should be un
tied and allowed to ride upon one of the horses ; and they put
a few rags around him to make him more comfortable. The
road was covered with snow and ice, and they diverged out of
the road, and at last encamped in a forest, where they made an
immensely large fire ; they then made free with Wolff's tea,
sugar, and things, which he had brought ; and they also broke
open the cases of dates and pomegranates. Then they set a
value upon the slaves they had taken, and Wolff's servant was
valued at ten tomauns, equal to £o, but when they came up
to Wolff and looked at him, they said, " We don't like this
fellow at all ; he stares at us so." Then one of them said,
"He is worth five tomauns," equal to £2 10s. ; whilst another
one said, te I would not give half that price for him." And
whilst thus valuing and examining the prisoners and their
effects, they found the letters of recommendation which Joseph
Wolff had; as, for instance, letters from, and for, Abbas
Mirza ; letters from Sir Robert Gordon ; from the Governor-
General of India, &c. Then they asked Wolff the purport of
these letters ; and, on his explaining this to them, they were
horror-struck, and said, u Now, this is a dangerous man ; we
see from his looks, and from these letters, that he is not a
common man. Abbas Mirza is now come into this country to
exterminate slavery, and our chief is now trying to come to
an understanding with him ; aud Abbas Mirza will hear of
our having made a slave of this Englishman, and will imme
diately send an order to our chief, that we should not only

of Dr. Wolff. 303

dismiss the Englishman, but all the rest of the slaves who are
deposited in Torbad-Hydareea, and who are not yet sold to
the Turcomauns. The best, therefore, which we can do, will
be to kill him ; and say, when he is asked for, that the Turco
mauns have taken him."

All this was said in Wolff's presence, and, of course, he did
not like it. He therefore went up to them, stared in their
faces, and said, " I have understood all you have said, and the
resolution to which you are come. Your reasoning is very
good, but it has only one fault, and that is, that you are too
late ; I also knew how to calculate, and have laid my plans
accordingly." They asked, "What plans have you made 2"
Wolff replied, "Ask each of my travelling companions, sepa
rately, and they will tell you what I have done in Kooshne-
Abaad." And so they did as Wolff told them ; and then they
heard how he had written in all the Bibles, and had left them
to be sent to Abbas Mirza. On discovering this, they became
as pale as death ; but Wolff, knowing that people may do in
despair what they intended to do after mature deliberation,
held out to them new hopes of escaping from their difficulties ;
and at the same time, hopes of gaining money (which is the
idol of the Eastern nations), by desisting from their intention
of killing him. So he said to them, " Mind, I am a Christian
dervish ; and, as such, I don't mind money, therefore hear
what I intend to do for you. You have already taken eighty
tomauns from me ; the books which you have also taken from
me, are worth 200 tomauns, if you sell them to Jews ; for
they are Hebrew Bibles, which the Jews hold in high vene
ration. The learned Moollahs of Meshed will purchase from
you the other books for 100 tomauns ; and the clothing and
victuals you have also taken from me are worth ten tomauns ;
you say, too, that I am worth five tomauns. Now, if you do
exactly what I tell you, you shall have from me 100 tomauns
more; therefore, what more do you want?" They asked
Wolff, "How will you procure these 100 tomauns more?"
Wolff replied, " You are from Torbad-Hydareea ; in that
place are eighty Jewish families, the chiefs of them are Moollah
Daood, and Moollah Israel. These families all arrived in
Torbad-Hydareea 1 00 years ago, and enjoy now many privi
leges." When Wolff said this they asked, with astonishment,
"How do you know all these things, as you are from foreign
lands, and have never been in our town?" Wolff said,
" Never mind ; you see by this that I know more than you
think, and that I speak the truth, and lies are not in me."
The fact was this (which however he did not tell them),

304 Travels and Adventures

that in the years 1824 and 1825, Wolff was in Persia, and
took a census of all the Jews throughout that country, and
their history and condition, and so he had obtained his in
formation. The Kerahe then said among themselves, " We
are all Mussulmans, and we lie ; but this is a Christian, and
he speaks the truth ; therefore let us hear what he will do,
and how he will procure us the 100 tomauns at Torbad-
Hydareea.'"

Wolff' then said, pointing to the Hebrew Bibles, " Give me
two of these books, and I will write something in the Hebrew
language to the Jews of Torbad-Hydareea ; and then do you
send two of you on with those books to that town, and let
them give them to Moollah Daood and Moollah Israel, and you
will see what a sensation this will excite there. They will all
assemble, adjourn to the synagogue, and consult with each
other ; and then they will pledge themselves to pay the 100
tomauns, as soon as you will bring me safely to that place."

They said, " This is a capital proposal. Our chief, Mu
hammad Iszhak Khan, is now at Sangoon, which is thirty
farsakh (one farsakh is four miles) distant from Torbad-
Hydareea, and he is there with his whole hareem ; so that be
fore he can return, it will be ten days, during which time the
money will be given to us, and then this fellow may go in all
haste wherever he pleases." After saying this, they brought
the two Bibles to Wolff, who wrote in them the following
words, in the Hebrew language : —

" Peace and prosperity to the children of Israel in Torbad-
Hydareea ! Oh that the city of Jerusalem may soon be built
up again ! in haste, even in our days. Amen.

" Know ye, that I, Joseph Wolff, the son of David, of the
tribe of Levi, coming from the land of England, am going
about in the world to proclaim to the Jews, that Jesus of
Nazareth is He, who, according to the prophecy of Isaiah
(peace upon him !), was despised and rejected, a man of sor
rows, and acquainted with grief; and that He has given his
soul as an offering for sin, and that Jesus is that Messiah who
was cut off, but not for Himself, according to the prophecy of
Daniel (the comfort of God, and peace be upon him !), and
that Jesus is He who shall come again in the clouds of heaven,
and shall bring back the Jews from all the corners of the earth,
and bring them to their own land, which their forefathers pos
sessed, and the prophecy shall be fulfilled ; ' that they shall
look upon Him whom they have pierced, and mourn.1 And
then there shall be heard again the voice of mirth, the voice of
joy, the voice of the bridegroom, and the voice of the bride.

of Dr. Wolff. 305

" Know ye that I have been made slave by your townsmen,
the Kerahe. I beg you to tell the bearers, that on my arrival
in Torbad-Hydareea, you will pay for me a ransom oT 100
tomauns, and I shall remain with you, as a pawn, until the
Ambassador of the great King of England will have paid for
me, into your hands, 200 tomauns. These are the words of
" Your brother in bonds, JOSEPH WOLFF,
" son of David, who sends to you his blessing, and
prays that the Lord may rejoice over you, as He did
over Ephraim and Manasseh. Amen, and amen."
Two of the Kerahe immediately set out for Torbad-
Hydareea, and Wolff followed with the rest slowly after
them.

In the meanwhile, Wolff had succeeded in making six of
these robbers his firm friends, by promising to recommend
them (if they remained faithful to him) to Abbas Mirza,
whose soldiers they wished to become. However, the chief,
Hassan Khan Coord, became very uneasy, because they had
heard tidings that Abbas Mirza had actually sent a messenger
to the great Khan on Joseph Wolffs account; and again lie
voted that Wolff should be put to death; but the six friends
stood firmly by him, and swore they would betray their com
panions if they hurt him. And as Hassan Khan and his son
were afraid to have Wolff killed openly, they contrived a
horrid method of torturing him. They observed that he was
not a good horseman, and as the road was dreadfully hilly,
they put him upon a very wild horse, without either saddle or
bridle, and with only a halter to hold on by ; and that horrid
scoundrel, Hassan Khan^s son, rode behind Wolff and whipped
the horse, and did all in his power to make it restive. Neverthe
less Wolff sat on his horse like the colonel of a regiment, and
as he had learned a little of the theory of riding on horseback,
when at the University of Tubingen in 1815, he now brought
those rules into practice : and most providentially, at the mo
ment when he was in the greatest danger, one of his friends
came, and gave to the rascally boy a tremendous flogging.

And thus they arrived safely at the gates of Torbad-
Hydareea. When they got there, Jews came out to meet
them, some of whom Wolff recognized at once as such ; and
he made use of the exclamation by which Jews are immediately
known to each other throughout all the world, and this is,
" SHMAA YISRAAEL ADONAY ELOHENOO ADONAY EKHAD,"
which is in English, " HEAR, ISRAEL, THE LORD OUR GOD is
ONE LORD." Then they all came up and embraced Wolff, and
told him, uBy thy life, don't promise any money. They

X

306 Travels and Adventures

must let you go free, without paying one farthing. '' They said
this to Wolff in Hebrew, and he answered them in the same
language, " For (rod's sake, send this very night a special
messenger, at my expense, to Abbas Mirza, at Nishapoor."
Moollah Daood then said to Hassan Khan Coord, and the rest
of the Kerahe (all of whom owed money to the Jews, and,
therefore, dared not disoblige them), " All you are our souls,
and our darlings, so allow Joseph Wolff to go with us to our
house to-night, and everything shall be settled to-morrow."
They said, " Yes, he may go with you now ; but to-morrow
he must come back till all things are settled.1' And thus Wolff
went with the Jews to their houses.

It was about the month of November when he arrived at
Torbad-Hydareea. The snow lay knee-deep in the streets.
Wolff had only some rags around him— not even a shirt to
put on ; neither shoes nor stockings ; and his teeth chattered
dreadfully from the cold. He asked the Jews to give him a
cup of coffee to warm himself; but they had none, because the
only coffee they can get comes from Meshed, and the road
there was stopped, because of the inroads of the Turcomauns ;
but they had " rakee," which they offered him. Rakee is a
kind of whiskey, and Wolff drank a whole cup of it most
heartily, — and even Father Mathew would not, in the same
situation, have declined drinking it. The crowd of Jews be
came so great, that all of them adjourned to the synagogue, —
men, women, and children, — and the women were lamenting,
saying,—

" On account of the abundance of our sins, how is Israel
driven about — from city to city, from land to land ! Here,
one of our brothers comes from foreign lands, of which we have
scarcely heard the names !"

They all wept, and exclaimed again and again, bending their
heads as if in the greatest distress, — " On account of the abun
dance of our sins ! On account of the abundance of our sins !"
At last, Moollah Israel opened his mouth, and said, — " You
have sent us a Hebrew book, of which we became possessed
only a few centuries back ; for, as we are not the descendants
of those Jews who returned from Babylon to Jerusalem in the
time of Ezra, we had not all the books until we got them
(as I before said) a few centuries back, from Orenbourg, and
Makariev, in Russia. We were all settled, at first, in Bokhara,
Samarcarid, and Balkh, and then we came on here. We are
now (G-od be praised !) in possession of all the books, Malachi
included. But you have sent us another book, which is affixed
to those we know ; it is called c The New Testament."* Who

of Dr. Wolff. 307

was Jesus — who was Mary, of whom this book treats \ Who
were those Apostles of Jesus 1 for I read it with avidity before
you arrived here. Tell us all about it." And so Wolff
preached to them the whole mystery of the Gospel, during the
whole night. They listened to it with breathless attention,
until the sun rose, and daybreak came. And, directly it was
light, the Kerahe came, and Hassan Khan Coord brought
Wolff to his own house ; and, arriving there, he put him in
a miserable dungeon, where not only his servant and the rest
of his companions were tied in chains together, entirely naked,
but fifty other people besides. Then Wolff was ordered to sit
down near them, and they chained him together with the rest,
in the most painful manner ; and then Hassan Khan Coord
said to him, in a fiend-like, diabolical voice, " Now, you are
comfortable !"

Thus Wolff was in a most awful condition ; for Hassan Khan
Coord evidently intended no good towards him. Indeed, he
passed him over when he portioned out the bread among the
chained prisoners ; for, being in expectation that the great man
Muhammad Tszhak Khan would arrive after a few days, he
wished, in the meanwhile, to starve Wolff; — and dead dogs
tell no tales. But, after Wolff had been chained for about two
hours, with those fifty other poor people, who were pouring out
2500 curses upon the head of Aboubeker ; and, whilst Joseph
Wolff was praying for them, suddenly the thunder of cannon
was heard from the tower, and a voice exclaimed, " Muham
mad Iszhak Khan has arrived !"

At once the scene was changed ; for a person approached
who made Wolff's chains more easy, and then a man came to
the door of the dungeon, who opened it, and exclaimed, " Is
there not an Englishman here 2" Wolff answered, " Yes !
yes ! yes !"

It was a Persian officer of the great Khan, who had arrived
and spoken thus ; and then he said, in great anger to the rob
bers, " Pedr-Sookhte," which means, " Oh that your father
may be burned ;" adding, " Away with the chains from the
Englishman and all the rest, for slavery is at an end through
out Torbad-Hydareea !" The chains were immediately taken
off, and Joseph Wolff was made free ; and not only he and his
fifty companions in the dungeon, but also above two hundred
others, were set at liberty. Attributing their release to Wolff,
the people all exclaimed, when he appeared in the street, " Oh,
thou hast been an angel sent from the Lord ! Oh, thou hast
been an angel sent from the Lord !"

Wolff was now brought with his fifty companions, to the

x 2

308 Travels and Adventures

palace of the great Khan, where he saw hundreds of miserable
wretches with their eyes put out, and their ears and noses cut
off. And he was introduced into the presence of Muhammad
Iszhak Khan, of whom it is related that he had killed, with
his own hand, his father, mother, brother, sister, and son-in-
law ; and so awful was his bodily strength, that he would some
times take hold of a prisoner, and tear his skull in two. This
tyrant had sold 60,000 Persians, people of his own religion,
and subjects of his own king, to the kings of Bokhara and
Khiva, who were enemies to both his religion and country.
Muhammad Iszhak Khan was eating his dinner when Wolff
approached him, and he said, " Abbas Mirza has written to me,
that thou goest about to show to the nations the way of truth.
For my part, I have no religion. I have already passed this
world, and the other world. I have got, however, one good
quality, and that is, I am a man of justice : I love strict jus
tice ; and, therefore, tell me the truth, and you shall see my
justice. How much money have these rascals taken from
you r

Wolff said, " They have taken from me eigthty tomauns."

He repeated, " Eighty tomauns 2"

Wolff replied, « Yes."

He then said, " Now thou shalt see my justice." So he
instantly ordered Hassan Khan Coord, and all his followers, to
be dreadfully flogged. He extorted from them every farthing ;
and, after he had got back WolfFs money, he counted it, and
said, " Now thou shalt see my justice ;" and, putting the
money into his own pocket, without giving Wolff a single
penny, he added, " Now you may go in peace."

CHAPTER XVIII.

Meshed the Holy : Borowsky again : Abbas Mirza : Timoor :
Turcomauns: Sarakhs : Desert of Merw: Guzl-baash Slaves:
Gate of Bokhara.

WOLFF remained a few days longer with the Jews, and
then he set out with a large caravan, including several
Jews, for Meshed, the capital of Khorassan. Wolff had still
no clothing upon him, except a few rags ; but he promised to
pay the muleteer for taking him, when they reached " Meshed

of Dr. Wolff. 309

the Holy,"1 as it is called. After three days5 travelling, and
when they were only five miles' distant from Meshed, near a
place called Shereef-Abaad, shrieks were heard from all the
caravan. Their cry was, " The Hazaarah are coming, and
will make slaves!" The Hazaarah are descendants of the
Moguls, and a most dreadful-looking set of people ; and are
even more cruel than the Turcomauns. But Wolff no sooner
heard that cry, than he slipped into the town of Shereef-
Abaad as quickly as a mouse, and all the rest followed him,
except one man, a Sayd, who was left outside. He was
a lineal descendant of Muhammad, but a Sheeah in religion ;
and he defended himself with such courage, that he slew six of
these banditti, who did not dare to persevere in the fight, as
the inhabitants of Shereef-Abaad fired down upon them. So
they contented themselves with taking some sheep, and killing
eighty others ; and then retired. The Sayd saved his life, but
was dreadfully wounded.

At last, the caravan set forth again towards Meshed ; and
when they were one mile distant from that city, one of his
fellow-travellers took hold of Wolff's foot, and beat it with his
stick, saying, " Infidel, say God is God, and Muhammad is
the prophet of God." Wolff replied, " I will not tell a lie !"
By this answer he merely meant to say that he would not say
what he did not believe. The man, however, who struck him,
and his companions, thought that Wolff meant to say, that he
would not subscribe to a religion which he believed to be a lie :
and thunderstruck by this supposed declaration, he put his
arms akimbo, and said, " Imagine the boldness of this Infidel,
who, in the midst of Muhammadans, and before the city of
Meshed the Holy, declares our religion to be a lie ! What a
fool he is !" A respectable Muhammadan, who heard this,
said, "Well, let the fool alone !" This quieted the man, and
they proceeded without molesting Wolff any further.

Only a few minutes after this adventure, the cupola of the

freat Mosque of Meshed, which is called " The Mosque of
mam Resa," who was the eighth Khaleef after the prophet,
and to whom the mosque is dedicated, rose majestically before
their eyes. The whole caravan stood still, and said, " 0 Imam
Resa, have pity upon thy dogs ; for we are all coming here to
prove that we are thy slaves !"

Wolff thought at that moment, Is not this idolatry ? Are
the Munammadans free from idolatry, as is said of them in
Europe ? Do they not now directly address a prayer to that
man, whom they believe to be a saint ? And reflecting thus,
that the Muhammadans do not only worship in this way

310 Travels and Adventures

Imam Resa, and other saints, but also the black stone at
Mecca, and even the dirty rags in the high road, Wolfl'is
astonished that, not only Unitarians, but also some orthodox
Christians should assert that Muhammadanism is free from
idolatry.

But to proceed. There were Jews in the caravan, and one
of them, Israel by name, turned to Wolff, and said in Hebrew,
" O Joseph Wolff! O Joseph Wolff! when will the time come
when we shall go up to the mountain of the Lord ; even to
the house of the God of Jacob ? Oh, when will the time come
when the tribes shall go up, the tribes of the Lord ? for from
Zion shall go forth the law, and the word of the Lord from
Jerusalem." Wolff replied, When the Lord shall pour forth
the Spirit upon the house of David, and upon the house of
Jerusalem, the Spirit of grace and supplication, and they shall
look upon Him, whom they have pierced, and mourn."

And so they came to Meshed ; Wolff having brought with
him a letter from the Agent of the British Ambassador at
Teheran, for a Jew called Moollah Mehdee, Prince of the Jews
in Meshed ; who, on receiving it, took Wolff into his house.
Then Wolff sent a Muhammadau Moollah to Nishapoor, with
a letter addressed to Abbas Mirza, who was encamped there ;
and also one to Captain Shee, who commanded Abbas Mirza^s
army. During the absence of this messenger, Wolff heard
wonderful stories of the valour of a Polish General, whose
name they pronounced "Brooskee;" and how this famous
commander had taken the great fortress of Cochan. Wolff
had no idea who this Brooskee could be ; but, one day, some
body knocked at the door of the house of Moollah Mehdee,
and there entered an officer, wearing the uniform of an English
General, who exclaimed, " Mr. Wolff, how do you do 2"
Wolff asked him, " What is your name T and he replied,
" My name is Borowsky, son of Prince Radzivil !" Borowsky
continued, " I know all about your warning Colonel Campbell
and McNeil against me ; but, you see, they had better infor
mation than you gave them, and Colonel Campbell recom
mended me to Abbas Mirza, as one who was fit to command
his army. You will now hear through the whole country of
Khorassan, that I am the terror of all the Khans in this
country ; and that it was I who took the fortress of Cochan,
and it was I who forced Resa Koolee Khan to surrender to
Abbas Mirza. And, moreover, I have told Abbas Mirza of
the high esteem in which you are held in England, and you
will meet from him with the highest distinction and respect.
Here, then, are 200 tomauns, which Captain Shee has sent by

of Dr. Wolff. 311

me on your bills to England ; and I have clothing besides for
you." Saying this, Borowsky gave Wolff the 200 tomauns,
and some clothing, which latter consisted of an officer's
uniform, as he had none other, and a dozen shirts, which had
had been collected from the five English sergeants who were
in Abbas Mirza's army.

Wolff replied to all this, " Then, of course, I must retract
all I have said against you ; but I should be obliged if you
would give me the whole history of how you came into favour
with Colonel Campbell and Mr. McNeil."

He then gave to Wolff the following account : —

" You have heard that I arrived in Bushire, accompanied
by Colonel Chesney, renowned for his Euphrates expedition.
The Resident in Bushire had some mistrust of me, and I had
to take up my quarters in a private house there, at which
Colonel Chesney was very much vexed. During my voyage
with him from Bombay to Bushire, he, as a military man, was
best able to judge, and became acquainted with my military
knowledge, which he approved. However, I had no reason to
complain of the treatment I met with from the Resident of
Bushire, because he invited me daily to dinner, and to other
entertainments. After we had stopped in Bushire for some
weeks, we arrived in Tabreez, just a few days after you had
left ; and now, here I am, as you see, a general in the Persian
army, and under English protection."

Borowsky, after this, took up his abode in the same house
where Wolff was living ; and, a few hours afterwards, Abbas
Mirza arrived, with his whole army, in Meshed. His Royal
Highness alighted at the palace, but without Captain Shee,
who had remained at Nishapoor, with a detachment of soldiers.
That same evening, whilst Wolff was drinking tea with Bo
rowsky, Monsieur Semino, a general in Abbas Mirza's army,
but under Russian protection, entered the room ; leaving out
side the door of this apartment eight of his servants whom he
had brought with him. Sernino began, in an unceremonious
way, to quarrel with Borowsky, because he had, on some occa
sion, struck one of his servants. Wolff at once tried to make
peace between them, and induce both to embrace each other.
But when Borowsky looked towards the door, and saw so
many servants standing outside, he said " These servants
must depart ;" and then he turned to Semino and added, " Is
this the way in which you come to a nobleman 2" Semino
exclaimed, " You are a liar !" Upon which Borowksy rose
from his chair and spat in Semino's face. Semino then drew
his sword, and said, " Come forth !" to which Borowsky

312 Tra vels and A dventures

replied, " I will give you satisfaction in a moment," and began
to feel for his pistols. Seeing this, Semino gave orders to his
servants, who immediately rushed in and dragged Borowsky
out of the house ; while Wolff ran off to Abbas Mirza, and
told him the whole affair. He at once gave orders that Bo
rowsky should be set at liberty ; and, on the next day, ordered
a court-martial of Persians to be assembled, that the matter
might be investigated. And as Abbas Mirza was afraid to
offend either Russia or England, he commanded that Wolff
should be made president of the court-martial, which office
Wolff accepted, and pronounced the following sentence: —

" Whereas, Semino entered the room in an unwarrantable
manner, and dragged out Borowsky ; Semino shall be arrested
and confined to his house for twenty- four hours, and make an
apology to Borowsky. And whereas the servants attacked
Borowsky from behind, they shall each receive six lashes from
a whip.' '"

This sentence was approved, and executed at once.
Captain Shee soon arrived, and the five English sergeants
who had contributed the shirts ; and Wolff performed divine
service in Meshed, in his friend the Jew's house. But, in
order not to be involved in another quarrel, he took up his
abode with Mirza Baba, who spoke English perfectly well, and
had pursued his medical studies in England, and was chief
physician to Abbas Mirza, and lived with him in the palace.

Abbas Mirza showed the greatest attention to Wolff, during
his stay in Meshed ; and, at his request, Wolff wrote a letter
to Lord Palmerston, in which he stated the desire of Abbas
Mirza, that there should be sent to Persia, not merely a charge
d'affaires from England, but a full ambassador or envoy. An
envoy was, soon after this, sent to Persia, but whether it was
in consequence of his letter, Wolff does not know.

Before Wolff proceeds to give an account of his interviews
with Jews and Muhammadans, he must offer some outline of
the history and condition of Meshed.

Meshed contains about 100,000 inhabitants, chiefly Sheeah,
and about 2,000 Jews ; the latter being the cleanest and most
scientific, and interesting Jews, beyond all doubt, of those who
are to be found in Persia. They are well acquainted with the
Bible, and moderately so with the Talmud ; but with Persian
literature generally, they are perfectly familiar. They trans
lated the whole Pentateuch from the English into Persian, by
order of the great King, Nadir Shah, who lived about 100
years ago, and had extended his conquests to India.

Nadir Shah was the son of a furrier; but being a man of

of Dr. Wolff. 313

energy, he collected the robbers and malcontents of Khorassan
around his standard, and then fought his way, in the eastern
fashion, to the throne of Persia. Having succeeded in this
object, he resolved to institute a new religion for his subjects,
and therefore he ordered the Jews to translate their books into
Persian, and the Christians also to translate the Gospel and
Testament into the same language ; and from these materials
he intended to form his new religion, but was stopped in his
career by a violent death. When this occurred, the Jews had
not only translated their Bible into Persian, but also the
Koran and the Poems of Hafiz, Saadi, and Moollah Roomee,
into Hebrew ; so that the greater number of these Jews were
a kind of Hebrew " sooffees," or Muhammadan purists.

As to the city of Meshed itself, the following short remarks
must be made. The original name of Meshed was Toos ; but
when Imam Besa was killed by Mamoon (" the curse of God
upon him," as the Sheeah devoutly say), who administered a poi
soned grape to him, a splendid memorial mosque and tomb were
built there ; and on this account the city received the name of
Meshed Almookaddas — Meshed meaning " the place of the
martyr," and Almookaddas "the holy." When Timoor
(called erroneously by Europeans, Tamerlane instead of
Timoor Lank, which means "Timoor the lame one") arrived
in Meshed, with his army, he sternly asked,

" Who is buried here ?" they replied, " Ferdoosi,* the writer
of Shah-Namah, the poem."

Timoor said, " I have nothing to do with poets." Then he
asked again, " Who is buried here ? " They answered, " Imam
Resa, by whose prayers women become pregnant, and sick men
and sick camels are cured."

Timoor replied, " I have nothing to do with saints." He

* A Persian boy, named Abool-Kaasim, having been flogged at school
ran away, and coming to the mountain of Elburz, sat down at the foot of
it, and began to write. A stranger who was passing by observed him,
and said, "Boy, what are you writing?" He replied, "I am writing
Shah-Namah," i. e. *' The Story of a King." Another day, another
stranger came that way and asked, " What art thou writing?" and he
answered, "lam writing Shah-Namah." And thus the poor boy be
came a dervish, and whenever one came, who asked him what he was
doing, he always made answer, " I am writing Shah-Namah," " The
Story of a King." And so the poem was completed, which was so beau
tiful, that the writer of it received the name of Ferdoosi, i.e. " The Poet
who came from Paradise." He lived a long time after, at the court of
the Kings of Hindostan, acknowledged by all who frequented it, to be
Ferdoosi indeed ; "The Poet who came from Paradise."

314 Travels and Adventures

further asked, " Who is buried here S" They replied, " Malek
Nizam, the lawyer."

Timoor replied, " I have nothing to do with lawyers.1'' He
again asked, " Who is buried here I"

" Aboo Musleem, who killed in battle 1,000,000 persons."

He said, " This is my man." He then went to the tomb of
Aboo Musleem, and offered up the following prayer : —

" Thou Lord of the worlds, thou Creator of heaven and
earth, thou Ruler of all the stars and the sun ; there ought
also to be one ruler upon the earth : for the earth is too small
for many rulers."

Then a dervish came and knocked Timoor on the shoulder,
and said, " Timoor, thy name is Timoor, which means 6 Iron;'
and thou shalt rule the earth with a rod of iron. But thy
name shall henceforth also be Koorikan, ' Lord of the Worlds,1
and Zahel Reran, ' Lord of the Age ! ' ' And Timoor became
both Koorikan and Zahel Keran ; and thus he fulfilled the
dervish's prophecy.

Wolff conversed till the month of February, 1832, with both
Jews and Muhammadans, preaching to them Christ Jesus
crucified, and Christ Jesus glorified ; and dwelt much on his
second coining, when He shall reign personally upon earth.

Before departing from Meshed, Wolff must say a little more
about the Muhammadans there. The Muhammadans in
Meshed divide themselves into two parties, SoofFees and
Moollahs, as is the case almost everywhere in Persia. But
on Wolff's return to the place in 1844, he found that there
had arisen there another party, who may be called the Mu-
hammadan Tractarians: for they insist upon the introduction
of an increase of forms and emblems ; and maintain that reli
gion without outward forms, cannot long subsist. For they
say that man is composed of body and soul ; and the body
must have bodily expression, &c., with which the soul will
sympathize ; and Wolff is perfectly convinced of the truth of
this opinion ; for, as fluid can be only held together by a bottle,
so, religion can only be preserved by outward form. And it
is to this fact that St. Paul refers, when he says that by visible
things, the invisible are clearly seen, even the eternal power
of God. (Rom. i. 20.) David also unites, in his 51st Psalm,
a. broken and contrite heart, with the outward form of sacri
fices upon God's altar. In short, the whole universe is the
outward form, the palpable workmanship of God, by which his
invisible creative power is made known.

Dr. Wolff exclaimed, whon dictating this, " I wish to see
the time -when, instead of blaming the Quaker, who rejects

of Dr. Wolff. 315

form ; instead of blaming the Wesleyan, who insists chiefly
upon internal piety ; instead of blaming the Christian socialism
of Kingsley ; instead of blaming the purgatory of the Roman
Catholic Church ; we shall be able to purify all these various
sentiments, and unite them under an outward form taught by
the Catholic church in all ages. But this time will only
come," as he believes and perpetually says, " When that invi
sible One shall be made visible, and will purify his Church."

To return to Meshed. The most distinguished Moollah, or
Muhammadan priest at Meshed, is Mirza Hadayat Ullah,
whose title is Muj teheed, which means, " one who fights for
the faith." This man related to Wolff a most curious story.
He said that one day Mirza Kullee Khan, Governor of Cochan,
having called on him, he reproved him for the ignorance of
the inhabitants of Cochan in matters of religion ; and said to
him, " I am sure that the people of Cochan do not know how
many Articles there are in our religion." Now there are only
two Articles in our religion ; the first is, — There is God and
nothing but God ; and the second is, — Muhammad is the
Prophet of God.

Upon this, the Khan of Cochan, full of indignation, replied,
" You are right, and the moment I return to Cochan I shall
bring about a reformation." Then Mirza Kullee Khau re
turned to Cochan, and assembled the people near the gate, and
addressed them in the following manner : —

" The Muj teheed of Meshed has scolded me most deservedly,
on account of your ignorance of religion." And here he turned
to one of the people in particular and said, "I am sure, you
rascal, that you don't know how many Articles there are in our
religion. Now tell me how many are there?" The man who
was pointed out said, " Fifty." Mirza Kullee Khan imme
diately ordered him to be flogged, when another of the people,
who pitied the poor fellow, quietly said to him, " Say two."
The man who was to be flogged, replied, " Oh that thy Father
may be burned ! Do you not see that the Khan is not satis
fied with fifty ? How will he be satisfied with two 2" So, in
spite of the suggestion of this wiser friend, the fellow under
went a sound flogging.

Wolff was now about to depart from Meshed for Bokhara ;
and it so happened that the time was most opportune and
favourable for his journey. The Turcomauns in the deserts of
Sarakhs, Merw, and Khiva, were all afraid of Abbas Mirza,
and consequently sixteen Agha Sakal, which means " Lords
with the Beard," had arrived as deputies from the rest of the
Turcomauns at the palace of Abbas Mirza in Meshed, in order

316 Travels and Adventures

to make a treaty with his Royal Highness. At their inter
view, every one of the deputies was in the first place presented
by the Prince with a red garment, called " Khelat." Arrayed
in this, they stood outside his window, whilst he sat on a
throne in his room, near the window, when he thus addressed
them : — u I am glad that you are come here, because I am de
termined to put a stop to slave- making ; I have therefore
written down the conditions of the treaty I will make with
you, and which are as follows : — First, You must sign a pledge
that you will not any more make slaves. Secondly, That you
will receive from me an agent, who shall reside at Sarakhs, the
chief emporium of slavery ; and he must watch your move
ments. He is himself a Turcomaun from Astarabad, and his
name is Goolij Muhammad Khan. Thirdly, I shall keep two
of you as hostages, who must remain with me until Joseph Wolff
shall have been safely conducted to Bokhara ; and after he has
arrived there, and you have produced from him a certificate
that he has been well treated by you, and is safely in Bokhara,
then the two hostages will be allowed to return to their own
country. You must now come in and put your hands into
Wolff's hand, as a mark of friendship, and stroke your beards."
Then the deputies entered the room, and every one of them
approached Wolff, who was seated near Abbas Mirza, with his
legs stretched out (for Wolff was never able to learn to sit
like an Eastern) ; which posture, as will be observed in the
sequel of this story, was of beneficial consequence to him. All
the Turcomauns in succession, then put their hands into
Wolff's, and then slowly drew them out, and stroked their
beards, in token of agreement to these terms.

The day following, Wolff set out for Bokhara. Borowsky,
Captain Shee, the five English sergeants, Mirza Baba, and the
Grand Vizier, accompanied him beyond the gate of the city ;
when, with his Persian servant, and in company with Goolij
Muhammad Khan, the above-mentioned agent for Sarakhs,
and another Turcomaun, he continued his journeyithrough the
desert, and arrived after two days in the desert of Turkistan,
among the wild Al-Ammaans. He passed forward through the
desert of Turkistan, the ground of which is not sandy, but
stony, and here he \vas among a people who called themselves
the descendants of Japhet, Noah's sou. They are styled the
" children of Togarmah," and they also call themselves
" Toghramah," also " Garaman," and "Al-Ammaan," as already
stated. They also give themselves names " by their castles,"
and call their castles " Teera," which is very remarkable : for
in Genesis xxv. 16, we find the following observation respect-

of Dr. Wolf. 317

ing the sons of Ishmael : — " And these are their names by
their towns and by their castles :" and the word for castles in
Hebrew, is " Teera."

• The question then is, how came the Turcomauns, who are
the descendants of Japhet, to adopt the customs of the de
scendants of Ishmael, namely, the Arabs, who are the descend
ants of Shem ? The only answer is to be found in Gen. ix. 27,
where we see that it is a fulfilment of the prophecy, that "God
shall enlarge Japhet, and he shall dwell in the tents of Shem."
Moreover, in the Eastern language, by the word, " dwelling"
is also expressed the adoption of customs, and manners, and
faith, as well as habitation. Most wonderfully, therefore, was
the prophecy fulfilled, before Wolffs own eyes, when he saw the
manners and customs of the Arabs in Yemen, identical with
the manners and customs of the Turcomauns, the descendants
of Japhet ; among whom he was then travelling.

From this we perceive that the Turcomauns have assumed
the original customs of the children of Ishmael, and the Tur
comauns always live in huts surrounding some castle ; into
which castle they retire when they have to defend themselves
against an enemy. Wolff next proceeded to Sarakhs, which is
inhabited by 2500 Turcomauns, who live in tents at the foot
of a castle, which is called Teera Sarakhs, " The Castle of
Sarakhs ;" on which account, the tribes of Turcomauns there
call themselves " Teera Sarakhs." On reaching Sarakhs, he
was met by the Turcomauns, who came out to welcome him as
their guest, and the guest also of the Nayeb Szalszala, and
the King of Bokhara. Amongst them, there were not only
Turcomauns of the Teera Sarakhs, but also of the Teera Saalar,
and of the Teera of Organtsh ; and they put their hands into
Wolff's, and then slowly drew them out, and stroked their
beards, and asked for the blessing of the " Oolee of England ;"
Oolee meaning " Holy man."

These different Teeras had sticks in their hands, and upon
each stick was written the name of the particular Teera to
which the owner of it belonged. When these tribes are at
variance with each other, they march out with their sticks,
and as soon as they make peace, they join one stick to the
other, and then exclaim, " We have become one !" This illus
trates, in a remakable manner, Ezek. xxxvii. 1 6 — 23, where it
is stated, " Moreover, thou Son of man, take thee one stick
and write upon it, for Judah, and for the children of Israel his
companions : then take another stick an.d write upon it, for
Joseph, the stick of Ephraim, and for all the house of Israel
his companions : and join them one to another, into one
stick ; and they shall become one in thine hand," &c.

318 Travels and Adventures

These sons of the desert asked Wolff, " With whom do you
wish to stay — with the Al-Ammaan or with the Moosaaee ?"
Moosaaee means " the followers of Moses," i.e. the children of
Israel. Wolff replied, " With the Moosaaee ;" of whom there
are about 200 in that place, chiefly from Meshed, as they found
more protection among the wild Turcomauns, than with the
more viciously civilized, but heartless and cruel Persians.
There were residing in Sarakhs, Jews from Herat, Mayniona,
and Ankhoy,and even from the city of Bokhara. The tents,
or huts, in which these people live, are made of cane.

Wolff took up his abode in the tent of one of the most
respectable of these Jews. All of them were dressed like the
Turcomauns, by whom they were highly respected. In fact, no
Turcomaun undertakes any affair of importance without first
consulting a Moosaae, and asking his blessing. They chiefly
demand from them charms, in order that they may be kept safe
in battle. They also ask the blessing of a Jew, that they may
have children ; and whenever the Sabbath approaches, and a
Turcomaun happens to come near a Jew's tent, the Jew looks
out, glances seriously at the Turcomaun, and says to him in a
loud voice, Amrooz Shabot, which means, " To-day is the
Sabbath." The Turcomaun then devoutly strokes his beard,
and retires, without giving the slightest sign of having taken
offence. For the Turcomauns, as well as Muhammadans
in general, say (as has been already stated), that there are four
books, namely, the five books of Moses, the Psalms of David,
the Gospel of Christ, and the Koran ; moreover, that the
Jews are in possession of, and believe in, the five Books of
Moses, and the Psalms of David, with the other prophets ;
whilst the Christians are in possession of, and believe in, the
Grospel. And whosoever possesses and believes in any one of
these four books, is called Saaheb-K^taab or Possessor of the
Book ; and whosoever is Saaheb-ICtaab, must not only be
himself respected, but also the ordinances which he practices
must be treated by the Muhammadan with reverence. Hence,
a Saaheb-ICtaab cannot be made a slave ; so both the Jew and
the Christian are exempted from slavery ; and the Sabbath of
the Jew is treated with the highest respect, because it is one
of the ordinances contained in the five Books of Moses ; and
the same rule obtains with regard to Chistian ordinances. But
notwithstanding these privileges, which are alike extended to
Jews and Christians, a Turcomaun will make a slave of a
Sheeah, though he is a Muhammadan, because, it is said, the
Sheeah has corrupted the Koran. And the Turcomauns will
make a slave of a Russian and a heathen : for they ignorantly

of Dr. Wolff. 819

say that the Russian is not possessed of the Gospel : and the
pagan is enslaved because he has no book at all. It was for
the reasons now given that the Turcomaun, in the desert of
Sarakhs, retired with reverence, when the Jew told him,
" To-day is the Sabbath."

The first day Wolff came to Sarakhs, the Jew with whom he
lived, and all his companions, .said to him, —

44 We have heard how kind you have been to the Jews at
Meshed, and how strongly you have spoken in their favour to
Abbas Mirza. God bless you for it ! We consider you to bo
the forerunner of the Messiah. We will sing, therefore, to
you our hymn to the Messiah."

They then began to sing —

" The King, the King, the Messiah shall come ;

The Mighty of the mighty is He :
The King, the King, the Messiah shall come ;
The Blessed One of the blessed is He.

" The King, the King, the Messiah shall come ;

The great one of the great is He :
The King, the King, the Messiah shall come ;
The ornamented with banners is He.

" The King, the King, the Messiah shall come ;

The glorious of the glorious is He :
The King, the King, the Messiah shall come ;
The Holy One of the holy is He."

Wolff then chanted that song with them, and added, —

u Our Father, our King, we have sinned before Thee.
Our Father, our King, there is no king unto us, but Thou.
Our Father, our King, accomplish it for thy Name's sake.
Our Father, our King, send to us the Son of David, who shall
reedeem us."

And Wolff continued to sing, —

" The mighty shall build the city of Zion, and give it to
us," &c.

Whilst Wolff was thus chanting with the Moosaae, crowds
of Turcomauns were standing outside, with their hands folded,
as is their custom when they pray ; and, at the end of the
chant, they stroked their beards, and the following conver
sation passed between these Muhammadans, which was over
heard both by the Jews and Wolff. One of them said,
" Joseph Wolff is a Chaparee Eesa" which means, " the swift
messenger of Jesus." Another, who had seen Wolff at
Meshed sitting down in the presence of Abbas Mirza, said,

320 Travels and Adventures

" You are all fools ; I know who Joseph Wolff is — Joseph
Wolff is the Prince Royal of England''1 The other replied,
" How can you prove that ?" He answered, " I will give you
an indisputable proof. Abbas Mirza was sitting upon his
divan, and Wolff sat near him, with his legs stretched out ;
whilst all the grand ministers of the state, and General
Borowsky, and the other English officers, were standing.
Who then could sit down before Abbas Mirza, the Naveb
Szalszala, with legs stretched out ?" Wolff had laid down a
rule never to contradict whatever people might say, and so he
said nothing on this occasion.

Wolff suddenly heard a dreadful roaring through the whole
of Sarakhs. The different tribes, with their respective sticks
in their hands, had marched out, and were fighting each other.
The reason of this commotion was, that one boy of the tribe of
Sarog had struck another boy of the tribe of Salor : upon
which the two mothers of the boys had given the alarm, and a
regular battle ensued, with blood flowing on both sides. For
whenever boys of different tribes quarrel, the tribes immedi
ately take a part, and march out to support their own lads.
Moollah Taatsh, with the rest of the Aghar Sakal, came forth,
and advised them to lay down their arms, and consult. After
a consultation of two hours, the boys were reconciled : and the
different tribes joined their sticks one to the other, and thus
became one again.

The Turcomauns were at this time busily employed in
hiding their reservoir of water, being always in dread of Prince
Abbas Mirza's invasion into the Desert : and this invasion
did actually take place three months after Wolff's departure.

Wolff spent several weeks in Sarakhs, preaching to the
Jews, and also to the Turcomauns. The chief priest of the
Turcomauns, Moollah Taatsh by name, had taken a great
liking to Wolff; so, one morning, Wolff called upon him ; and
whilst they were talking together, Moollah Taatsh's wife died
in child-birth. The news was brought to him by the servant,
and, on hearing it, he said a short prayer, and then, with un
disturbed countenance, continued his conversation about re
ligion. An Arabic Bible was lying before him, which he had
got from Torbad-Hydareea, where Wolff had distributed
Bibles. And what most surprisingly struck Wolff was, that
most of the Turcomauns at Sarakhs called Jesus the Son of
God because He had been without human father, and had been
born by the power of the Holy Spirit. Query. — May it not
be that these men had received this doctrine from the Nes-
torian missionaries, who had been there, and all over Turk-

of Dr. Wolff. 321

istan, even before any Koman Catholic missionary ever set
a foot on that ground ? These men were enchanted with the
doctrine Wolff preached to them, on the renovation of the
earth ; but let no friend in England suspect that he ever dis
united that doctrine from the preaching of Christ dying upon
Calvary, where our Lord's glory was seen in his humiliation.

That same Moollah Taatsh called on Wolff the very same
evening of the day his wife died, and addressed him in the
following manner : — " Brother Wolff, you are a Moollah, and
I am a Moollah; and Moollahs ought to help each other.
You know that my wife died this morning, and we Turco-
mauns have only one wife at a time. I am therefore now
without a wife : could you not do something by which a wo
man may be induced to fall in love with me?" Now Wolff
had observed here that the Turcomauns did not keep their
wives separated from the men, and that they allowed the
women to choose their own husbands. So he said to him, " I
will tell you what to do. There is a Turcomaun here who
confessed to me that he had committed a breach of promise of
marriage to a lady ; go therefore and offer yourself to her, and
I dare say she will accept your offer." Moollah Taatsh did
so, and was married to that lady the next day. At last, Wolff
was determined to leave Sarakhs. He therefore sent for the
most respectable of the Turcomauns, an Aglia Sakal, i. e. " A
Lord of the Beard,1' whose name was Saher Beyk, of the Teera
Salor, and he said to him, " Now you must send me on
to Bokhara.'"1 Saher Beyk answered, " It shall be done ; but
let me ask you one question — have you not given a present to
Goolij Muhammad Khan for bringing you hither from Me
shed?" Wolff said, "Yes!" Saher Beyk then asked,
"How much?" Wolff replied, "Six tomauns. n Saher
Beyk exclaimed, " Six tomauns to such a scoundrel, whose
family is only of yesterday ! My heart bleeds that such a
fellow could have taken in a stranger in this way." Then
Wolff said, " Now, Saher Beyk, I perceive that you are an
honest man. How much, therefore, shall I have to give you
for bringing me to Bokhara, which is double the distance?"
Saher Beyk replied, " Oh, Wolff, I am not such a scoundrel
as Gooletsh Muhammad Khan. I have horses and sheep in
abundance ; and my ancestors were known in the time of
Tshinghis Khan. If you have given six tomauns to such a
scoundrel as Goolij, you ought to give me at least 600 to
mauns ! " Wolff replid, " Saher Beyk, this is all humbug.
You know that you have to bring me to Bokhara, for Abbas
Mirza has so ordered ; and to Bokhara I will go to-morrow :

Y

322 Travels and Adventures

and the two hostages will not be released until I have arrived
safely in Bokhara. I will give you for conveying me from
here to Bokhara, twelve tomauns, and not one farthing morel'1
A council of all the Turcomauns of Sarakhs was instantly
held ; and on the day following, Wolff set out, not with Saher
Beyk, but with another Turcomaun, Awaz by name, of the
Teera Yatshee. and a fine fellow. He was also accompanied
by Bokhara merchants, who had bought at Sarakhs two Persian
boys as slaves, whom they were going to bring to Bokhara to
sell. The one was eleven years of age, and the other nine.
It must be again remarked, for the better understanding of
the story, that the Persians are universally called by the
Turcomauns Guzl-baask, i. e. " Eed Head." Wolff took two
servants with him ; his Persian servant from Meshed, and a
clever Jew of Sarakhs, Abraham by name.

Wolff must here define the power of the Aghar SaJcal, i. e.
" the lords with the beards." The Turcomauns do not strictly
acknowledge any magistrate whatever over them ; and all an
Agha Sakal can do, whenever they assemble together, is, not
to give a HooJcJcum, i. e. " an order," but only an Iltimaas, i. e.
" an advice or entreaty ; " so that even the grand dervish of
Merw cannot give an order, and he is not allowed to inflict
punishment upon a murderer. After Wolff returned from his
second journey to Bokhara, and came to Merw, some of the
Turcomauns had killed the servant of the Viceroy of Kho-
rassan — an act which was disapproved by all the tribes, and
by the grand dervish of Merw himself. When Wolff asked them
what the grand dervish did in the matter ? they replied, " He
gave the perpetrator of the murder very hard words, and said
to him, 'You have made the name of an Al-Ammaan to stink
from Merw to Bokhara/ so that the murderer became red in
the face."

Here one may see Liberty, Fraternity, and Equality in
perfection. Oh, what a horrid system this Republicanism is !
Oh, my German and English friends, you are the descendants
of the Al-Ammaan, and if that revolutionary spirit now pre
vailing, should go on, you will fall back into the barbarism of
the Al-Ammaan of these countries, where the cradle of your
ancestors has been. Wolff was also forcibly struck by ob
serving that even as the students, the so-called Burschen of
the German Universities, wear the same form of boots, i. e.
Kanonemtiefel) so do all the Turcomauns in the Desert of
Sarakhs wear boots of one pattern.

Wandering through the Desert the two poor Guzl-baash

of Dr. Wolff. 323

slaves were singing in the morning, and during the day, and
in the evening, in plaintive strains, the following words : —

" The Al-ammaan have taken us,
Poor, poor Guzl-baash :
And carry us, and carry us,
In iron and chains, in iron and chains,
To Organtsh and Bokhara."

Thus they proceeded through the Desert, continually hear
ing that plaintive strain. The Desert was covered with snow,
and Wolffs servants made the tea and cooked the victuals
with melted snow. And, before they laid down to rest, they
had to sweep the ground clear from the snow ; and, whilst
they were lying down, the poor Guzl-baash began again to
sing their plaintive melody : —

" The Al-ammaan have taken us,
Poor, poor Guzl-baash :
And carry us, and carry us,
In iron and chains, in iron and chains,
To Organtsh and Bokhara."

One morning, a host of Turcomauns came riding towards
Wolff and his companions. Awaz said to Wolff, " Stop here
a little, for we Turcomauns are man-eaters, and I must speak
to these men." So he went up to them, and spoke to them ;
and they replied, " We know all about Joseph Wolff: we
only want to see him, and ask his blessing ! and then we will
go our way." They then came up to Wolff, who blessed them,
and they stroked their beards, and continued their journey.

Thus Wolff arrived, after seven days'* journey, at Merw,
also called Mowr, which is the ancient Antiochia-Marochiana,
in the kingdom of Khiva ; and near it are the ruins of a town
called Sultan Sanjaar, where Sultan Sanjaar, the last of the
Seljukjan dynasty, was made prisoner. He had 500 crowns
of gold, and 1,000 thrones of silver in his possession : and it
was in the camp of Merw that Hulaku Khan, and Timoor
Kurikan, and Tshinghis Khan fought nightly battles. There
it was that Skandar Sulkarnein, as Alexander the Great is
called, encamped with his armies. For the confirmation of
the truth of this last tradition, Wolff can say that he bought
many coins there with Greek inscriptions, which he gave to
Lord Wrilliam Bentinck on his arrival in India.

Wolff took up his abode in Merw in the tent of a Jew, who
was a sceptic about all religions ; and whom he had first to
make a Jew before he could preach the Gospel to him. There

Y 2

324 Travels and Adventures

Wolff also witnessed a most interesting sight. He saw that
dervish, Abd-Arrahman, who had the title, " King of Right
eousness ;" in the same tent was a holy man, a Jewish der
vish, Yussuf Talkhtoou by name (an Oolee), which means
" holy," from which our word holy is evidently taken, who
was sitting on the ground, with his head on the earth. Sur
rounded by Jewish disciples, the whole party were continually
singing, Yussuf Talkhtoon first alone, —

" For Zion's sake I will not rest,
I will not hold my peace."

To which his disciples responded,

" For Zion's sake we will not rest,
We will not hold our peace ;"

Wolff suddenly interrupted them, by singing,

" The mighty shall build the City of Zion,
And give her to thee.

Then shall he raise from the dust the needy,
And from the dunghill the poor."

On hearing which they all rose and said,

" Blessed art thou,
Who comest in the name of the Lord !"

which illustrates the expression of our blessed Lord to the
Jews, "Henceforth ye shall not see me, until you shall say,
' Blessed be He that cometh in the name of the Lord/ " which
means, " You shall not see me until you are disposed to wel
come me heartily." Wolff conversed till late in the night with
both Jews and Muhammadans, on the Gospel of Christ.

Here too, he had the unbounded gratification of ransoming
several Persian slaves, whom he sent back to Persia at his own
expense. The poor people actually came and fell down at his
feet, which they kissed from their excessive gratitude. Yet he
could not but feel astonished at observing that many of these
Persian slaves became so accustomed to, and satisfied with
their condition, that they are intrusted by their masters with
merchandize and money, and are sent back to Persia to trans
act business for them ; to the very country where, on their
arrival, they might safely declare themselves free, and remain
with the whole property. But so far from doing this, they
faithfully come back to their masters, and deliver to them the
profits they have made by the sale of their goods. Wolff asked
several of the slaves about their becoming so well accustomed

of Dr. Wolff. 325

to their slavery, and they assigned the following reasons : —
Firstly, — That they might be made slaves again. Secondly, —
That they are well treated by their masters. Thirdly, — That
they love the fresh air of the Desert. Fourthly, — That they
might eventually ransom themselves, and then live securely as
free men. Fifthly, — That the Persians are treated by their
Kings and Satraps worse than slaves.

These reasons speak well for the Turcomauns, who treat
their slaves so kindly, and they speak volumes against the
Government of Persia. And Wolff has actually seen in his
two journeys to Bokhara, beautiful country houses and palaces
belonging to Persians who were once slaves : and many of
those who are still slaves occupy the highest situations in the
State of Bokhara and Khiva. Moreover, as there are above
300,000 slaves in the kingdom of Bokhara alone, and as the
greatest intellect is to be found amongst them, Wolff would
not be surprised to hear one day that the slaves had risen, and
made themselves masters of the country.

Wolff also found in the desert of Merw many Jews who
have embraced the Muhammadan religion, and become Turco
mauns, and intermarried with them. An extraordinary event
occurred whilst Wolff was there : — A man, in the garb of a
dervish appeared in the camp, with all the dignity of a
prince. Wolff asked who he was ? They told him it was
Omar, the rightful King of Bokhara, the son of Hydar, who
was brother to the present King. For, after Hydar Shah's
death, five sons remained, and Nasar Ullah Behadur, the
youngest son, succeeded in killing three of his brothers ; but
his mother saved Omar, the eldest son, and made him escape
by the way of Kokan, whence he journeyed as far as Stam-
bool, i. e. Constantinople, disguised as a dervish. At last he
came back to Merw, where he was concealed by his friends ;
but Wolff heard, years afterwards, that he had actually
marched to Bokhara, where he was made prisoner, and put to
death by his beastly brother.

Wolff seems, by his own experience, to have found out the
secret how it was possible for Jonah the Prophet to go alone to
Nineveh, and preach repentance to the Ninevites ; and how it
was possible for Elijah the Prophet to appear so often before
Ahab the King, without being killed by him ; also how John
the Baptist preached to an infuriated mob in the desert, and
called them " a generation of vipers," without being touched,
at least for a long time. For though, as he says, we must
admit in all those things the invisible hand of God, yet his
own safety, and that of the Prophets of old, in so many dan-

326 Travels and Adventures

gerous situations, is to be explained in some measure by the
genius of the Eastern nation. The Orientals consider der
vishes to be madmen, and they think that madmen are en
dowed with a higher spirit, and therefore have the privilege of
insulting Kings. And the Prophets (as Wolff has proved be
fore) were dervishes, and were all considered mad, as we read
(2 Kings ix. 11) : — u Then Jehu came forth to the servants
of his lord, and one said unto him, ' Is all well ? Wherefore
came this madman to thee f r Hosea says, " The spiritual
man is mad." (Hosea ix. 7.) And Festus said to Paul, " Too
much learning doth make thee mad.1' And this was the reason,
also, why David feigned himself mad. And Wolff even heard
the Akalee, who are the military Fakirs in the Punjaub, call
Eundjud Singh, who was the Napoleon of the East//' a blind
rascal " to his face, which plainly shows how the dervishes are
allowed to say whatever they like. In short, the very word
which the Arabs have for " fool," proves that mad people are
considered to be possessed by an occult spirit, for they are
called Majnoon^ i. e. Genius-ified ; possessed by a genius.
Moreover, the dervishes are also particularly fond of music, by
which they say they become inspired by God. Nevertheless,
there were sometimes both kings and people who forgot them
selves, and murdered the Prophets. Thus Isaiah was sawn
asunder, and Zacharias1 bloocl shed in the Temple ; but then
the subsequent disasters which befell their nation, were as
cribed to those awful deeds, even by our Lord himself. And
so the murder of a dervish is still always considered to be the
forerunner of calamities, which shall come over a country ; on
which account Wolff does not wonder that the destruction of
monasteries, and the robbery of holy things belonging to holy
men, is considered as a crime which has been visited upon some
noble families, by the great Spellman.

He left Merw with his companions, and the holy dervish of
Merw was added to his company as far as Chahaar-choo, which
is the first frontier town of the kingdom of Bokhara. Here
one crosses the Oxus, called by the natives Ammoo ; but as the
Oxus was frozen when Wolff reached it, they were obliged to
go over on the ice. Wolff slept in Chahaar-choo, which is a
town containing about 4,000 inhabitants. There was a Lieu-
tenant-Governor of the place, a Kalmuk by birth, who sent
word to Wolff to give him his name, as he must report his
arrival upon the territory of the King of Bokhara to the
Governor of Karakool, whose name was Husseyn Khan. Wolff
met here with respectable Jews, inhabitants of the great city
Bokhara, one of whom besought him to pray over his son,

of Dr. Wolff. 327

in order that the hatred with which he had heeu bewitched
against his 'wife, by some wizard, might depart. Wolff did
pray over him, but whether his prayer was effectual or not, ho
does not know.

These Jews accompanied him forward on his road to Bok
hara. The road was so completely covered with snow, as it
was the depth of winter, that Wolff was not then able to see
the beauty of the country, which he discovered on his second
journey, in 1844.

Wolff arrived the following day in Karrakool, and waited
on the Governor, who was a most intelligent, venerable-looking
man, with a fine white beard. He had been brought as a slave
from Persia to Bokhara, and became the favourite of Hydar
Shah, and was at last exalted to the situation of Governor.
He treated Wolff with tea, made with milk, salt, and grease ;
with roasted horse-flesh, also, and veal. And when Wolff told
him the object of his travels, he said to him, —

" Friend, allow me to give you some advice. Bokhara is
called Koobbat Islaame Deen, which means, ' the stronghold of
the Muhammadan religion/ Be cautious, therefore, in Bok
hara, because one word against our religion will make the
people forget that you are a guest, and they will put you to
death ; therefore, be cautious in Bokhara."

Wolff thanked him for his kind advice, left his house the
next day, and proceeded on his journey.

It was a cold, freezing day ; he travelled during the whole
of it. He had again to cross a frozen branch of the Oxus ;
and, in one place where the ice was broken, he went in a boat,
which made him feel very nervous, so that he screamed out.
Upon this, the Tatshicks — a tribe of half Moguls, half Persians
— put their hands over Wolff's eyes, in order that he might not
see the river ; and then they got out on shore, and rode on
again till ten at night, when the sky was covered with stars.
The poor Guzl-baash slaves, above mentioned, began to chant
again, —

" The Al-ammaan have taken us,

Poor, poor Guzl-baash ;

And carry us, and carry us,

In iron and chains, in iron and chains,

To Organtsli and Bokhara."

Then the Jews who had accompanied the caravan broke out
with their voice of evening adoration, as it is heard all over the
world whither they are scattered, tihmaa Yisracel Adonay Elo-
henoo Adonay Ekhad: " Hear, Israel, the Lord our God is one
Lord."

328 Travels and Adventures

And then was overheard from a distance a loud, rapping
noise, as of strokes upon wood, which came from within the
walls of the now neighbouring city ; and this was the sound
of the Umeer-Shab, literally " The Prince of the Night;'1 for
the watchmen in the cities of the kingdom of Bokhara are
thus called. And then followed Arahic words, which we give
in English, and which were, " In the name of the most mer
ciful and pitiful God, the most merciful and pitiful, the King
on the day of judgment, praise be to the Lord, the Creator of
two worlds ! We serve Thee, we lift up our eyes to Thee.
Guide us in the right way — the way of those to whom Thou
art merciful, not the way of those with whom Thou art angry,
and not the way of those who are in error. Amen."

And another voice was heard from a distance, —
" Agar een Toorkee Sheeraaze bedast arad delle mara,
" Bekhaale hendish bakhsham Samarcand oo Bokhaarara."

Translation, —

" If this beautiful girl of Sheeraz would give me her heart,
" I would give her for one mole of her cheek all the treasures of Samar
cand and Bokhara."

Then, suddenly, Awaz, the Turcomaun from Sarakhs, ex
claimed, " Yussuf Wolff, raseedem dar bab Bokhara !"

Translation,—-

" Joseph Wolff, we are arrived at the gate of Bokhara !"

Dr. Wolff says, " Blessed be Thou, Jesus Christ, my God
and my Lord, who hast redeemed me from all evil 2"

CHAPTER XIX.

Bokhara: suspected of being a Russian Spy: Inhabitants of
Bokhara', Identity of Jewish Customs: Description of Bok
hara: Morecroft: Czoma de Korb's.

T^ROM the remarks which Dr. Wolff has read in the reviews
-*- of his work, he observes that some of his readers have
forgotten that he was twice in Bokhara ; and that his first
journey there was not undertaken for the purpose of liberating
Colonel Stoddart and Captain Conolly, for this latter journey
was undertaken twelve years afterwards ; but for the purpose
of proclaiming the gospel of our Lord Jesus Christ to the Jews
in Bokhara, and all over Afrghanistari and Hindoostan ; as
also to find traces of the ten tribes of Israel, and to make him-

of Dr. Wolff. 329

self acquainted with the history of the Jews of Bokhara,
Samarcand, and Balkh ; with their expectations in regard to
their future destiny ; with their learning, also, and traditions,
as well as with the history of Tshingis-Khan and Timoor.
Likewise, he wished to inquire about the descendants of the
army of Alexander the Great, who were reported to be
wandering about upon the heights of the Himalaya, and were
called by the Muhammadans Kafir-Seah-Poosh, which means,
the " infidels in black clothing."

The reader left Wolff at the gate of Bokhara, on entering
which, Awaz, his Turcomaun guide, said to him, " Now,
Joseph Wolff, here in the suburb we must sleep in the house
of a Mehmoon-Doost" (i.e. " friend of guests"), who was an
Osbeck — the Osbecks being the original inhabitants of Bok
hara.

There was, in the interior of this man's house, an amount of
comfort which Wolff did not expect. The host prepared a
frugal supper for him, consisting of horse-flesh, and tea with
milk, salt, and grease in it. But Wolff's guide, Awaz, who
was already well acquainted with his tastes, said, " Tea, made
in the Mogul manner, is not accepted by Joseph WolfF; but
tea, made in the English fashion, with sugar and milk." And
so Wolff got tea in his own way ; and veal as well as horse
flesh, of both of which he ate.

As soon as the morning dawned, Awaz said, " Now, you
must remain here, and I will ride on to the Goosh-Bekee (i.e.
the ' ear of the lord '), for the king holds intercourse with his
subjects only through him."

The different offices among the Eastern churches, and to a
certain degree also in the Roman Catholic Church, and also in
the Church of England, have names from different members of
the body, which is alluded to in the 1st Corinthians, chapter
xii. verses 15, 16, and 17; and from this practice of the
Christian churches the Muhammadans have taken their idea.
But in no church has discipline, with regard to these different
offices, been so beautifully and so consistently carried out, and
with such dignity, as in the body called the " Irvingites."
With them there is such a symmetry in the whole, that one
really seems to see the movements of the different members of
the body in the performance of their services.

However, to return to the Gosh-BeJcee — the "ear of the
king," who kneels, and receives, and issues all the royal
orders. Awaz rode on to his house, and told his Excellency
that an Englishman had arrived, Joseph Wolff by name, who
was telling all nations that Jesus was the Mehdee, the " Re-

330 Travels and Adventures

storer of all things ;" and that he wished to see the Jews of
Bokhara, in order to discover whether they belonged to the
descendants of those ten princes of ten castles, who sprang
from Israel, Isaac's son.

The Goosh-Bekee, whose name was Hakim Beyk, having
made this report to his Majesty, immediately sent a horse,
and also one of his servants on horseback, to bring Wolff
through the town. Wolff was at that time dressed like a
Turconiaun from Organtsh, or Khiva ; and, when he arrived
in the palace of the king, he was taken to the room of Goosh-
Bekee, and there that personage (whom we may also call the
Prime Minister of the Prince of Believers) was sitting. He
was a man of the Tatshick tribe, people who are decidedly the
best-looking of the Tatars. He had, indeed, an amiable coun
tenance, and was evidently concerned for the welfare of the
State. He asked Wolff to sit clown, during which time he
read the letters of Abbas Mirza, the Prince Regent of Persia,
and the letters also of the Grand Moofti of Meshed ; all of
which recommended Joseph Wolff to the attention of the
king.

His Excellency then asked Joseph Wolff " of what nation
he was 2" Wolff replied that he was of the Jewish nation ;
but had embraced the religion of Jesus Christ, and was now a
naturalized subject of the King of England ; also that he was
travelling in order to preach Jesus to the Jewish nation, and
to find out the ten tribes of Israel, from which tribes it was
believed that the Jews of Bokhara, and around Bokhara, and
of Samarcand, and Balkh, were sprung; and also the Affghans.
Consequently, Wolff intended to go from thence to Cabul and
the Punjaub, to Rundjud Singh, whose name was a terror at
that time in Bokhara itself.

Goosh-Bekee immediately left the room, saying he would
report this to the king, and, on his doing so, the king-
requested that all Wolff's firmans from the Sultan should be
shown to him, which was at once done. After which, Goosh-
Bekee returned ; and seated himself on a raised ottoman, in
front of the large open window, all the courtiers being collected
around him — the other ministers sitting, the inferior officers
and servants kept standing. Of ministers there was the
Nazir (i.e.t\\Q "king's eye"), who looked over all things, and
was superintendent ; the Dastar Khan jee, or the " king's
hand," who had a hand over the kitchen. Also the Paade-
shah, or " foot of the king,"who was the general of the army —
and this title the English write incorrectly Pacha. These
were seated on opposite sides ; while, outside the window.

of Dr. Wolff. 331

were collected Jews, and Moslems, and Osbecks, and Tatars,
and people from Yarkand and Chinese Tartary, who were
listening and looking in. But the Jews got especially near to
the window, eagerly attending to what was going on in the
room ; all which, there being no glass in the opening, it was
easy to hear and observe.

Wolff himself was placed opposite the Goosh-Bekee, in the
middle of the room ; and, as he faced the windows, he was
visible to the Jews outside.

The Goosh-Bekee now ordered him to repeat again what he
had stated about his object in searching for the ten tribes in
Bokhara, and Affghanistan, &c. ; and Wolff repeated it all.
Then Goosh-Bekee said, " First of all, the Affghans are not of
the ten tribes of Israel, for they are Copts ;" and he showed to
Wolff a manuscript, in which that account was given. But, at
the same time, he stated that there were different opinions on
the subject ; that some of the Affglian writers said they were
the descendants of Judah and Benjamin ; but they themselves
chiefly traced their genealogy from Taint (i. e. King Saul).
And then he went on to say, " I suspect you to be a relation
of Mr. Morecroft, who was killed, not in Bokhara, as people
say, but at Ankhoy ; whereas his two companions, Guthrio
and Trebeck, were killed at Mozaur, which is the town you
must pass through on your way to Hindoostan. The resem
blance between you and Morecroft is very striking ; and I am
sure I am not mistaken." And it is very remarkable that,
after WolfFs arrival in Hindoostan, all the friends of Mr. More
croft confirmed the assertion of the Goosh-Bekee to this resem
blance. But Wolff, of course, denied all connection with
Morecroft ; and repeated to the Goosh-Bekee that his story was
true.

Then the Goosh-Bekee commenced, — " Whose descendant
are you V

Wolff said, " I am a descendant of a Jew."

" Are you an Englishman 2"

" A naturalized one."

Again he said, " Whose descendant are you ?"

" A descendant of a Jew/'

Then suddenly a voice proceeded from the crowd of the Jews
outside, which shouted, —

" He is a liar ! he is a Russian spy !"

" Wolff replied, " You lie, like a clog ! and I will prove this
to the whole assembly.1"

But shouts were heard from all sides, from Jews, Mongols,
Osbecks, &c., and Affghans,—

332 Travels and Adventures

" Jasoos ! Jasoos ! Jasoos / " ("a spy, a spy, a spy !")

Wolff rose and said, " Remember, I am your guest ! and a
guest ought to be heard."

They all exclaimed, " Give ear, give ear, give ear ! He
wants to speak for himself;" and one among them here shouted,
" This man is no spy, for the colour of his face becomes not
pale ; and there he stands firm, like a wall."

A deep silence then prevailed ; and Wolff said, " Now, I
will examine this Jew.1' And then he asked the Jew, "What
is thy name ?"

He replied, " My name is Eliyalm SopJier ;" which means,
" Elijah, the writer of the law/' for he was employed in copy
ing the manuscripts of the Pentateuch.

Then Wolff asked, "Where have you seen me before?"

He answered, " I saw you in Bagdad, twelve years ago,
when you lived in the house of Aga Sarkis, the Armenian, and
distributed Hebrew books, called ' The New Testatment,1 which
were printed in Russia." (And he proceeded to describe the
colours of the binding of the books.) " Beside this, we have
proofs that you are no Jew."

Wolff then ordered his servant to bring a New Testament.
The New Testament was brought. Then Wolff asked, " Who
is Aga Sarkis ?"

Eliyahu said, " The English agent.'1

Wolff replied, " If he was the English agent, why had I not
gone to the Russian agent ?"

To this the Jew could give no answer.

Then said Wolff, holding up a Bible, " Where do you say
this book was printed ?"

He said, " In Russia."

Wolff replied, " In what place in Russia ? Russia is large."

The man answered that " he did not know ;" and then Wolff
opened the book, and asked one of the bystanders, " What was
the name of the place printed in it f who answered " London."

On which the Goosh-Bekee exclaimed, in a fury, as he
turned to the Jew, " Oh ! thou cursed man ! I know thy
object. For thou hatest him for his having become a Christian !"
And then some of the other Jews, who were present, began to
bastinado him, but Wolff tried to beg him off. Nevertheless,
as his own veracity had been impeached, and it was a matter
of life and death that he should establish himself to be what he
had asserted he was, he accepted the only available alternative ;
and, for a week afterwards, he was the laughing-stock of the
whole town of Bokhara. But Wolff has never minded being

of Dr. Wolff. 333

laughed at ! Both the Goosh-Bekee and every one exclaimed,
" Such a man never came to Bokhara before !"

There are two tales in history of which it is said, that they
are known even within the walls of China. First, the history
of the Seven Sleepers ; and second, the history of the Sorrows
of Werther. But one thing is certain, that the way in which
Joseph Wolff settled the Jew, Eliyahu Sopher, in Bokhara, is
known by the inhabitants of Yarkand, in the wilds of Tobolsk,
and at Pekin in China, at Sochow in China, and at Lassa in
Thibet.

The Goosh-Bekee afterwards said, " The king's command is,
that you may go wherever you like among the Jews ; but you
must not talk about religion with the Mussulmans ; for we
wish that you should go away in peace and undisturbed, and
proceed to Hindoostan in safety. We have already got a bad
name in Bokhara, as if we were murderers of guests. For they
say everywhere, that we killed Morecroft, Guthrie, and Tre-
beck. We therefore wish that you should pass through
comfortably."

Wolff replied, " 4s a believer in Christ, I am, according to
the words of Paulus (the comfort of God and peace upon him !),
a disciple of Christ, and he said that we must obey the powers
that be."

Goosh-Bekee asked, u In what book do we find this?"

Whereupon Wolff pointed out to him the 13th of the Eo-
mans, and translated it to him. And thus Wolff made him
and the rest acquainted with some of the tenets of the Christian
religion, at the very moment when he had been forbidden to
speak about it to the Muhammadans.

Wolff now retired, and took up his abode with the Jew,
Reuben, from Meshed, where the Jews called on him. One of
the Jewish teachers told the ladies and the rest of the Jews who
were assembled in Reuben's house, the following story : —

When Joseph had withstood the temptation of Solykha,
Potiphar's wife, and when he had reached the highest office in
the State, his brethren came to him ; and afterwards, when the
cup had been found with Benjamin, he wished to keep Benjamin
a prisoner. Then Judah, his brother, who had such strength in
every bit of his hair, that he could slay with it the whole coun
try of Egypt ; and the cry of him was so powerful that it made
all the pregnant women miscarry, said to Naphthali (who was a
hind let loose, for he knew how to run 200 miles in a minute),
" Go and number the inhabitants of Egypt." Upon this,
Joseph could no longer abstain, and exclaimed, " I am Joseph,
your brother !" He then sent them with presents to the

334 Travels and Adventures

father, who had been all the time in mourning ; but the
brethren said among themselves, " We do not dare to bring
him the tidings for fear he may die of joy : so we will send
Zarah, the daughter of Ashur, who sings and plays wonder
fully upon the harp : and she will go before us, singing and
playing upon the harp, and will tell him, Joseph, thy son
liveth." And thus she did : and sang —

o

" Joseph, Joseph, Joseph, thy son liveth."

Here Wolff has to observe, that there is not in any religion
upon earth, not even in the Roman Catholic churches, nor in
the Eastern churches, nor in the Church of England, such
uniformity of ceremonies, and uniformity of thought, and uni
formity of legends, and uniformity of actions in the forms of
prayer, so strong and exact as in the Jewish religion. As, for
instance, this history of the belief about the strength of Judah,
and the agility of Naphthali, and the sweet singing of Zarah,
the daughter of Ashur, may be heard among the Jews in
Houndsditch as well as in the city of Bokhara. The Jewish
mode of bowing in prayer is the same in Bokhara, as it is in
Duke Street, London, amongst the Portuguese Jews. The
very same formularies of prayers — the very same feelings and
expressions obtain in Bokhara as in St. Mary Axe ; and
amongst the Jews also of Hungary. When Wolff reached
Bokhara, they were just commemorating the feast of Purim ;
and, when they read the Book of Esther, every time the name
of Hainan was mentioned, even the Jewish children and boys
of Bokhara struck with a hammer upon the benches in the
synagogue, just as they are struck both in London and Am
sterdam. The principal Jews of Bokhara get drunk at that
feast : a practice which is religiously observed at Jerusalem,
and in the " holy congregation" there, as well as at Dusseldorf,
in Germany. They fast, on the day of Atonement, for four-
and- twenty hours in Bokhara ; just as they fast, for four-and-
twenty hours in London and all over Europe. The Jews blow
the trumpet at the beginning of the new year in Bokhara, as
they do at the beginning of the Jewish new year everywhere in
Europe. They wait and pray there for the redemption of
Israel, through the Messiah the son of David, just as they do
all over the world. They weep at the same sentence in their
prayers, on the day of Atonement ; and in proof of this general
uniformity of religious observance amongst the Jews, it must
be told that Wolff had the misfortune to be on the night of
Purim in the dwelling of a Jew, who was so prominently
drunk, that it forced him to leave the house during the night ;

of Dr. Wolff. 335

and he went and took a room in the caravanserai of the Aff-
ghans, called the " caravanserai of Moollah Bedr-deen."

The next morning, all the Jews called on Wolff, and apolo
gized that their merriness had driven him out of their house ;
" for," as they said, " you know that on the day of Purim we,
Yehoodem (i. e. t Jews') get drunk, which has been a holy cus
tom among the children of Israel, from the time of the six days
of the creation of the world." Wolff replied, with great sim
plicity, " Not quite so ancient, I think." The domestic habits
of the Jews, wherever they may be in the world, are also nati
onal. Wolff remembers how the common Jews of Germany in
his boyhood celebrated their Sabbath, which they called "the
comfort of the Sabbath," and he has no doubt that the customs
in St. Mary Axe are very similar at this day. First, the hus
band and wife would go to the synagogue early in the morning,
and then return home to dinner on soup and kugel, and eat
plentifully of garlick and onions. And they said that sleep is
commanded to the Jews on the Sabbath day in the word Shab-
bath, as written in Hebrew characters. Thus: — VJ (Sheen)
rttltf (Sheeuah) Sleep ; 1 (Beth) JUttD (Beshabath) on the
Sabbath Day ; n (Tau) ^WD (Taanog) Comfort— Sweetness.

So after eating, the Jew and his wife, without undressing,
would lie down on their bed, and snore. Then they would get
up, wash themselves in a basin ; and the man, sitting down in
his shirt sleeves, would read aloud to his wife a legendary book,
called the Zeennos urennos, lounging and puffing after his gar
lic feast, whilst she was putting his hair nicely in order with
her fingers.

The higher classes of Jews may be divided into three. First,
there are the rich Jews who have generally acquired their
wealth by their industry. These are generous and benevolent
in their disposition, and strictly adhere to the Law of Moses
and the Talmud.

Secondly, there are rich Jews, who have, besides their riches,
acquired education in Christian schools. These are rather lax
in their observance of the Law ; but generosity and benevo
lence seem to be born with all of them.

Thirdly, there are Jews who maintain themselves by in
structing the youth in science, mathematics, history, natural
history, &c. ; and these are generally highly educated. They
are moral, amiable, and eclectical philosophers : taking from
Christianity what pleases them. Of such are Joelsohn, Herz,
Zirnderfer, Mayer, Obernick, and many others. Most of the
Jews of these classes are very clean in their habits, and extend
their benevolence not only to their own people but to Christi
ans also.

336 Travels and Adventures

Among the Jews of both Germany and England there is a
low class, notorious pickpockets — known as Akh-Berothim, i. e.
''pickpockets." Wolff first met one of these at Halle, in the
house of the Shames, i. e. " the Deacon;" where they had their
rendezvous. They have terminologies of their own : for in
stance, Latkhener is " a pickpocket," and Verschiit is "a pick
pocket caught."

Wolff witnessed the ceremony of the marriage of a Jew and
Jewess at Bokhara as he had formerly done in Cairo. The
gentlemen assembled in a large apartment, or kind of parlour :
the ladies being in an upper gallery, which was used as a
chamber. The six Rabbis rose suddenly from their seats, and
announced the performance of the usual evening prayer, called
MinJia, by exclaiming, " Blessed are those that dwell in Thy
house, they shall praise thee ;" on which the people exclaimed,
" Blessed is the people whose God is the Lord." Then they
turned their faces towards Jerusalem, and recited the prayer
in which the name of Jehovah occurs eighteen times ; and at
each mention of the name they bowed down. It was an im
posing sight to see the six Rabbis standing in a row, and bow
ing themselves before the Holy One — blessed be He !

After the evening prayer was ended, the nuptial torch was
lighted. This was a large candelabra, with nine branches, and
in each of them was a wax candle burning. It was carried up
to the gallery where the ladies were placed, and among them
was the bride : the bridegroom being all the time with the
gentlemen below. Shouts and screams of the old women, usual
on such occasions, were heard ; and then the bride was con
ducted down stairs, completely veiled, and led by two or three
women. The bridegroom at once took his place by her side,
when the Rabbis exclaimed first, and all the people after them,
" My heart is inditing of a good matter: I speak of the things
which I have made, touching the king. My tongue is the pen
of a ready writer. Thou art fairer than the children of men :
grace is poured into thy lips, therefore God hath blessed thee
for ever." Psalm xlv.

The head Rabbi then exclaimed, " Blessed art thou, O Lord
our God, King of the world..." the people interrupted him,
and said, " Blessed be He, and blessed is His name." Head
Rabbi. — Who has created the fruit of the vine. — People. —
Amen !

Head Rabbi. — Blessed art thou, 0 Lord our God, King of
the World. — People. — Blessed be He, and blessed is His
name.

Head Rabbi. — Who hast sanctified us by Thy command-

of Dr. Wolff. 337

ments which Thou hast commanded, respecting modesty ; and
bound us by firm engagements ; and exalted our dignity by
wedding and by marriage.

Then one of the Rabbis took a ring, and put it on the finger of
the gentleman, and then on the finger of the lady; and then gave
it to the gentleman, and he put it on the finger of his bride, where
it remained, and the bridegroom said, " Verily, thou art es
poused to me by this ring, according to the law of Moses and
of Israel." A large camel's hair shawl, called Tails was then
thrown over the heads of the couple, and the Rabbi twice gave
them wine to drink, and said, " Blessed art Thou, O Lord our
God, King of the world." — People. — Blessed be He, and
blessed is His name.

Rabbi. — Creator of men. — People. — Amen.

Rabbi. — Who hast created man in Thy likeness, and hast
prepared for him a house for ever and ever. — People. — Amen.

All the Rabbis together. — Rejoice, shout, and be merry, thou
barren : thou wilt soon gather thy children about thee with
joy . — People. — A men.

Rabbis. — That thou mayest make joyful the children of
Zion. — People. — Amen.

Head Rabbi. — Thou makest joyful with joy a lovely pair. —
People. — Amen.

Rabbi. — Blessed art Thou, 0 Lord our God. — People. —
Blessed be He, and blessed His name.

Rabbi. — Who rejoicest bridegroom and bride. — People. —
Amen.

Rabbi. — Who hast created rejoicing and joy, and also bride
groom and bride. — People. — Amen.

Rabbi. — The voice of love, attachment, cordiality, peace,
and friendship shall speedily be heard in the cities of Judah,
and in the streets of Jerusalem. — People. — Amen.

The Rabbis and people together then clapping their hands,
exclaimed, " The voice of rejoicing and the voice of joy ; the
voice of the bridegroom, the voice of the bride, the voice of
shouting, and of wedding days, and of marriage, and of solemn
days, and the voice of music, and the voice of young men."

The head Rabbi. — Blessed art thou, 0 Lord. — People. —
Blessed be He, and blessed His name !

Rabbi. — Who makest joyful the bridegroom with the bride,
and makest them prosper. — People. — Amen.

After this song was over, both the bridegroom and the bride
tasted the cup of wine, and the Rabbi said, " Praise the Lord,
for His mercy endureth for ever. Joy shall increase in Israel,
and sorrow shall flee away ; and it shall be for a good sign/1

Z

338 Travels and Adventures

Then all exclaimed, shaking hands with the bridegroom, "Good
sign, good sign ;" and then the nuptial torch was extinguished,
but immediately lighted again by the ladies, who exclaimed,
with a voice like the crowing of a cock, " The bridegroom
cometh ;" and the bride was re-conducted to her chamber with
the sound of cymbals and other instruments of music. And
so it ended.

The Jews have the greatest reverence for the name " Jeho
vah," which they never pronounce, but say, instead of it,
" Adonai ;" and it is most solemn and awful to see them, on
every Day of Atonement, assembled in their synagogue, dressed
in the same white garment in which they will be dressed on
their death bed, with a white linen cap over their heads, with
out shoes, but with white stockings on their feet ; and at the
moment when the Rabbi says, " We will kneel down and bow
before the King of the king of kings — the Holy One — blessed
be He," they all fall down at once upon their knees with such
power that the ground under them resounds with it.

One day, an atheistical and scoffing Jew was in the syna
gogue, resolved on deriding this awful ceremony : and when in
the act of laughing he fell down, like the rest, on his knees ;
but he never rose again, for he was struck dead by an apoplec
tic fit. May one not exclaim with Schiller, " There is a God,
and a Holy Will is living immoveable, however much human
will may vacillate 2" And the public will ask, " Wolff, do you
believe that story ?" To which he not only replies " Yes,"
but must add also that he was often surprized that similar
judgment and visitation did not fall more frequently upon
those French and Italian infidels, and preachers of liberty,
whom he met in Arabia and Egypt. Oh, when will the time
come, of which the prophet says, " The vile shall no longer be
called liberal?"

The Jews in Bokhara gave to Wolff the following account
of themselves : —

" When the God of Israel stirred up the spirit of Pul, king
of Assyria, and the spirit of Tiglath-Pilneser, king of Assyria,
they were carried away even the Reubenites, and the Gadites,
and the half tribe of Manasseh, and were brought into Halah
(which is now called Balkh), and Habor (which is Samarcand),
and Hara (which is Bokhara), and to the river Gozan (which
is the Ammoo, also called Jehoon, and by the Europeans called
Oxus). They lived in this empire for centuries, until they were
expelled by the Tshagatay, the people of Tshinghis Khan ; and.
then they settled in Sabz A war, and INishapoor in Khorassan,
and Shahr-Sabz ; and, centuries afterwards, the greater part re-

of Dr. Wolff. 339

turned from Shahr-Sabz to Bokhara, Samarcand, and Balkh.
And Timoor Koorikan (called falsely by the Europeans, Ta
merlane) gave them a great many privileges ; and, at Balkh,
the mother of cities, he gave them a whole beautiful quarter of
their own, with a gate to enclose it ; and so they lived in peace
and prosperity. One of the prime ministers, who was called
4 the second after the king1 (in Hebrew, Shenee-lameleti), and
was the chief secretary to royalty, was a Jew from Germany.'1

Here Joseph Wolff cannot abstain from observing, that one
cannot but adore the wonderful dealings of God with that once-
favoured nation ; for his Providence has always directed mat
ters in such a way that, in the most despotic countries there
has always been a Jew prime minister, or chief, who has pro
tected his own people during the greatest dangers. Thus,
Joseph in Egypt; Daniel in Babylon; Mordecai in Persia ;
Judah under Timoor ; Suleyman under Tshinghis Khan ; and
there was Suleyman, a Jew prime minister under Hydar Shah,
who was father of the present king of Bokhara ; and the Em
peror of Morocco has frequently had a Jewish prime minister ;
and Abarbanel, the most unfair controversialist against Chris
tianity, was chancellor of the exchequer to Ferdinand and
Isabella of Spain ; and the whole family of Hiinigstein were
made noblemen by Emperor Leopold and Maria Theresa ; and
the son of the great Rabbi, Jonathan Eubeschiitz (Joseph
WolfFs ancestor), was made a baron by one of the Emperors
of the Holy Roman Empire, and bore the title, Baron von
Adlerfeld. And Wolff considers that it may be the design of
God, in inducing the British Government to admit Jews into
Parliament, that they shall learn, in that assembly, how the
government should be carried on, with righteousness and
equity, when they shall return to their own laud, at the time
when the Redeemer shall come to Zion. It is, therefore, to
be regretted, that Mr. Newdigate does not see that the finger
of God is in all this ; but Wolff thinks that, in English, pro
per names are sometimes either prophetic or historical ; and
Newdigate is synonymous with "proselyte of the gate/' — such
proselytes being a sect of Gentiles, who were on ly half J ews,
at the time of the Jewish theocracy, when the Temple stood ;
and they were always at daggers drawn with the Jews. And
so it seems that Mr. Newdigate has inherited that combative
quality of his ancestor who was a "proselyte of the gate." The
reader must pardon this digression.

The Jews in Bokhara continued to relate their history to
Wolff, told him how, in course of time, the Jews of Bokhara,
Samarcand, and Balkh, forgot (" on account of the abundance

z 2

340 Travels and Adventures

of our sins," as they expressed themselves) the law of Moses.
They altogether gave up the reading of it, until Joseph Maa-
rabee, a light of Israel and an African, arrived from Tetuan,
and taught them again to read the law of Moses ; and also
made them acquainted with European customs and manners ;
and his daily prayer was, " Oh ! that soon the Christians may
conquer the world, and that the Muhammadan power may
fall." Moreover, he taught them great wisdom, for instance,
that the drinking of chocolate was good, and useful for in
creasing the number of the children of Israel. He also spoke
with them about the mysteries of freemasonry ; and he said
that freemasonry fraternizes all the nations of the earth toge
ther : and he himself was a freemason.

This Joseph Maarabee actually reformed the Jewish nation
of Bokhara, Samarcand, and Balkh ; for they all came to see
the great Joseph Mooglirebee, i.e. " Joseph Maarabee, the
African; " and ever since his time, they have got their bibles
and talmudical writings from the Jews of Orenburg, in Siberia ;
and from the great market-place in Russia, called Makariev.
They also told Wolff that, in the time of Tshinghis Khan, a
great number of the Jewish nation of Khorassan, Balkh, and
Cabul, went to China. And it is a striking fact, that the
Jesuits show in their " Lettres edifiantes," that when speaking
to the Jews of China, they were informed by them that they
had originally come from Persia to China. And Bokhara, at
divers times, belonged to Persia.

The Jews in Bokhara gave to Wolff an account, by which
they at least showed their strong belief in the divine interpo
sition of God in the preservation of their nation. They related
to him the following history ; that, in the time of Timoor, a
mighty and wealthy Jew was allured by a Tatar chief to come
into his house with an immense sum of money, under a pretext
of business; when the Jew suddenly disappeared, and his whole
family were plunged into mourning, and distress, and poverty ;
and with them the greatest part of the Jewish congregation at
Bokhara were also overwhelmed by misery arid ruin. The
mighty Tatar chief was a favourite of Timoor ; but, trusting
in the justice of Timoor, the Jews brought the case before him.
Timoor replied, " I shall instantly make search in the house
of the Tatar chief, and if the Jew is found there, not only the
property of the Jew, but the whole property of the Tatar also,
shall be given over to the family of the Jew : but should the
Jew not be found, I will order that his whole family shall be
buried alive." Thereupon, an old Jew, one hundred years of
age, who stood in the fame of holiness, and bore a most vene-

of Dr. Wolff. 341

rable appearance with a silver-white beard, accompanied by the
elders of his nation, all dressed in white garments, (in which
they are clothed when they are buried,) with the phylacteries
upon their heads, and the veil around their faces — the roll of
the law in their hands — entered the house of the Tatar, when
the centenarian commenced in the following manner — address
ing the Holy One, blessed be He — " Lord of the world, Father
of Abraham, Isaac, and Jacob, hear us" — and the elders re
plied, "Hear us" — and the centenarian continued, " Thy
congregation has sinned, and therefore we are in captivity ;
and the tribes of the Lord remaining in Bokhara are in danger
of being buried alive. O Lord hear, and manifest thy power,
and make known the evil doer." When suddenly, in the pre
sence of Timoor himself, the earth below began to crack and
and open, and the lost Jew appeared with his head cut off, and
the whole treasure of money deposited near him. The Tatar
with his whole family were buried alive, by the order of Timoor,
and the money was returned, and the old Jew with his elders
repaired to their homes, amidst the sound of the timbrel and
drum.

Through the Jews, in Bokhara, Wolff was made acquainted
with the fact that, upon the heights of the Oural mountains,
many of the tribe of Naphthali still inhabit the clefts of the
rocks. — Poor nation, how you have been driven about ! when
shall you be assembled, and march, under the banners of Mes
siah, to the mountain of the Lord's house ? when will the time
come, when the outcasts of Israel shall be gathered together,
and the dispersed of Judah from the four corners of the earth ?
You, descendants of the children of Hayk, called the Arme
nians ; and you, descendants of Javan, i. e. Greeks. Wolff
has great hopes, that you will be those Gentiles who shall be
instrumental in the conversion of the Jewish nation ; for ac
cording to the second chapter of the Prophet Isaiah, not Jews
shall say to the Gentiles, but Gentiles to the Jews, " Come,
and, let us go up to the mountain of the Lord's house." — And
Wolff is surprised that the Christian Church has overlooked
the fact, — even those who understand the prophecies literallv,
— that it is not said in the Prophet Isaiah, that Gentiles shall
come to the children of Israel ; but that the Gentiles shall
come to Him, who is the Light of Jerusalem; concerning
whom the Prophet so sublimely bursts forth, " Unto us a
child is born, and unto us a son is given." And though the
fulness of the Jewish nation, according to Romans, chapter xi.
verse 12, shall be the riches of the Gentiles, more than their
decay has been ; yet we nowhere find that the Jew shall have

342 Travels and Adventures

a pre-eminence over the inhabitants of that Jerusalem, which
comes down from heaven. Wolff makes these remarks, in
order to crush the cant of the Judaizing Christians, who always
preach the pre-eminence of the Jewish over the Christian
Church. And if the Gentiles have been debtors to the Jews,
Jews are now debtors to the Gentiles in many respects. Wolff
had several visits from Muhammadans of high respectability,
who informed him that Tshinghis Khan had a mother, but no
father, and that he was the son of a flash of lightning. But
scarcely had those Muhammadans left Wolff's room, when the
Jews told him, " We can tell you better who Tshinghis Khan
was : he was a son of one of the tribes of Israel, and both his
father and mother were children of Israel, arid it was for this
reason that he compiled a code of laws which were chiefly taken
from the five books of Moses, and to this code he gave the
name Tawrat, the very name which the law of Moses bears."
And AVolfF is convinced that these Jews were right in their
account, and that Disraeli is perfectly right in saying that
there is scarcely a great man existing in the world, in whom
there is not Jewish blood to be traced.

Wolff has not the slightest doubt that the report which he
heard in the United States about the great Nestor of Great
Britain, the wise and enlightened Lord Lyndhurst, is true ;
namely, that a Jewish family came from Franconia to America
of the name of Copele, which was afterwards changed into
Copley. And Wolff has a sister, who is married to a Jew at
Kissengen of the name of Copele. Nor has he any doubt that
the Earl of Shaftesbury is also of Jewish descent ;for his family
name is Ashley, which was formerly Asshur, of which the Jews
in Germany make Ascherle, but pronounce it Ashle.

The Jews frequently came to Wolff in the caravanserai of
Moollah Bedr-deen, and said, " Joseph Wolff, probably you
will be placed before the 'majesty' (HASRAT), and, if so, you
must stand before him with fear and great trembling ; you
must kiss the ground with humility ; knock your head on the
floor ; tremble in all your members ; exclaim with devotion,
4 Oh asylum of the world, and peace to his majesty ; ' kiss
his slippers ; assure him, over and over again, that you are
the most unworthy of his slaves, and that the majesty of Eng
land is nothing in comparison with him."

Wolff heard all this, laughed, and said in reply, " I shall
do no such things, I shall neither stand with fear nor trem
bling.'1'' They replied, " Our suspicion seems to be confirmed
more and more by thy answer ; and the Turcomauns, who
saw thee in Meshed, seem perfectly right in thinking that

of Dr. Wolff. 343

thou art the king's son." Wolff said, "I am neither a king
nor the king's son : but the son of a Jewish Rabbi. But no
Jew in England would ever demean himself by thus standing
before the king of Bokhara."

Among Wolff's acquaintance was a dervish of high respec
tability, named Gehaan Deed Shah, of the family of Muham
mad Balool Shah. He was married to a virtuous lady of great
mind, whose name was Subeyda, by whom he had one son and
one daughter. The mother doated upon her son, who after
wards married a lady, by name Sheramat ; and this son
became collector of the revenues of the Custom House, by
which he acquired much wealth. But he lost the fear of God,
and love for his parents ; and on the day of his child's circum
cision, he invited the Goosh-Bekee, and the Sheik Islaam, and
their families to the least of them. But he passed over with
neglect his affectionate father and mother ; and poor Gehaan
Deed Shah told Wolff that the whole town resounded with
curses over the conduct of his son ; and he wept, and wept,
and wept, the whole time he was with Wolff.

It is worth while now to give some description of Bokhara.
Bokhara is surrounded by deserts, and watered by the little
river Wafkan ; but it forms a most fertile oasis in the midst
of the desert. It has all the fruits of Asia and Europe in
perfection. It has eleven gates, and a circumference of fifteen
English miles ; and it has 360 mosques, and twenty-two cara
vanserais. The old palace, in which the king resides, is called
ark, which means " castle" (from which our word " ark11 is
taken). The houses have neither roofs nor windows. The
population amounts to 180,000, composed of Tatshicks; No-
gays, who are believed by the Jews to be the descendants of
Cain, and they say it is the same word as is used in Genesis
respecting Cain, viz., Nagli, which means " fugitive and vaga
bond ;" and Tatars, which the Jews derive from the Hebrew
word, Totar, and means "remnant," i.e. a remnant of those
Israelites who have turned to Paganism ; many of whom wor
shipped wood and stone, and do still so worship in the Oural
mountains. And in them the prophecy is fulfilled containing
in the twenty-eighth chapter of Deuteronomy, " And then ye
shall worship other gods, even wood and stone!" There are
also Affghans, Marwee, the worst of people, of whom the pro
verb runs, " If there is here a Marwee, and on the other hand
a Mar (i. e. ' a serpent') ; kill first the Marwee, and then the
Mar" And there are Osbecks ; and amidst them all are
15,000 Jews, who are distinguished from the rest by their
clothing, their physiognomy, their trade, and all their pursuits,

344 Travels and Adventures

They are like an island in the midst of the surrounding ocean.
They wear a small cap, and a girdle around the waist. They
are dyers and silk traders ; formerly spies to the Russians,
and now to the English, and to the emperors of Kokan and
Khotan ; and they are the councillors of their kings, and
charm-writers for the Turcomauns, when they go into battle.
They furnish with medicine the wives of the king and other
noblemen, in order that they may have children. It is an error
and a lible to say that Jews are all over the world, sellers of
old clothes. In the kingdom of Bokhara, and also in Yemen,
they are masons, bankers, and goldsmiths, as well as being
employed as already stated. There are above one hundred
Muhammadan colleges in Bokhara, all of the Sunnee. They
study rhetoric, poesy, and logic. All their disputations are
carried on in a scholastic manner. The Koran is, however,
their chief study. They have taken the learned of Arabia
Felix as their guide ; and the very mode of opening their lec
tures is taken from the learned in Yemen: i. e. Arabia Felix.

The teacher, as well as disciple, first lift up their eyes to
heaven : the palms of their hands are then turned to their
faces. They then recite the opening of the Koran, as a prayer.
They have a convent at Bokhara, dedicated to the famous der
vish Mowlana Jelaal Uddeen, who, centuries ago, went from
Bokhara to Iconium. The dervishes are fed at the expense of
the king.

The country houses around Bokhara, with their gardens,
are chiefly inhabited by slaves, who have bought their liberty;
and by the so-called Serkerdehaa, who are the aristocracy of
the empire, and the privy councillors of the king. The king
is accustomed to visit the Jews at the Feast of Tabernacles,
and he dines with them.

The learned men of the Jewish nation continued to call on
Wolff, and he proclaimed to them the gospel of Christ ; and
above twenty of them confessed their belief in the Lord Jesus
Christ. These had remained faithful, when, fourteen years
after his first arrival in Bokhara, Wolff again visited it on
behalf of Stoddart and Conolly.

Wolff was once sent for, during his stay, by the excellent
Goosh-Bekee, and found him surrounded by the chief merchants
of Affghanistan, and by the Se/cerdehaa, i. e. "• the aristocracy
of the empire ;" when the Goosh-Bekee said, " As you have,
Joseph Wolff, so well obeyed the commands of the king, which
were given to you, through me ; and as you have not meddled
with Mussulmans in the cities of Bokhara- Skereef. (i. e.
4 Bokhara the noble '), you may now enter into conversation.

of Dr. Wolff. 345

in my presence, with these learned people here ; and we shall
ask you questions, and you will answer them ; and you may
ask questions, and we shall answer you. Tell us, then, how
can you believe that Jesus is God, whilst he is man f Wolff
replied, " God is in everything ; in one He is present with
His power ; in another, with His wisdom ; in others, with
His goodness — but in Jesus the fulness of the Godhead was
bodily manifested ; and He had no human father, as the Koran
itself testifies ; but he was in God, even the Son of God, from
eternity."

The Goosh-Bekee said, *' How can this be 2"

Wolff said, " The sun has its rays, and heat, and light ;
and they are all one with the sun, and cannot be divided."

Goosh-Bekee said, " We call him, therefore, the Word of
God in the Koran ! "

Wolff said, " This very expression is also taken from the
Anjeel (i. e. 'the Gospel1). And it explains the divinity of
Jesus even still more strongly than the term Son. For as the
word of man is one with man, and cannot be divided, or sepa
rated from him, so the word of God cannot be separated from
God, and is one with God."

Then Goosh-Bekee said, " Now do you ask some questions."

Wolff asked, "What do you understand by the word
4 Sooftee?"

A Moollah said, " A man who is pure."

Wolff asked, "In what does the purity of a person
consist 2"

The answer was awful : " A man who makes holy war
against infidels, and does not commit — " * * *

*******

Wolff asked, " What shall become of the world at last ?"

Goosh-Bekee said, " It shall be purified by fire, and then
the wolf and the lamb shall lie down together."

Another Muhammadan told Wolff that he had been in India,
had dined with Englishmen, and knew how to take out a lady
to dinner, quite like an Englishman. He then rose and made
a bow to one of his fellows, exactly as if he had been a lady,
and offered his arm, and they walked up and down together,
to the amusement of all present.

Another Muhammadan came forward,, who had been in
Russia. He took out a musical box, which he had got at St.
Petersburg, and which played, Freut euch des Lebens, Weil
nock das Ldmpchen gluht Pflucket die Rose, Eh sie verblu/it,
&c., &c.

346 Travels and Adventures

It is also worthy of notice, that they have in Bokhara intro
duced the hours of the day, as in Russia, from 1 to 12.

The Goosh-Bekee then asked Wolff whether he had heard
in Europe of Tshinghis-Khan and Timoor? Wolff gave him
proofs that he was well acquainted with those heroes. He then
asked Wolff what was the name of the favourite son of Ti-
nioor ? He said, Shah-rook, which means " King in the castle."
Timoor was a great friend of chess-playing.

Then Goosh-Bekee told him at once, " We wish you to
know that we are great friends now with Russia, and they give
us, in all respects, every assistance in their power. tint we
wish to make, also, friendship with England, and therefore you
may tell the Governor-General of India, when you arrive there,
that we wish, first of all, to receive from him instructors who
will teach our troops the European discipline ; secondly, we
wish to obtain from him an ambassador ; thirdly, physicians ;
and fourthly, watchmakers."

Wolff then returned to the caravanserai. When there, he
found a Jew in great distress, who wished Joseph Wolff to
write a prayer for him, in order that his son might cease from
hating his wife, against whom he had conceived a bitter enmity ;
so that he never would go near her. He wanted to put the
paper, with the prayer on it, under the bolster where his son
slept. Wolff said he could not do this ; but he would come
and pray over him — which he did, and heard, years after, that
the man had been reconciled to his wife.

Whilst staying at the caravanserai, Wolff was invited to
dine with a party of most respectable Affghans and Tatshicks,
who behaved with the greatest propriety ; but he had rather to
make an effort when he found that he had to eat the soup with
his hands, and to eat horse-flesh out of the same dish with the
rest of the company. The bread in Bokhara is the best in the
world, especially fine bread like that of Saxony, and it is baked
in the form of a bracelet. When requested by thorn to tell
some stories, he recited the histories of Hamlet and Macbeth ;
and particularly amused them with the story of the Jew Shy-
lock, which they afterwards publicly retold in the market-place
of Bokhara.

Wolff spent the rest of his time — amounting in all to three
months — in conversing with Jews, and Affghans, and other
Muhammadans. He Tlined chiefly with Affghans, and the
first people of the laud called on him. They were well ac
quainted with Russia. Their merchants go chiefly to Maka-
riev, Astrakhan, and Saratoff, in Russia.

The Jews of Bokhara made Wolff acquainted with the re-

of Dr. Wolf. 347

markable fact, that there is a colony of Polish Jews at a place
called Shamay, in Chinese Tartary, one of whom he saw on his
second journey to Bokhara. There are also in Bokhara, people,
native Osbecks, who are Christians, but all they have retained of
Christianity is the making of the sign of the cross, which
they have learned, not from Roman Catholic missionaries, but
from Nestorians, centuries and centuries back. There are also
in Bokhara, Banyan merchants, i. e. Hindoos from Chicarpoor,
and Dejeekakootee, and Kurrachee, and Nadir-Kelaat.

Previously to Wolff's departure from Bokhara, Elyahu
Sopher, from Bagdad, who tried to bring Wolff into scrapes,
as already detailed, called on him, and with tears in his eyes
begged his pardon, which was willingly granted.

Wolff must confess that the visits he almost daily re
ceived in the caravanserai of Moollah Bedr-deen were most
romantic and sublime. Not only did the children of Israel, both
rich and poor, come to him, but Kassaks (Cossacks) from the
Oural mountains, the T shay at ay, i. e. " descendants of Tshingis
Khan," the inhabitants of Samarcand, and merchants from
Yarkand, Kashgar and Cashmere. All these came to Wolff's
room, and mixed together; and one of the Jews observed,
" We never saw, before you came, such a mixture of people of
many nations, all rallying round a stranger to hear from him of
the wisdom and knowledge of the land of Edom."

Now it is to be remarked that the Jews call Christendom
Edom, the reason of which Wolff could never discover ; for
though the descendants of Edom had certainly embraced
Christianity, yet why should Europe be called Edom by them,
for they specially allude to the Christians in Europe, and they
call the Roman empire Edom ? The conversations of these
people were also about the munificence, and riches, and splen
dour, of the Court of Timoor — how he showered turquoises
and pearls on the head of his daughter when she was married —
and Wolff surprised them not a little when he told them that
he had made the whole journey of Alexander the Great, except
going from Bokhara to Attock, which he was on the point of
completing ; and that he had been on the battle-fields of Timoor
Hulaku Khan, and Attila; and when one of them exclaimed,
" Have you ever met with a man who knows the history of
Timoor, and of his deeds and battles?'1 Wolff gave them' the
whole account.

At last, Wolff called again on the Goosh-Bekee, who con
signed to him a passport, written in Persian, and sealed with
the king^s seal. It was not larger than two inches square, and
upon it was written, "Joseph Wolff, the Englishman, may

348 Travels and Adventures

leave Bokhara, and go to Cabul." Goosh-Bekee also gave him
private letters of recommendation to the governor of Balkh,
but, at the same time, he told him, " I am very much con
cerned about you, for we have got a bad name in Bokhara, and
it is said that we are the murderers of guests, because Mr. More-
croft was killed at Ankhoy, but that place is only nominally
subject to his Majesty ; and the governor of it cares but little
for Bokhara, because he is surrounded by the Hazara (called
in Gibbon ' Khorazen'), a mighty nation, the great soldiers of
Tshinghis Khan, who make Tshapow (i. e. ' forays1), and are
friends of the governor of Ankhoy. He first received presents
from Morecroft, and then poisoned him. But his two compa
nions, Guthrie and Trebeck, two half Indians, were murdered
in another town through which you must pass ; and there the
governor, who is a cruel man, is protected by the surrounding
tribes, the Balkhwee, so that the king cannot get at him ; and
he has vowed a vow to kill not only every Englishman, but
every European who passes through the place, which is called
Muzaur, or the holy place. To it Ali came from Arabia, and
he is called there Shahet-Mardaan, ' King of men.1 Ali came
to Mazaur, riding upon a camel ; and thence, together with the
camel, he rose upwards to the clouds, and disappeared. Now
there is a great place of pilgrimage, on this account in the city
of Muzaur ; and I advise you therefore to travel as a Muham-
madan, until you have passed it. But do not betray me, nor
tell that I have given you this advice."

Wolff answered, " Goosh-Bekee, Jesus says, ' He that
denies me before men, him will I deny before my heavenly
Father.1 I shall, therefore, never say that I am a Muham-
madan ; but I guarantee your Excellency that I shall pass
safely through Muzaur without being found out who I am, and
without telling a single lie." Goosh-Bekee said, " Well, God
be your preserver !"

Before proceeding with this history, Wolff must take some
further notice of Morecroft, Guthrie, and Trebeck. More-
croft was evidently a fine fellow. He was sent by the British
Government to Ladack, and from thence to Cabul and Bokhara,
in order to purchase horses. He travelled with all the pomp
of a British ambassador. He was accompanied by Guthrie
and Trebeck, Anglo-Indian gentlemen, and by thirty sepoys,
and a band of musicians; and he had also a cannon. There
was not the slightest disguise in the man. He spent thousands
of rupees in presents ; and thus he arrived safely at Bokhara,
at the time when Hyder Shah, father to the present king, ruled
there. Hyder Shah received him with great honours ; and.

of Dr. Wolff. 349

after some hesitation, allowed him to go to Samarcand ; and
Morecroft made a present of the cannon to his Majesty. He
then went to Ankhoy, where, it is said, he was killed ; and, in
short, not one of them ever returned to Hindoostan ; for
Guthrie and Trebeck were killed at Muzaur.

Wolff cannot understand how Monsieur Hue could have
heard at Lassa, the capital of Talli Lama, that Morecroft had
died at Ladack.

A Jew of Bokhara, Rabbi Simkha, by name, one day en
tered Wolffs room, and said to him, " Do you believe that
there is an ox which feeds daily on the grass of 1,000 moun
tains, and that we shall eat of that ox on the arrival of the
Messiah 2" Wolff asked him, where he found that 2 He said,
" It is so written in the 50th Psalm, 10th verse ; for the Tal
mud says that Behemoth shall eat the grass upon 1,000 moun
tains, and Behemoth means the ' ox.' " Joseph Wolff him
self believes that Behemoth means the rhinoceros; others think
it means the crocodile.

Before describing his departure, Wolff would state another
fact, which is that Ozoma de Koros, the Hungarian traveller,
who went from Hungary to Paris, and thence to Constanti
nople and Persia, in order to find out in Thibet the origin of
the Hungarian nation, was recognized by, and well-known to,
the Jews of Bokhara. From Bokhara, Czoma de Koros went
to Lahore, where Monsieur Allard, the amiable and clever
French general of E-undjud Singh, formerly aide-de-camp to
Marshal de Brun, gave him one thousand rupees for his
journey, of which he returned eight hundred, saying " it was
too much,"" — all that he wanted of the general was that he
would not laugh at him, as of ridicule he was always afraid.
Then he went on to Simla, where all discovered at once that
he was a wonderful polyglot; so Lord Amherst invited him
to dinner ; but he declined, and all he asked of his lordship
was, not to laugh at him. He then visited the learned
societies at Calcutta, and showed his wonderful genius, but
refused every letter of recommendation ; and all he asked
the gentlemen to do, was not to laugh at him. When they
asked him to write them letters from Thibet, whither he was
going, he told them they should hear of him when he came
back ; and then he would publish the result of his investiga
tions ; and all he wanted them to do now was, not to laugh at
him. They asked him to send them MSS. from Thibet, but
he told them, " If you will give me money, I will buy them ;
but you will not get the MSS., for all shall go to my own
country — to my little place called Koros." So he went to La-

350 Travels and Adventures

dack, became a monk — a lama in one of the monasteries — and,
afterwards, proceeded to a place called Hundes (meaning, in
the Thibetan language, " the land of Huns,1') and there he
found that his object was gained ; for there was no one there
to laugh at him.

When Wolff arrived in India, at Simla he wrote to Czoma
de Koros, desiring him to give him the following information :
— First. Whether there were Jews at Ladack ? Secondly.
Whether he had found any resemblance between the customs
of the Buddhists and those of the Jews ? Thirdly. Whether
there was any similarity between the Christian monasteries and
those of the lamas ? Fourthly. Whether the religion of the
Jews and that of the Buddhists were at all alike ?

Koros answered Wolff, " Dear sir, to your first question I
answer, I did not find Jews. To the second question, I can
only answer, I shall not tell you. To the third question I
reply, you must excuse me, for I shall not tell you ; and to
the fourth also, I must say that I shall not tell you." And
really Wolff thinks that he was right ; because people are so
apt to ask questions and use the information improperly.

Koros resided some years afterwards at Calcutta, and pub
lished the best dictionary of the Thibetan language now in ex
istence ; and he was preparing to return to his little village in
Hungary, when he died at Calcutta, bequeathing all his MSS.
to his beloved village Koros. Who would dare to laugh at
such an extraordinary man !

Wolff's residence, at this time, in Bokhara was religiously
marked by the baptism of twenty Jews, who confessed their
faith in Christ as the Messiah. The people on the spot say,
that Bokhara was originally built by Afrasiab, in the time of
Abraham, and then rebuilt by Alexander the Great ; and when
destroyed by Tshinghis Khan, was built again by Timoor.
Also, that it has always been the great rival of Samarcand.
The respectable inhabitants of Bokhara dress themselves in a
gown of calico, made exactly after the fashion of an English
dressing-gown. The tur-ban and the Persian cap are very
common among them. Their knowledge consists in a know
ledge of Arabic and Persian ; and Wolff was astonished to
observe the great influence possessed at that time by the Goosh-
Bekee, who was a man of great powers and mild disposition.

of Dr. Wolff. 351

CHAPTER XX.

Dangers of the way ; the Kafir Seeahpoosh ; is spoiled and
stripped naked ; Sir Alexander Burnes\ Cabul; is reclothed
and recompensed ; Peshawur ; Abdul Samut Khan ; Route
through Afghanistan ; Crosses the Sutledge and is safe.

WOLFF left Bokhara in the month of April, in 1832;
having resided there for nearly three months. He was
accompanied by two Jewish servants — the one from Sarakhs,
in Turkistaun, and the other from Bokhara. A third servant,
who was an amiable rogue, and who accompanied Wolff also on
his second journey to Bokhara, a native of Meshed, the capital
of Khorossan, and so, of course, a Sheah, was likewise of the
party. But, during his journey to Bokhara, this man had
everywhere announced himself as a good staunch Sunnee ; and
had told the Sunnee that they ought to go on making slaves
of the Sheah, and should sell them like donkeys and horses.
Moreover, in performing his prayers, instead of hanging down
his arms like a good Sheah, and instead of cursing Aboo-Bekr,
Omar, and Osman, he always prayed with folded hands over
his breast, and on behalf of the saints ; and acknowledged him
self the friend of Aboo-Bekr, Omar, Osman, and Ali. Also,
he expressed his devotion for Ayesha, the wife of the prophet
Muhammad, " the comfort of God and peace upon him." Be
sides all which, he related stories how he himself had killed
many a Sheah !

When Wolff remonstrated with him on account of all this
dissimulation, he replied, " That the prophet of God had given
his dispensation, and allowed the Sheah to dissemble before the
Sunnee." And when Wolff told him that, in the time of the
prophet, there were neither Sunnee nor Sheah, he replied,
" that Muhammad had done this by the spirit of prophecy."
And when Wolff further objected that he had not seen it in
the Koran, the man replied " that he had heard it from tra
dition. ""

When Wolff was one day in Ireland, after his first journey
to Bokhara, and was just beginning to describe his departure
from the place, a clergyman, one of the leading members of
the London Society for promoting Christianity among the
Jews, and of the Church Missionary Society, walked up to him
in the Rotunda, and said, " There are many Papists here, who
have come on purpose to hear you. Many, therefore, of the

352 Travels and Adventures

friends of the cause are sorry 4hat you have never spoken one
single word, in your account of Bokhara of Popery ; nor
whether Popery existed in Greece and in Bokhara ; nor whether
it was very rampant there ; nor anything about the working
of the Jesuits there/1

So that Wolff, recollecting the observations of the gentle
man just recorded, would now be tempted to call him also " a
jackass," as he has already called some others, but that he has
been warned from doing so by the remarks of some of his
reviewers, who have chastised him for using such phrases.

Wolff simply answered to the person, who made these re
marks at Dublin, " I have a very good reason for not men
tioning Popery, nor any other Christians in Bokhara, for
there are no Christians in the whole of Turkistan." The
gentleman then showed his ignorance still further by saying,
" Why, I have heard it said that there are Christians in the
interior of Africa ! " Wolff answered, " Bokhara is not in
Africa, but in Central Asia.1' And yet that man was sitting
on the Committee, and sometimes, with great gravity, would
address missionaries, and tell them how they ought to behave
in foreign countries !

Wolff's other companion, at his departure from Bokhara,
was a Jew from Balkh, Yehooda by name, a man of great
intellect, who was well acquainted with the Talmudic writings ;
in which writings he confessed that there was sometimes no
common sense. Wolff came, after two days, into those desert

E laces, where Tshinghis Khan fought his battles ; and where
e was bitten by an ant, which took away his life, in a place
called Ghoree ; and there Wolff was himself in a dangerous
situation, for a party of wandering savages, called Kataghan,
were roaming about, making slaves of whom they could ; being
united with the Balkhwee and the Kafir Seeapoosh.

Wolff and his whole party, amongst whom there were also
thirty Affghans, hid themselves in the caves of the rocks, and
in houses of a small village for two or three days, and then
they marched on in safety, and came at last to Balkh, " the
mother of cities," which was first built by Cain of old, and is
called in Scripture " Enoch." It was destroyed in the deluge,
and built up again by a son of Noah, and was called Halakh,
and then Balakh, and after this Balkh. It must have been a
mighty and most extensive town (Wolff thinks), like Rome
itself, for one goes, often for a whole day, through a desert
filled with ruinous houses, and then one comes again to one of
the gates of Balkh : by which one sees what the dimensions of
the city were.

of Dr. Wolff. 353

The quarter of the Jews is now the best quarter in the town
It may be called a city of its own. They are most amiable
people in Balkh, kind-hearted and hospitable to strangers.
The Jews took Wolff to call on Aishaan Khoja, Governor of
the place ; a learned man, but totally destitute of a nose.
Wolff had several letters for him, one from the Goosh-Bekee
of Bokhara, the other from the Dervish Hadshee Muhammad
Jawaad, whom Wolff had met at Burchund. He read the
letters with attention, and then said to Wolff, " Hadshee
Yussuf Wolff" (for Wolff having been at Jerusalem was
universally acknowledged as a Hadnhee by Jews and Muham-
madans all over Asia), " I am in great perplexity about you.
You come here as a guest, and you now are to go through
Mozaur. You are an Englishman, and that Padr-Sookhta
(which means 'he whose father ought to be burned '), the
Governor of Mozaur, has vowed to kill every European who
shall pass through his territory. For in his hands is the
whole property of Morecroft, Outline, and Trebeck, and he is
always afraid that some one will come and claim it. I advise
you, therefore, to say that you are a Muhammadan from
Arabia, and a Hadshee from Mecca, and so you will go safe
through."

Wolff replied, " I shall do no such thing. All I demand
of you and my companions is, not to betray me, and I shall
pass through untouched, even if I was to meet this Governor.""

And it must be said, to the praise of the Eastern people,
that they are able to keep secrets in a most wonderful manner.
This the late conspiracy of the sepoys in India has sufficiently
proved.

Wolff therefore proceeded towards Mozaur, which is about
eight miles' distance from Balkh, and as he crossed over a
bridge he met a fine-looking, tall Osbeck, on horseback, who
was a Hadshee and a Moollah, and was well acquainted with
Arabic. Wolff conversed with him in Arabic, and he invited
Wolff to be his guest for the night, with his whole party,
which offer they accepted ; and in token of friendship, Wolff
and the Osbeck placed the palms of both their hands together,
and stroked their respective beards. " There," said 'Wolff,
" are we brothers now ? " The Osbeck replied, " Yes ; praise
be to God ! " Then Wolff said, " I will not deceive a brother.
1 tell you, therefore, who I am. I am an Englishman. Will
you protect me ? " The Osbeck clasped his hands above his
head in despair, and exclaimed, " As long as you are in my
house none can touch you ; but the moment you leave it, the
Governor, who is my cousin, will send after you, and put you

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354 Travels and Adventures

to death. Therefore, you must promise to do what I tell you.
You speak Arabic, so I will introduce you as an inhabitant of
Mecca, and tell my cousin, when he comes (for he comes every
evening to drink tea with me), that you were once my host in
Mecca, and then he will ask your blessing, and depart."

Wolff answered, " I shall do no such thing. All I order
you " (and he added, turning round to his followers) " and you
also, is, not to say one single word about me when he comes.
But refer him to me, and I shall answer all his questions to
his entire satisfaction ; not hiding anything from him."

With this understanding the Osbeck took Wolff to his
home. In the evening came the Governor, as the Osbeck had
said ; and seeing Wolff, he came straight up to him, and asked
him —

" Where do you come from 2 "

Wolff.—" From Malta."

Governor. — " What town is Malta?"

Wolff. — " Noah had three sons, Shem, Ham, and Japhet.
Ham had again a son, whose name was Canaan. Malta was
peopled by the descendants of Canaan" (because they are
descendants of the Phrenicians).

Governor. — "Whereabouts is Malta ? "

Wolff. — " The contrivances of man, and their inventions
for their conveniences, are wonderful ; but every nation has
its own. ways. Here you have boats made of skins. At Malta
are boats called steamboats'1'1 (Wolff gave him the English
name, for, of course, the Governor could not tell whether it
was English or Chinese), " and these are dragged on by smoke,
which makes a whirring sound" (here Wolff imitated the
noise), " and entering such a boat, one reaches Stamboul from
Malta in four days."

Governor. — " Who rules in Malta ? "

Wolff. — "The name of the Governor is Ponsonby Khan,
son of Besborough Khan ; and his wife's name is Amalee
Khatoon" (i. e. Emily the lady), " daughter of Bathurst Khan."
(It is to be remarked that Wolff pronounced these names in a
broad Eastern way, and with a powerful voice.)

Governor. — " Where were you born ? "

Wolff. — " Here we must go to the Holy Book, the History
of the World."

But here the Governor became almost impatient, and ex
claimed, " This man is too learned for me ! " and he seemed
inclined to depart. But he came back, and Wolff began to
read from the 10th chapter of Genesis, 2nd verse. u The sons
of Japhet, Gomer, and Magog" (these are the Mangag, a

of Dr. Wolff. 355

tribe of Moguls). " And Javan and Tubal" (to which the
caravans go from Bokhara, called Tobolsk), "and Meshech "
(Moscow), "and Tiras." Then Wolff passed over to the
third verse. "And the sons of Gomer; Ashkenaz " (Wolff
here said,) "I was born in the land called Aslikenaz^ which
is the Hebrew name for " Germany," which, however, Wolff
did not explain to the Governor. The Governor was perfectly
satisfied with the whole of this information, and said, " Verily,
thou art full of truth, and lies are not in thee." And how
could the Governor have said otherwise, for Wolff told him
the whole truth, and nothing but the truth, though the
Governor did not understand a single word of it. But he
walked away quite satisfied, and rejoiced that he had met
a man who was born in a country, the name of which he had
never heard before.

The next day, Wolff arrived at another place, which has
three names, the first is Khollom, the second Tashgorah, the
third Tatshgorkhan, a most dangerous spot, belonging to a
powerful and cruel chief, whose name was Muhammad Moorad
Beyk ; and who resided only six hours' distant from the place
with the three names that has just been mentioned. This
residence was at a spot called Kondoz, whence he had formerly
sent to Khollom a band of soldiers, to make a prisoner of
Morecroft ; and he kept him in prison for sixteen months, and
made him pay 10,000 rupees to purchase his freedom ; nor
would he have been set free after all, if a dervish had not
interceded for him.

Wolff kept himself quietly in the caravanserai, when he
arrived at Khollom, and he remained unobserved until the
next morning, when, at break of day, he set out on his journey
towards the Hindoo-Koosh, also called "the Indian Cauca
sus." The natives relate that it took the name Hindoo-Koosh,
which means "the Hindoos killed," from 300 Hindoos having
perished in the snow there in one day.

He then proceeded forward, and next day arrived in the
most beautiful valley he had ever seen. It was situated be
tween two mountains of immense height, which rose, like
sloping walls, on either side ; and the valley itself was covered
over with the most exquisite verdure and flowers. Springs
were there, with water clear as crystal, and it reminded the
beholder of Paradisaical beauty. Wolff walked on for a con
siderable distance through this lovely vale, and at last arrived
amongst hills which were cut with ravines ; and there, it is
said, that the Balkhwee savages go roaming about, and are
making and are made slaves. These people are completely

AA2

356 Travels and Adventures

naked, and of copper colour ; and upon the heights of those
mountains the Kafir Seeahpoosh are wandering. They call
themselves " Seema," and are believed by some to be descend
ants of the army of Alexander the Great ; but Wolff cannot
help thinking that they are remnants of the tribes of Israel ;
for the Jews in Bokhara themselves, who do not call them
selves Jews, but children of Israel, and who assert that they
belong to the ten tribes, say that these Kafir Seeahpoosh are
their brethren whose ancestors had entirely forgotten their law,
and had fallen into idolatry — but into the ancient idolatry of the
Philistines. They call God u Imrah," and they worship the
figure of a fish, called " Dagon." They have in their mountains
the ten commandments written upon stone ; and their women
observe the law of purification. They hate the Muhammadaus
with a perfect hatred ; but they love the Jews, and as often as
they kill a Muhammadan, they put a feather in their head
dress. Hence the proverb, " He has got a feather in his
cap." Their colour is perfectly white, like that of Europeans.

Here Wolff at last arrived, in rather a decent house, be
longing to a chief, whose stores were furnished with wine and
brandy ; and he desired Wolff's Jewish servant to drink with
him for several hours, amidst the sound of the timbrel. It is
awful to see a Muhammadan drunk. He sits cross-legged
whilst the sound of the timbrel goes on. He holds his head
down, and it rolls from side to side on his breast ; and the
abominations mentioned in Ezekiel are practised. The mo
ment Wolff discovered this, he ordered his servant to come to
him, and off he set ; and thus they arrived in a stretch of
country called Dooab, \vhere he came among Muhammadans
called Kharijee, which means " seceders from all the rest/'
Their ancestors had killed Ali, Muhammad's son-in-law, be
cause he was not a strict Muhammadan enough for them.
They were of the tribe of Mangag, or " Magog"" of Scripture
— a Mogul tribe belonging to the Hazara, who are cruel and
inexorable.

Wolff was called by his people " Hadshee Joseph Wolff."
The Hazara of Dooab took offence at this, and said, " Why
do you dare to take the name of Hadshee, as you are not a
Muhammadan?" Wolff said, " Even the Muhammadans in
Bokhara, and in Arabia, recognize, as Hadshee, all Jews and
Christians, who have been in Jerusalem."

They replied, " This is not the custom here among us, we
are here Kharijee" i. e. " seceders from all the rest." " With
us many things are not allowed which are allowed by other
Muhammadans."

of Dr. Wolf. 357

Wolff replied, " I could not know your usage, for I have
but just arrived here among you ; so all you can do is not
to call me Hadshez, and I shall tell my people not to call me
Hadshet"

But, said they, "The mischief is done, and therefore you
must either say, ' There is God, and nothing but God, and
Muhammad the prophet of God ; "* or we will saw you up in a
dead donkey, burn you alive, and make sausages of you."

Wolff said, "There is God, and nothing but God, and
Jesus the Son of God."

On hearing this, they at once gave a sign, and all their
Moollahs assembled in a large cave, hewn out of the rock.
The Affghans who accompanied Wolff, as well as his three
servants, trembled with anguish, and said to him, " Say the
creed, and the moment you are on your journey again, you
may just be what you were before.*" Wolff replied, " Leave
me, and let me alone. I will manage them. All you have to
do is to disperse, and leave me alone with my three servants,.
Some of you go towards Kondoz, but don't go far.*" Wolff'
then ordered his three servants to bring him his writing-desk.
They did so, and he wrote the following words : —

" To LORD AND LADY WILLIAM BENTINCK.
" MY DEAR LORD AND LADY WILLIAM BENTINCK, — The
moment that you read this letter, you must be aware that I
am no longer in the land of the living ; that I have been put
to death. Give to my servants some hundred rupees for their
journey, and write the whole account to my wife, Lady

Georgiana,

Your affectionate, JOSEPH WOLFF."

Wolff gave this paper into the hands of his servants, and
said, " Now I will make one more attempt to save my life.
If I succeed, well ! If not, go on as far as Loodhiana, and
the first redcoat you see, give it to him, and he will bring
you to the Governor-General, and you will be rewarded.
Now bring me my firmans from the Sultan of Constantinople. "
They did so, and Wolff, with the firmans in his hand, entered
the cave, where the Moollahs were seated, with the Koran
open before them, deciding that he must be put to death.

Wolff said, "What humbug is that ! You cannot dare to
put me to death ! You will be putting a guest to death !"

They replied, " The Koran decides so."

Wolff said, " It is a lie ! The Koran says, on the contrary,
that a guest should be respected, even if he is an infidel ; and
here, see the great firman that I have from the khalif of the

358 Travels and Adventures

whole Muhammadan religion from Stamboul ! You have no
power to put me to death. You must send me to Muhammad
Moorad Beyk, at Kondoz. Have you not seen how little
afraid I am of you ? I have told the Affghans already that
they should disperse, and probably some of them have already
gone to Kondoz."

When they heard the name Muhammad Moorad Beyk,
they actually began to tremble, and asked Wolff, " Do you
know him ?" As Wolff could not say that he knew him, he
replied, " This you will have to find out.'1 They said, " Then
you must purchase your blood with all you have.1" Wolff
answered, " This I will gladly do, for I am a dervish, and do
not mind either money, clothing, or anything.11

And thus Wolff had to surrender everything. Oh ! if his
friends in England could have seen him then, they would
have stared at him. Naked like Adam and Eve, and without
even an apron of leaves to dress himself with, he continued
his journey ; and as soon as he was out of sight of the Hazara,
he witnessed a sight which he never thought to have seen
among Muhammadans. All his Affghan companions knelt
down, and one of them, holding the palm of his hand upwards
to him, offered up the following extempore prayer : —

"OGod! OGod!
Thanks be to Thy name,
That thou hast saved this stranger
Out of the lion's den.
Thanks, thanks, thanks,

Be to Thy holy name.
Bring him safely back
Unto his country,
Unto his family.
Amen ! "

Wolff now arrived at Boot-Bamian, where, several years
afterwards, Lady Sale and the English were brought prisoners
by Akbar Khan. The whole town was in ruins ; but there
are mighty pillars, thousands of years old, and there is one,
on which is hewn out the figure of Shemaya, i.e. " Shem,"
which represents him in adoration before the rainbow. So
that Schlegel and Stolberg are right in so describing it.

Here Wolff called on the Governor, and told him his story.
The Governor gave him a letter to the Governor of Ghuznee ;
desiring him to forward Joseph Wolff to Cabul, because he
was an English ambassador ! Wolff protested against this
title, and begged him to describe him as an English dervish ;
but the Governor was inexorable. Thus, the naked ambassa
dor (for the Governor was too poor to be able to provide Wolff
with clothes), delivered the letter to the Governor of Ghuznee;
who, on reading it, looked at Wolff, and said, '• What ! a
ragamuffin like you, without clothing ! Do you want to make

of Dr. Wolf. 359

me believe that you an ambassador ! " and without hearing
Wolff's explanation, he ordered his people to turn him out,
saying, " If he had been an ambassador, he would have had
an escort.1'

Wolff went forward, and arrived upon a height of some
mountains, inhabited by Affghans, all of whom claimed to be
Sayeed, i.e. " of the family of the prophet," and of the tribe
called Ghilzyes, a cruel people ; for though there was snow on
the mountain, they turned Wolff out of their houses. But he
spoke to them at last with such persuasion, reminding them of
Abraham, who would not have done so, that they permitted
him to sleep among them, and brought him milk.

He told them that history informs us that Abraham was
once reproved by God for having turned out of his tent a fire-
worshipper ; God saying to him, " I have had patience seventy
years with that fire-worshipper, and thou wouldst not have
patience with him one night!" And Wolff added that he
was not a fire-worshipper, but a believer in God and in Jesus,
the Word of God !

Next morning, he set out early, and hastened down the
mountain, for the snow was blowing continually against his
face ; and he had to run along, with his head turned away
as much as he could from the drift. And, more than once,
the Affghans had to pull him out from the snow into which
he had fallen.

At last he reached the foot of the mountain, where he found
an eternal spring. The whole country was covered with mul
berry trees, of which Wolff ate in abundance ; and he drank
from the beautiful spring of water. He next came to Serre-
jeshmee, a few miles distant from Cabul, where they slept for
the night. And next day, he sent, by one of his servants, a
letter in Persian to Doost Muhammad Khan. Two hours
afterwards, three horses came out from Cabul. Upon one of
them Wolff's servant was seated, and upon the other a servant
of Nwab Jabr Khan, brother to Doost Muhammad Khan, who
brought a letter addressed, in English, to " Reverend Joseph
Wolff, Missionary to the Jews, coming from Bokhara." The
writer of the letter was Lieutenant Alexander Burnes, who
had arrived, the evening before, at Cabul, on his road from
India to Bokhara.

He wrote that he had been charged by Lord and Lady
William Bentinck, to look out for Wolff, as he was himself on
the road to Bokhara, whither he had been charged to go on
behalf of the Government. He added that there could have
been no necessity for Wolff to have remained outside the

360 Travels and Adventures

town, on account of being destitute of clothing, for Nwab Jabr
Khan would have received him with the greatest hospitality,
and provided him with everything. In the mean time, he
sent clothes by the servant. These were beautiful Affghan
suits, long gowns ornamented with gold fringes ; Affghan shirts,
which are of a somewhat silky material ; a kind of trowsers of
red cloth, something like short Turkish trowsers ; and a white
turban for his head, besides a little cloth cap, which was also
embroidered.

And thus Wolff entered Cabul comfortably ; and was
received with cordiality by Lieutenant Alexander Burnes,
Doctor Gerrard, his companion, and Nwab Jabr Khan, who
lived in the upper story of the house; Lieutenant Burnes
occupying the lower rooms.

Nwab Jabr Khan was just performing his prayer when
Wolff arrived. After he had concluded, he said to Wolff,
" That he thanked God the Highest, who had brought him
safely to his dwelling." He then spoke of his prophet, who
ordered that people should be kind to strangers. He men
tioned the name of the prophet with great reverence, his eyes
being lifted up as he spoke.

Though Wolff is no advocate for Muliammadans, he must
admit that they mention the name of their prophet, and the
names of other of their worthies, with far greater reverence
than was once done by a Greek, whom Wolff met in Latakia ;
and this, alas ! was not the only case of a want of religious
respect .shown by ignorant men amongst the Greeks. It is
worth while, in order that Wolff should make himself intelli
gible, to tell the whole anecdote, which he will do, by describ
ing the dialogue he had with the Greek alluded to.

Wolff to tlie Greek. — " Do you pray in the church for the
Sultan 2"

Greek. — " No ; we pray for King Constantine, who ruled in
Constantinople.'''

Wolff. — What then do you say of the words of St. Paul,
that one should pray for the powers that be \ and at that time
the Emperor Nero was upon the throne !"

The Greek replied, Maladetto sia San Paolo che poteva dire
una tale sciocchezza" which means, " Cursed be St. Paul that
he could say such nonsense !"

The day after his arrival at Cabul, the Affghans of the
village, Serre-jeshme, came to Wolff to be paid for the food
which he had eaten in their house, and he paid them. Whilst
he was there seated in the room of Lieutenant Alexander
Burnes, aftewards Sir A. Burnes, a young man. tall, and of

of Dr. Wolf. 361

delicate countenance, and gentlemanlike appearance, though in
rags, entered the room, and announced himself as the SHAH-
ZADEH, i.e, "the Prince Royal." He was actually the son of
Shah-Shoojah, the king of Afghanistan, who had been driven
from the throne by Doost Muhammad Khan, the then and
now actual ruler of the country of the Baruck-Zeeye, viz. "the
sons of Baruch," who evidently, by their name, betray their
Jewish descent. That fine young man begged both Wolff and
Burnes to give him something to eat, as Doost Muhammad
Khan allowed him to almost starve ; and they relieved his
immediate necessities with both food and money.

Doost Muhammad Khan then invited Wolff and Alexander
Barnes to come to him ; and they found him a man of stout
person, intelligent countenance, and with a piercing eye. First
of all he addressed himself to Burnes, and talked with him on
the state of India, the manner of the English government
there, the amount of revenues, their relations with China, the
population of England, the English constitution, and so on.
Burnes, being a man of much talent, gave him most satisfac
tory answers. He then turned to Wolff, and asked his object
in being there, which was fully explained. Doost Muhammad
Khan then desired a Moollah to argue with Wolff, and the
argument lasted for two hours. In this contest Wolff thinks
that he gained the victory ; but Alexander Burnes, as Wolff
saw in his letters to India, which were afterwards shown to
him at Simlah, was of a different opinion, for he reported that
Wolff was beaten. However, as that clever man is now dead,
it would be most unfair in a survivor to controvert the point :
and especially as Alexander Burnes, in spite of all disputes,
was most kind to Wolff at Cabul.

Whilst at Cabul, Wolff explained to Burnes his views on
the millennium ; and of the conversation which then took
place, Wolff cannot refrain from mentioning one little fact, as
the statement of it will show his own unguardedness in talking
on such a subject to a young man who was totally unprepared
for it ; no less than the levity of Burnes^ remarks in reply.
Wolff told him that, at the time of the renovation of the earth,
we shall have Paradise restored, and then we shall eat of all
manner of fruits, according to Revelation xxii., and according
to Ezekiel, chapter xlvii., verse 12. This was his statement ;
but Alexander Burnes reported in India that at the time of the
millennium people would all live on vegetables, and go about
naked ; just as Wolff had done in his journey from Dooab to
Cabul, a distance of 600 miles ! Truly, it would not be worth
much to have .such a millennium as that ! And Wolff, to his

362 Travels and Adventures

greatest surprise, read this account of his conversation with
Burnes on the millennium, as it was reported by Burnes him
self in all the newspapers of India, when he arrived there.

Burnes, however, stated what was quite true, that Wolff
declined going with him to see the tomb of the Emperor
Baabur, and preferred visiting the Jews of Cabul, who had
come there from Meshed in Khorassan, and also from
Teheran ; likewise, that he preached the Gospel to them, as
also to the Armenians, who were descendants of those Arme
nians who came there with the army of Nadir Shah ; and
these begged him to recommend them to their countrymen,
the Armenians in Calcutta, as they were in great poverty.
This, Wolff promised to do, and afterwards did it, and with
success.

The Jews at Cabul read to Wolff the following treatise of
Mymonides. t( The King Messiah shall rise and make the
kingdom of David return to its former condition and power ;
and he shall build the temple, and gather in the scattered of
Israel ; and in His days He shall re-establish the code of laws
as it was in the days of old. They shall offer up sacrifices,
and they shall celebrate the seven years of release, and the
years of jubilee, according to all the commandments which are
mentioned in the law. And whoever does not believe in Him,
and does not hope in His coming, not only denies the word of
the prophets, but also the law of Moses ; for has not the Lord
testified of Him, as it is written ( Deut. chapter xxx., verses 3
and 4), ' Then the Lord thy God will turn thy captivity, and
have compassion upon thee, and will return and gather thee
from all the nations whither the Lord thy God hath scattered
thee. If any of thine be driven out unto the outmost parts of
heaven, from thence will the Lord thy God gather thee, and
from thence will he fetch thee/ These are the words contained
in the law, and these comprise all that has been said by the
prophets. Balaam speaks of Him, and prophesied of two Mes
siahs. The first Messiah is David, who shall save Israel from
the hand of the children of Esau. He says, ' I shall see Him,
but not nigh :' this is the King Messiah. c There shall come
a star out of Jacob :' this is David. ' And a sceptre shall rise
out of Israel :' this is the King Messiah. ' And shall smite
the corners of Moab:' this is David; for it is said of him,
' And he smote Moab, and measured them with a line ' (2 Sam.
chap. viii. verse 2). ' And destroy all the children of Seth :'
this is the King Messiah ; for it is written, ' His dominion
shall be from sea to sea1 (Zach. chap. ix. verse 10). 'And
Edom shall be a possession :' this is David ; for it is written,

of Dr. Wolff. 363

4 And Edom became servants to David.' ' Seir also shall be
come a possession of his enemies :' this is King Messiah ; for it
is written, 4 And saviours shall come upon Mount Zion, to
judge the Mount of Esau ; and the kingdom shall be the
"Lord's !' There is no need to cite proofs out of the prophets,
for they are full of this subject ; and it must not come into thy
thoughts that the Messiah must necessarily perform miracles,
and do new things in the world, by raising the dead, and other
such things. It is true that Rabbi Akiba, the great and wise
man, one of the rabbis, carried the clothes of Ben Kosiba, the
king, after him ; and he proclaimed him as King Messiah ;
but Kossiba was put to death on account of his sins, and as
soon as he was killed it was manifest that he was not the Mes
siah. The wise men did not demand of him either a sign or a
miracle ; for the principal credential of true Messiahship is
this, that the law and judgments must last for ever and ever ;
and He must neither add to, nor take from them ; and whoso
ever adds to or takes from them, or exposes the law to altera
tion, and does not explain it according to the system generally-
adopted, is surely a liar, a wicked one, and a heretic ! But, if
there should arise a King of the House of David, who medi
tates upon the law and observes it, like David, his father, as
well the written law as the tradition ; and who should compel
all Israel to walk in it, and should make them again firm in
that they were relaxed ; and if he fights the Lord's battles,
then he is surely known to be the Messiah. And as soon as he
is successful, and conquers all nations around him, and builds
the Temple in its place, and gathers together the scattered
people of Israel, such an one shall surely be the Messiah.
But if, on the contrary, he is not successful, as has happened
hitherto, or he should be killed, then it is certain he is not that
personage predicted in the law. This would prove that God
had only raised up a pretended Messiah, for the purpose of
trying many by means of him ; for it is written, ' And some of
them of understanding shall fall, to try them, and to purge,
and to make them white, even to the time of the end, because
it is the time appointed' (Dan. chap. xi. verse 35). But Hey
Jesus of Nazareth, whom they thought was the Messiah, who
was put to death by the Tribunal of Justice — of Him, I say,
Daniel prophesied long ago ; for it is written (Dan. chap, xu
verse 14), ' Also the robbers of thy people shall exalt them
selves, to establish thy vision ; but they shall fall. And was
there ever a greater fall than that of Jesus of Nazareth ? All
the prophets said that the Messiah should be a Redeemer to
Israel, and serve them, and gather those who are scattered and

364 Travels and Adventures

confirm their commands. And he was the cause that Israel
perished by the sword ; and he was the cause that their remnant
was scattered ; that their law was cast to the ground and changed"
So far the words of Mymonides. Wolff then discussed the
merits of Christianity, with the Jews of Cabul, and at the end
of what they quoted to him, he said, " Yes, yes, my nation was
scattered, on account of having crucified the Lord of Glory ;
for they have shed the blood of the Just One. Mymonides was
right, that Jesus Christ (God blessed for ever !) was the cause
that Israel perished by the sword ; and he was the cause that
their remnant was scattered, for they crucified the Lord of
Glory !"

Wolff received also, while there, the whole genealogy of the
people of Cabul from a learned Affghan, who also was well
acquainted with Mount- Stuart Elphinstone, who is still re
membered with high regard all over Cabul, and Affghanistan ;
and the, people in those provinces pronounce his name " Ilfris-
tin."

By'this genealogy it would appear certain that the Affghans
are of the tribe of Benjamin, but not of the ten tribes ; and it
is still more proved that they do not belong to the ten tribes,
by their universal denial of it. And even that they are of the
tribe of Benjamin is not a general tradition. It seems to
Wolff that the account which the Arabs give with regard to
the Affghans, is by far the most probable, viz., that at the time
that Muhammad attacked the city of Khaiber, in Arabia,
which was entirely inhabited by Jews ; those who were riot
killed emigrated to the fastnesses of Affghanistan, and espe
cially to that spot which is called from them the Khaiber Pass.
And these have the nearest resemblance to the Jews, and they
are the most valiant of all the Affghans. And it is most in
teresting to hear an Affghan tell a story, for he does it with
all the actions and gravity which a Jew exhibits when he tells
a story.

Wolff remained nearly thirty days in Cabul, after which he
proceeded to Tatang, where he entered a boat composed of
skins stretched upon a frame of wood, and sailed down the
river, called Yala, and arrived first at Jellalabad, so celebrated
afterwards for its defence by General Sale and the artillery
officer, Abbot. Thence he went on, and after about twelve
days reached Peshawur, now in the hands of the English, but
at that time governed by Sultan Muhammad Khan, brother to
Doost Muhammad Khan, who was exceedingly kind to Wolff,
and who showed him a paper from Morecroft, stating that he
had treated Morecroft with the greatest kindness. And he

of Dr. Wolff. 365

begged Wolff to tell the Governor-General, that he would be
always ready to serve the English nation ; and that he wished
to be protected by them against Rundjud Singh. He there
fore requested Wolff to permit him to send an ambassador
with him at once. But Wolff declined to do this, for the
simple reason that he did not think it honourable to go, as a
guest, through the dominions of Rundjud Singh, in company
with a political agent of a prince who was at variance with the
chief whose guest he was to be. Moreover, it would certainly
have displeased the Governor-General that he, Wolff, a preacher
of the Gospel, should have allowed himself to be accompanied
by a political agent.

Peshawur is the most learned city of the Muhammadans.
There, a Muharnmadan made a most remarkable observation ;
he said, " Christ declared that He came not to abolish the law,
but to fulfil it. Then why have the Christians changed the
Sabbath day, and celebrated the first day instead of the
seventh ?" Wolff said, among other arguments, " that the
Jews can never prove that their seventh day is the seventh day
of creation; and, according to their own tradition, the world
began to be created on a Friday, so that according to that
Thursday is the real seventh day. However, there are Chris
tian churches who celebrate both Saturday and Sunday ; Sa
turday in commemoration of the seventh day, Sunday in com
memoration of our Lord's resurrection."

There he also heard the full history of the Affghans, from a
Moollah called Khodadad, who also gave him the meaning of
the word Pathan, which is the name the Affghans got when
they became Muhammadans, by the exertions of Keis, to
whom Muhammad appeared, and told him, " Thou shalt be a
stem from whom a great nation shall arise :" and Pathan is a
" stem." Muhammad at that time spoke in the Affghan lan
guage, which is called Pushtoo, and he repeated the following
verse : —

Warkra Aweza Kama
Da

Ygomuz Baboo Rasa.
Translation : —

My shirt, my shirt

Give to Aweza Kama,

And my comb to

Aboo Rasa.

Before Wolff leaves Peshawur, he has to record one remark
able fact. Burnes had already told Wolff at Cabul, " When
you come to Peshawur, be on your guard against a horrible

366 Travels and Adventures

scoundrel;" and, though Wolff has been censured for using
the term " scoundrel," every one will think him justified in
applying it on this occasion to a man, who was a villain, a
murderer, and a blackguard — ABDUL SAMUT KHAN ; and
Wolff is sure that the British officers in England, and the
private soldiers, will drink Wolff's health, with nine times
nine, for using those epithets in this case. For this wretch
afterwards became the murderer of Stoddart and Conolly.
And Burnes further told Wolff, " should Abdul Samut Khan
call upon you, take hold of his shoulders, and kick him out of
the room." Wolff followed this advice, for when the man
called upon him, he took him by the shoulders, and ejected
him from his room. Wolff little imagined at that time that
he should himself one day fall into the hands of this villain,
which he did fourteen years afterwards, when he was the
second time in Bokhara, on behalf of Stoddart and Conolly.

Wolff went on through the Khaiber Pass, that awful bul
wark of the Affghans, towards Attock, the ancient Taxila.
The country around the Khaiber Pass is most romantic. The
aspect of the country, with the heights of the mountains all
covered over with shrubs and roses, the richness of the pas
tures, the branching of the fine rivers in various directions,
and the exquisite climate, all combine to suggest that here
must have been the site of paradise. There is in Friedrich
SchlegeFs collections a poem, written in the old German, in
which Alexander the Great is described as going on conquer
ing, until he came to a dreadful fastness, with rivers flowing
below him, and the mighty rocks so threatening, that he said,
in his arrogance, " This bulwark is indeed remarkable" — when
suddenly an angel appeared, and said, " Stop ! no mortal is
allowed to enter here ; and thou, proud man, must here be
stopped." And he was stopped, and retired. The purport of
which legend is, that it is believed by Jews and Muharnma-
dans, that Alexander the Great was stopped when he came to
the gates of paradise.

Wolff then proceeded on his journey towards Hindoostan,
and arrived at last near Attock, where he crossed a suspension
bridge on the back of an elephant. According to his custom,
whenever he crosses water, Wolff screamed out, which he did
on this occasion in crossing the Indus ; and thus he reached
Attock, the ancient Taxila. Thus far, according to history,
did Alexander advance, and then retired. On arriving in
Attock, commissioned officers of high rank in the service of
the great Rundjud Singh, the mighty conqueror of the Pun-
jaub and Cashmere, and who was called, " The Napoleon of

of Dr. Wolff. 367

the East," the terror of the English nation, came out to
receive him, and asked his name. And the moment they
heard it, a hint was given to the commandant of the fortress,
and twenty-one guns were fired in honour of his arrival !
Two hundred and fifty rupees were handed to him, and twenty
pots of sweetmeats of all kinds, and linen to make twenty
shirts — all which were the daily allowance to Joseph Wolff, the
great Padre of England ! Six letters were also delivered to
him, one being from Lord William Bentinck, the Governor-
General of India ; another, from Lady William Bentinck ; a
third, from Lady Bryant ; a fourth, from Colonel, afterwards
General Churchill ; a fifth, from Monsieur Allard, Rundjud
Singh's general, and formerly aide-de-camp to Marshal le Brun ;
and a sixth, from his Majesty Rundjud Singh himself who has
the title Maha Rajah, which means " great king" — Singh
means " a lion."

The letters of the Governor-General contained congratula
tions to Wolff on his safe arrival, and praises for his zeal and
high endeavours. They informed him that he was recom
mended to his Majesty of the Punjaub, and all the authorities.
Lady William Bentinck went into more particulars, and gave
Wolff the following information : —

" There is a law, that all English gentlemen, who pass
through the country of his Majesty and of native princes, shall
receive presents from them ; which, according to law, they
they must hand over to the Government ; but this is only for
those who are in the service of the East India Company. So,
as you are not in that service, you may keep whatever you
receive," which intelligence Joseph Wolff was very glad to
possess. Her ladyship also bade Wolff come on to the
Governor-General at Simlah. Colonel Churchill and Lady
Bryant wrote to remind him that he had relations at hand —
first cousins of Lady Georgiana Wolff at Sobathoo, where Lady
Bryant lived, and at Simlah where Colonel Churchill lived. And
his Majesty, Rundjud Singh, wrote to Wolff, that he rejoiced
that he had overcome all the dangers of his journey, and that
he was impatient to see him at his court, in his palace at
Umritsur ; and that he had ordered all the governors of the
towns he passed through, to receive him with the distinction
due to such a man. Wolff replied to his Majesty, " that he
was most grateful for the kind reception he had met with, and
the assurance of his Majesty's favour ; and that he would
take the liberty of stating to him candidly, that the only
object of his journey was to proclaim to the nations that there
is only one name, given under heaven, by which man can be

368 Travels and Adventures

saved, and that is the name of Jesus Christ, who is the Son
of God, and that He will come again into the world upon earth,
and reign upon earth in majesty and glory ; when all nations
shall be subject unto Him, and when He shall have His seat
at Jerusalem, and upon Mount Zion gloriously ; and when
the heavenly hosts and all the angels shall come down upon
earth, and worship Him, and go up again to heaven, and down
again unto Him, and receive His commands ; and when there
shall come a city from heaven, called the heavenly Jerusalem,
which shall be inhabited by all those who have loved God here
upon earth, of all nations, kindreds, and tongues ; and there
shall be the sound of heavenly harps ; and other music shall
be heard; and the wolf and the lamb shall lie down together."

This letter of Joseph Wolff was immediately forwarded by
an express courier, from Umritsur to the Governor-General at
Simlah ; and Rundjud Singh begged that his lordship would
explain the letter. And when Wolff arrived subsequently at
Simlah, Lady William Bentinck told him that when Lord
William Bentinck received that letter from Rundjud Singh, he
came to her room with a long face, and full of surprise, and
said to her, " We must write to him to come as fast as he
can," for Lord William was afraid that Wolff would excite a
revolution in the Punjaub by his missionary zeal. However,
Wolff proceeded quietly on his way, arriving first at Rawl-
Pindee, where they had prepared for him a lodging in a
Muhammadan mosque ; but he said he desired not to offend
either Muhammadans or any other religious body ; neverthe
less, a mosque was no fit place to lodge strangers in. For the
Muhammadans were much oppressed by the Sikhs.

They then put him into another house ; but scarcely was
he in it half an hour, when a dreadful earthquake took place,
which lasted for several seconds. AYolff ran out of the house,
and then lay under the shadow of an immense tree — such as
are only seen in Hindoostan — and kuttjnee came (i. e. " dancing-
girls"), and tried to amuse him ; but he gave them some
rupees, and sent them away.

At length he arrived at the camp of Karak Singh, son and
heir presumptive to the throne of the Punjaub, and a complete
idiot. Some of the great chiefs spoke to Wolff, and told him
what his royal highness said, or rather what he ought to have
said; and here Wolff made himself acquainted, through the
Pundits who came to him, with the religion of the Sikhs.

He then proceeded onwards to Goojrat, a considerable town,
which also belonged to Rundjud Singh. He arrived there late
at night, and was brought to the palace of the Governor, who

of Dr. Wolff. 369

had expected him ; when, to his great surprise, he heard some
one singing " Yankee Doodle," with all the American snuffle.
It was his" Excellency the Governor himself. He was a fine
tall gentleman, dressed in European clothing, and with an
Indian hookah in his mouth. Wolff asked how he came to
know " Yankee Doodle?" He answered, in nasal tones, " I
am a free citizen of the United States of North America, from
the State of Pensylvania, and the city of Philadelphia. I am
the son of a Quaker. My name is Josiah Harlan ;" and as
this man's history is rather romantic, Wolff will give it at
once. He had, in his early life, studied surgery, but he went
out as supercargo in a ship to Canton in China. And then he
returned again to America, where he had intended to marry a
lady, to whom he was engaged ; but she had played him false.
He then went to India, and came to Calcutta, whence Lord
Amherst, at that time Governor-General of India, sent him as
Assistant-Surgeon with the British army to the Burmese
empire. Afterwards he quitted the British army, and tried to
make himself king of Affghanistan ; but, although he actually
took a fortress, he was defeated at last by a force sent against
him by Bundjud Singh, who made him a prisoner. Rundjud
Singh, seeing his talents, said to him, " I will make you
Governor of Goojrat, and give you 3,000 rupees a month
(equal to d£300) . If you behave well, I will increase your
salary; if not, I will cut off your nose." So Wolff found him,
and his nose being entire was evidence that he had behaved well.
Before Wolff, however, enters the depths of Hindoostan,
he must give his judgment upon two points. First, he cannot
worship and adore, and be astonished enough at, the mercy
and long-suffering of God, in not having sent, long ago, a
flash of lightning, kindled by the fire of hell, upon the Mu-
hamrnadan nation — whose vices no writer can dare to touch,
or even allude to. Secondly, Wolff is desirous of giving the
results of his investigation respecting the ten tribes in Bok
hara and Turkistan. There cannot be the slightest doubt
that the Jews in Khorassan, Bokhara, Samarcand, and Balkh,
and also in Shahr-sabz ; as well as the descendants of Tshingis
Khan, and the Nogay Tatars, and those called of the tribe" of
Naphthali, are all remnants of the ten tribes. This is not an
hypothesis, but a relation of their own assertions. As to the
Kafir Seeahpoosh, Wolff strongly suspects them to be the
same, but he cannot prove it, as he never heard it asserted by
the Seeahpoosh themselves. And there cannot be the slightest
doubt that Azael Grant has proved that the Chaldean Christians
are also a remnant of the ten tribes of Israel.

BB

370 Travels and Adventures

CHAPTER XXL

The Punjaub and Sikhs ; Amtdbile ; General Allard-, Lahore ;
Umritsur ; Rundjud Singh, and his Court 5 Loodhiana ;
Visions.

T ET us speak a little of the Punjaub. The Pundits and
•" the Rajahs of the Sikhs gave to Wolff the following in
formation concerning the foundation of the religion of the
Sikhs. About 190 years ago, two Fakeers were living in the
Punjaub; the name of the one was Baba Nanak, the name of
the other was Goroo Govende Singh ; and both belonged to
the religious caste. Baba Nanak gave a religious code to the
people of the Punjaub, in which he abolished idolatry, and
took from the Koran of the Muhammadans, and from the
Shasters (or sacred book of the Hindoos), certain tenets, which
he amalgamated, together, and established a Deism. He re
tained, however, the Suttee, or burning of widows, as well as
the veneration for the cow ; so that it was death among his
followers to kill a cow.

Goroo Govende Singh added to Baba Nanak's book a mili
tary code, in which he laid down rules for carrying on war ;
and he formed a complete military knighthood, entirely similar
to the Order of the Knights at Malta. For just as the Order
of the Knights of Malta was established for the purpose of
pulling down the Muhammadan power, so did Goroo Govende
Singh establish his Order, for pulling down the Muhammadan
Mogul Empire in Delhi. The members of that Military
Order are called Akalees, which means, " immortals." They
are clad in blue, with bracelets of steel ; they relinquish the
world, and are bound to spend their lives for the benefit of the
Sikhs. Mr. Malcolm Ludlow has given a spirited description
of them in his " British India," vol. i. pp. 304 and 305, &c.
The word $/M, means " disciple," and this is the name of the
followers of Baba Nanak, and Goroo Govende Singh. The
Akalees have the privilege of cursing even the king to his face.
Hitter, the great geographer, made the just and acute remark,
that in Asia may be found, in a rude form, the origin of all the
establishments and usages of the civilized world. Thus we
find amongst the Tatars and Turcomauns, a passionate desire for
obtaining military insignia, and military orders, with their
stars and crosses ; and we find, too, amongst them the forms

of Dr. Wolff. 371

of both republican and monarchical government, a priesthood,
and a love for colleges, schools, secret societies, &o.

Wolff continued to receive, every day, five-and-twenty-
pounds sterling, horses with silver-mounted saddles, shawls of
Cashmere, twenty pots of sweetmeats, and linen enough to
make him every day twenty shirts ; and he was treated most
kindly by every one. Even the insolent Akalees treated him
with the greatest courtesy ; but in order to give a specimen of
their usual impertinence, the two following anecdotes will
suffice. The truth of these stories was afterwards guaranteed
by Lord William Bentinck himself.

Eundjud Singh once remonstrated with one of the principal
Akalees about their conduct in the English territory, and told
him that he was afraid such conduct might bring him into col
lision with the British Government. The Akalee replied,
" You blind rascal " (for Eundjud Singh was blind in one eye),
u if you say one word more, I will go and burn down some
villages belonging to England, and tell them that you have
sent me."

Another time, when Lord William Bentinck was present at
Roopar, an Akalee came and said the most insulting words to
Rundjud Singh, which he bore with the greatest patience ;
until the man went so far as to draw his sword against
Kundjud Singh, when the Maha Rajah coolly gave orders to his
people to take away his sword, and cut off his nose, which
order was instantly executed.

As Wolff proceeded onward towards Umritsur, he met on
the road a Yoghee, one of those devoted Hindoos, whose strict
penances cannot but inspire one with deep reverence ! Wolff
hopes to see some of them in heaven with the Creator of that
sun's orb which they were contemplating while on earth.
Wolff believes the salvability of the heathen world. All
Wolff's followers, who had been ordered by Eundjud Singh to
bring him to his summer residence at Umritsur, stopped and
exclaimed Earn ! Ram ! ("God! God!"). The Yoghee's
whole body was painted blue ; his eye was turned towards the
sun's orb, and, as he spoke Persian, Wolff asked him, " How
old he was ?" He replied, " In God (Perwerdegar) I was from
eternity ; but in time was visible to man ; and those who
love God never die ; they put off old clothes, and put on new
ones." And thus Wolff arrived pleasantly with his com
panions at Vuzeer- Abaci, where, according to the order of his
Majesty, he took up his abode with his Excellency the famous
General Avitabile, a Neapolitan by birth, who spoke Italian,
French, Persian, and Hindoostanee with equal facility. He was

BB2

372 Travels and Adventures

Governor of the town — which he had most remarkably im
proved. He had kept the streets of the city clean ; and had
got. a beautiful carriage made for himself, and a fine palace. He
was a clever, cheerful man, and full of fun. He told Wolff at
once, that he would show to him his Angeli custodi, or
" Guardian Angels ;" and then he took him to his bed-room,
the walls of which were covered with pictures of Kunchnee
(i. e. " dancing girls.1')

He and Wolff one day rode out together on elephants, and
he said to him, " Now, I shall show you marks of civilization
which I have introduced into this country.7' They rode out
side of the town, and there Wolff saw before him about six
gibbets, upon which a great number of malefactors were hang
ing. Though the man was full of fun, yet whenever the con
versation was directed to important subjects, he became most
serious. Though he had amassed in India a fortune of ^50,000,
he was always panting after a return to his native country,
Naples; and he said to Wolff, "Per amore di Dio, fatemi
partire da questo paese" And this is not to be wondered at ;
for though Rundjud Singh was a man of extraordinary genius,
yet, after all, he was, at the bottom, a barbarian, and incapable
of regarding any one but with suspicion and distrust ; so that
whenever he gave an order to be executed at Vuzeer-Abad, by
Avitabile, he always sent it by some regiments of soldiers and
artillery. Avitabile feeling this, once wrote to him in a sar
castic manner, u In order to convince your Majesty of my
attachment to you, I will embrace the religion of the Sikhs.1'

But Wolff will here, at once, finish the history of Avitabile.
When the English (in the years 1838 and 1839) marched into
Affghanistan, Avitabile furnished them with all the provisions
required in war — for which they gave him bills on England ;
and thus he got all his money out of the country, and placed
it in the Bank of England. And, besides this, he induced
Sheer Singh, the suppositions son of Kundjud Singh, who suc
ceeded to the throne of his adopted father after the murder of
Karak Singh, to advance ^oOC^OOO, and place it in his hands,
of which sum Avitabile promised to give him account. But all
the money advanced by Sheer Singh was placed in the Bank
of England, in Avitabile's name. Sheer Singh was murdered
by Dehan Singh, his prime minister, and Dehan Singh was
killed by the people. Then Avitabile left the Punjaub, came
to England, took possession of the whole property, went to
Naples, married his own niece, with a dispensation from the
Pope ; built a beautiful country house near Naples, and there
died after some years.

of Dr. Wolff. 373

Wolff at last arrived at Lahore, the capital of the great
Rundjud Singh ; and he resided in the house of General Allard,
whose son was a young gentleman, about thirteen years of age.
General Allard was absent at the time, but his son was at home,
and showed him every attention. Wolff visited at Lahore the
Armenians, and issued proclamations, which were posted in
the streets, calling on the nations to turn to Christ. There
upon he received a polite letter of disapprobation from Rundjud
Singh, in which he said that he had read Wolffs proclamation,
and he replied to it, Een siikhn nebaayad guft nebaayad gmlit,
which means in English, " Such words must neither be said nor
heard."

Wolff went on through Lahore to Urnritsur. On his way
thither, an express messenger from the king met him, and told
him that the astrologers had observed by reading the Gruntd
Saheb (i. e. " the Book of Baba Nanak,") and by observing
the stars, that the day was not a good day for Wolff to enter
Umritsur ; but General Allard obviated that prophecy by say
ing that Wolff should lodge with him in his palace, which was
outside Umritsur; adding, that he also had observed this omen
in the stars. So Rundjud Singh allowed Wolff to become the
guest of General Allard.

Wolff, arriving in the garden house of Allard, saw a fine
gentleman with a most beautiful beard, and all the polite
manners of a Frenchman. He was dressed in fine linen
clothes, as all the Europeans in India are. He came out of
his house to meet Joseph Wolff, and embraced him after the
French manner. Then he brought him upstairs, where a very
good dinner was prepared of rice and curry, &c., and the mango
and other fruits were on the tables, together with French
wines ; such as Wolff had not enjoyed for a very long time.
Whilst they were seated at dinner, two of Rundjud Singles
officers came and welcomed Joseph Wolff in the name of his
Majesty ; and brought him 2,000 rupees, equal to ^200, and
told him that his Majesty hoped to see him next day at his
palace.

Wolff wished, before the royal interview, to have his beard
shaved off, but Allard told him not to do that by any means,
for Rundjud Singh was very fond of people with fine beards.
Wolff said, " My beard is not fine, for I have not combed it
for months;" but Allard replied, "You look all the more
romantic on that account— you look like a lion ! " And so
Wolff left his beard, which was reddish in hue, and a foot long,
untouched.

The next day the officers arrived with an elephant for him,

374 Travels and Adventures

which he mounted ; and thus he rode through Umritsur, which,
as Malcolm Ludlow observes, was formerly a hamlet, but was
made a place of pilgrimage by Arjoon, the fifth Goroo of the
Sikhs. Arriving at the palace of Rundjud Singh, the drums
were beaten, and Wolff was brought into the presence of Rund-
jud Singh, who was then in the palace garden seated upon a
high chair. On his right and left sides were the Pundits, or
learned men, and Moonshee, or scribes; and the Fakeer,
celebrated at the court, who acted as prime minister — these
were all seated near. Wolff asked his Majesty " Whether all
these persons were Mussulmans ?" which is as great an insult
among the Sikhs, as it would be here in England to ask, in
the House of Lords, "Whether all the peers were gipsies?'*
Rundjud Singh laughed loud — " Ha ! ha ! ha !" and, mimick
ing Wolff exactly, pointed with his finger at the Pundits, and
said, Een Mussulman ? which means, "Are these Mussulmans I "
But before Wolff proceeds to give his conversation with
Rundjud Singh and the rest, he must give a description of the
Maha Rajah himself. He was a little man, about five feet
high. At a distance he appeared to Wolff like a little child ;
so that Wolff being short-sighted, and not having immediately
observed his beard, was actually on the point of asking his
Majesty, " Whether he was one of the great king's little boys?"
but, on drawing his chair nearer to him, he observed that he
had an immense beard, and that he was blind of one eye.
Then Rundjud Singh ordered dancing girls to come in, and
dance before Joseph Wolff. But Wolff said, " As he was an
English Fakeer, he did not approve of seeing the girls dancing."
Then Rundjud Singh said, " I have not yet found inconsis
tency in you, but I shall try again/' He then filled a glass
with wine made on purpose for his own use by his Hungarian
physician, Haenigberger. This is horrid stuff, hotter than
any whisky, and it actually burns like fire. This he especially
gave to English travellers to drink, in order that he might
extract news from them. So, he asked Wolff to drink his
health, but Wolff touched it only with his tongue, and said,
" He did so in honour of his Majesty, but would drink no
more." Then Rundjud Singh said, "Now, I shall try you
with questions. Do you teach that we should not be afraid of
anything?" Wolff said, "Yes." "Do you preach that we
should trust in the Giver of all things !" Wolff said, " Yes."
" Then, why were you so afraid when you crossed the Indus
over the suspension-bridge on an elephant?" (for every word
and movement of Wolff had been reported to the king). Wolff
replied, " Here your Majesty has certainly caught me ; and

of Dr. Wolff. 375

all I can answer is, that I am weak, and I have daily need
to pray that God will show His power in my weakness."
Eundjud Singh said, " Now I call this candour and upright
ness ; but answer me another thing. You say, you travel
about for the sake of religion ; why, then, do you not preach
to the English in Hindoostan, who have no religion at all 2"

And it is remarkable that, when Wolff, on arriving at
Simlah, told his last observation to Lord William Bentinck —
that greatest of all Governor-Generals that ever appeared in
India — he said to Wolff, " This is, alas ! the opinion of all the
natives all over India !"

Eundjud Singh continued : " Now, propose some questions
to me, and the Pundits here, about religion." Wolff asked
them, " How may one come nigh unto God?" an expression
used by the Sikhs, and which corresponds with the Christian
inquiry, " How may one be saved 2" — and the existence of
this expression among the Sikhs shows the grand fact, that
there is among all nations the belief, that some dire disaster
has happened in the world, which has separated man from
God : and that man has to do something, by which he may
again come nigh unto God.

Is not this fact also proved by the imposed self-punishments
of the Yoghee? who frequently creep on the ground from
Delhi to Juggurnauth, like snails upon their bellies for thirty
years, and then expire on arriving at the gate of Juggurnauth I
Is it not also proved by those Yoghee, who lie on their backs
for years and years, so that the birds build their nests upon
their foreheads ; and for thirty years have their arms stretched
out towards the sky, until they become so stiff and hardened
at the joints, that they cannot be brought down again 2 Is it
not by these lengthened means that, conscious of sin, these
men strive to make atonement for it ?

However, the king gave a polite answer, mixed with sar
casm, to Wolffs question. He replied, a One can come nigh
unto God by making an alliance with the British Government,
as I lately did with the Laard Nicdb Sahib (i. e. ' Governor-
GeneraF) at Eoopar. Have you heard of that conference?"
he continued. Wolff said, " Yes ; I heard of it in Bokhara."
The king was quite astonished at hearing this, and then re
sumed, " Now, we come nigh unto God, by making such an
alliance with England, in order to keep out the Eussians from
India." Wolff smiled, but said at the same time, " Such
alliances may be of beneficial result, but they are not the direct
way of coming nigh to God." Then Eundjud Singh said,
" We come nigh unto God, by giving money to the poor."

376 Travels and Adventures

Wolff replied, " The giving money to the poor is certainly an
act of benevolence ; and acts of benevolence are commanded
by Jesus Himself; but, after all, our hearts may be distant
from God." Here Rundjud Singh gave a most beautiful
answer: "Oh!" he said, "for the heart, a medicine is re
quired ! "

Would to God, says Dr. Wolff, that many, who ask the
question, "How can we be saved?" would come to the same
conclusion, that a medicine is required for the heart !

Wolff therefore said, "You have well spoken, Maha Rajah ;
but- would your Majesty further tell me, what that medicine
is 2" He replied, " This wisdom is hidden from me."

Are not here, Dr. Wolff asks, the words of our Lord con
firmed, that wisdom is hidden from the wise, and revealed to
babes ? and here, also, we understand the words of David,
" Make me to know the hidden wisdom."

Wolff then read to the king, the words of St. Paul (1 Cor.
chap. i. verses 20-24), "Where is the wise? where is the
scribe ? where is the disputer of this world ? hath not God
made foolish the wisdom of this world I For after that in the
wisdom of God the world by wisdom knew not God, it pleased
God by the foolishness of preaching to save them that believe.
For the Jews require a sign, and the Greeks seek after wisdom :
but we preach Christ crucified, unto the Jews a stumbling-
block, and unto the Greeks foolishness ; but unto them which
are called, both Jews and Greeks, Christ the power of God,
and the wisdom of God." Wolff then expounded the passage,
and Rundjud Singh desired him to send him a gospel. Wolff
afterwards wrote to Lady William Bentinck, who had a New
Testament finely bound, which was sent to the king ; and he
wrote Joseph Wolff a most beautiful letter, thanking him
for it.

Rundjud Singh has proved to the Mussulmans pretty well,
that the edge of the sword is not always an evidence of the
truth of religion ; for the name of Rundjud Singh is a terror
from Lahore to the city of Bokhara — his sword having de
feated the Muhammadans in every battle, and they became
subjects of the worshippers of SaUceram^ the sacred stone which
the Sikhs adore.

There is a custom, too often apparent in Missionary journals,
of recording the feelings which every storm at sea, or adven
ture by land, may excite ; but it is not Wolff's practice to
describe such feelings. These God knows, and He alone ought
to know them. But it would, on the other hand, be ingrati
tude not to mention the thoughts with which Wolff was

of Dr. Wolff. 377

occupied, after having travelled for many months among wild
Turcomauns, and having been delivered from slavery, and
escaped death at Dooab, and having passed through the wild
mountains of the Khaibaree 5 when he found himself at once
and so agreeably surrounded by kind people as he entered the
Punjaub ; all of whom were dressed in white garments, with
their hands folded before them, as if in prayer, or waiting for
an order from a superior. And this was the sight which
greeted Wolff, and the character of his receptions throughout
the country of Rundjud Singh ; and particularly at his Court,
where the grandees were all dressed in white garments, with
golden ornaments upon them ; and who, with their king, pre
sented to Wolff valuable gifts of shawls, and jewels, and sweet
meats, and fine linen, and money, and vied with each other in
showing kindness to the destitute wanderer.

Oh ! how agreeably will the believer in Christ be sur
prised, when, having faithfully fought on earth the good fight
of faith ; and under many trials and afflictions finished the
work which was given him to do ; his soul shall disentangle
itself from the burden of this body, and, upon the pinions of
angels, shall flee to that land, where a crown of glory, which
fadeth not away, is prepared for him ; and where the family of
heaven, clothed in whiter garments than those of the Sikhs,
shall meet him ; and where he shall hear the songs of holy
martyrs and virgins ; and where he shall also hear the voice,
not of a heathen king, but of the King of kings, exclaiming,
u Well done, thou good and faithful servant, enter thou into
the joy of thy Lord." For as linen is made white by cleansing
it with water, and starching it with starch, and smoothing it
with a mangle and with irons, and thus with great trouble is
brought to a proper condition for its designed use ; so the
soul, after being baptized in water, must undergo many
pressures, much weight of trouble, and many sufferings, in
order to be made fit for the white garment in which it must
appear "where the wicked cease from troubling, and the weary
are at rest." And thus must Wolff undergo many afflictions,
before he will be fit to appear in the presence of his Lord and
Saviour.

We must, however, proceed. On returning from the Court,
on horseback, to the house of General Allard, the first thing-
Wolff did was, to have his beard shaved off; when one of the
Sikhs stood by, and wept, and said, " Why do you cut off the
ornament of man?" However, Wolff ate his dinner more
easily and with better zest, after he had disburdened himself
of his beard ; for it was of prodigious size, and much confused

378 Travels and Adventures

and matted for want of dressing, which, Allard said, made
him look like a lion. He had then the following conversation
with Hurry Singh, who asked, " Do you visit the fortresses of
places?" Wolff said, " I never look at fortresses. My only
business is to speak to people about God."

Hurry Singh asked, "What is necessary, in order to arrive
at a better knowledge of God?" Wolff said, " Jesus Christ
saith, ' Will not your Heavenly Father give the Holy Spirit
to those who ask Him ? ' Pray, therefore, to God, and He
will give you the light of truth." "Which is the best of all
religions ? " asked Hurry Singh. Wolff replied, " The religion
of Jesus Christ."

A Moonshee, who was present, translated into the Sikh
language, from the Persian which Wolff recited, the fifth
chapter of St. Matthew : and all who were there seemed to be
delighted. Hurry Singh then asked, " If any one purposes to
leave the world, and devote himself to God, what must he do
with his wife and children ? It is very hard to be obliged to
leave them." Wolff replied, " Christianity is a religion which
makes people happy without a wife, and with a wife ; and it
is a religion which one can practice without a wife, and with
a wife."

l)r. Wolff must here observe, that among all nations the
observance of celibacy is considered a state in which a man
can serve God better than in married life. The one thing
which must be said is, that there ought to be no forced celi
bacy ; and that a man should be allowed to carry a wife with
him, as Paul and Peter did, according both to ecclesiastical
history and the Gospel. And Wolff must say, by his own
experience, that a roaming missionary ought never to think of
marrying. For God only knows how Wolff suffered from
being in a distant country, and having to feel that he had
left behind him a wife. He took Francis Xavier as his model,
but Francis Xavier was not married ; and it is a great struggle
still with Wolff to decide, whether he was right or not, in
undertaking perilous journeys of many thousands of miles,
separated from a wife whom he tenderly loved, and who had re
mained behind, and (as he heard) often in tears on his account,
although a woman of a very powerful and religious mind.
Oh ! Georgiana, Georgiana, pardon me, if I have done wrong !
But enough of that.

When Wolff left Umritsur, on the 22nd of June, 1832, and
was already outside the town, to his greatest horror, Kundjud
Singh sent for him to come back immediately, as he wished
again to see him. Wolff returned, but without a beard ; and

of Dr. Wolff. 379

the moment Rundjud Singh saw him, he exclaimed, " Ho !
ho ! ho ! where have you left your beard 2 "

Wolff said, " It is well taken care of, in the house of your
Majesty's general."

He replied, " I shall cut off his nose, the first day I see the
fellow."

Lena Singh, a Pundit, who was present, said to Wolff,
" Bays, like those of the sun, went out of the hand of Jesus
Christ."

Another said to him, " Ram, Perwerdegar (i.e. 'God') is
like the wide ocean ; out of many drops of which many rivers
are formed, but they do not exhaust the ocean. Many grains
of sand and shells are cast out of the ocean upon the dry land,
and yet they do not exhaust the ocean. Thus, Wishnoo^
whom you call ' Jesus/ is a drop of that wide ocean, which is
God ; "but nothing which comes from Him exhausts God.
From the beginning a religion was established for every
nation, suitable to their several climates ; and every one, who
is faithful to that religion in which he was born, shall come to
God, and shall have his reward in Swara^ which is the para
dise of the Hindoos."

Wolff asked, " Why do you worship the cow 2 "

The Moonshee of Hurry Singh replied, " If you do not
wish to make the Hindoos your deadly enemies, do not speak
about the cow." So Wolff broke off the conversation.

A Hindoo, not a Sikh, told Wolff that the Hindoos
acknowledge only one God ; and that the idols are only
representations of the invisible Godhead. Now the great
fault of those infidels, whom we find among baptized Christ
ians, is this, that they are ever ready to say something in
favour of any religion whatsoever, except the true one ; and
therefore some of them assert that the Hindoos are no idola
ters, in order to make the veracity of excellent missionaries
suspected. They speak with horror of the Spanish Inquisition,
whilst they talk with enthusiasm about the custom, prevailing
among Hindoos and Sikhs, of burning their wives ; and they
do the same in regard to the horrors of Juggur-Nauth. Wolff
himself believes that many a Hindoo, and many a heathen of
New Zealand, will be met with among the number of the
happy in Heaven ; for he believes that many of them are so
guided by the Spirit, as to arrive at a knowledge of the truth ;
and that the spirit of God guides them in a way unknown
to themselves. He believes, at the same time, that those
Christian infidels have less chance of entering the kingdom of
Christ than these. For " What is idolatry \ " Wolff asks.

380 Travels and Adventures

It is the worship of an invisible being,through a visible like
ness, by which the original is shut out and forgotten. Now
this is exactly the manner of worship among the Hindoos, who
therefore are idolaters. Idolatry, however, is nothing else
but a system of Pantheism.

Wolff, having thus visited Rundjud Singh a second time,
left Urmitsur, and set out for Loodhiana; he met the Pope
of the Sikhs, the famous Baba Betee Saheb Singh. He was
one hundred years of age, a descendant of Baba Nanak, and
he resided at Oonawala, in the Himalaya Mountains. When
Wolff asked a person belonging to this sect, in what the privi
leges of this great man consisted, he replied, that he can curse
the Maha Rajah, and all the Sirdars, i. e. " Generals," and
they humbly bow before him. " He says to the Maha Rajah,
I am he that created thee, and that has exalted thee."

One day, Rundjud Singh wanted to take possession of the
Castle Teere, which is in the mountains ; so he went to that
holy man, the Pope Betee, and worshipped him, and said,
" I want a horse of you, in order that the rest of my horses
may be blessed."

Betee Singh answered, " Thou blind rascal, thou wantest a
horse of me ; but I shall give thee one hundred bastinadoes ! "
Rundjud Singh said, " Not one hundred only, but five hun
dred ; only give me a horse."" Betee Singh, seeing the
humility of the monarch, forthwith gave him a horse, and
added, " To-morrow thou shalt be in possession of the castle;"
and so it came to pass.

Betee Singh was said to be possessed of a property of
^30,000. He remained up the whole night, and worshipped
and performed ablutions. He gave harsh words only to his
followers ; whilst those who received with humility what he
said to them became pure ; but those who were offended at
his words became hated even by their own wives. Yet, after
all, he was a great wretch, for he had murdered his own
son.

Wolff at lost crossed the Sutledge, and arrived at Lood
hiana, in the hospitable dwelling of Captain, now Colonel, Sir
Claude Wade, the Resident at the Court of Lahore. Before
entering the room Wolff had not met with any British officer
for a long time, except Alexander Burnes ; and on putting his
foot on the first English station of the most northern fron
tier of British India, Wolff exclaimed, and shouted aloud,
" Through God's infinite goodness I am safe ! I am safe !
after so many trials and adventures. I am safe, and the Lord
has not permitted one hair to fall from my head ; and the

of Dr. Wolff. 381

irophecy of my friends at Teheran has not been fulfilled, that
should not get beyond Meshed ; for here I am ! here I am !"
Captains Wade and Murray burst into tears, and intro
duced him to Major Faithful : and so, after an interval of
eighteen months, he once again saw a whole English family,
and preached to them that very day, and took, as his text,
" The angel who redeemed me from all evil."

Wolff lectured too, the same day, on his travels, and he was
introduced, by Captain Wade, to both the ex-kings of Aff-
ghanistan, Shah Zemaun, and Shujah Almulk. Poor Shah
Zemaun had been deprived of his eyes by Futteh Khan, one
of his slaves, who himself afterwards experienced the same
fate. Wolff preached again, on the 1st of July, 1832, to the
inhabitants of Loodhiana, and he also gave them two lectures.
One of the lectures was on Visions, and he related the
following vision, which he himself saw when at Malta : and, as
he is determined to have the Church and the public know his
whole mind, he now repeats it.

When at Malta, in the year 1880, just before his departure
on his first expedition to Bokhara, he walked about one night
in his room — thinking of the bliss of heaven — when suddenly
he saw before him the NEW JERUSALEM, with Christ our Lord
in the midst, and the Apostles walking about with crowns on
their heads, clothed in white garments, singing in Hebrew,
" Glory to God in the highest, and to the Lamb that sitteth
on the right hand of God !" Then Paul turned to Wolff, and
said, " And now thou shalt also have suck a crown, but not such
a glorious one as I have!" And the virgins, the daughters of
Zion, looked out of the windows of the golden houses, and
devoutly bowed, and said, " Now He has his tabernacle with
men." And then the vision disappeared ! Sir Harry Jones,
who slept in a room close to Wolff's, asked him the next
morning, "With whom, Wolff, have you been conversing?"
Wolff related the occurrence in the presence of some Captains
of the Navy — when Captain West, of the Royal Navy, made
the remark, " What a happy man, you, my dear Wolff, must
be ! and I cannot see why you should not relate what you have
seen, for John Wesley was gifted with visions from on high !"
Wolff stated the whole fact, at Lord William Bentinck's
request, in his drawing-room : he told it also all over India —
and Wolff would consider it ingratitude towards his Saviour
to conceal it from the public, in a work which professes to be a
faithful narrative of all that has occurred to him. Jung
Stilling, Madame Krudener, Colonel Gardiner, and S. Ber
nard, were not ashamed to tell such tilings j why, then, should

382 Travels and Adventures

Joseph Wolff be ? He is determined not to fall in with the
spirit of the age ! He also related the fact to many holy
men in England, and they told him not to conceal it from the
public ! Besides this, it appeared in all the German papers,
and in all the papers of India : and here it is laid before the
public again.

After the lecture was over, a gentleman was introduced to
Wolff, who had lately come from Juggurnauth. Wolff said to
him, " A missionary must not only preach and teach, he must
also be taught ; therefore, be kind enough to tell me the
meaning of ' Juggurnauth,1 and something of its history."
The gentleman then told him, " Juggurnauth is derived from
Juggur, which means the ' World/ or 'Universe/ and Nauth^
i.e. ' Lord,' or c Master ;" and the history of it is this. Upon
the mountain, Nilachue Pahur, stood the image of Nilmadhoe
Vishnoo. This hill, with its image, sank down, and was
overwhelmed by the sea. Juderudjumnah, a Rajah of Malwa,
in the Sutyjoog, replaced the image, with another, not far
from where the hill formerly stood. This new image was
called Juggernauth, and a pilgrimage to it was commenced ;
and thus it became a great place of resort for pilgrims.1'

CHAPTER XXII.

Jeremiah and Lady Bryant: the Governor-General, Lord
William Bentinck and Lady William Bentinck: Subathoo
and Simlah : and the societti he met there.

at last left Loodhiana, and having received a kind
letter from Lady Bryant, he proceeded to Subathoo and
Simlah, in the Himalaya mountains ; and on the 3rd of
July, he arrived at Roopar, where a conference had formerly
taken place between Lord William Bentinck and Rundjud
Singh. But whilst at Badde, which is thirty English miles
from Roopar, and where the Himalaya mountains begin, he
sent forward a messenger to Sir Jeremiah Bryant, at Subathoo,
where that gentleman lived. Later on, in the afternoon, there
came to Wolff a letter from Lady Bryant, with a hill pony,
also a Jampoon, or " Hill chair," and some provisions, which
were sent on to meet the "learned Padre Wolff" on his road.
The carriers were all naked, and Wolff arrived at Subathoo at

of Dr. Wolff. 383

ten o'clock at night, where a beautiful lady came out of her
house to greet him, and said, " Here you are, after your many
troubles and trials, in the house of your cousins, praise be to
God."

Then there came out Sir Jeremiah Bryant, with one arm ;
for he had lost the other in battle, and he said, " Welcome,
Wolff; I shake you by the hand with my left arm."

A letter was then handed to Wolff from Lady William
Bentinck, inviting him to be their guest at Simlah ; which of
course he accepted.

He remained for several days at Sobathoo, admiring and
enchanted with the beauty of the country, and the prosperity
of the English people there. He was refreshed too, both in
mind and body, by the cordiality he found : and, seeing the
high respect and reverence with which his host was treated by
the natives, Wolff said to Sir Jeremiah Bryant, Colonel
Arnold, and the rest, " I cannot help thinking that you are
here, in this mighty country, the kings of the East^ who
are mentioned in the Revelation of St. John1' (Rev. xvi. 12).
And Wolff but little thought that, ten years afterwards, he
should read a book, written by a gentleman of Leeds, making
it out, really in a most satisfactory manner and with great
genius, that the East India Company are actually the " Kings
of the East." Wolff is sorry that he has forgotten the name
of that clever writer, but he knows him personally.

Wolff felt that the beauty of this country inclined him to
believe, like Origen, in the transmigration of souls : for he
could not help thinking that he had been there before, and
seemed to be well acquainted with the country. His English
friends said, " This is a common belief, all over the country,
among the Hindoos ; and they will be delighted with hearing
you say that you are inclined to believe in it also." The
noble countenance and warrior-like appearance of Sir Jeremiah
Bryant, made Wolff feel that he had known him thousands of
years ago ; whilst the fairy-like beauty of his wife, and the
love they bore to each other, made him say, " You make me
believe in fairies !" Lady Bryant answered, " Fairies are
more towards Cashmere ; but it seems that you are very
liberal, and believe all things. Have you ever seen fairies !""

Wolff said that he had not seen them ; but he had heard of
a Muhammadan, at Jerusalem, who had been regularly mar
ried to a fairy ; and the children she bore him were not visible
to others but only to her husband, after the manner of Mu
hammadan families. But their little voices were heard by the
visitors, who saw pipes brought to the master by invisible

384 Travels and Adventures

hands. Lady Bryant asked, " Do you believe this story f
Wolff replied, "I do not believe it ; but still, I see a fairy !"
"Where?" Wolff said, "In yourself." Lady Bryant an
swered, " I have heard that you are a great friend of the ladies,
and I do not wonder that Georgiana has married you !" But
after this Wolff saw a letter, written by Lady Bryant to Mrs.
Churchill at Simlah, in which the former spoke very highly of
Wolffs energy, and said that he always slept on the ground,
instead of going to bed, and that he recited poetry, especially
Schiller's poems, with great fluency ; " but he is ugly, sans
permission, and a complete perpetuum mobile^ and makes one
continually laugh with his fun." She said, too, that Wolff
spoke about Haenigberger, who made the horrid wine for
Rundjud Singh and acted as his physician ; and that Wolff
had detected him to be a Jew. Colonel Arnold asked Wolff
how he found him out, and Wolff replied, " Set a thief to
catch a thief." Wolff relates these extracts from Lady
Bryant's letters as well as he can remember them.

Wolff then lectured at Sobathoo, and preached there to the
English inhabitants. After this, he set out for Simlah, and
when he got half way, he met a panlanquin and bearers sent
by the Governor-General. On alighting at the Governor's
house, Captain Byrne, Lord William's aide-de-camp, brought
him into a room that he might dress himself; and after this,
he made his appearance at the breakfast-table, where he was
welcomed by Lord and Lady William Bentinck and the whole
staff. He met there the Rev. H. Fisher, chaplain to his Lord
ship, who had been a great friend of Wolff when he was at
Cambridge ; and he at once invited Wolff to preach the next
Sunday, though he was not yet ordained. Wolff sat near
Lord William, who listened, with the greatest attention, to
every word he said. Wolff said to him, " I know why your
Lordship is so attentive to all I say." Lord William Bentinck
asked, " Why ?" " Because your Lordship has heard that I
am cracked !"

Universal laughter followed this reply.

Lady William afterwards told Wolff, when she was alone
with him, that the proclamation he had issued in the Punjaub
had made Lord William and herself very anxious to see him,
before Lord William wrote to Rundjud Singh, to ask permis
sion for him to go to Cashmere, because they wished to see
whether he was crazy or not. For, when Lord William had
received the proclamation, he went, with a very long face, into
her ladyship's room, and said, u We must see Wolff that we
may judge about him for ourselves ; for Rundjud Singh spoke,

of Dr. Wolff. 385

after all, in the highest terms of him and of his enthusiasm.
So, next Sunday, you must preach in our drawing-room,"
Lady William Bentinck continued, "and deliver some lectures
besides ; and we will invite the Commander-in-Chief and Lady
Barnes, and her brother, Captain Fawkes, and all the residents
who are now in Simlah ; among whom are Sir William and
Lady Macknaghten, and Colonel and Mrs. Sale,"*

Wolff, therefore, preached on that Sunday, and several Sun
days after, in the houses of both the Governor-General, and
Sir E. Barnes ; and he preached in Persian to the Muhamma-
dan Nwabs. He called also on Major-General Adams, who
asked him " What he thought about Jacob wrestling with the
angel, whether it was a real wrestling, or not ? For, it is said,
that Jacob's thigh was put out."

Wolff replied, like a flash of lightning, " I am sure you
must have seen dervishes wrestling in prayer, and how their
thighs are sometimes actually put out of joint by the exertion."
Adams, and all the party present, said, that this was a most
ingenious and bold interpretation ; and they had not the
slightest doubt that Wolff was right.

A famous Muhammadan afterwards called upon Wolff, just
when Captain Shelley, a nephew of the famous poet Shelley,
happened to be present, who was a nice, clever, but facetious
young gentleman. The Muhammadan told Wolff the follow
ing fable of the Affghans, respecting the origin of their name.
There was a king, who sent his people to several parts of the
world, to procure him slave-girls for his hareem. In a short
time they brought a considerable number of slaves to their
king, who assigned them a quarter in his palace. Within a
year, they all bore children simultaneously, and were at a loss,
for some time, what name to give to them. At last, they agreed
to adopt the name of Aff-Ghaun, i. e. Aff, which means the
" Barking of a dog," and Ghaun, the " Crowing of a cock;"
because these sounds were heard at their birth. Hence the
name and origin of the word " Affghan."

On the following day, Captain Hay, of Lord KinnouFs
family, said to Wolff, " I warn you not to place any credit in
the story of the origin of the Affghans ; for Shelley told me he
had made you believe this funny tale, but that it has not a
word of truth in it, and he himself had never heard it." Wolff
laughed, and said to Hay, " Pray tell Shelley, that he lies like
a dog ! for it was not he, but the Muhammadan, who told me
that story ; and so I shall put it into my book."

The next day, Hay and Captain Bell, who was afterwards
* Afterwards Sir Robert and Lady Sale.

C C

386 Travels and Adventures

our clever resident in Nepaul, fought a duel about some dis
pute at cards. Of course the Governor-General ignored this
transaction ; but Wolff, not knowing that such encounters
were not for the Governor's ears, said at table, before the whole
party, " Captains Hay and Bell, you fellows, what have you
been fighting a duel about, this morning ? You ought to be
cashiered." Lord William Bentinck looked another way, as
if he had not heard ; and Colonel Benson said, with a sup
pressed voice, to Wolff, " Hold your tongue !" After dinner
there was great fun at Wolff's expense ; and whilst he was
sitting by Shelley and conversing with him, Colonel Benson
came up to him, and said, " Are you not aware that the
Governor-General ought to know nothing about duels ?" Wolff
replied, " How could I know anything about your military
etiquette f On this, Shelley turned and said to Wolff, " By
the bye, I shall have to fight a duel with you ; for you told
Hay, that I lied like a dog !" Colonel Benson at once became
mediator, and observed, " Wolff did not say, c You lied like a
dog !' but he said, 6 You lied like a took?" — mimicking, at the
same time, Wolff's foreign pronunciation. On this, Shelley,
keeping up the joke, said, " Well, this makes all the difference,
and I must excuse him."

Wolff then continued his conversation with General Adams,
who made him acquainted with the following information
about Canaya, which is one of the incarnations of Krishna :
observing in it a striking resemblance to the history of Christ.
Canaya, it is said, was born at Muttra. The name of the
Bajah of that place was Konz. There was a prophecy that a
child should be born, who would deprive Konz of his kingdom.
He therefore ordered, that all children, under a certain age,
should be put to death, which was executed. The child
Canaya, however, was miraculously saved, and was carried
over to Gokul ; where he was brought up among the shep
herds, and showed great wisdom at an early age. Here the
legend ends.

Wolff was again asked to preach in the house of the Com-
mander-in-Chief, when he expounded the twelfth chapter of the
Revelation, and proved that the woman there predicted is the
Jewish nation ; and that the prophecy is still to be fulfilled ;
and that a mighty opposition shall take place, even in heaven,
before redemption and restoration shall come to pass ; and a
regular battle must be fought in heaven, between Michael the
Archangel, and the dragon and his angels. How a battle can
take place between spirits is not for man to inquire into ; but
the Lord hath thus revealed it. And then the dragon, which is

of Dr. Wolff. 387

the devil, shall be defeated by the Archangel Michael and his
angels. And the devil shall be cast down from heaven, and
come down upon earth ; and, after this, he shall never have
access to heaven again, which he has till that time ; for he had
access to God in the time of Job ; and, though he is not in
heaven as a serving angel, he has access to heaven as an accuser
of his people. And then he shall go about deceiving the na
tions ; and then, according to that same chapter, mighty
miracles shall be wrought for the Jewish nation, as it was in
the days of Egypt. All this is in harmony with the prophet
Micah (chap. vii. 15th verse), " According to the days of thy
coming out of the land of Egypt will I show unto him marvel
ous things." And the prophet Micah (18th verse) alludes to
the song of Miriam, " Who is a God like unto theef And
then it shall be sung again,

" Sound the loud timbrel o'er Egypt's dark sea :
Jehovah has triumphed, his people are free."

This sermon made such a sensation, that Wolff was obliged to
preach it for three successive Sundays : first, at the Com-
mander-in- Chief's ; next, in the house of the Governor-
General ; and then in the house of Colonel Churchill ; and,
even afterwards, he twice delivered it in Sobathoo.

Wolff thus continued to enjoy a most pleasant time in the
house of the Governor-General and Lady William Bentinck.
With the latter, who was a most holy lady, he often sat for
whole days conversing in her sitting-room, and she was like a
mother to him. Indeed, he went so frequently into her dress
ing-room, that she said, with great good-humour, " I must get
a trap to catch you ; for we shall both lose our characters if you
come here so often :" and frequently, after dinner, both she and
the other ladies would teaze Wolff to death with their banter
ing jokes. One day, Pakenham, Lord William's private
secretary, called on Wolff, when he was sitting with Lady
William in her sitting-room, and began to read the following
paragraph from one of the Meerut newspapers : —

" Joseph Wolff, the perverted Jew, is now in the Govern
ment House at Simlah, where he delights and instructs the
whole party." — SELIM.

Wolff joined in their hearty laughter, and all he said was,
in the best-natured manner, " Nasty fellow !"

Sir Edward Barnes, who was present, with his brother-in-
law and aide-de-camp, Captain Fawkes, laughed, and said,
' This has been written by no one but our friend Captain
Miles." And he, beyond all doubt, must have been a relation

c c 2

388 Travels and Adventures

of Robert Miles, the Rector of Binghain, for he bore a striking
resemblance to him, and was also a native of Bristol. Wolff
met this gentleman afterwards at Meerut, and said to him, as
soon as he was introduced, tickling him as he spoke, " I shall
have to fight you, old fellow, because you called me ' a per
verted Jew.' ' He, and all the party, laughed, and Wolff and
Miles at once became the best friends. So much so, that they
travelled together from Meerut to Delhi, and Miles gave Wolff
letters for Miss Hannah More, the celebrated authoress ; and
he also wrote to her himself about Wolff, in such terms,
that, when Wolff two years afterwards came to Bristol, Miss
Hannah More sent him a most kind letter of invitation to her
house in the country ; but Wolff regrets that he had not time
to accept the invitation.

Captain, now Major Fawkes gave Wolff the following infor
mation about the natives of Australia, viz., that if anything is
stolen from a European, they know how to trace the footsteps
of the thief across the very grass, till they arrive at his house,
and bring back the stolen property. Wolff found that this
extraordinary instinct was also possessed by the Turcomauns.

One day Wolff made the Governor-General, and the whole
party, laugh, with the following story, which happened to him
•when he travelled in 1823, in company with the American
missionaries, Fisk and King, through the desert, from Egypt
to Jerusalem. Wolff was sitting in his tent, where King came
to him, and said, " Wolff, the dervish in our party struck his
donkey and called him a Jew." Wolff said nothing at the
time ; but when he left his tent, and walked about in the desert
with King, they met this same dervish and his donkey. King
then asked Wolff, pointing to the donkey, "Who is this, Wolff?"
Wolff replied, imitating the American snuffle, " the President
of the United States of North America, sir."

Lord William was so much pleased with this story, that
Wolff was obliged to repeat it at every new dinner party ; and
Lady William Bentinck s motherly heart was shown in every
thing she said to Wolff. One day, when he was alone with
her, she remarked, " I have succeeded in convincing all, who
have seen and heard you, that you are not cracked ; but I
have not convinced them that you are not an enthusiast."
Wolff replied, " My dear Lady William, I hope that I am an
enthusiast ; or, as the Persian Sooffees say, that I am drunk
with the love of God. Nothing is done without enthusiasm.
Columbus would never have discovered America without en
thusiasm."

Lord William came in as Wolff said this, and he observed,

of Dr. Wolff. 389

" You are right, Wolff." Her Ladyship added, " They also
believe you to be ambitious." Wolff replied, " And in this
they are also right, for my great ambition is, to preach the
Gospel in countries where it never was preached before ; and
this was St. Paul's ambition."

His Lordship cried, "Bravo! bravo! Wolff!" and then
asked him what lie thought about tithes 2 He answered at
once, " My Lord, tithes are of Divine institution." And his
Lordship said, " You are right ! You are right !"

Lady William Bentiuck often gave Wolff a good setting-
do wn for his absence of mind. One day, Lady Bryant came
from Sobathoo to Simlah, and called Wolff into the room :
Lady Barnes being also there. These ladies then forced Wolff
to sit down, and got a native Sirdar to cut his hair, whilst they
superintended the operation. After it was over, Wolff said
to Lady William, " Now, you will have to make yourself a
cushion of my hair."

The foresight of Lord William Bentinck was extraordinary.
He told Wolff at that time, that the Punjaub would eventually
fall into the hands of the English ; for the cautious policy of
Eundjud Singh would scarcely be followed up by his successors ;
and then internal dissentions would force the English to inter
fere, and it would fall into the hands of the English altogether.

One day, Wolff received an invitation from the Commander-
in-Chief to a fancy ball, and the note said, a Mr. Wolff is ex
pected to appear in his fancy dress." Lord and Lady William
then asked him, " Now, what will you do 2" Of course Wolff
said, "IshaVtgo." Her Ladyship answered, "I will tell
you what you may do. I shall go, as my position obliges me
to do so ; but you may go, and spend that evening with your
friend, Mr. Fisher, the chaplain." He did so ; and they then
talked about the religious societies, and Fisher agreed with
Wolff, that they are often a great drawback to the operations
of missionaries. Wolff wishes to see in England the for
mation of a corps of missionary riflemen, witli guns also, not of
Armstrong, but of the Strong Arm — God Almighty.

About four days after the fancy ball, Colonel and Mrs.
Churchill invited Wolff to a dinner, and a large party met
him ; but after the dinner there was music, to which he did not
object ; but in the midst of the music, a whole party of dancing-
girls appeared, which that fellow, Colonel Churchill, had
arranged on purpose. Wolff said, " You will not catch me
staying with these ;" and ran out of the room directly. How
ever, he afterwards saw a troop of dancing-girls, at Cashmere,
and says that their dancing was beautiful. Rose-leaves were

390 Travels and Adventures

strewed upon the ground, and they danced so as to form the
petals again into roses.

Wolff had, at this time, a great wish to go to Cashmere
before proceeding to Calcutta ; and he had now an insight into
the way in which politicians manage their affairs. Lord Wil
liam himself did not like to write to Rundjud Singh for per
mission ; for he said to Wolff, " If I write myself to him, and
ask it of him as a favour, he will ask another favour of me in
return." But he knew that Rundjud Singh had asked Captain
Wade, now Sir Claude Wade, what he thought Lady William
Bentinck would like \ and that she told Wade, who lived at
Loodhiana, that Lady William would like Rundjud Singh
to grant leave to Wolff to go to Cashmere. So Lord William
left the matter dependent on her Ladyship's request. But
Rundjud Singh kept Wolff in suspense for two months, and on
the latter remarking to Lord William Bentinck on the tardi
ness of this proceeding, his Lordship still refused to interfere, •
but said, " Yes, but this is the way in which I have always
got on in the world — by reflecting well before acting.'1

Wolff was struck, another time, by one of Lord WillianVs
observations. Wolff often told him that the Prime Minister
of Bokhara wished, very much, that England should send an
ambassador there. Lord William replied, " Before we send
an ambassador to Bokhara, we must know well what Persia
would say to it, and what Russia would say to it." Lord
William would not be hurried in his plans.

Wolff, quite in despair of getting leave of Rundjud Singh to
proceed to Cashmere, set out for Kurnaul, with letters from the
Governor-General for Lucknow, Calcutta, and Madras. He
arrived at Kurnaul, preached and lectured there, and was stay
ing with Mr. Parish, the chaplain, when one day, at a dinner
party, Miss Matthews, a daughter of Captain Matthews, about
eighteen years of age, came up to him in the presence of a
number of officers, and other gentlemen, and ladies, and said,
"Mr. Wolff, I will hand down your name to my children's
children !" The whole room resounded with laughter at this
magnificent promise. He also met an interesting gentleman,
Captain Mellish by name, who was well acquainted with Ger
man, and whose relations live in Nottinghamshire. While
they were at dinner, a courier arrived express from Lady
William Bentinck, who had written, saying, " I am afraid that
you will knock your head against the wall for joy; for his Ma
jesty, the Maha Rajah, has given you his permission to go to
Cashmere." Wolff immediately shouted for joy, and exclaimed
(the whole party present sympathizing with him), " I can go

of Dr. Wolff. 391

to Cashmere !" A commissioned officer had been sent by the
Maha Rajah to await Wolff's arrival at Sobathoo, in the house
of Sir Jeremiah and Lady Bryant ; and the orders of Rundjud
Singh were, that Joseph Wolff might remain one month at
Cashmere, that he should make slow stages, and receive from
every Rajah he met on the road, £25 per day, and twenty
pots of sweetmeats. On his arrival at Cashmere, the Prince
Governor, Sheer Singh, was to give him six shawls, and 1,000
sicca rupees, equivalent to ^100 ; and thus provided for, Wolff
ultimately left the house of Sir Jeremiah and Lady Bryant,
who accompanied him a little way down the Himalaya. He
first returned to Loodhiana to his friend Captain, now Sir
Claude Wade, and stayed there two days ; during which time,
Captain Wade wrote letters for him to the famous Sekardoor,
who is said to be a lineal descendant of Alexander the Great,
and he is Rajah of the province called Little Kashgar.

Before Wolff left Loodhiana, Captain, now Sir Claude
Wade, and residing at Bath, said to Dr. Wolff, " You will
meet, on going to Cashmere, many shawl-weavers on the road,
who are emigrating from Cashmere on account of the tyranny
which prevails in that country ; in case you meet with such
kind of emigrants, tell them that they should all come to Bri
tish India, and especially to Loodhiana, where they will meet
with a kind reception from me, and find work."

CHAPTER XXIII.

Cashmere; Nadown ; Yoghees ; Sheer Singh.

V\/^OLFF then set out for Belaspoor, where he met with a
Rajah, quite a young man, who brought him the £25
by order of Rundjud Singh. That Rajah was the most stupid
and ignorant man Wolff ever saw, and the most horrid brute
that ever lived. His great delight was to ride upon an ele
phant, which was made to tread upon a little child, so as to
crush it to death. He desired Wolff to speak in his favour to
the Governor-General, in order that he might prevent Mr.
Clerk from continually interfering with him. But Wolff de
clined to meddle with his affairs.

Wolff met again, on his road to Cashmere, with some of
those Yoghee, already described, who were sitting under a

392 Travels and Adventures

tree, with their faces turned towards the sun's orb, and their
whole bodies besmeared with the yolk of eggs. At the sight
of them, the whole party who accompanied Wolff, exclaimed,
Ram! Ram! "God! God!" Those Yoghee were kind peo
ple, and not filled with pride as devotees frequently are. Wolff
asked them, " What do you expect to attain by your life f
They replied, " Absorption into the Deity." They then said,
" You are one of the forerunners of your nation " (meaning the
English), " who will soon have this country. And this is all
permitted by Perwerdegar — the ' nurser,' because there is no
justice in the earth."

Wolff then proceeded to Umballah, where he met with two
interesting English gentlemen ; the one was Dr. Laughton,
who introduced him to the Resident of the East India Com
pany, George Clerk, Esq., who afterwards became Governor of
Bombay ; and he is now Sir George Clerk, and fills a high
office under Government. A more fascinating and amiable
gentleman Wolff scarcely ever met. Wolff told him that "the
Rajah of Belaspoor wanted him to report his (Mr. Clerk's) in
terference with him to the Governor-General ; but that he had
declined to meddle with his affairs." Clerk merely observed
that " the Rajah was still a young man, and he hoped to see
him reformed."

Wolff only dined with Clerk, and then proceeded on his
way to Cashmere. He arrived, after a few days, near Nadown,
and remained outside the place, where the Rajah with his
whole retinue called on him. He first, by order of Rundjud
Singh, gave Wolff again the <£25, and then accompanied him
to see two fakeers, who were sitting naked in the clefts of
a rock, quite cheerful, but they were nasty fellows. Wolff
gave them some rupees as alms, and they said, " This will not
fill our bellies." Wolff told them, that "they, as fakeers,
should not try to fill their bellies, for that would make them
drowsy ; and that they ought to desire only the necessaries of
life ; for Jesus said, that we should pray merely, ' Give us this
day our daily bread.' ' Wolff wanted to ask them several
questions ; but they, casting upon Wolff an indignant look,
and turning to the Rajah, said, " Be silent ; and all you have
to do is to listen to our wisdom." They then began to talk
about Hanoman, the great monkey-god, and spoke the greatest
nonsense that was ever heard, and they told legends which
were not worth listening to. Wolff, who was tired, was about
to walk off, and go towards Nadown, when they asked him
" whether their conversation had not appeared to him wise and

of Dr. Wolff. 393

beautiful ?" Wolff replied, " As wise and beautiful as the
monkey of whom you have talked."

On his way to Nadown he encountered two other fakeers,
whose faces were besmeared with dirt. Wolff inquired of them
" why they befouled their faces in such a way 2" They replied,
" To indicate that man was created of dirt ;" to which Wolff
answered, "If man is created of dirt, you need not make your
selves more dirty than you are by nature.11 They said, " You
have entirely convinced us of the truth of your remarks, and
we will give you an immediate proof that we will reform," say
ing which, they spat on their hands, washed their faces, and
wiped the dirt off with their arms.

Many of the inhabitants of Nadown came to Wolff, and
asked him, " if he had known Lord Lake, the great conqueror
of Hindoostan, the destroyer of the Mogul empire ; a tiger in
war, and a lion in battle ?" Wolff said, " He had heard much
of him, that he was known in history, but that he had never
seen him, not having lived in his time." The mighty temples
which Wolff saw in Nadown, and throughout that range of the
Himalaya mountains, made him more than once exclaim,
u Master, what manner of stones, and what buildings are
here !"

But here Wolff heard an observation, made by some Brah
mins, which made him shudder, for he felt the truth of their
remark. " Why," said they, " do you Englishmen, the mas
ters of Hindoostan, worship God in contemptible barns ?" All
that Wolff observed in reply was, " that a great change will
take place in this respect." And God be praised, that, in some
degree, a change has already taken place ! And thanks are
due to Daniel Wilson, the Bishop of Calcutta, who has built
there a magnificent cathedral ; and the objections, which some
of the Directors of the Honourable East India Company made
to his Lordship when constructing his cathedral, were not only
most contemptible, but bordering upon atheism ; for had it
been a theatre that was to be built, no such objections would
have been raised. They said, " That it was not right to tax
the natives for the purpose of building our churches." Wolff
replies in this way: — "The money at least remained in the
country, and at the same time the example set was good."
But Wolff thinks it not fair to tax the Hindoos, in order that
the English may drink their wines, get a diseased liver, and
take the rest of their money home to England. However,
Wolff would be most unjust if he were to say that this was the
spirit manifested by the generality of Englishmen in that
country ; for he met among them many worthy, excellent, and

394 Travels and Adventures

holy people ; but there are also, it cannot be denied, amongst
the young men in India, as well as amongst young English
diplomatists in other parts of the world, a set of coxcombs,
who wish to show their strong-mindedness by affecting para
doxes ; and who actually defend the Suttee, as an institution
of the country which the English ought never to have abo
lished. Wolff once said to some such coxcombs, " Oh, you
coxcombs, you ought to introduce the Suttee amongst your
selves, and burn your own wives." It was really delightful to
hear, throughout the journey to Cashmere, with what high
veneration the Brahmins and other Hindoos spoke of Lord
William Bentinck, for having abolished the Suttee.

Wolff came in the course of his journey, and not far from
Nadown, to a place where a sacred light was proceeding out of
the ground, in a subterranean blaze, and before which thou
sands of pilgrims performed their devotions. Wolff wished to
see it ; but as they desired him first to put off the shoes from
his feet, he preferred to forego the pleasure, in order not to
give countenance for one moment to a belief that he attributed
it to divine efficacy. Not far from Nadown, Wolff met with a
sight which delighted his heart. On an eminence a Brahmin
was reading a book to several hundred people : Wolff asked,
" What he was reading to them?" and he replied "A holy
book." Wolff looked at it, and found it was the Gospel by
St. Luke, translated by the Serampore Baptist Missionaries.
The Brahmin then asked Wolff several questions, and the in
terpretation of many passages, which Wolff gave. And on
the Brahmin asking him, if Who were Moses and the Pro
phets ?" he promised to send him Moses and the Prophets.

" The beam that shines on Sion's hill shall lighten every land ;
The King who reigns in Sion's tower shall all the world command."

Wolff then wrote to Lady William Bentinck, and gave her
the address of the Brahmin, in order that she might desire the
Calcutta Bible Society to send a number of copies of the whole
Bible, in the different Hindoo dialects, to the Brahmin, for his
use, and that of his disciples.

Whatever the opponents of the British and Foreign Bible
Society may say against that stupendous society, Wolff will
always stand up as its defender ; for, though some translations
have turned out very badly, it cannot be denied that they have
also issued most excellent translations. And let the Society
for Promoting Christian Knowledge also translate some good
old commentaries into the different languages; for these would
be, under God's providence, a most powerful instrument for

of Dr. Wolff. 395

turning many from darkness to light, and from the power of
Satan to God. The question, however, is not so easily an
swered, "What commentators would be the best?" but '"Wolff
now undertakes to answer it, at the risk of incurring the dis
pleasure of all parties. And he at once declares, that neither
the commentary of Scott, nor that of Mant, is worth one far
thing ; and translations of them would be totally unfit to
send to the East. He, therefore, would, first of all, advise
having translations made of the Fathers ; Augustine on the
Psalms, and the New Testament ; and the Commentaries of
St. Jerome, with Cyprian's Exposition of the Lord's Prayer.
The wonderfully beautiful Catena by Thomas Aquinas should
also be included, as well as an extract of the Roman
Catholic Commentary of Cornelius a Lapide, and a revised
commentary of Maldonatus, with St. Bernard's Commentary
on the Canticles. From the Jansenist theologians he would
recommend QuesneFs Commentary on the New Testament.
Of English divines, he likes the New Commentary by Pusey
on the Minor Prophets ; and of English commentaries, the
best are those of Gill, the Baptist, and of Dr. Adam Clarke
the Methodist. Pearson is most valuable on the Creed, and
so are the sermons of Bishops Andrewes, and Jeremy Taylor ;
for though these latter are not strictly commentaries, yet they
give a clear insight into many difficult passages of Holy
Scripture. There is also the Commentary on the Bible,
written in the Armenian tongue by Nyersis, Shnorhaali.
Again, of the English writers, he recommends the five volumes
containing an exposition of the parables of our Lord, written
by Edward Greswell. Then, again, one ought to read the
Koran, and extract from it all those passages which illustrate
Scriptural statements. Wolff thinks that there must be in exist
ence a commentary of a great portion of Scripture, written by
the great Missionary of China, Mr. Morrison; who loudly
proclaimed the great necessity of giving to the Chinese, not
only the Scriptures, but also a commentary. And if his ad
vice had been followed by the missionaries, and by the So
cieties at home, those Chinese, who by the reading of Scripture
have lately adopted some Christian notions, would not have
mistaken the true path, by degenerating into a kind of Mu-
hammadanism. Of the German writings, we ought to translate
two volumes of "Meditations of Scripture," by Frederick
Leopold, Count of Stolberg. Oh thou, my Stolberg ! my
heart leaps when I mention thy name ! Thy immortal songs,
streaming towards eternity, have not exhausted thy internal
fulness ! Of that same great writer, we ought to 'translate,

396 Travels and Adventures

not the whole of the thirty-two volumes of the " Eeligion of
Jesus Christ," but only the first fifteen. Moreover, the
Christology of Hengstenberg, the Lutheran, should be added,
and the sermons of the Roman Catholic Bishop Sailer. Then,
all that has been written by Sir William Jones on the Religion
of the Hindoos, and the Philosophy of History, and the Phi
losophy of Life, and the Philosophy of Language, by Frede
rick von Schlegel ; also the work of the Scottish Ramsay,
which compares the Greek and Hindoo religions with the re
ligion of Christ. (Wolff has forgotten the title of the Book.)
From all these writings, the violent attacks against the Church
of Rome from the Protestant side, and the violent attacks
against the Protestants from the Roman Catholic side, ought
to be erased, and rooted out, and effaced, and exterminated.

And, at home, seminaries ought to be established, in which
missionaries could be taught the systems of the different re
ligions ; not for the purpose of showing to ail nations their
follies, but for the purpose of teaching them how much they
have in common with the true religion of Jesus Christ.

Wolff, continuing his journey to Cashmere, met stragglers
of different kinds. Some of them looked at him, and smiling
said, " Ah ! ah ! ah ! You are not the last of the Europeans
who will come here ! We shall soon see hosts of you coming
and taking the country.'1 He also saw stragglers corning
from Cashmere ; poor women howling and weeping, and
carrying their children upon their heads. Wolff asked them,
"Where they were coming from?" They said, "From
Cashmere." He asked them, "Where are you going?"
They replied, " To a country which God will show us."
" Why are you leaving Cashmere?" They answered, "On
account of the tyranny of the rulers. Formerly the maidens
of Cashmere were as beautiful as the sun, and white like milk ;
but tyranny has made us black and ugly." Then he also saw
those unfortunate women, who were dressed in silk and dia
monds, and were carried about the country by slaves. No
body among these knows their native country. One of them
was especially beautiful, and spoke Persian well. She was
not born in the valley, and nobody knew whence she came.
Wolff exhorted her to a holy life. She said, " Where shall
we go ? We are bought and sold, like pieces of bread.1' She
wished to go with Wolff, but of course he declined. She
walked off weeping : her modesty was striking : she was
wonderfully beautiful.

Then Wolff came to a town (of which he has forgotten the
name), where the Rajah called on him, and then sent him a

of Dr. Wolff. 397

whole pot filled with boiled pork. He then arrived at Rajawr,
chiefly inhabited by Muhammadans, who hate and detest the
government of the Sikhs, and have established secret societies,
which have, as their object, to bring about the downfall of the
Sikh rule.

Here, in the town, he had also a conversation with a Brah
min on the worship of the cow. He said, " You are all mis
taken, for we do not worship the cow ; but the cow, furnishing
us with milk, is a type to us of the power and goodness of
God towards mankind."

Here Wolff must observe that it is not so easy to confute
idolatry, as we believe it to be at home ; for most idolatry is
nothing else than a refined Pantheism ; and his observation on
this point is not merely the result of his own experience, but
of that of the most eminent missionaries, such as Lacroix,
Duff, Rhenius, Wilson, and Stevenson. And here Wolff can
not conceal from the public that even the Koman Catholics
may answer the objections made by Protestants, that they
transgress the second commandment, by a simple reference to
two of the most eminent writers of the Protestant Church.
These are, the great Leibnitz, the rival of Sir Isaac Newton ;
and Dr. Adam Clarke. Leibnitz says, in his work called
Systema Tlieologicum, that the fourth verse of the twentieth
chapter of Exodus, " Thou shalt not take unto thee any graven
image, or any likeness of anything that is in heaven above, or
that is in the earth beneath, or that is in the water under the
earth, " is a specification of images of deities which were wor
shipped in Egypt, and that Moses wished to exterminate from
the minds of the children of Israel any attachment to, or even
recollection of, those particular Egyptian idols. And Dr.
Adam Clarke, in his Commentary, gives the names of those
divinities in Egypt which were graven in the likenesses of
things in the heaven above, or the earth beneath; or of things
in the water under the earth. And, moreover, the great
Jewish Doctor, Mymonides, takes the same view of that verse
(the fourth of the twentieth chapter of Exodus). And it must
also be admitted, that images were not entirely forbidden, even
by Moses ; for the Israelites were commanded to make
cherubim, and also a brazen serpent ; and the cross has been
in the Church in every age, and Wolff defends it. Neverthe
less, an exaggerated veneration of images evidently leads to
the worship of matter, instead of the thing which it represents ;
and this, in every age, has given offence to, and shocked the
minds of holy people ; so that, even by Divine command, the
images which had been sanctioned by Moses, were justly broken

398 Travels and Adventures

clown by Hezekiah, for they were abused by the children of
Israel. And it must be mentioned in praise of a pope, whose
name Dr. Wolff does not now recollect, that he broke to
pieces, at Rome, an image of our Lord Jesus Christ, with his
own hands, because idolatry and imposture were practised
with it

Wolff then proceeded to Cashmere, in company with some
Persian Muhammadans, and his own guides, and Rajahs from
Eajawr. Wolff amused them with the following anecdote of
Frederick II., which he will tell exactly as he related it to his
fellow-travellers. There was a Maharajah in the land of
Prussia, called Ferdarik (Frederick) the Second, who was a
man brave in battle, like Timoor Koorikan, and wise also, like
Soliman the wise. One day he gave an order to his Serhenks,
i. e. his colonels, and other officers ; which order, he said, must
be obeyed like fate ; and it was this : "I will not allow you
ever to enlist any Fransees (Frenchmen) among my soldiers,
as they are never able to learn the Nemsa (German) language ;"
which language was spoken in Prussia. The officers answered,
" Your Majesty, we are your humble slaves, and therefore we
will strictly obey your order, which is filled with wisdom."
However, one day, a Fransee appeared before the Serhenk.
That Fransee (Frenchman) was a very tall man, with broad
shoulders, and with eyes as large as a bullock's, and with the
strength of a Rostum ; and he said to the officers, " I wish to
enter into the service of the great King Ferdarik, who has con
quered so many kings ; and I will serve him as a humble
slave." They said to him, " Oh ! thou Fransee, thou art not
able to learn the Nemsa language ;. but, as we know that the
king likes people of thy stature, we will try to deceive him, by
teaching you the answers to three questions, which the king
always puts to every soldier ; and you must learn the answers
like a parrot, according to the same order in which we teach
them to you. First say Zwanzig Jalire ('twenty years1) ;
secondly, say, Drei Jahre (' three years ') ; thirdly, Beide
zugleicli (' both at the same time '), for the king will ask you
three questions." Now, according to the routine, the king did
always ask three questions, of which he never changed the
order. The first was, " How old are you ?" the second, " How
long have you served 2" the third, " are you satisfied with your
food and raiment 2" The king soon afterwards arrived, and
reviewed his soldiers. He asked every one, according to the
usual order ; but, when he came to the Fransee, he changed it,
and instead of first asking him, " How old are you?" ho asked
him, " How many years have you been in my service ?" The

of Dr. Wolff. 399

Fransee replied, " Twenty years." At the second question,
" How old are you ?" he answered, " Three years." And in
stead of the third question, the king said, " Are you a donkey,
or am 1 2" He replied, " Both." They all laughed heartily
at this good story.

A Turcomaun arrived from Kashgar, who had a large star
on his breast ; for the Turcomauus, and Tatars in general,
have signs of distinction, especially for their bravery in battle.
If this badge of distinction is a very great star, they say of it,
4 c It is bright, like the morning star ; and it is a sign of victory
and conquest." And in the second chapter of the Revelation,
it is promised to him that conquers that such an honour of
distinction shall be given, which Christ will bestow upon him.
(Rev. ii. 28.)

Wolff proceeded on his journey, and on his way to Cash
mere he passed through the territory of Gulab Singh, who
afterwards became the ruler of Cashmere. He sent Wolff a
fine present of shawls, in the name of his Majesty Rundjud
Singh, and welcomed him; and thus he came at last to the
dreadful mountain called Peerpanjaal, through which one goes,
as through a gallery ; and the summit of that mountain is
covered with eternal snow. He encountered here travellers
going to and from Cashmere. His escort advised him to pass
quickly through that mountain, " For it is so cold, that we
have fears that an avalanche will fall upon us, and cover us !"
Scarcely had Wolff come out of the mountain, when he heard
a crash, and a fall of ice from the height above covered all the
travellers behind him !

He then entered, with his companions, the beautiful valley
called Shoopeyan, which is covered with lilies and roses ; and
dancing girls were sent to amuse him. Thus he entered Cash
mere ; and the best house in the place was assigned to him
and his party.

Cashmere is situated between two mountains, with the river
Jelum in the midst. On both sides of the river are houses,
and the town is connected by seven bridges. The name of
Cashmere is derived, according to some, from Kasliaf, a son of
Brahma, who is always represented as a child about five years
of age ; and Meer, which means "hill." The capital town of
Cashmere is Nagurnagar. The mountains between which
Cashmere is situated, are called Takht-suliman, " The Throne
of Solomon ;" for we ought to know, that according to Eastern
tradition, Solomon travelled through the world, seated upon a
throne, carried by genii, and ornamented by figures of lions
which could speak. Solomon was acquainted with the Ian-

400 Travels and Adventures

guages, not only of all nations, but of all animals ; and with
all the languages of plants and flowers. Solomon was the
builder of Ispahan, of which the proverb says, Ispahan neem
jehaun. " Ispahan is half a world.1'

After Wolff had taken possession of his lodging, he waited
on his Royal Highness Sheer Singh. He was seated in a
splendid saloon ; beautiful glass chandeliers were hanging from
the ceiling, and the floor was covered with carpets of Cashmere
shawls. There were all the grandees of Kashgar, Kokan,
Khotan, Ladack, Lassa present ; also some Chinese, Persian
Moollahs, Pundits, and Brahmins ; and near to Wolff was the
Prince Governor, who put his hand upon Wolff's knee, and
gave him a glass of French liqueur to drink. He then took
off his valuable shawl, and gave it to Wolff, together with a
present of ^50.

Here Wolff wishes to record the following fact. Before he left
Malta, Mr. Hookham Frere told him to draw upon him for as
much as he wanted to defray the expenses of his missionary
journey to Bokhara and Hindoostan. Besides this obligation,
Wolff was in debt ^200 to Mr. Eneas Mackintosh, in
London, who had, in the year 1827, advanced him the requi
site sum to pay the fees in the House of Lords for his natu
ralization. Wolff had promised both these gentlemen to repay
them faithfully out of the profits which would arise from the
publication of his travels. But when Wolff arrived at Attock,
as already stated in this volume, he received letters from Lady
William Bentinck, in which her Ladyship told him that it was
a custom in India, amongst the native princes, to give presents
of money, jewels, &c., to travellers who were well recommended
by Government ; and, at the same time, it was a rule made by
the East India Company, that all those presents which gentle
men in the service of the Company should receive, had to be
delivered to the treasury of the Company. Inasmuch, how
ever, as Wolff was not in the service of the East India Com
pany, he might keep all these presents for himself. Wolff,
therefore, sent some money which he thus received in the Pun-
jaub, and at Cashmere, to the amount of ^?700, to the bank of
Mackintosh, at Calcutta, for the repayment of his debts to
Mr. Frere, and Mr. Eneas Mackintosh. But, as Mackintosh's
house in Calcutta soon afterwards failed, the greater part of the
money was lost, and the debts remained. On Wolffs subse
quent arrival, however, at Lucknow, his Majesty the King of
Oude, made him a present of «^?1,000; out of which he re
paid, a second time, both Mr. Frere and Eneas Mackintosh,
besides £ 150 which he owed to Lady Georgiana. Restates these

of Dr. Wolf. 401

facts, because he has been found fault with, several times, by
many persons, for having received presents from native princes.
The whole sum which remained to himself, on his return to
his wife at Malta, consisted of ^60.

Let us now return to the palace of Sheer Singh. Opposite
to Wolff and the prince there was sitting a man of the most
beautiful countenance, with piercing eyes, and a long beard,
who was dressed like a warrior. Wolff asked the prince " who
it was?" He answered, " This is an Akalee" meaning "im
mortal ;" one of those Sikh military fakeers who have already
been described. Wolff, hearing this, paid him no further
attention, for he feared that he might disturb him, and be
asked for a present. Wolff then took his leave, and walked
down the beautiful valley of Cashmere to his lodging. In the
evening a whole crowd of dancing-girls, all dressed in silk,
entered his room. A servant of the princess carried a burning
torch before them. Wolff wished to send them away, but
they said, in their sweet Persian tones, " Sahib een dastoor
neest een Jaa Shah Zaadah Maara farastaad T which means,
" Sir, this is not the custom here ; the Prince Royal has sent
us here." So they danced and sang for a few minutes, and
then Wolff sent them away, giving them a present of about
£2. Bishop Heber says, in his Journals, that he was also
visited by these dancing-girls, whom he would sometimes
allow to dance : and Wolff did not dislike these dancing-girls,
when they commenced dancing ; for they are rather modest-
looking than otherwise.

We must here give a short account of Sheer Singh, whose
life is very interesting. Rundjud Singh had two wives, one of
whom bore him Karak Singh, the heir presumptive to the
throne. He once went on an expedition, when his other wife,
jealous of the more fortunate mother, bought a baby of a poor
Sikh woman, and sent word to his Royal Highness that she
was also herself the happy mother of a son ! Rundjud Singh
said, "How can this be? .However, be it so ; and he shall be
accounted my son, and his name shall be Sheer Singh." Both
the children grew up ; but Karak Singh, the real son, was
found to be an idiot. Nevertheless, he ascended the throne of
the Punjaub, and was soon afterwards slain in a treacherous
manner, when Sheer Singh became king in 1841, as Wolff
had predicted in his conversation with him. He always
remained a faithful ally to the English nation. He was a
drunkard, but a man of great talent, and a good soldier.
Wolff rowed about with him in a boat, during which time he
showed considerable power in conversation. Amongst other

PP

402 Travels and Adventures

things, lie talked to Wolff about witches, who, he said,
frequently suck out the blood of people ; and he asked, " whe
ther there were any laws against witches in England ; and
whether those laws were carried out ?" Wolff replied, that
"the laws still existed, but that they are not carried out !"
The prince replied, " When those laws were enacted, the legis
lature must have believed in the existence of witches." Wolff
replied, that " this was a just remark, but that we now were
living in an age of infidelity, which tried to get rid of every
thing in the way of belief. He, nevertheless, for his part,
believed in the existence of such a power." Sheer Singh asked
Wolff, " whether he should send for a wizard, who would
display his skill 2" Wolff declined to see him, observing that
"he was convinced that his power must be of the devil, whom
he wished to keep at arm's length, and would have nothing to
say to him." Sheer Singh then talked with Wolff about
visions, when Wolff confessed that he had himself experienced
them, and had one day seen the New Jerusalem coming
down from heaven, when our Lord had a threefold crown
upon his head, and was surrounded by his Apostles, and
Abraham, Isaac, and Jacob ; and all the while the virgins
were devoutly looking from the windows, bowing to our Lord,
and saying, " Now He has his tabernacle with man."

Wolff then left the prince, and, going down the valley of
Cashmere, he saw a horseman galloping towards him. It was
the Akalee, with whose beauty he had been so much struck.
Wolff put his hand in his pocket and took out twenty rupees
to make him a present of it ; but he said, " I do not come for
that. I am an Akalee, and so are you. I fight with my
sword, you with your book. I am only come to pay my vene
ration to you."

Wolff then arrived at his room again, where an extraordi
nary man came to visit him. This was none else but the
great Muhammad Shah Nakshbandi. He was the Moorskeed,
i.e. " spiritual guide," of the whole of Turkistaun, and of all
the Turcomauns of Khiva, Bokhara, Kokau, and Yarkand.
He wished to take Wolff with him to Yarkand ; and he
showed him letters written by Morecroft, describing the said
spiritual guide, Nakshbandi, as a good and excellent man. He
then confirmed to Wolff the account which Wolff had heard in
Bokhara and Mowr, that the inhabitants of Khiva are chiefly
the descendants of the Hittites, Hivites, and Jebusites, whose
ancestors were expelled by Joshua ; and Wolff, when in Merw,
heard the same account from the Jews, who also called them
the Philistines.

of Dr. Wolff. 403

Wolff thus spent both pleasantly and usefully his time in
Cashmere, conversing both with Muhammadans and Bud
dhists. The latter believe that, after this life, our souls and
bodies will become atoms and lose themselves in the clouds,
like the whiff of a cheroot : and Wolff actually believes that
the shadowy Paradise of Christians, who pkantomize* the clear
sense of prophecy, is little better than this belief of the
Buddhist.

Another set of people came from Kashgar, who told Wolff
that the greater number of the inhabitants of Little Kashgar
were ready to embrace Christianity, if ever the English were
to come among them. Wolff heard a great deal of talk about
apparitions, both from Buddhists and Muhammadans.

Here Wolff breaks off a little from his account of his stay
at Cashmere, in order to give the reader the following account.
Mr. Preisweg, of Geneva, an Irvingite, and a good and excel
lent Christian, came one day to an hotel in Switzerland. As
he was going to bed a ghost appeared to him, and said, " I am
the ghost of a person who was hanged here six weeks ago.1"
Preisweg replied very coolly, " That is no business of mine,
so, good night." And he went to bed and slept quietly.
Johannes Sabelli, a Redemptorist, once told Wolff another
story. One night, when he was going to rest, the devil
appeared to him in the form of a hump-backed cat. Sabelli
made the sign of the cross, and continually said, die Katz
macht keinen Buckel! die Katz mache keinen Buckel ! die Katz
macht keinen Buckel! which means, '; No cat is ever hump
backed ! No cat is ever humpbacked," &c. ; and then he gave
the cat such a stroke, that she cried out, " I am killed ! I am
killed!" and then Sabelli said, "I have killed the devil!"
When Sabelli related this, Wolff asked him, " If you have
killed the devil, why does he continue to tempt us f But
Sabelli replied, " Do you not know that his name is Legion 2"
Now, though Wolffs credulity does not extend so far as to
believe that Sabelli killed the devil, in the form of a cat ; yet,
in common with some of the greatest philosophers and poets,
he avows himself to be a believer in the reality of visions, not
withstanding the puffing, speechifying, phantomizing, maga-
zineering, pamphleteering, Exeter-hall thundering, in-every-
tliing-Popery-smelling spirit of this age ; and which is always
talking against superstition, but never against the infidelity
that prevails.

* Dr. Wolff is proud of having invented the word phantomize instead
of spiritualize.

DD 2

404 Travels and Adventures

Wolff again took a walk to the beautiful valley of Shopeyan,
where beggars came in crowds, and told him, that " the fame
of his name had gone far before him.'1 He desired these flat
terers to speak his name, but they did not know it. Thou
sands of poor and rich crowded around him in the valley, and
to them he preached the tidings of salvation. He also made
them acquainted with the different regions of Europe.

The cruelty practised against Muhammadans by the Sikhs
is dreadful. A little while before Wolff went there, a whole
Muhammadan family was burned alive for having killed a cow.
It must, however, be confessed, that one cannot but see the
retributive justice of God against that people for the cruelties
which they had practised, when in power, against the Sikhs,
and which are actually appalling to think of, and Wolff will
not distress the reader by relating them. They have also, in
these persecutions, an evident proof afforded to themselves,
that the sword is no certain argument of the truth of a reli
gion, which they vainly imagined it was.

When Wolff took "leave of Sheer Singh, he begged his
Royal Highness not to prevent the poor people from flying
from Cashmere, and he promised to wink at it ; and so it
came to pass that hundreds of shawl-weavers, with their wives
and children, joined Wolff on his journey back to Loodhiana,
in Hindoostan. They came close to his palanquin, and the
police tried to drive them back with their sticks ; but Wolff
suddenly jumped out of the palanquin, with a stick in his
hand, and said, " Do you dare to disturb the companions of
the great Englishman ? " lifting his stick at the same time.
So the police ran away, and Wolff got them safely over the
frontier. He brought them to British India, and recommended
them to Sir Claude Wade.

Wolff also took with him from Cashmere six young Tatars,
who were the sons of a widow residing in Yarkand ; for the
mother had made a vow to send every one of her children on a
pilgrimage to Mecca. He gave them two rupees a day, and
also six bibles, which, as he afterwards heard, they showed to
the people at Mecca, and spoke of his kindness to them.

of Dr. Wolf. 405

CHAPTER XXIV.

Delhi ; The Grand Mogul ; Major Fraser ; Agra ; Captain
Havelock; Cawnpore; A. Conolly ; Lucknow ', Dispute with
Hoollahs ; Benares ; Buxar.

Wolff arrived once again at Loodhiana, by the way
of Lahore. His English friends bought of him all the
shawls that he had received as presents ; and he lectured at
Kurnaul, whence he proceeded to Meerut, where he was most
hospitably received in the house of Mr. Whiting, the chaplain
of the station, and by Mr. Proby. The Commander-in-Chief,
Sir Edward Barnes, was also there ; and Wolff was invited by
the officers to a public dinner. He preached on the personal
reign of Christ, in Mr. Whiting's church, and his friend, Mr.
Proby, preached against him. The sermon of the latter thus
commenced : " The most interesting missionary that ever
appeared has arrived in Meerut, Joseph Wolff by name ; but
I do not agree with him, from the beginning to the end, with
regard to the personal reign of Jesus Christ."" Yet, strange to
say, a short time afterwards, Proby himself became a believer in
it ; and he now preaches the same doctrine at Winchester for
which he then condemned Joseph Wolff.

Wolff had an invitation, at Meerut, from an extraordinary
lady, who was ninety-two years of age at that time ; ' but she
still bore the traces of great beauty in her countenance. She
was the Princess of Sardanha, where she resided. Amongst
the cruelties which she had committed, it was said that she
had burnt one of her slave-girls alive ; but she afterwards
repented, and sent ^50,000 to the Pope (as Wolff was told),
and as much to the Archbishop of Canterbury, in order that
they might both pray for her, to make her salvation sure.
When Wolff called on her, she made him a present of a picture
of the church which she had built at her own expense. He
found her seated, smoking her galyoon with great dignity ; and
she invited him to dine with her friends, for she herself always
dined alone. So Wolff dined with her nephew, Dyce Sombre,
who became her heir, and afterwards went to England, and
married the daughter of Lord St. Vincent. Amongst the
dinner-party was also her confessor (for she was a Roman
Catholic), Father Julius Casar, a jolly Capuchin friar, who sang
an Italian love-song at table. Wolff must confess that he and
his friend Whiting felt rather uncomfortable at the freedom of

406 Travels and Adventures

this jolly priest, and at hearing so venerable-looking an old
man, with a white beard, thus amusing the company. After
this he returned to Meerut, and soon afterwards prepared for
his journey to Delhi, the seat of the Grand Mogul.

Having reached Delhi, Wolff called on Major James Fraser,
an extraordinary and excellent man, and a great friend to the
natives, both Muhammadans and Hindoos. These natives
were seated upon the floor in Fraser's house, looking upon
him as their father. He patted them on the forehead, and
said to Wolff, " These are the people I cherish, for we oppress
them." Is it possible to believe— and yet it is true — thai; the
two most enthusiastic friends of the Muhammadans and Hin
doos, Fraser and Mr. Shore, son of Lord Teignmouth, have
both been in frequent danger of being murdered by the Mu
hammadans ; and poor Fraser was murdered, in the most
treacherous manner, by a Muhammadan Nwab, some years
afterwards 2

This amiable man dressed himself like a native, and held
the views of a Brahmin ; and he believed that Wolff's views
were also like those of the Brahmins, and said to him, " If
you live till you are fifty, you will be a staunch metaphysician."
He introduced him to the Grand Mogul, who gave to Wolff
the title of " The Prince of the Christian Moollahs ; " but his
Majesty complained of Wolffs dress, which was not very
smart, and observed, " Padre Wolff ought to have a better
cap, for he looks more like a captain in the navy than a padre."
His Majesty ordered that his great Moollahs should dispute
with Wolff, which they did ; and it was put in the native
papers, that Wolff, the Padre Sahib, had been completely
beaten in argument by Moollali Iszhaak. Wolff experienced

freat kindness from all the English residents at Delhi. Mrs.
letcalf, a most amiable lady, wife of Thomas Metcalf, the
collector, occupied herself with copying his journals. Another
lady undertook to put his neckerchiefs in order for him.

He remained at Delhi for some weeks, and he heard a well-
meant sermon preached from a text which was incorrectly
applied, by a Baptist missionary, Mr. Thompson by name.
This gentleman was a half-Indian, and a pious, well-meaning
man. His text was, "Surely thou also art one of them,"
which was evidently said in a bad sense ; but Wolffs friend
Thompson, in speaking of him, went on saying, " Thou also
art one of them who follow the Lamb whithersoever He goes.
Thou also art one of them who hope to be saved by the blood
of Christ. Thou also art one of them who hope to be justified
by faith."

of Dr. Wolff. 407

Wolff left Delhi for Agra, and on his way thither he stopped
with his palanquin at the bungalow of Captain and Mrs. Henry
Havelock. How little did he think, at that time, that that
young officer would shine, in after years, as the great general
whose name will be recorded in history ! He also met one of
his brothers, who was a strict Baptist. Mrs. Havelock was
the daughter of Dr. Marshman, the celebrated Baptist mis
sionary of Serampore. Captain, afterwards Sir Henry Have
lock, and his lady, conversed with Wolff for several hours.
Amongst things they spoke of were the hymns of the Jews of
Jerusalem ; and he gave them some specimens of these in
singing. He also talked of their friends in England, of Eobert
Hall and Rowland Hill ; of that holy man, the Baptist, Mr.
Ward ; and he expounded to them his own doctrine on the
personal reign of Christ, and the restoration of the Jewish
nation to their own land, and their future conversion to
Christianity. He also told them that those mighty events
would take place in the year 1847; and if now an opponent
were to ask Wolff, " Why did you fix that time 2 " he has but
one answer to give, which he candidly gives to every one,
" Because I was a great ass."

Wolff must here introduce some striking letters of Sir
Charles Napier, in which his prophetic mistakes are made
fun of by that great man. They were written long after the
period here described.

" Oaklands, February 7, 1852.

" WHAT chance has a poor devil of a soldier in the hands
of a prophet ? None ! He must beat the ' chammade ' and
surrender at discretion, which I do accordingly. And I send
you with pleasure a post-office order for a pound instead of ten
shillings.

" I do not think the 'tree of knowledge' seems to bear much
fruit in our Government, as far as our present ministers are
concerned ! Eh ? If you plant ' the tree of life? there should

be no fruit given to or the Whig Government . For

the love of England, don't perpetuate that man as a min
ister ! I hope he is no friend of yours, or Lady Georgiana's ?
if he is, sell me a pennyworth of absolution : it is the fashion
now-a-days to be a little of a Romanist, and I have a Pusey
parson near who confesses the poor ! ! !

" I hope you are a P-useyite. I know you have a hankering-
after the Pope, only you pretend not.

" I want you to tell me if we are to be invaded, or not ? I
think Napoleon will take Egypt some fine day. I think he
deserves great credit for smashing those accursed Red repub-

408 Travels and Adventures

licans. I do hate those rascals beyond all expression. Well,
God bless you, my dear Wolff, and believe me always,

" Yours sincerely, C. NAPIER.

" I am glad you have the good sense to give up '•converting
the heathen ' in wild countries ! and stay at home with your
wife, and your own poor flock at He Brewers."

"March 14,1852.

" MY DEAR PROPHET — I am delighted at being wrong !
But you are cracked nevertheless, for you told me I was ' in

Lady Georgiana's bad books,' for abusing — ! well, it's

all right. He may go to my Brother* if he likes ! . . . .
I hope he will not get into power again, but I fear he will. I
am of opinion that missionaries should travel without baggage,
and soldiers too. Only a bit of soap is good, I think, in
tropical climates^ or else one might be taken for a c Pied du
Capucin.' '

(The rest torn.)

"Oaklands, August 1, 1852.

" MY DEAR PROPHET — What ! I am ' no Theologian.'
The devil I am not ! In 1827 you told me that the world
would come to an end in 1845 ; well, I told you it would not !
you are a great theologian, you expounded the Bible — I ex
pounded it better, for this is 52 and the world all right , ergo,
I am a greater theologian than Joseph Wolff, the false pro
phet ! There ! you are floored by a syllogism which proves
me your master in theology and logic\ I am quite of your
opinion that there is all over Christendom more disputes about
religion than there is religion ! you are not one of that canting-
race ; but follow the rules laid down by our great Master,
Jesus Christ ;— -faith — hope — charity ! — for this reason I never
ascribe to you anything but honourable and religious motives,
and certainly I do not ascribe to you either ( officiousness ' or
' intrusiveness ' — as you seem to fear, and therefore I feel much
obliged by your letter, and arn sorry that neither McMurdo
nor myself can help you. My sister is seventy-six, and never
leaves London, nor mixes with such matters ; and McMurdo
and I are eight miles from Portsmouth, where we know hardly
anybody, and never go there, except to get something, and
come back, so you must lecture on your own responsibility,
and trust to the sale of your tickets for covering your expenses.

* Sir Charles Napier was called the Devil's Irothw by the people of
Khorassan.

of Dr. Wolff. 409

I think, my dear Prophet, that I need tell you that either
myself or any of my family being concerned in your lectures
would deprive them of their proper effect ; it would injure
them and you and me, because my enemies would say, and so
would yours, ' Oh, ho ! there is that fellow, Sir Charles
Napier, hiring that fellow, Wolff, to fight his battles ! This is
the way that^one defends his conduct under the cloak of reli
gion, and the other makes money by it.' This is just what
the lying scoundrels would say against us both, and print all
sorts of things, — and this would be especially said, were you
to lecture in Portsmouth, as I live near it !

" My advice to you is, therefore, to give your lectures in
some other town ; London would be the best, as every one
lectures there, and your lectures could in no way be yoked with
my name, more than the subject would naturally introduce it.
As to the lectures themselves, they will, assuredly, be most
interesting to the public ; but whether they would repay
your expenses or not, I cannot say ; of that you, who have so
often lectured, must be the best judge.

" As to myself, I laugh at my enemies. I have done no
wrong, I have been guided by our Saviour's rules, as far as
my weak and fallible human nature admitted ; that is to say,
I did, as an officer, what I believed to be just in the eyes of
God ; and I laugh at and scorn my enemies, as lying, dis
honourable scoundrels ; and I hope you do the same by yours ;
and that, as you are a man gifted with the spirit and power to
preach, you will do so, and tell the public what is truth.

" Believe me to be, my dear Wolff,

" Yours most faithfully, C. NAPIER.

Wolff stayed till two o'clock in the morning talking to these
excellent and amiable people — the Havelocks ; and when he
was about to depart for Agra, Mrs. (now Lady) Havelock
said to him, " Mr. Wolff, you are very wrong in making your
self so agreeable, for then you run off, and we have cause to
regret your departure." He entered his palanquin, after em
bracing Havelock and shaking hands with his wife ; and he
recited some words of Francis Xavier, the most devoted mis
sionary that ever lived since the Apostles. These words are
(and they are the motto of this work), " I will presently mount
my wooden horse to take me over the sea. What do I see !
The ship takes in her anchor. No time is to be lost, for Christ
is to be preached. Farewell ! "

Wolff arrived safely the next day at Agra, where he alighted
at the house of Mr. Laing , and there he met Dr. Parish, the

410 Travels and Adventures

chaplain, who invited him to preach the next day. He also
made the acquaintance of two agreeable officers, Hay and
Boileau. The latter wrote a kind paragraph in the paper
about Wolff, but called him " Salathiel." Wolff has really
passed through divers reports, and has been metamorphosed,
by the pens of both his friends and enemies, into many persons
of distinction. Friends at home have declared him to be a
second incarnation of Elijah the Prophet, others of Paul. The
Muhammadans have called him Mehdee : others again have
said he was a magician ; another styled him Salathiel ; &c.
However, he himself knows best that he is only " Joseph
Wolff; " a humble servant, who wandered about to preach his
Saviour, His sufferings, His resurrection, His ascension ; and
who has pointed to His second coining in glory. The Roman
Catholic Archbishop of Agra did him the honour of calling
upon him, and he made him acquainted with the state of the
Roman Catholic mission in India.

And who would visit Agra, without paying a visit to the
most wonderful edifice the world has ever seen, the cemetery
of the Queen, Taaj-Mahaul, with its mighty pillars? One
cannot but look at it and go away, and come back to look at
it again ; each time with more astonishment. One feels
inclined to compare those mighty soaring pillars which are
outside the building, and the tomb within which it contains, to
the structure of the Lord's Prayer. Thus, the first part of
that prayer leads the soul upwards, above the clouds, to the
throne of the Almighty, and to Christ who sits at his right
hand — " Our Father, which art in heaven, hallowed be Thy
name ; Thy kingdom come ; Thy will be done in earth as it
is in heaven." But suddenly, and at once, the soul is con
scious that it is still enshrined in an earthly body, with earthly
wants and earthly weaknesses, which do not yet permit her to
soar aloft. So she comes down from her exaltation, and prays
for that body, which is still entombed in this life, like Taaj-
Mahaul. The first part of that prayer contains the praises of
angels and the heavenly host, and the second part the breath
ings of a mortal ; but it does not after all stop there, for again it
raises itself to the throne of heaven, in these words, "For Thine
is the kingdom, the power, and the gloiy, for ever and ever."
Moreover, in that all-comprehensive word, AMEN, (which is
the expression of the slave in Turkistan, when he surrenders
himself as a prisoner to him who makes him captive, and
exclaims Amman, which means, " Give me safety/') we find
the soul concluding this prayer with a desire that God will
give " safety/' through Christ. For this is also the very

of Dr. Wolff. 411

name of Christ in the Revelations, where He is called " Yea
and Amen ; " and in the prophet Isaiah, where He is called
the God of AMEN. This meditation was the subject of one of
the sermons which Wolff preached at Agra. The contents of
the Lord's Prayer may also be compared to the flight of an
eagle, which attempts to soar upwards to heaven ; but is soon
compelled to seek rest, either on the rigging of a ship, or on
some neighbouring crag.

An awful event happened upon the height of the Taaj-
Mahaul. Mrs. Duncan, a very interesting lady, who, with
her husband, had formed a great friendship for Wolff, ascended,
with Dr. Duncan, to the summit of the temple, when her foot
slipped, and she fell from that height to the ground, and was
dashed to pieces, and of course killed on the spot. Thus was
the affectionate husband made a mourner for his wife.

Wolff then left Agra in his palanquin, and proceeded to
Cawnpore, near wThich place his palanquin broke down ; but
being assisted by a kind resident in Cawnpore, he alighted at
the hopitable bungalow of one of those friends on whose ac
count, ten years afterwards, he undertook his second perilous
journey to Bokhara. The name of this friend was Arthur
Conolly. He met there also with another officer, who was
afterwards ill treated by the East India Company ; but who
knew, in spite of that, how to die the death of a hero, which
he met in battle against the Sikhs in the year 1846. His
name was D'Arcy Todd.

Wolff preached the next day in the church of Cawnpore
during the absence of the chaplain, Mr. White. He also con
versed and had public arguments with vast multitudes of Mu-
hammadanSo They applied in a very ingenious way the 13th,
14th, and 15th verses of the 21st chapter of Isaiah to the
flight of Muhammad, or the Hejrah, from which event they
date the Muhammadan era : " The burden upon Arabia. In
the forest in Arabia shall ye lodge, 0 ye travelling companies
of Dedanim. The inhabitants of the land of Tema brought
water to him that was thirsty, they prevented with their bread
him that fled. For they fled from the swords, from the drawn
sword, and from the bent bow, and from the grievousness of
war." As a refutation of this would not have led to any great
result, nor the admission of it to a proof of Muhammad's just
claim to the prophetic office, Wolff passed it over, only remark
ing that the Prophet, if it be applicable to Muhammad, seems
only to indicate that his appearance and flight were a misfor
tune, for the Prophet calls it the burden in Arabia.

Wolff had again the gratification of preaching there in the

412 Travels and Adventures

presence of his dear wife's relations, Sir J. and Lady Bryant,
and General and Mrs. Churchill. He then went, accompanied
by the Bryants, to Lucknow, in the kingdom of Oude ; and
was most hospitably received by Major, now General Low, and
Mrs. Low. The latter was sister to the meritorious and
philanthropic Sir Richmond Shakspeare. Wolff presented
Mrs. Low with two volumes of Arndt's " True Christianity,"
translated from the German into English, which she highly
esteemed, for she had lately lost a relation ; and this book gave
her great comfort, as it will do to every one whose soul is
seeking for God. It was at Lucknow that Wolff heard of the
loss of the money which he had sent to Hookham Frere.

When his Majesty the King of Oude heard of Wolff's
arrival, he sent word to Major Low, who was Resident of the
Court at Lucknow, that he should like Joseph Wolff to deliver
a lecture at his court, where he would invite all the Muham-
madan Moollahs, and all the British residents, to hear it. So,
on an appointed day, Wolff went in a palanquin, accompanied
by Major and Mrs. Low, Sir Jeremiah and Lady Bryant, and
the French officers, the Messrs. Dubois, and their wives, to
the palace of his Majesty ; who came out of his room with a
crown upon his head, and embraced, first of all, Major Low,
and then Wolff, entering with them and the whole party of
French and English residents into the beautiful hall of his
palace. On their entrance, all the Muhammadan Moollahs,
who were dressed in gorgeons garments, rose from the ground.
Then the King seated himself on his throne, with Major Low
on his right hand and the others on his left, whilst Wolff
placed himself in front ; and, bowing to his Majesty, he began
to give an account of his travels ; but he was interrupted by
the Moollahs, in a way which really delighted him. They
said, " Moollah Wolff, we don't want to hear stories ; we want
to knock you down in argument ;*" which was just what he
wanted, for his chief object was, not to tell his adventures, but
to make the relation of them a means of preaching the Gospel
of Jesus Christ. The controversy lasted for two hours, and
shouts of applause arose from all sides. Lady Bryant's heart
leaped like an antelope, and she called Wolff her " clear
cousin ; and his Majesty the King presented to him on the
spot, as an evidence of his gratification, 10,000 sicca rupees,
equivalent to ^1,000. With this Wolff paid back, a second
time, the whole debt, to the Eight Honourable Hookham Frere,
and to Eneas Mackintosh, and Lady Georgiana. Mrs. Low
took care of the money, and said, " Let me manage it for you ;"
and she discharged those debts for him.

of Dr. Wolff. 413

Wolff then returned again from Lucknow to Cawnpore,
where he put up with his old friend Conolly. He also met at
Cawnpore a good old German countryman, in whose house
there was a young enthusiastic German, who intended to go
into China, to preach the Gospel. Wolff asked him, " Whether
he knew Chinese f' but he said, " No, nor do I intend to learn
it, for the Gospel says, ' Do not think what ye shall speak.1 "
Wolff told him, " I will make you acquainted with a story of
a friend of mine, who said, ' I am going to Bagdad to preach
the Gospel;' and when I asked him whether he knew Arabic?
he replied, exactly like you, ' The Lord says do not think what
ye shall speak.' So he went to Bagdad, and not having
'learnt the language, he knew not how to speak ; nor would he
have known what to say, even if he had been thinking and
considering what he should speak ; and being a strict Predes-
tinarian, he considered his own ignorance to be a sign that he
ought not to preach at Bagdad, but go to some other place
where the people had been called by God ; as then he would
certainly have the gift of languages bestowed upon him. So
he left Bagdad, and when quitting the gate of the city, he shook
off the dust from his feet in indignation, at those poor Arabs
for not having understood English. But this was the case
wherever he went ; and so it will be with you, my friend !"

The ladies of Cawnpore were exceedingly kind to Wolff, so
much so that, when he was about to leave, many wept, and cut
off pieces of his hair. This made him so vain, and increased
so much his self-approbation, especially because he was every
where so great a favourite in India, that he has never lost the
feeling. At last he left Cawnpore in a palanquin, which was
presented to him by his German fellow-countryman, for a place,
if he is not mistaken, called Mirzapoor ; where he was received
hospitably by a most excellent and interesting gentleman,
Hivaz by name, who was entirely a follower of Bishop Berkeley,
and believed in the non-existence of matter. Wolff believes
that the only proof which can be produced, for the fallacy of
that system, is that which a follower of the great Hoffbauer
gave to Wolff, when Wolff said to him, " Father Martin" (for
this was his name), " prove to me that I exist." Father
Martin took hold of his hair, and pulled it with such force,
saying to Wolff, " Do you exist or not 1" that Wolff was com
pelled to exclaim, u Yes, I exist ; I need no further proof."

Wolff then set out the next day, from Rivaz's house, for
Benares ; and driving along he met in the street a young officer
on horseback. Wolff looked out of his palanquin, and asked
the young officer to tell his palanquin- driver, where the house

414 Travels and Adventures

General White was. The officer, in the coolest way possible,
and without looking at Wolff or showing the slightest symptom
of recognition, said, in a peculiarly solemn and unconcerned way,
" I will ride on with pleasure to show you the way to General
White's." Wolff asked, " Do you know me ?" and the officer
answered, in the same unconcerned way, " Yes ; you are the
most intimate friend of my family."
Wolff.—" What is your name V'

Officer. — " My name is Charles Hawtrey, of Hackney."
Wolff. — " You stupid fellow, why are you so cold to me?"
Hawtrey. — " You must excuse me, I am naturally so."
But very soon he laid aside his coldness, brought his uncle,
Colonel Hawtrey, to Wolff, and showed Wolff every attention
in his power. That same young man was, some years after,
made a prisoner in the disaster of Cabul, whence he escaped to
Bokhara; and there he shared the -fate of Colonel Stoddart
and Captain Conolly.

Wolff was received with the greatest kindness into the
house of General White ; where soon the veteran Judge of
Benares, Mr. Brooke, who was eighty-six years of age, called
on him. Whilst this gentleman was with him, he was attacked
by a slight fit of apoplexy. Wolff at once observed it, and
said, " Let him instantly be bled." This was done, and ho
became better ; but six weeks after, he died.

Wolff visited the missionaries of the Church Missionary
Society, at Benares, who highly praised the prudence with
which Mr. Colvin had abolished a most horrid custom at
Allahabad, which is a place of pilgrimage. One of the Hindoo
saints came forward every year, and declared that he would
throw himself into the Ganges, with one stone tied to his feet,
and another to his neck, in order to ensure being drowned ; as,
by this death, he expected to obtain absorption, and come nigh
to God, and be translated into one of the heavens, called
Pewacoku. In this abode distinct blessings are conferred on
such victims ; and the length of their remaining in it depends
upon the number of their good deeds. So, when one meri
toriously drowns himself, in order to go to that place, thou
sands and thousands of Hindoos attend to see this great saint
make the sacrifice ; and, on such occasions, great numbers in
the crowd are crushed to death. In order to abolish this
dreadful ceremony, Mr. Colvin published the following order :
" That, not desiring to interfere with their religion, any one who
wished to drown himself must first send in his name to him,
Mr. Colvin, the magistrate of the town of Allahabad ; and
then the magistrate would command the people to remain in

of Dr. Wolff. 415

their houses, in order that the man might be able to drown
himself undisturbedly." From the time that this order was
issued, the dreadful ceremony ceased to be performed, as the
only object was to produce a sensation among the people. The
fancied saint was thus effectually foiled in his contrivances for
collecting a crowd.

Wolff could not but admire the zeal and the success with
which Mr. and Mrs. Smith had established schools at Benares
for Muhammadau and Hindoo girls, who learned by heart the
Ten Commandments and portions of scripture. He was also
convinced of the truth of one fact, namely, that people who
are prejudiced against an object, will never see that object in
its true light. For, on leaving the missionaries, Smith,
Leupold, and Knorp, he went to dine with General White,
where he met an officer who had resided in Benares more than
fifteen years, and who made the following observation to Wolff:
" Now, only see how little the missionaries are doing. They
have been here for more than twenty years, and yet they have
not established a single school."" Wolff replied, " This is,
indeed, very strange; for I have just come from six schools,
which have been established by the Church Missionary Society,
and have existed for many years." Inasmuch as Wolff has
himself frequently censured the proceedings of Missionary
Societies, it is only fair that he should also warn friends at
home not to give too easy credit to reports which come from
India, from people who are totally ignorant of the proceedings
of the missionaries.

Wolff also had a conversation with a Roman Catholic priest,
and heard him explain, in his house, to his congregation, the
fifteen mysteries of the Christian religion. With most of these
Wolff most cordially agreed. Five of them, he said, were
mysteries which produce joy: — 1. The Annunciation of the
Angel to the Virgin Mary. 2. The Visit of the Virgin Mary
to St. Elizabeth, John the Baptist's mother. 3. The Nativity
of our Lord. 4. The Appearance of the Angels. 5. The
Entrance of our Lord into the Temple. These five, again, are
heart-rending mysteries. 1. The Prayer of our Lord in the
Garden. 2. The flagellation which He sustained. 3. The
Coronation with Thorns. 4. The carrying of His Cross.
5. The Crucifixion and Death. The five mysteries of Glory
are: — 1. The Resurrection of our Lord from the Dead.
2. His Ascension into Heaven. 3. The Descent of the Holy
Spirit upon his disciples. 4. The Ascension of the Virgin
Mary into Heaven. 5. The Coronation of the Virgin Mary
as Queen of the Heavenly Host. He also explained, better

416 Travels and Adventures

than Wolff ever heard before, the sins against the Holy Ghost.
The 1st is : Despair of one's salvation. 2nd. Presumption in
expecting to be saved, without being fellow-workers with God.
3rd. The stifling of one's conviction of the truth. 4th. The
being jealous of the Grace of God imparted to others. 5th.
Perseverance in sin. 6th. The continuing in sin unto death,
without repentance.

Wolff also made at Benares the acquaintance of Captain,
now Colonel Thoresby, who was placed over the Academy, or
Sanscrit College there, which was established about seventy
years ago by Government, at the recommendation of Mr.
Duncan, who was at that time agent to the Governor-General,
and was afterwards Governor of Bombay. The following are
the branches of study taught there : Firstly, Grammar ;
secondly, Poetry and works of Rhetoric ; thirly, the Nature of
the Divinity, called Vedanhu ; fourthly, Minansa, or the
" Ritual of the Vedas ;" fifthly, Sankhyci, a system of philoso
phy ; sixthly, the Poor anus , or epic poems of the famous books
called Muhdbharutu and Ramajanu : the latter is translated
by Wilhelm von Schlegel ; seventhly, Arithmetic, Mathema
tics, and Astronomy ; eighthly, the Hindoo law contained in
Shastree, a code for the general conduct of the Hindoos. The
English Seminary was founded about thirty-three years ago.
Captain Thoresby, the Director of the Hindoo College, showed
Wolff the temple Pishicar, which signifies " Lord of the
Universe," and is one of the names of Sheeva. Sheeva, or
Mahadeo, is the grand temple of Benares. Benares is likewise
called Kaashe, which means " resplendent." Benares is de
rived from Baranuse, and this means " situated near the sacred
river Ganges."

Whilst Wolff was one day passing by the Ganges, he saw
thousands of Hindoos performing their Buja, viz., "worship
and ablution ;" and they were washing their clothes in the
river. This is the baptism of the Hindoos. In short, bap
tism exists, and has ever existed, among all nations ; and
tradition tells us that it was commenced at the Deluge, when
the world was purified by water, through the perdition of
wicked men, and the salvation of the righteous. And this is
what Peter meant, injhis first Epistle, chap, iii., verses 20, 21,
where he says, "God waited in the days of Noah, while the
ark was a preparing, wherein few, that is, eight souls were
saved by water. The like figure whereunto, even baptism,
doth also now save us." It is remarkable that baptism is ex
pressed in Arabic by the word Towfaan, and means properly
" purifying ;" afterwards " deluge," whence the Germans have
to this day the word Taufen for " baptizing.'*

of Dr. Wolff. 417

Wolff asked Captain Thoresby " How far the Hindoo was
connected with Egypt, and to what extent that connection,
which once subsisted, can be ascertained 2" His reply was,
" That there can be no doubt that an intimate connection did
once subsist between Egypt and India ; but the extent of it is
not to be ascertained from the Sanscrit books." The tenth,
and last incarnation of Vishnoo kalki took place, according to
the belief of the Hindoos, about four hundred and twenty-
seven thousand years before Christ. Still, we see a great
analogy with the History of the Messiah ; for Vishnoo is,
according to their belief, to come to destroy the world for a
season, until the next great period of their ages recommences.
The Hindoos have a record of the submersion of the world by
a deluge, with many circumstances that resembled the Mosaic
narrative.

In Benares Wolff met a Greek, Galanos, by name, who had
lived more than fifty years in that city, and he not only
dressed like a Brahmin, but also lived like one, and was de
voted entirely to the study of Sanscrit, and was in correspon
dence not only with the wise men of Hindoostan, but also
with the monks of Mount Sinai. He told Wolff that so long
as the missionaries would not make themselves acquainted with
the system of Hindooism, their success could only be partial.
And though he was very far from despairing that Christianity
would at last take root in Hindoostan, yet he thought that it
would go out from themselves as a result of their own study and
convictions ; for, though he believed that the origin of Hin
dooism was Monotheism, or belief in one God, yet this very
Monotheism contained traces of the doctrine of a Trinity.

Yet that amiable man, Galanos, was favourable to missions,
and this was on real religious grounds, for he said, " The sal
vation of one soul is worth millions of money." Dr. Wolff,
very recently, received a just reproof from Dr. Harvey, the
celebrated naturalist at Dublin, on account of the shallow wit
he uttered, by saying, " that the London Society for Pro
moting Christianity among the Jews had carried on the con
version of the Jews for fifty-two years, and had spent ^800,000
during that time, and had only converted two Jews and a
half!" Dr. Harvey, sent him an advertisement, announcing
a meeting of the London Society at York, upon which Dr.
Harvey had written Dr. Wolffs observation, and simply
added to it, " What is the value of one soul ! " These few
words Wolff felt as if a poinard had entered his heart. He
showed it to his friends, and said, " This is the observation,
not of a clergyman, but of a naturalist ; and I have no answer

EE

418 Travels and Adventures

to give to him but simply to acknowledge my error, and make a
firm resolution not to repeat the joke again."

Now, to return to the history of Wolff's wandering through
Hindoostan. Just before his departure for Buxar, he received
a letter which he cannot help quoting. It was from that ex
traordinary man, Major William Fraser, whose character
Wolff has already described. Strange to say, though a lover
and friend of Muhammadans and Hindoos, on which account
he had incurred the obloquy of his British fellow-countrymen,
poor Fraser found his death by the dagger of a Muhammadan
Nwab, who had been his friend for years. That horrid mur
derer received his punishment on the scaffold, but with a firm
ness, coolness, and awful devotion which are only to be seen
in a Muhammadan fatalist, and which are worth describing.
He was taken out of prison by the executioner, and led to the
scaffold, preceded by a detachment of British soldiers. No move
ment of his muscles could be observed ; he held in his hand a
Muhammadan rosary, on which he recited his prayers ; he
gave no symptom of repentance, but, on the contrary, he
deemed it a good act to have murdered a Kaafer, i. e.
" infidel." After his body was taken down from the gallows, Mu
hammadans went pilgrimages to his tomb ; and they probably
do so to this day. Only among Hindoos were tears of grief
shed for the loss of their benefactor, " William Fraser
Sahib." No Muhammadans wept, for gratitude is a virtue
not to be found among them.

But to go back to Major Fraser's letter, which was charac
teristic, and as follows : —

" MY DEAR SIR, — 1 have the pleasure to acknowledge the
receipt of your letter from Lucknow, and I will forward one
for Lord Clare, and one for Mr. Bax, the chief secretary at
Bombay. I shall be always happy to hear of your welfare,
and, at present, you are as happy as it is possible for a man to
be. When you are fifty, you will be sobered down into a
staunch metaphysician. I beg you to read that excellent
book of Mr. Locke, ' Christianity with Reason.' Read his
chapter particularly on enthusiasm. Read also his first and
second volumes. At this advancing season of the year be
careful not to expose yourself. Be abstemious and prudent ;
also get better clothes, and a better cap, for the king said,
' What a pity it is that a holy father looks so like a captain ! '
My advice will make you laugh, and if it does, even that is
something in the way of good.

" I am, my dear sir, yours truly, WILLIAM FRASER."

of Dr. Wolff. 419

It cannot be denied that that excellent man, with all his
outward appearance of coldness, had a warm heart and strong
feelings. Wolff once complained to him that he had not
heard from certain friends for a long time, when he replied,
" That is because most men only think of themselves, and not
of others. There is great pretension in the world, but little
heart." It ought not to be forgotten to be mentioned, that he
was a brother of the celebrated author of the " Guzl-Bash."

Wolff then proceeded from Benares in the palanquin which
had been given to him by his worthy fellow-countryman,
Bowman by name. The dear old man wept, and said,
" Blessed be God that I have seen, in my old days, Joseph
Wolff, who travels about for the promotion of the knowledge of
Christ." Wolff also had the tears of the amiable Mrs. Cum-
ming, and of many other ladies and gentlemen when he went
away. Nor must he forget one gentleman whose name he will
not mention, as he is still alive, and his wife lives at London.
This friend read himself into becoming an infidel, but Wolff's
conversation, with God's grace, brought him back to the know
ledge of Christ ; and when Wolff had preached one Sunday,
he came after him, and said, " Pray for me," and shed tears
of repentance. He was an extraordinary man ; for whenever
Wolff awoke in the morning, when he was at Benares, (and
even before, during his sojourn at Cawnpore, in the house of
Conolly), his friend would be sitting near his bed, smoking a
cheroot, and with a cup of tea ready, in order that Wolff
might refresh himself. He was a plain and outspoken man,
and when Wolff one day praised his wife as an excellent lady,
his friend said, " If you were to see her flashing in a ball
room, what would you say of her then \ " Wolff replied,
" Then I should say, I saw your excellent wife flashing in a
ball-room." He replied, " There is no getting hold of you ;
you have an answer for everything."

Wolff then set out for Ghuzepoor, where he resided with
Mr. Smith, the judge, whose wife, Mrs. Smith, was related to
the Marquis of Hastings, and united beauty, amiability, mo
desty, dignity, and chastity, with eloquence, piety, and zeal
for the glory of God. Beside all this, she actually waited on
Wolff like a servant, so that he was quite ashamed. He
drank at their house chocolate, and ate the best curry he ever
tasted in his life. He preached in the church, and lectured in
the house of Mr. Trotter, whom he saw again a few years ago,
in Edinburgh, where he was called " Laird Trotter of the
Bush." Wolff dined at his house, " The Bush," with him,
and they talked over old stories, and Mr. Trotter went with

EE2

420 Travels and Adventures

him to the pantry ; where the good old man allowed Wolff to
make free with some excellent cream, preserves, and jelly, and
then he said, " Now, have done, or you will spoil your
dinner."

But he recollected some better things about Wolff's stay at
Ghuzepoor, namely, how he had preached on the personal
reign of Christ upon earth ; and so he made arrangements at
Edinburgh for WolfTs preaching the same sermon over again
in the Church of St. Paul. But on this occasion, Wolff so
rambled about from one thing to another in his sermon, that
Trotter said to him, " I never heard you to such disadvantage
in my life. You must, therefore, preach that same sermon
over again, in a different way, in Dean Ramsay's church, and
I shall get Mrs. Ramsay to induce her husband to lend you
the pulpit." And so he did. The church was again crowded;
and Trotter ran after Wolff in the streets of Edinburgh, and
said, " Now you have redeemed your character, and therefore
I shall make you a present of Bishop Butler's c Analogy.' '

On Wolff's arrival at Buxar, he met an old, invalided
garrison sergeant, who had been born at Frybourg, in Switzer
land, and whose name was Carl Schaleh. This man inquired
of Wolff after the old Baron Diesbach of Frybourg, who had
restored the Jesuits to Frybourg, and also the Redemptorists.
The sergeant was a good old Swiss, and had left Frybourg
many years before for Holland, where he served three years in
the Guards, under the Prince of Orange. In the year ] 795,
he came to the Cape of Good Hope, where he was made a
prisoner by the English Admiral Elphinstone. He then
entered the English Service, and came to Calcutta.

From Buxar Wolff addressed the following letter to the
King of Oude :—

" MOST POTENT JEHAAN-PENAH — Your Majesty has over
powered me with your benevolence and generosity ; so that
feelings of gratitude compel me to write to your Majesty those
truths which will render your Majesty happy, and your Ma
jesty 's subjects happy, here upon earth, and eternally in
heaven. My earnest wish is, that your Majesty, and your
whole Court, should inquire into the truth of the Gospel of our
Lord Jesus Christ, with prayer and supplication. And your
Majesty will then be convinced that Jesus Christ was the Son
of God, born of the Virgin Mary, by the power of the Holy
Spirit ; and that the fulness of the Godhead was in Him
bodily ; and that He died for our sins, and rose again, and
went to heaven ; from whence he will come again in the clouds

of Dr. Wolff. 421

of heaven. In believing this glorious doctrine, your Majesty
will experience joy, peace, and love ; by means of which your
Majesty will become the father, spiritual and temporal, of your
subjects ; and your Majesty will one day shine like the stars,
and like the brightness of the firmament, for ever and ever.
" Your Majesty's most obedient, humble servant,

JOSEPH WOLFF, Missionary."

CHAPTER XXV.

Route from Buxar to Calcutta : Bishop Daniel Wilson : Sir
Edward Barnes, and other friends: preaches for six days in
succession.

left Buxar, and arrived at Dinapore, where he
was most kindly received by Mr. Ruspini ; and he had
the gratification of preaching, at that gentleman^s request,
from the same pulpit which the great Henry Martyn often
occupied, when he was missionary of that place, before he set
out on his missionary tour to Persia. In Dinapore, Wolff
also delivered a lecture, which was attended by General
O'Halloran, an enthusiastic Freemason, who suspected from
something that was said that Wolff was also a Freemason ;
but he was mistaken. Wolff also met there a great many
people who were followers of Irving, and believers in the so-r
called " unknown tongues." Though Wolff was far from
rejecting all that was going on in Irving's church in London ;
yet, knowing that Irving was easily deceived, he hesitated in
giving an entire assent to that which was called by Irving and
his party the " work of the Spirit ;" but at the same time h©
was disposed to withhold any opinion, either for or against
him.

After stopping a few days in Dinapore, he proceeded to the
great city called Patna, where he was received in the kindest
way by Jennings and his family ; and very soon he was sur*
rounded by Mussulmans from the town. Two thousand of
them collected in a large hall, where Wolff argued with them
for six hours ; and he preached to them, first of all, the atone
ment of Christ and His second coming in glory and majesty.
Dr. Clarke and his family, whom Dr. Wolff has lately met
again in Leamington, Mr. Stevens the chaplain, Elliot, Tern-

422 Travels and Adventures

pier, and old Douglass the judge, were present, Bursts of
applause resounded, during the discussion, from all sides ; but
Wolff had reason to be on his guard, for the Mussulmans
frequently cited texts, as from the Gospel, which were not
really to be found there. That most learned Muhammadan,
Mowlvee Ahmede, called on Wolff, together with a number of
other learned Muhammadans. Some of them were natives of
the kingdom of Khiva, who confirmed to Wolff the account
which he had heard of the inhabitants of Khiva when travel
ling in Turkistan, and during his stay in Bokhara, namely,
that they are the descendants of the Hivites, Perrizites, and
Jebusites, who were driven out from the land of Canaan by
Joshua, whom they curse to this day in their prayers ; and to
this day they are called by the Jews, who reside among them,
and by those of Bokhara, " the Philistines." Wolff has not
the least doubt that they are the descendants of the Philistines
of old, and they are detested by the Osbecks, and by all the
tribes of Muhammadans in Bokhara and Turkistan, as bastard
Muhammadans : and the Jews of Khiva are detested by the
Jews of Turkistan, because they intermarry with "the
Hivites;" descendants of those of the Old Testament, whose
vices they partake. Many of the Khivites went to Kams-
chatka, and, they say, to still more distant countries; and
since Wolff has seen the Indians in America, he has not the
slightest doubt, from the striking resemblance between these
Indians and the Khivites, and from the traditions of the latter,
and also from the great likeness between many words in their
language, that the Indians in America are the descendants of
the Khivites. This is also confirmed by the account which
Mr. Noah, of New York, gave to Wolff, namely, that the
Indians told him that they Jiad come from the far north in
boats.

Wolff also met at Patna with an enlightened German from
Salsburg, who said to him —

" Do you recollect by whom these verses were written, and
to whom they were addressed f " Dich hat Gott hereingerufen
Weit von fern in Seinr Haus ; Und von Seines Altars Stuff en ;
Sendet Er dich wieder a-us" " God has called thee into His
house from a far distance : and from the steps of His altar, He
sends thee forth again."

Wolff said, shouting for joy and astonishment, " How did
you come by these verses ?"

The German coolly replied, " Our poet, Weissenbach, wrote
them in your album, and then published them among his col
lection of poems."

of Dr. Wolff. 423

Wolff then entertained his English friends with several
droll stories. Among others, he told a story about a Jew,
which he will now repeat. " I once sang a song to a Jew, who
said that he must write down the music of that song. Then,
I said to him, ' Do you know the notes f to which he replied,
4 No ; but 1 will write the music down in my own way. I
have got notes of my own; do you only sing slowly.1 I began
to sing, and the Jew wrote down, twice, ' jRamdadam.' Then
he told me to go on ; so I sang again, and he wrote down the
following word — ' Restedee.' After I had done singing, the
Jew actually sang the song as if he had notes."

Wolff then spoke about Pius VII., and said, "Pius VII. is
very fond of being dressed very smartly, even more so than I
am!" Some one said to Wolff, " Surely you exaggerate!"
Wolff then cited some of Schiller's and Goethe^s poetry, espe
cially of the former, from which he repeated the following,
over and over again : —

" Das ist ja was den Menschen zieret,
Und dazu ward ihm der Verstand,
Dasz er im innern Herzen spiiret,
Was er erschafft mit seiner hand."

Translation : —

" This is a great prerogative which adorns man,

That he feels in his heart what he creates with his hand ;

And for this very purpose reason was given him."

And from Goethe he recited pieces of his Faust and his Pro
metheus. Also, Wolff did not forget Max von Schenkendorf's
patriotic poems, nor Theodore Korner's " Lyre and Sword ;"
nor Riickert's poems, &c.

Wolff after this left Patna, and arrived at Gyah, a celebrated
place for Hindoo pilgrims ; and here he has to say a few words
on pilgrimages.

Pilgrimages have existed among all nations, and were consi
dered, even in the Bible, as the very essence of the outward
form of festivals. The very word in Hebrew, KHOG (Tf),
which means " festival/' originally meant " pilgrimage," and
corresponds with what the Arabs call Hadsh, or what they also
call Ziyaret — " a visit, a pilgrimage.""

Wolff met at Gyah several Englishmen, one of whom was an
amiable fellow ; but he excited Wolff with some silly objections,
so that he lost his temper, and called him a "coxcomb." But

424 Travels and Adventures

the Englishman took it with so much coolness and amiability,
that Wolff was quite disarmed, and apologized.

He then proceeded to Bancoorah, where the worthy Mr.
Kruckeberg, a holy missionary from the Church Missionary
Society, was stationed — a man entirely devoted to the work of
Christ. Wolff preached at Bancoorah, and stayed there a
short time, and then proceeded to Burdwan, where he stopped
a few hours with Captain Vetch, who now lives in Scotland,
where Wolff has since visited him. He preached at once in
the small church of Mr. Linke, who was the missionary there,
and a man who combined enthusiasm with sobriety. Wolff
talked with him about the learned men of Germany ; and then
entered his palanquin and went forward to Chinsurah, where he
stopped a few hours, and met a grandson of Boswell (Dr.
Johnson^s friend). He refreshed himself with tea and curry,
and ate a mango ; and then he proceeded to Ishapoor, where a
nice, amiable, stout, red-cheeked gentleman, Major — now
General — Powney came out of his house, and called out, " You
are Wolff !" just as Wolff's palanquin was passing. "Come
in,*" he said ; " for it is too late for you to enter Calcutta ; and
I shall instantly send an express messenger to Garden Reach
to your wife's cousin, Mrs. Colonel Craigie, that she must not
expect you, for you must stay with me over night, and to
morrow I will send you forward."

So Wolff stayed that night with Major Powney, and talked
with him the whole night. As Wolff had an attack of heart
burn, he asked for brandy ; but Major Powney replied, " There
is neither wine, brandy, nor liquor in my house ; for I belong
to the Temperance Society."

In February 1861, Dr. Wolff dined again with General
Powney, in his house at Petersham, where he met General Sir
George Pollock, and a daughter of Sir John Malcolm.

Wolff received, while at Major Powney's, the following letter
from the Right Reverend Daniel Wilson, Bishop of Calcutta: —

" Palace, Calcutta, Monday.

" DEAR SIR, — I shall be rejoiced to see you once again,
after so long an interval. What journeys you have made !
Why, if your letter in the Courier of Saturday be genuine,
you have run over the face of the earth ! Of course you do
not expect such an old fellow as me, to enter into your particu
lar views and dates as to unfulfilled prophecies. But on the
grand vital truths of Christianity, as applicable to Jew and
Gentile, in all ages, and at all times, and in all countries, you
will find me exactly what I was thirty years since, and as I

of Dr. Wolff. 425

hope to be at my dying hour, only desiring to be found in HIM,
whom to know is life eternal.

" I shall rejoice to press you, dear brother, to my bosom, if
you only keep on the broad grounds of faith and love, which I
am sure you will do in such a place as Calcutta.

"I have no time to write upon the topics you advert to ;
you must come and see me, and take your bed at my house,
and then we can talk over all matters. For I do not under
stand what the Moulvee Muhammad Iszhak means, by the
seal of the Prophets. — Farewell. I am ever yours,

" DANIEL CALCUTTA."

When Wolff arrived at Calcutta, he was most kindly re
ceived by the Lord Bishop, and slept in his house, and was
taken by him to the cathedral, and was introduced by him to
the Archdeacon (afterwards Bishop) Corrie, and to the Chap
lains, Fisher, Robertson, Dealtry (late Bishop of Madras), &c.

Wolff then went to see his wife's cousin at Garden Reach,
near Calcutta. Mrs. Craigie, the wife of Colonel Craigie, a
lady of an original turn of mind, and of great energy, zeal,
and vigour, with which she combined the self-denial of an
apostle, without neglecting the duties of a tender wife and
affectionate mother. She drew around her crowds of Hindoos
of all classes, to whom she preached the Gospel of Christ.
Wolff heard her boldly reprove the highest dignitaries of the
Church of England in Calcutta. She confounded Sociniaus,
and put to shame Atheists. She is a clever linguist, and
speaks French and Hindostanee with great fluency. She in
troduced Wolff to Dr. Duff, a very remarkable man, who esta
blished a beautiful school for the Hindoos. The natives taught
there compared texts from the Old and New Testaments, and
proved the truth of Christianity with wonderful skilfulness.
They were acquainted with the different ways of interpreting
unfulfilled prophecy ; and were, moreover, well grounded in
geography and profane history.

Krishna, a most respectable Brahmin in Calcutta, openly
avowed the Christian religion at this time, and published a
newspaper entitled the Enquirer, for the purpose of converting
his countrymen. To this Brahmin Mrs. Craigie introduced
Wolff, and also to another, a man who had given up a situ
ation which brought him 8,000 rupees per annum, in order
that he might establish and teach a Christian school for
Hindoos, in Calcutta.

It was in the month of March that Wolff arrived at Cal
cutta. Previous to his entrance into the town, he wrote (as far

426 Travels and Adventures

as he can recollect) the following letter to Lord and Lady Wil
liam Bentinck : —

" MY DEAR LORD AND LADY WILLIAM, — When I was
with you at Simlah, in the Himalaya mountains, you gave me
some very useful advice about tact : I therefore will now exer
cise this tact. When you were at Simlah, you lived (compa
ratively speaking) in a private capacity. But now, as you are
in Calcutta, you represent, as Viceroy, the King of England.
If you, therefore, cannot receive me in that town, as you did
at Simlah, I will only come when you send for me. — I am, my
dear Lord and Lady William, your humble and obedient ser
vant,

" JOSEPH WOLFF."

Lady William Bentinck wrote immediately to Wolff whilst
he was staying with the Bishop.

"MY DEAR JOSEPH WOLFF, — Apartments are prepared
for you in the Government House, and you therefore had
better not bother the Bishop, who has to prepare his sermons ;
but come to us immediately, and as I shall not be at home this
afternoon, you will dine with Lord William and the staff; and
try not to be too excited, as you will have to lecture in the
town hall on the 26th of March, before 1,200 persons, so keep
yourself as calm as possible.

" You shall have your coffee, cake, and hookah, before the
lecture, as you used to have at Simlah ; and the same servants
that you had there will wait on you, and will shave you, and
take care of you."

Wolff immediately went to the Government House, and
Lord and Lady William received him with parental kindness.
Lord William said to him, " You have an astonishing know
ledge of the world, you have been in the right with regard to
Borowsky, in Meshed ; for he was a Russian spy and a Jew,
and not "the son of Prince Radzivil. He has now openly
entered the Persian service in the Russian interest.""

Wolff answered, " I knew he was a Jew, on both the father's
and mother's side, by the movements of his face and shoulders,
when he related to me an anecdote about a Jew in London.
Though it was an absurd story, none but a pure Jew could
have made it so ludicrous."

Lord and Lady William exclaimed, " Tell us the story ; and
as you are also a Jew by the father's and mother's side, you
must tell it exactly in the same style."

of Dr. Wolff. 427

Sir Edward Barnes, who was present, before Wolff began to
tell the story, observed —

" Wolff proves his strong mind, by openly avowing himself
a Jew, wherever he is, and in whatever society ; though he
has less of a Jew about him than any one I ever met."

Another officer who was present (Colonel Morrison), re
marked —

" I know another like him, whose name is Goldsmid."

Wolff afterwards met that Goldsmid in Bombay, in the year
1836. A delightful man he was ; in whatever society he was,
he openly avowed himself to be a Jew.

Certainly, Wolff was never ashamed of his own Jewish
blood ; and before telling the story of Borowsky, he will give
an instance of his own candour on this point. He was tra
velling with a young Hungarian nobleman, who had been his
fellow- student at Vienna. The Hungarian said to him, " You
will soon be in my father's presence, and the first question he
will put to you will be, 4 Are you sprung from ancient nobility T
and you must say, ' Yes.' ': They soon met the young man's
father, who at once said, " Are you from the old nobility 2"
and Wolff replied, " Yes ; one of my ancestors was a mighty
chieftain in the deserts of Arabia, who commanded an army of
600,000 soldiers ; and another was a king and a harp-player."
The old nobleman inquired their names. Wolff answered,
" Moses and David."

Now for Lord W. Bentinck, who said again —

" Tell the story of Borowsky."

Wolff then began — " One evening, when at Meshed, Bor
owsky related this to me. A Polish Jew arrived from Poland
in London, and asked the Jews there, ' How can I gain a few
groschen f The Jews told him, ' Go into the street, and exclaim,
u Old clothes." ' Israel (this was the name of the Polish Jew)
wrote down, in a little book he carried with him, and in Jewish
characters, the words, ' Old clothes.' Then the Jews told him,
4 Probably, one of the Goyem will call you into the house, and
offer you old clothes for sale : upon which you must ask, ' How
much ?' — so the old fellow then wrote down, in Jewish cha
racters in his book, ' How much/ Then they will say, ' One
pound, ten shillings, and sixpence ** (he also wrote this in his
book). 4 Then, after you have finished business, say, " Good
bye." Israel then walked about in the streets of London,
exclaiming, 'Old clothes, old clothes!' Some person, from a
most respectable house, gave him a sign to come in. He en
tered, and they showed him a great bundle of old clothes.

428 Travels and Adventures

Then he asked (looking in his book), ' How much ? One pound
ten shillings and sixpence. Good bye.' The people said,
4 Give for them whatever you please/ He then again looked
in his book, and said again, ' One pound ten shillings and six
pence. Good bye.1 The master of the house, who was an
angry man, then took hold of his collar — believing that he
was joking at them — and pulled the little beard he had, and
kicked him out of the house. Then the poor fellow sat down
in the street, upon the step of the house whence he came out,
and exclaimed (here Borowsky moved his head just as the Jews
move them), ' Weh geschrien, well geschrienj which means, I
may cry. woe, I may cry woe. 'This London is like Sodom
and Gomorrah. I come here to gain a few groschen, and the
Goyem pull out my beard/ A respectable Jew who was pass
ing, asked him, ' What was the matter ?' And he related to
him the story. Then a crowd having collected round them,
that respectable Jew told the people, ' Now, you see what they
do in London to a poor strange Jew.' The people inside, see
ing the crowd collected round their house, thought that there
must have been some mistake about the Jew ; and perhaps
that he did not speak English ; the master of the house there
fore opened the door, and some one told him of the mistake ; so,
being a rich man, he made a present of fifty pounds to poor
Israel.

" After poor Israel had got his fifty pounds, he went back to
the Jews and told them, ' Really, England is a country where
milk and honey flow. A mad Englishman pulls my beard a
little, for which I get fifty pounds.' Another Polish Jew who
heard this, remarked, ' Israel has a little beard, and he gets
pulled a little by his beard, for which he gets fifty pounds ! I
shall now go to the house of Lord Palmerston, and wait till
he comes out, and then I shall say to him, Pull my beard,
and, as I have a large beard, I shall get one hundred pounds/
So he went to the house of Lord Palmerston, where he saw a
servant in livery, with gold lace on it, and powdered hair. He
said, c This can be no other than Lord Palmerston himself.'
Then he said to him, ' Herr Lord Palmerstein ; Herr Lord
Palmerstein, pull my beard; pull my beard !' when the servant
gave him a good thrashing, without giving him the hundred
pounds. Now," Wolff continued to say to Lord William Bentinck
" General Borowsky told that absurd story in such a way, that
I said to him to his face, ' You are as little the son of Prince
Radzivil as I am the son of the Emperor of China ; for only
a Jew, on both the father's and mother's side, could have made
such actions as you do when you tell this story.' r

of Dr. Wolff. 429

Wolff then delivered his first lecture in the Town-hall of
Calcutta, in the presence of the Bishop, Lord and Lady Wil
liam Bentinck, Sir Edward Barnes, the Commander-in-Chief,
and Captain Fawkes, and who, whilst Wolff is dictating his
autobiography at Ecclesfield, is at Sheffield, five miles distant
from the former place.

The town-hall was crowded ; the Bishop and Lord W. Ben
tinck shook hands with him after the lecture was over, and a
great many of his friends did the same. The religious papers
all exalted him to the sky ; but the Bengal Hurkaru described
Wolff as an amiable enthusiast, but not eloquent. Other reli
gious papers, on the contrary, praised his eloquence. Mr.
Prinsep, in his paper, the name of which Dr. Wolff does not
recollect, praised Wolffs zeal and good-humour. But the
paper called The Englishman, published by Stocqueler, cut
Wolff up in a most tremendous and very clever manner.
Wolff thanked the editor in a letter, for the criticism, who
praised Wolff's generosity in return.

Wolff gave a second lecture, which was again crowded, and
was received with similar applause. Some of his friends told
him, "" How easily you shake off abuse." Wolff replied, u I
am not always the same ; I sometimes cast firebrands around
me ; but then I am afterwards ashamed of it, and beg pardon.
Mr. Simeon observed that, and therefore once said to me,
4 You first give a slap in the face to your opponents, and then
you ask them, How do you do V " Wolff was also invited
to stay in the house of the Rev. Mr. Dealtry, who became
Bishop of Madras ; and he desired him to lecture on the per
sonal reign of Christ, and state his proofs for believing that
Christ would come upon the earth in 1847. Wolff did it with
such modesty that he gained the affection of all ; but Wolff
now bitterly regrets that he ever fixed a date.

Wolff then went to the Jewish quarter, and conversed with
the white and black Jews ; and he also visited a remarkable
man, of whom he spoke with too great severity in his " Re
searches and Missionary Labours," published in 1835. For,
though Wolff believed him to be most essentially in error, yet
error, proceeding even from conviction founded upon false pre
mises, ought to be treated and combated with great tenderness.
William Adam is the name of the gentleman alluded to. He
was formerly a Baptist missionary ; and, fired with zeal for
promoting the doctrine of the divinity of our Lord Jesus Christ,
he entered into a discussion with the celebrated Ramohun Roy,
an Unitarian, and was completely defeated by him, and con-

430 Travels and Adventures

verted to Unitarian views. Mr. Adam's visage, however, ap
peared to Wolff to be that of a man who felt himself unhappy,
and as if still seeking the truth with seriousness ; for there is
uo doubt that the principles of the Unitarians cannot inspire
men with cheerfulness. This was the case with the great
Unitarian, Channing, who, shortly before his death, expressed
himself in a letter, so far as Wolff recollects (and his memory
does not fail him in such matters), in the following manner.
He wrote, " I feel daily more dissatisfied with the Religion of
Belsham and Priestley. I wish to be united with the whole
Catholic Church throughout the world." And thus Dr. Wolff
now pants daily, more and more, after being united with the
whole Catholic Church throughout the world, in spirit and in
truth. And he also desires to feel a stronger communion with
the Church above.

Wolff one day announced his determination, which determi
nation he fulfilled, to give a kind of u retreat," as it is called
at Rome, in an unconsecrated building, and to preach every day
for six successive days, twelve hours each day. This he did,
preaching and praying the whole time ; and about 1000 people
attended. He afterwards visited, with about twenty English
ladies, the Armenian gentlemen and ladies, who were resident
at Calcutta. Hoannes Avdal, who was one of the principal
men in the estimation of the whole Armenian nation, re
quested Wolff to inform the Armenian nation, through him, if
the time and opportunity should ever occur, when they might
send their young men for education to the universities of Eng
land, and build colleges there for themselves ; so that their
young men might return well educated to Armenia, and become
lights in the Armenian Church. And those demands of the
Armenians, which were also made to Wolff in other places,
have excited in him the desire of establishing hostels at Cam
bridge. They have a college at Calcutta, which was established
by Arratoon Kaloos, in which Goldsmith's Histories, the
" Vicar of Wakefield," the " Deserted Village," " Humphrey
Prideaux's Life of Mahomet," and "Paul and Virginia,"
have been translated into Armenian by the pupils of that insti
tution. Wolff also accepted the invitation sent to him by the
worthy and excellent Baptist missionaries of Serampore, the
great Doctors Marshman and Carey.

It is extraordinary to observe that the really great men
among the missionaries, who do not belong to the Church of
England, are daily becoming more and more unprejudiced
against Episcopacy, and more favourable towards the Liturgy

of Dr. Wolff. 431

and Homilies of our Church ; and are even losing some of their
bitterness against the Church of Rome. The great missionary
Morrison, in China, -has translated the Prayer-book and Homi
lies of the Church of England ; and we have seen with what
great liberality (Wolff does not talk of modern liberality, but
of Christian liberality) the great Livingstone has joined of
late with sound Churchmen, in their exertions for the evan
gelization of Africa. And it redounds to the honour of the
High-Church Bishop of Oxford, that he has taken by the hand
that worthy missionary ; and we may yet see the time when
dissent will thus be diminished in England, and the instru
ments of this conversion will be the High- Church clergy.

Wolff at last took leave of all his friends, Churchmen, Dis
senters, Hindoos, Armenians, and Jews ; of Lord and Lady
W. Bentinck, Sir Charles Metcalfe, &c. ; and after Lady W.
Bentinck had kindly furnished him with all necessaries for the
voyage, he returned to Colonel and Mrs. Craigie. The latter,
with all her energy, accompanied Wolff on board the steamer,
called the " Fifeshire," on the 27th April, 1833, and he sailed
for Masulipatam. Mrs. Craigie recommended him to Major
Sutherland, one of his fellow-passengers, for he was very
unwell at the time ; and besides this, his dear friend, Mrs.
Craigie, who was a firm believer in homoeopathic medicine,
which she called the gospel of medicine, gave globules, &c., into
the hands of Sutherland, which she desired him to doctor
Wolff with every day. And though Wolff candidly told her
that he was rather heterodox, and did not believe in the gospel
of medicine ; yet he assured her he believed that it would do
him good, as it came from the magic touch of her beautiful
hands ! She was very much flattered, and went back again to
Calcutta, after she had once more recommended him to the
kindness of Major Sutherland. This gentleman did every
thing for Wolff, except one thing, namely, he would not scratch
his back. Wolff was suffering dreadfully from prickly heat,
and he requested Major Sutherland to scratch him, which he
good-naturedly declined, saying, " My dear Wolff, I am not
accustomed to it !" and he was inexorable for several days.
There was another passenger, Mr. Morris, of the Factory of
China, who showed to Wolff great kindness ; and thus he
arrived on the 19th of May at Masulipatam, which is the
hottest place in India. Here he resided in the house of Mr.
Casamajor, the circuit judge. Great numbers of officers and
soldiers died daily of apoplectic fits and cholera. But Wolff
lectured and preached twice in the church there, although the
heat was so intense that, when he was in the house, he could

432 Travels and Adventures

not keep awake, but laid down under the table of Casamajor,
like a drunkard.

He then left Masulipatam, and arrived safely by dak at
Hyderabad, during the greatest heat of the day ; and was re
ceived into the residence of Colonel Stewart, the British minis
ter at the court of his Highness the Nizam. When Wolff
arrived in the Residency, he wTas so overpowered by thirst and
heat that he actually drank above twenty bottles of gingerbeer.
The British officers treated Wolff very kindly, and he received
a kind letter of introduction from his Excellency Sir Frederick
Adam, Governor of Madras.

CHAPTER XXVI.

Hyderabad-, the Thugs-, their History, Manners, and Customs.

TOURING his residence at Hyderabad, Wolff became
-*-^ exceedingly anxious to make himself acquainted with
the whole history of the Thugs ; and, through the kindness
of Colonel Stewart, he received the most complete informa
tion about them from official documents. And as Wolff's
account of this sect was highly praised throughout Germany
and Scotland, he thinks the reader will not be displeased to
have it laid before him.

The Thugs form a perfectly distinct class of persons, who
subsist almost entirely upon robbery and murder. They ap
pear to have received their name from their practice of
decoying those persons they mark out for destruction, and
inducing them to join their company, when they take advan
tage of the confidence they have endeavoured to inspire, and
strangle their unsuspecting victims. They are also known
by the name of Phanseegur, and in the north-eastern part of
the Nizam's dominions they are usually called Kurk Bund,
which means " gang of wolves." There are several pecu
liarities in the customs of the Thugs, both in their method of
causing death, and in the precautions they adopt for the pre
vention of discovery, which effectually distinguish them from
every other class of delinquents. And it may be considered
as a general rule whereby to know them, that they affect to
disdain the practice of pilfering, housebreaking, and indeed
every species of theft, that is not preceded by the perpetra
tion of murder.

of Dr. Wolff. 433

The Thugs adopt no other mode for committing their
murders than strangulation, and the only implement made
use of for this purpose is a handkerchief, or any convenient
strip of cloth. They never attempt to rob a traveller till
they have first deprived him of life. After the commission
of a murder, if time and opportunity serve, they never neglect
immediately to t bury the body, or to conceal it in some way
or other; and they never leave a corpse on the highway
unless they happen to be disturbed.

To trace the origin of this practice of murder would be a
matter of some difficulty ; for, if the assertions of the Thugs
themselves are entitled to any credit, it has been the custom
from time immemorial ; and they pretend that its institution
is coeval with the creation of the world. Wolff observed that
they may be the followers of Lamech, who was the first
infanticide, and wrho misunderstood the doctrine of atonement.
Like most other inhuman customs in this country, the tra
ditions regarding it are mixed up with tales of Hindoo
sayings ; and the Thugs would wish to make it appear that,
in immolating the numberless victims that yearly fall by their
hands, they are only obeying the injunctions of the deity
they worship, to whom they say they are offering an accept
able sacrifice. The object of their worship is the goddess
Kalee, or Bhowanee ; and there is a temple at Bindachul, near
Mirzapoor, to which the Thugs send considerable offerings,
and the establishment of priests at that shrine consists entirely
of their own community.

Bhoicanee, it seems, formed a determination to extirpate
the whole human race, and to sacrifice all but her own dis
ciples. But she discovered, to her astonishment, that, through
the interposition of the creating power, whenever human
blood was shed a fresh subject immediately started into
existence to supply the vacancy which she had caused. She,
therefore, formed an image, into which she infused the prin
ciple of life ; and, calling her disciples together, she instructed
them in the art of depriving that being of life, by strangling
it with a handkerchief. This method was found on trial to
be effectual, and the goddess directed her worshippers to
adopt it, and to murder without distinction all who should
fall into their hands ; promising that she herself would dispose
of the bodies of their victims. Their property was to be
bestowed upon her followers ; and she was to be present, and
to preside over and to protect them, on those occasions, so
that none should be able to prevail against them.

' ' Thus," say the Thugs, " was our order established, and

F P

434 Travels and Adventures

we originally took no care of the bodies of those who fell by our
hands, but we abandoned them wherever they were strangled ;
until one man, more curious than the rest, ventured to watch
the body he had murdered, in the expectation of witnessing
the manner in which it would be disposed of. The Goddess
of his worship, descended as usual to carry away the corpse ;
but observing that this man was on the look out, she relin
quished her purpose, and, calling him angrily, rebuked him
for his temerity, telling him she could no longer perform her
promise regarding the bodies of the murdered, and that his
associates must hereafter dispose of them in the best way they
could." Thus, they say, arose the practice invariably fol
lowed by the Thugs of burying the dead ; and to this circum
stance is principally to be attributed the extraordinary man
ner in which their atrocities have remained undetected. For,
with such circumspection and secrecy do they act, and such
order and regularity are there in all their proceedings, that it
is next to impossible that a particular murder should ever be
discovered.

Absurd as the foregoing relation may appear, it has had its
effect on the minds of the Thugs ; for they do not seem to be
visited with any of those feelings of remorse and compunc
tion at the inhuman deeds in which they have participated
which are commonly supposed to be, at some period of their
lives, the portion of all who have trafficked in human blood.
On the contrary, they dwell with satisfaction on the recol
lection of their various and successful exploits ; the truth of
which assertion Wolff witnessed in his examination of some
of them at Hyderabad, when they referred, with no small
degree of pride and exultation, to the affairs in which they
had been personally engaged, especially if the number of
their victims had been great, or the plunder they had acquired
extensive.

Notwithstanding the observance amongst Thugs of Hindoo
rites of worship, a very considerable number of them are
Mussulmans. No judgment of the birth or caste of a Thug
can, however, be formed from his name ; for it not unfre-
quently happens that a Hindoo Thug has a Mussulman name,
with a Hindoo " alias" attached to it ; and vice versa with
respect to Thugs, who are by birth Muhammadans. In
almost every instance, the Thugs have more than one appel
lation, by means of which the Mussulman Thugs may be
recognized; some are to be found of every sect, Sheikh,
Seyud, Moghul, and Pathan ; and among the Hindoos the
castes chiefly to be met with are Brahmins, Hajpoots, Lod-

of Dr. Wolff. 435

hees, Aheers, and Kolees. In a gang of Thugs some of
every one of these castes may be found ; all connected
together by their peculiar system of murder ; all subject to
the same regulations ; and all, both Mussulmans and Hin
doos, joining in the worship of Bhowanee.

They usually move in large bodies, often amounting to
from one hundred to two hundred persons ; and they resort
to all manner of subterfuges to conceal their real profession.
If they are travelling southwards, they represent themselves
to be either in quest of service, or on their way to rejoin the
regiments they pretend to belong to, in that part of the coun
try. When, on the contrary, their road is toward the north,
they call themselves Sepoys, from the Bombay or Nizam
army, who are going on leave to Hindoostan. The gangs do
not always consist of persons who are Thugs by birth. It is
customary for them, by holding out the promise of monthly
pay, or the hopes of amassing money, to entice many to join
them who are ignorant of the deeds of death that are to be
perpetrated for the attainment of their object ; until they
are made aware of the reality, by seeing the victims of their
cupidity fall under the hands of the stranglers. The Thugs
declare that novices have occasionally been so horrified at the
sight as to have effected their immediate escape ; whilst
others, more callous to the commission of crime, are not de
terred from the pursuit of gain by the frightful means adopted
to obtain it ; and remaining with the gang, they too
soon begin personally to assist in the perpetration of
murder.

Many of the most notorious Thugs are the adopted children
of others of the same class. They make it a rule, when a
murder is committed, never to spare the life of any one pre
sent, either male or female, who is old enough to remember
and relate the particulars of the deed. But, in the event of
their meeting with children of such a tender age, as to make
it impossible that they should reveal the fact, they generally
spare their lives, and, adopting them, bring them up to the
trade of Thugee. These men, of course, eventually become
acquainted with the particulars of the murder of their fathers
and mothers, by the very persons with whom they have
dwelt since their childhood; but they still goon following
the same dreadful trade.

It might be expected that a class of people, whose hearts
must be effectually hardened against all the better feelings
of humanity, would be troubled with few scruples of con
science ; but, in point of fact, they are as much the slaves of

F F 2

4o6 Travels and Adventures

superstition, and as much directed by the observation of
omens in the commission of their murders, as the most in
offensive of the natives of India are in the ordinary affairs of
life. The chief symbol of worship among the Thugs is, a
Khoddee, or pickaxe of iron. It is known among them by
the names of Nishan, Kussee, and Ma/tee. With every gang
there is a Nishan, which is in fact their standard ; and the
bearer of it is entitled to particular privileges. Previous to
commencing an expedition, the Jemadars of the party cele
brate a Poojah (a religious ceremony) to the Nishan or pick
axe, which is typical of the deity of their worship.

The ceremonies of -their superstition differ little from the
usual rites of Hindoos on similar occasions. A Hindoo
Thug, of good caste, is employed to make a quantity of the
cakes called Poories, which being consecrated by an offering
to the idol, are distributed among the assembly. The
Nishan is bathed and perfumed in the smoke of burning veni
son, and is afterwards made over to the Nishan- wall ah, who
receives it on a piece of cloth kept for that purpose. It is
then taken out into the open fields in the expectation of an
omen being observed. The Nishan is deposited in a con
venient spot in the direction that the party intends to
proceed, and certain persons are deputed to keep watch
over it.

There are particular birds and beasts that are looked upon
by the Thugs as the revealers of omens : to whose calls and
movements their attention is on this occasion particularly
directed. Among these are the owl, the jay, the jackal, the
ass, &c. If one of these calls out, or passes them from the
right-hand side, the omen is looked upon as favourable ; but
if from the left, it is considered unpropitious, and the project
is abandoned.

It is not unusual for the Thugs to look for an auspicious
omen, previous to committing a murder; and they are fre
quently deterred from carrying their intentions immediately
into effect, by observing an unfavourable sign; such as
smoke crossing their path when in pursuit of a victim ; or
the circumstance of any of the animals before mentioned
calling out on their left-hand side. This, no doubt, accounts
for Thugs so often keeping company with travellers for
many days previous to their murdering them ; although they
had determined upon their sacrifice from the moment of
their first joining the party. The omen is denominated
Soyoon.

In the event of an expedition proving more than ordinarily

of Dr. Wolff. 437

successful, a Poojah is usually made to Bhowanee; and a
portion of the spoil, taken by the gang, is set aside for the
purpose of being sent to the pagoda before alluded to, as an
offering to the Goddess. Propitiatory offerings are also made,
and various ceremonies performed before the Khoddee, or
Nishan, should the Thugs have failed in obtaining any plun
der for a length of time.

In every gang of Thugs there are to be found one or
more Jemadars, who appear to hold that rank, not by the
choice of their followers, but in consequence of their wealth
and influence in their respective villages ; and this superior
position enables them to assemble the party. The profits of
a Jemadar are of course greater than those of his followers.
He receives six-and-a-half or seven per cent, on all silver
coin, and other property not hereafter specified ; and then he
has a share of the remainder in common with the other
Thugs of the party. When gold is obtained in coin, or in
mass, the tenth part is taken by the Jemadar previous to
dividing it ; and he has a tithe of all pearls, shawls, gold,
embroidered cloths, brass and copper pots, horses, &c. The
Jemadar acts as the master of the ceremonies when Poojah
is performed ; and he assigns to every Thug the particular
duty he is to execute in the commission of every murder
that is determined on. These duties are undertaken in suc
cession by all the Thugs of the party ; and to the regularity
and system that exist among them must be attributed the
unparalleled success that has attended their proceedings.

Next to the Jemadar, one of the most important person
ages is the Buttoat, or strangler ; who carries the handker
chief with which the Thugs usually murder their victims.
This implement is merely a piece of fine strong cotton cloth,
about a yard long. At one end a knot is made, and the
cloth is slightly twisted, and kept ready for use, and it is
concealed in the waist-band of the person who carries it.
There is no doubt but that all the Thugs are expert in the
use of the handkerchief, which is called Roomal, or Paloo ;
but if they are to be believed, only particular persons are
called upon, or permitted to perform the office of strangler,
when a large gang is collected. The most able-bodied and
alert of the number are fixed upon as Buttoats, and they be
come the bearers of the handkerchief only after the perform
ance of various and often expensive ceremonies, and never
without the observation of a favourable omen. The old and
experienced Thugs are denominated Ghooroo Bhow ; and the
junior Thugs make a merit of attending on them, preparing

438 Travels and Adventures

their hookahs, shampooing their bodies, and performing the
most menial offices. They gradually become initiated into
all the mysteries of the art of murder, and if they prove to
be powerful men, the disciples of the Gooroo are promoted
to be Buttoats. The Thugs say, that if one of them was
alone, and had never before strangled a person, he would not
presume to make use of the handkerchief until he observed a
favourable omen. The ceremonies with regard to the hand
kerchief are much the same as those described in carrying
out the Nishan, or pickaxe, the handkerchief being on this
occasion substituted ; when an offering of rice, cocoa nut,
&c., is made. When a murder is to be committed, the Buttoat
usually follows the particular person he has been directed by
the Jemadar to strangle; and, on the preconcerted signal
being given, the roomal is seized by the knot with the left hand,
the right hand being nine or ten inches further up ; and in
this manner it is thrown over the head of the person to be
strangled. The two hands are crossed as the victim falls ;
and such is the certainty with which the deed is done, that
the Thugs themselves frequently declare that before the
body reaches the ground, the eyes usually start out of the
head, arid life is extinct.

Should the person to be strangled prove an active man, or
the Buttoat be inexpert, another Thug lays hold of the end
of the handkerchief. The perfection of the art is described
to be attained when several persons are simultaneously mur
dered, without any of them having time to utter a sound, or
to become aware of the fate of their companions. Favour
able opportunities are afforded for Buttoats to make their
first essay in the art of strangling. When a single traveller
is met with, a novice is instructed to make a trial of his
skill, and the party sets off during the night, and stops, while
it is still dark, to smoke, or drink water. While seated for
this purpose, the Jemadar inquires what hour of the night it
may be ? and the Thugs immediately look up at the stars to
ascertain the time. This is the preconcerted signal, and the
Buttoat is immediately on the alert; and the unsuspecting
traveller, on looking up at the heavens like the rest of the
party, offers his neck in a right position for the prepared
handkerchief, and thus becomes an easy prey to the mur
derer. The Buttoat receives eight annas extra for every
murder he commits ; and if the plunder is great, some article
is assigned him over and above the common shares, the
persons intended to be murdered are distinguished by differ
ent names, according to their wealth, profession, sect, &c.

of Dr. Wolff. 439

A traveller having much property is called Niamud, and vic
tims are generally entitled Bunj.

To aid the Buttoat in the perpetration of the murder,
another Thug is specially appointed, under the designation of
Sumsooat. His business is to seize the person to be strangled
by the wrists, if he be on foot ; and by one of the legs, if he
is on horseback, and thus to pull him down. A Sumsooat is
told off to each traveller, and he places himself in a conve
nient position near him, to be ready when required. In the
event of the traveller being mounted on horseback, a third
Thug assists, under the designation of Bhugduvra. His
business is to lay hold of the horse's bridle, and check it as
soon as the signal for murder is given.

One of the most important persons in a gang of Thugs
goes by the name of Tillace. The Thugs do not always
depend upon chance for obtaining plunder, or roam about in
the expectation of meeting with travellers ; but they fre
quently take up their quarters in or near a large town, on
some great thoroughfare, from whence they make excursions,
according to the information obtained by the Tillaces. These
men are chosen from amongst the most smooth-spoken and in
telligent of their number, and their chief duty is to gain infor
mation. For this purpose they are decked out in the garb of
respectable persons, whose appearance they must have the
tact of putting on. They parade the bazaars of the town,
near which their associates are encamped, and endeavour to
pick up intelligence of the intended despatch or expected
arrival of goods ; when information is forthwith given to the
gang, who send out a party to intercept them.

Inquiry is also made for any band of travellers, who may
have arrived and put up in the chowree or elsewhere.
Every art is brought into practice to make acquaintance
with these people ; they are given to understand that the
Tillace is travelling the same road, and an opportunity is
taken to throw out hints regarding their danger, and the
frequency of murders and robberies. An acquaintance with
some of the relatives and friends of the travellers is feigned,
and an invitation given to partake of the repast prepared at
the place where the Tillace has put up ; the convenience of
which, and the superiority of the water, are, of course,
abundantly praised. The result usually is, that the travellers
are inveigled into joining the party of Thugs, and they are
feasted and treated with every politeness and consideration
by the very wretches who are plotting their murder, and

440 Travels and Adventures

calculating the share they shall acquire on their division of
the spoil.

What must be the feelings of men, who are actuated by
motives so entirely opposed to their pretended civility of
behaviour, it must be difficult to imagine ; and Wolff does
not know whether most to admire the consummate duplicity
with which they contrive to conceal their purpose, or to
detest the infernal apathy with which they can eat out of the
same dish and drink of the very cup that is partaken of by
the victims they have fixed upon for destruction. And is
this not the history also of Judas Iscariot? It is on the
perfection which they have attained in the art of acting as
Tillaces that the Thugs particularly pride themselves ; and
it is a frequent boast with them that it is only necessary to
have an opportunity of conversing once with a traveller, in
order to be able to mark him as a certain victim whenever
they choose to murder him.

Instances sometimes occur, where a party of Thugs find
their victims too numerous for them to master while they
remain in a body ; but they are seldom at a loss for expe
dients for creating dissensions, and a consequent division of
the party. But if all these arts of intrigue and cajolery fail
in producing the desired result, an occasion is taken advan
tage of to ply the travellers with intoxicating liquors: a
quarrel is then brought about, and from words they proceed
to blows, which ends in the dispersion of the company, who,
proceeding on different roads, fall an easier prey to their
remorseless destroyers.

Having enticed the travellers into the snare that has been
laid for them, the next object of the Thugs is to choose a
convenient spot for committing the murder; this, in the
technical language current among them is denominated Bhal;
and is usually fixed upon at a short distance from a village
on the banks of a Nullah, where the trees and underwood
afford a shelter from the view of occasional passengers. The
Thug who is sent forward on this duty is called a Bhilla ;
and having fixed on the place, he either returns to the
encampment of his party, or meets them on the way, to
report the result of his inquiry. If the Bhilla returns to the
camp with his report, the Suygaees, or grave-diggers, are sent
out with him to prepare a grave for the interment of the
persons it is intended to murder. Arrangements are pre
viously made, so that the party with the travellers in com
pany shall not arrive too soon at the Bhal. At the particular
spot agreed on, the Bhilla meets the gang ; a recognition

of Dr. Wolff. 441

takes place ; the Jemadar calls out, Bhilla Manjet, (< Have
you cleansed out the whole?" The Bhilla replies " Manjet:"
on which the concerted signal is given, that serves as the
death-warrant of the unheeding travellers, who are forthwith
strangled. While some are employed in rifling the bodies,
others assist in carrying them away to the ready-prepared
graves. The Suggaees perform the task of burying them,
and the remainder of the gang proceeds on its journey,
leaving with them a certain number of Tillaces, as watchmen
on the look-out, to prevent their being disturbed. Should a
casual passenger appear, the Tillace gently throws a stone
amongst the Suggaees, or grave-diggers, who immediately
desist from their work, and crouch on the ground until the
danger is over. After the interment is completed, the Sug
gaees rejoin their party ; but it is not unusual to leave one
or more of the Tillaces to keep watch to prevent the bodies
being dug up by beasts of prey ; or, if a discovery should be
made by the village people, to give instant information to
their companions, that they may have the opportunity of
getting out of the way.

But it often happens that the arrangements above men
tioned cannot be entered into ; and that travellers are met
with on the road, who are hastily murdered, and as hastily
interred. In these cases, if the opportunity is afforded them,
the Thugs always leave some one to keep watch at the
place; and rather than run the risk of discovery by the
bodies being dug up by wild animals, they will return, and
re-inter them. If the ground is stony, they never touch the
corpse ; but if the soil is of such a nature as to render it
probable that the bodies in swelling will burst the graves,
they then transfix them with their spears or knives, which
effectually prevents it.

Where the Thugs choose to strangle their victims in some
more exposed situation, as in a garden, near a village, where
they have put up for the night, they resort to further pre
cautions to prevent discovery. The grave is on this occasion
prepared 011 the spot, after the murder has been committed ;
and the corpses having been deposited therein, the super
fluous soil is carried away in bundles, and thrown into the
neighbouring fields. The place is watered, and beaten down
with sticks ; it is then plastered over with cow-dung ; and
Choolahs, or fireplaces for cooking, are made on the spot. If
the party find it necessary to decamp, they light fires in the
Choolahs, that they may have the appearance of having been
used to cook there. Should they determine on staying, they

442 Travels and Adventures

use these Choolahs for cooking their food on the succeeding
day, having few qualms of conscience to prevent their enjoy
ing the viands prepared on a spot, the associations attendant
on which might be considered too revolting to dwell upon.

The parties of Thugs being often very large, they have
many beasts of burden in their train, such as bullocks, and
sometimes even camels ; if, therefore, they remain at a place
where they have committed a murder, and do not construct
fireplaces, they take the precaution of tying their cattle on
the spot. The Thugs say they can always recognize the
fire-places of persons of their own class ; there being peculiar
marks about them, made purposely to serve as directions to
the next party- that may pass the same way. Dr. Wolff has
observed also the same among the Bedouins in the deserts of
Arabia, who know, by the footsteps of those who preceded
them, the tribes who have been there.

The Thugs always prefer burying their victims at some
distance from the public road ; and therefore, as soon as the
bodies of murdered persons have been stripped of the pro
perty found upon them, they are carried on the shoulders of
the Suggaees to the spot selected for interring them. They
say they are more careless about the concealment of corpses
in the Nizam's country than elsewhere, and that they have
frequently left bodies entirely exposed, without running any
risk, for no one takes the trouble of making any inquiry.
This proves the truth of the assertion of Dr. Wolff, that
Muhammadans do not set any value on human life ; for
human blood is not more esteemed among them than the
blood of dogs.

The division of spoil does not usually take place immedi
ately after the perpetration of a murder, but every person
secures a portion of the property on the spot, and when a
convenient opportunity arrives, each person produces his
part of the plunder, and a division is then made by the Je
madar, whose share is, in the first instance, deducted. Then
the Buttoats, Sumsooates, and the Bhugturrahs claim their
extra reward for each murder at which they have assisted.
The Tillace also receives his share for inveigling a traveller
into their snares. The Suggaee takes his recompense for the
trouble he had in digging the grave, and the residue is
divided, share and share alike, amongst the whole gang. It
may be supposed that the cupidity of individual Thugs will
occasionally induce them to attempt to defraud their com
rades, by secreting some article of value at the time the
murdered bodies are plundered. But they say the whole

of Dr. Wolff. 443

class are bound by inviolable oath to produce, ^ for the
common stock, everything that may fall into their hands
while engaged with any party.

As may be imagined, the division of plunder often leads to
violent disputes, which, it is astonishing, never terminate in
bloodshed. It might be supposed that the Thugs had a pre
judice against spilling blood, for, when pursued, they never
make use of the weapons they usually bear, not even in de
fence of their own persons. The most wanton prodigality
occurs when plunder is divided ; and should any difference
of opinion arise as to the appropriation of their spoil, the
most valuable shawls and brocade are often torn into strips
and distributed among the gang. The Thugs say this is
done that every person may run the same risk, for such
articles could not be shared equally among them, unless con
verted into money, and some danger is attendant on the
transaction. They appear to make it a rule to destroy all
hondees (letters of credit) that fall into their hands, as well as
any other articles that are likely to lead to detection. Beady
money is what they chiefly desire ; and when they have a
choice of victims, the possessors of gold and silver would
certainly be fixed upon in preference to others. Conse
quently, it seems to have been a general practice amoug the
Bundelcund Thugs to waylay the parties of Sepoys of the
Bombay and Nizam's army, when going upon leave to Hin-
doostan, for the sake of the specie they usually have ; and
they remark, that of the numerous Sepoys who are sup
posed by their officers to have abandoned the service, and by
their friends and relatives to be still with their regiments,
they alone can tell the fate, the whole number having been
strangled by their bands. The immense wealth that has, at
various times, fallen into the hands of these miscreants, is
expended in the grossest extravagance and debauchery ; so
these ill-gotten gains remain but a short time in their pos
session.

The Thugs have not exactly a language of their own, but
slang terms and phrases, which give them the means of hold
ing a conversation with persons of their own class without
any chance of being understood by the uninitiated. Their
term of salutation, whereby also they recognize each other
if they casually meet, without being previously acquainted,
is "All Khan Bhau Sulaum" What appears most extra
ordinary is, the manner in which the Thugs recollect the
names of their comrades, as well as their persons ; and they
declare, that though the name of any one of a gang may

444 Travels and Adventures

have escaped their recollection, they never forget the person
of a Thug who assisted with them in the perpetration of a
murder. The Thugs, indeed, seem to know each other
almost intuitively ; and the quickness with which recognition
between individuals takes place is surprising, so as to warrant
the supposition that a sort of freemasonry system of signs
has been established among them.

To facilitate their plan of operations, the Thugs have es
tablished a system of intelligence and communication through
out the countries they have been in the habit of frequenting ;
and they become acquainted, with astonishing celerity, with
the proceedings of their comrades in all directions. They
omit no opportunity of making inquiries respecting other
gangs, and are equally particular in supplying the requisite
information concerning their own movements. For this pur
pose they have connected themselves with several persons
residing in the Nizam's dominions as patails and cultivators
of villages, many of the latter of whom follow the profession
of Thugee in conjunction with their agricultural pursuits.
The Marwaries and other petty bankers are also constantly
the channels of communication between Thugs ; and there is
no doubt of their being purchasers of the property of the
murdered. The religious mendicants throughout the country
occasionally assist, by taking messages from bands of Thugs,
to be delivered to the next party that may come in their wray.
With this view also, they have adopted the practice of form
ing choolahs, or fireplaces of a particular construction, to serve
as marks of their progress through the country. When a
party of Thugs come to a road that branches off in two
directions, they make a mark for the guidance of their asso
ciates who may come after them, in the following manner.
The soil in a convenient spot is carefully smoothed, and the
print of a foot is distinctly stamped upon it. A Thug, on
seeing this mark, which he searches for, knows, by the direc
tion in which it points, what track has been followed by those
who preceded him.

The peculiar designation by which they are known is a
point upon which the Thugs are peculiarly tenacious ; and
they attach to it a great importance, and even claim a degree
of respectability for their profession, which they say no other
class of delinquents is entitled to. The denomination of
thief is peculiarly offensive to them ; and they always solicit
the erasure of this term, and the substitution of that of Thug,
whenever it may occur in a paper regarding them ; declaring
that, so far from following the disgraceful practices of a thief,

of Dr. Wolff. 445

they scorn the name, and can prove themselves to be honest and
trustworthy, when occasion requires it. It seems their am
bition to be considered respectable persons ; and, with this
view, they expend much of their gain on personal decoration.
Even those who have been seized, and admitted as informers,
are more solicitous about their dress and decent appearance,
than anything else. They mostly seem to be men of mild
and unobtrusive manners ; possessing cheerfulness of dispo
sition, entirely different from the violent passionate character,
and the ferocious demeanour, usually attributed to hardened
murderers.

Such is the extent to which this dreadful system has been
carried, that no calculation can be made of the numbers who
have fallen victims to it : when it is taken into consideration,
that many of the Thugs who have been seized confess to
having, for the last 25 or 30 years, annually made circuits
with parties of more than a hundred men, with no other ob
ject than that of murder and rapine, and they boast of having
daily put to death ten or twenty persons. They say, too,
that an enumeration of all the persons they have each indi
vidually assisted to destroy, would swell the catalogue to
hundreds, and, as some declare, to thousands ; so that some
notion of this horrid destruction of life may be formed, and
of the amount of property taken ; for, independent of the
thousands in ready money, jewels, and bullion, the loads of
valuable clothes, and every description of merchandise, which
continually fall into their hands, together with the hoondies
that they invariably destroy, must amount to a considerable
sum.

The impunity with which the Thugs have heretofore car
ried on their merciless proceedings, the ease with which they
recruit their numbers, and the facility with which they have
purchased their release, when seized by the officers of the
weak Native Governments, in whose dominions they have
usually committed their greatest depredations, have alto
gether tended to confirm the evil, and spread it to such a
fearful extent, that the life of no traveller in the country has
been safe ; and it seemed only by some happy chance, that
even large parties have ever escaped the fangs of these blood
thirsty demons.

446 Travels and Adventures

CHAPTER XXVII.

Captain Moore, R.N. ; Severe Attack of Cholera at Ramah-
patam, and Subsequent Illness ; Mrs. Gillespie and Dr.
Cooper ; Missionaries ; Infidel Objections answered ; Broad-
church ; Rhenius, the Lutheran Missionary ; Jeu's in Cochin.

1VT O "W let us hear Wolff again ; and what he said in one of
•*-^ his lectures "on the evidence of Christianity. He ob
served, " Some say that they do not believe Christianity,
because it has so many mysteries ; but I know that it
is another mystery which induces them to make this obser
vation. It is the mystery of iniquity ! Others again say,
that such things were believed in ancient times, because
people were not so enlightened as in our days. To this I
answer again, the great Johannes von Mliller, the Tacitus of
Switzerland, justly said, ( Mark well, enlightenment does not
consist in denying those things which have made our ances
tors happy ; but real enlightenment consists in believing
more clearly those things which have made our ancestors
happy ; and in being able to assign for that belief additional
proofs. In this true enlightenment consists ! ' '

Wolff, during dinner at Colonel Stewart's, made the fol
lowing observation about Luther ; that he could not under
stand, and even now cannot, the reason which Luther
assigned for having abolished the Mass ; namely, " that the
Devil had proved to him by sound arguments, that the Mass
was an abominable idolatry." How the Devil, who is the
Prince of lies, could teach any one a truth, it is difficult to
understand ! At the same dinner, Capt. Moore, R.N., a
friend of Wolff's, and of an eminent English family, who
possessed a jocular turn of mind, asked Wolff, " Can you tell
me why there are so few Jews in Scotland ? " Wolff said,
(( Yes, for the Scotchmen are called f Caledonians,' which
proves their f Chaldean ' descent." And this Dr. Wolff
believes seriously ; and the Chaldeans themselves say, that
three Jews are needed to cheat one Chaldean, which may be
the reason why so few Jews are in Scotland, or Caledonia,

Then Wolff said to Moore, " I suspect you to be a Jew,
for your nose is exactly like that of a Jew,1' when the whole
company laughed, and Moore did not deny the charge.
Three days afterwards Wolff received a letter from Captain
Moore (in which another was enclosed), and this was written

of Dr. Wolff. 447

in the former : " What one day can bring forth ! You have
unmasked me, for I am a Jew ; the son of Solomon Cohen,
and my name is Abraham Cohen. Bead the enclosed letter,
which will explain my birth and parentage." The letter
which accompanied this purported to have been written by
an officer in the army, who was one of Moore's familiar
friends. It began thus : —

" MY DEAR ABRAHAM COHEN — Have you at last been
found out ? I thought it would be so, if you ever met the grand
Padre, for Jews know each other, like Freemasons. You
know that you were born in Houndsditch, and that you
robbed the till in your father's shop ; after which you ran
away, and went to Plymouth, and was begging in the streets
when Admiral Blackwood met you all in rags, and took you
on board ship. There, the officers dressed you up, and made
of you at last a smart midshipman, and so you got on in the
world. Now, as you have been found out, you had better
resume your old name, Abraham Cohen, for it is no use to
conceal it any longer."

This joke of worthy Captain Moore, at his own expense,
happened in the year 1833; and in 1845, after Wolffs return
from Bokhara, he dined in London at Mr. Rashleigh's, M.P.,
when his old friend, Moore, who had also become an M.P.,
came to dinner there to meet him ; and his first word was,
" Now, Wolff, how is our tribe going on in Bokhara ? Did
you tell them that their brother, Abraham Cohen in London,
takes an interest in their welfare ? " Thus they talked over
again the old joke they had together in Hyderabad.

Some people may make the remark that Wolff was too
much apt to joke for a missionary ; but all he can answer is
this, that whether such a charge be true or not, so was Wolff
by nature, and he will not conceal it from the public. At
the same time, he must say, that that great man whom he
has taken as his model, St. Francis Xavier, was the very life
of the passengers on board the ship in which he sailed for
Japan, for he frequently made all the passengers roar with
laughter by his funny stories. And who does not remember
the jovial Sir John Malcolm, who often convjulsed society by
his merriment ? but he was all seriousness when he spoke on
a solemn or important topic. And no one ever saw Wolff
smile, or cause others to do so, and he hopes that no one will
ever see him do this, whenever he speaks or preaches about
Christ, the Man of sorrows ; or of Christ coming in the
clouds of heaven, who was once for us, poor sinners, slain.

Wolff left the hospitable dwelling of Colonel Stewart in

448 Travels and Adventures

Hpderabad, and set out for Madras ; and he travelled mostly
at night in a palanquin, which was actually hot like an oven.
The second night a most tremendous torrent of rain came
on, which lasted till morning ; and in the midst of the storm
the palanquin-bearers put down the palanquin, ran away to
shelter themselves somewhere about, and left Wolff in the
middle of the road to his fate. It was awful ! for he sat in
the palanquin, which was filled with water up to his neck,
whilst everything he had in his batara (or "trunk") was
soaked with wet, as well as the clothes he had on. In the
morning, when the rain ceased, the bearers returned to him,
and took up the palanquin, out of which the water had run ;
and he arrived, on the 30th of June, 1833, at Rarnahpatam.
Scarcely had he entered the bungalow at Ramahpatam,
belonging to Mr. Bruce, the collector, who resided at Nel-
lore, about forty miles distant, but who had given previous
orders to his native servants at Ramahpatam to receive
Wolff, when he was violently attacked by that dire disease,
the cholera morbus. It began with the most violent vomit
ing, accompanied with cramp and dysentery. No English
person, or European, was near him, and he had just strength
enough to write to Mr. Bruce these words : — " I am taken
with cholera ; give notice of my death to my wife at Malta,
and send her my journals. — J. WOLFF."

He then lay down upon the sofa, continually vomiting,
whilst he recommended his soul to God. His hands and feet
became convulsed and livid ; but through the whole of his
suffering, he felt peace in our Lord Jesus Christ. He prayed
to Him that He would be pleased to send him some relief;
when suddenly he heard a voice exclaiming, in English, " I
see you have the cholera morbus. My husband died of that
disorder two months ago." The person who spoke was a
half-Indian, the widow of a sergeant of Vellore of the name
of Grillespie, who was about to go from Vellore to Madras,
with the intention of proceeding from thence to her daughter
at Onore. Arriving the same day with Wolff at Ramah-
patam, she learned from the natives that he had been taken
with cholera ; and that noble-minded woman, of a caste so
unjustly despised by the English, hastened to his assistance.
Wolff said to her, " My dear woman, you will find in my
patara three hundred rupees " (equivalent to £30) ; " take
the whole, only remain with me over night, until some per
son comes from Nellore." She replied, " God forbid that I
should take one farthing from you. I shall remain with you
until some person comes from Nellore." She first gave Wolff

of Dr. Wolff. 449

a whole bottle of brandy, with two hundred drops of lau
danum, together with other remedies, which only stopped the
vomiting at intervals. The next morning, Dr. Cooper, the
medical man from Nellore arrived. He was a Scotch gen
tleman, a pious and holy man, who had been sent from ISTel-
lore by Mr. Bruce. Mrs. Gillespie then wanted to go ; but
Wolff, who had retained his senses in some degree, heard the
doctor saying to her, "Stay here half-an-hour longer, for
there is no doubt he will be dead by that time." She remained.
Cooper then prayed with Wolff, gave him warm salt and
water, and twice forty grains of calomel, which stopped the
vomiting for two hours ; but, when he had a third relapse in
the evening, Cooper told him that he ought to state what
might be his last will. Cooper sent off, at the same time,
two despatches to jSTellore, saying that he had but little hope
of his recovery ; and he candidly told Wolff that he did not
think he would be alive next morning. But he said to him,
" Wolff, the natives have a remedy w Irish has very frequently
succeeded in stopping the cholera ; and this is putting a hot
iron upon the stomach ;" and he added, " will you submit to
that ?" Wolff said, " Yes." He then branded Wolff three
times upon his stomach, which — God be praised ! — stopped
the cholera, and Wolff began to sleep.

Whilst he was asleep, the whole bungalow in which he lay
was burnt down. This happened in June, 1833, but Wolff
knew nothing of it until April, 1845, when he was in Lon
don, after his second journey to Bokhara, and a gentleman
then entered a room in Half-Moon Street, and said to Wolff,
" Do you know me ? Tom Cooper, your physician at Ramah-
patam." He then made him acquainted with the fact, that
the bungalow had been burned down whilst he was asleep,
after the cholera had ceased. And this was the reason why
he was put into a palanquin, and carried into the open street
during his insensibility.

When Wolff awoke from his sleep and smiled at Cooper,
Cooper said to him, " That you are still alive I marvel, and
am indeed surprised." Cooper then brought him, after four
days' stay at Ramahpatam, to Nellore in a palanquin. During
the whole journey Wolff continually exclaimed, " Give me a
good glass of champagne ! give me a good glass of cham
pagne !" He arrived in the bungalow of Bruce the Collector,
who he found was the same man with whom he had travelled,
in the year 1827, from Newcastle to Edinburgh. Bruce and
his wife received him with all the cordiality imaginable ; and
whilst with them he was, for twenty days, in a most critical

G G

450 Travels and Adventures

state on account of a violent bilious fever, which followed the
cholera. Everything he ate tasted bitter in his mouth.
However, after one month's stay, he recovered so far that he
attempted to proceed in a palanquin on his way to Madras.
But when he was forty miles distant from Nellore, he was
attacked by a most violent spasm, which obliged the palan
quin-bearers to take him out, and carry him upon their
shoulders to a native bungalow.

Most fortunately Mr. Prendergast, the sub-collector, was
only four miles distant, living in a tent. So he came, carried
him to his tent, and sent immediately a horseman to Nellore ;
when dear Dr. Cooper came a second time to assist Wolff,
and stayed with him four days in the tent, and restored him so
far that he set out for Madras with dreadful jaundice. He
was there most kindly received into the house of Colonel
Cadell ; where he was soon surrounded by dear Christians,
viz. Messrs. Dobbs, Brown, Shaw, Clulow, and Bannister ;
and, after a quiet stay of fourteen days, he wras enabled to
preach in the dissenting chapel.

As Wolff was not yet ordained into the English Church,
and had only the four minor orders of the Church of Rome,
some of the clergy there objected to giving him their pulpits,
as the clergy in the upper country had before done. How
ever, they were exceedingly kind to him, the clergy as well
as the dissenters. All the papers of Madras were in favour
of his preaching, except one, which raised its voice against
him, whilst the rest declared him to be the apostle of the age.
The missionaries of the Society for Propagating the Gospel
in Foreign Parts, Dr. Rotler and Irion, vied with the worthy
dissenting missionaries, Smith, Drew, Taylor, and Bourne,
in showing to Wolff every attention in their power. He
lectured seven times, and twice at the station upon St.
Thomas's Mount, seven miles distant from Madras, on the
spot where St. Thomas the Apostle, who established the
Church at Malabar, suffered martyrdom.

Even the white Jews of Cochin, as well as the black Jews,
testify in their records, engraven upon copper-plates, that
when they arrived in India they found Nazarenes, i. e. Chris
tians, converted through the preaching of the apostle St.
Thomas. And this is also confirmed by the Fathers of the
Church. Thou, St. Thomas, didst lay thy hands and thy
fingers in the wounds of thy Saviour, and it made thee con
fess Him to be thy Lord and thy^God ; and for thy Lord and
thy God thou didst give thy blood in the beautiful country
of Hindostan, where to this day the descendants of those to

of Dr. Wolff. 451

whom thou preachedst His truth confess that Jesus is their
Lord and their God !

As Wolff's health was still in a precarious state, his
friends at Madras did not allow him to go much about.
However, he engaged in a controversy with an ardent chap
lain of the East India Company. Mr. Harper by name, who
attacked him for two reasons : first, for preaching the per
sonal reign of Christ ; secondly, for preaching in dissenting
chapels. Wolff published his opinion, that missionaries were
in the category of apostles, and therefore Wolff was not in
clined to receive reproof from a chaplain. This made Mr.
Harper so angry that he danced about like a dancing master.
However, Wolff called upon him, and made it up with him,
and Mr. Harper's wife took Wolff's part. So the dispute
was ended.

Sir Frederick Adam was also very kind to Wolff, but at
last he determined to leave Madras. His dear friends, Clulow,
the Rev. Mr. Tucker, Messrs. Dobbs and Conolly, brother to
his friend Conolly, who was murdered in Bokhara, then took
leave of him. For the last time they prayed together, and
then Wolff set out for Cochin in a palanquin. Colonel
Cadell, Clulow, and Maclean, kindly paid the expenses of the
dak as far as Cochin, and gave him letters for the active mis
sionaries, Rhenius, Schafter, Winkler, and Miiller.

Here Wolff has to observe, that a man who possessed
neither silver nor gold of his own, nor was attached to any
society, and had solemnly vowed that of his wife's fortune he
would never appropriate a single farthing for his own use and
missionary labours, cannot be justly taxed with meanness,
because he accepted, as he did with feelings of gratitude, the
assistance of others in the course of his travels, especially from
those Christian friends who deemed the workman worthy of
his hire. Especially, too, since Wolff contributed, out of
what he received from both the kings of the Punjaub and
Oude, towards the support of the American missions.

Wolff arrived on the 1st of September at Pondicherry,
where there was a French settlement. A French bishop was
there, with other missionaries of the Roman Catholic Church.
Mr. and Mrs. Mackenzie introduced Wolff to his lordship.
The Bishop, however, avoided religious discussion, and his
mind seemed to be entirely absorbed in politics. He told
Wolff that their former Governor-General, Monsieur Debas-
say Richmond, a relation of Villele, and a friend of Louis the
Eighteenth, and with whom Wolff had talked in Persia on
his way to India, had told him that if all missionaries were

452 Travels and Adventures

animated with the spirit of Joseph Wolff, a union would soon
be effected between the Church of Rome and the English
Church.

He then arrived at Cuddalore, where he lectured in the
court-house. He gave a long lecture, and endeavoured to
impress upon the minds of his hearers the preciousness of
faith in Christ Jesus, which faith is the evidence of things
not seen, the substance of things hoped for, and does not con
sist of mere knowledge, but in power ; so that faith becomes
manifest by the works of the Spirit, which are gentleness,
meekness, temperance, faith, &c. Wolff preached too at
Combacanum.

He preached at Trichinopoly, and lived in the house of Mr.
Blair, where Bishop Heber died ; and at that place he preached
chiefly to the officers and privates, on the second coming of
our Lord Jesus Christ ; and how on His thigh and His ves
ture the name shall be seen written, KING OF KINGS, AND
LORD or LOIIDS. In the vicinity of Trichinopoly, he visited
a sect of Hindoos, called Kuller^ which means " thief." Their
profession, as was that of their ancestors, is stealing, and they
observe circumcision. Mr. Thompson, an Englishman, and
Mr. Schreyvogel, a German, were missionaries there of the
Society for the Propagation of the Gospel. Mr. Schrey-
vogel made the following ludicrous remark in one of his ser
mons. He had preached twelve sermons on the history of
the prophet Jonah, and in one of them said, " Infidels say
that Jonah could not have entered a whale ; now, I can assure
you, that there are whales in the Mediterranean which would
conveniently accommodate whole families."

Jevane Dawson, of Hindoo descent, the son of a Hindoo,
converted by Schwarz, called on Wolff for the express pur
pose of hearing him explain his views respecting the second
coming of our Lord Jesus Christ. There were in Trichino
poly one hundred and fifty native Christians, who observed
the distinctions of caste, except at the Lord's Table. Too
much has been made by some religious people of the native
observance of caste. Wolff asks, " Are there not castes in
England, and all over Europe ?" He means social distinc
tions.

On his arrival at Mellore, on his way to Madura, a letter
was delivered to him by Mr. Hooper, the Judge of Madura,
from Mr. Rhenius ; who is the greatest missionary that has
ever appeared in the Protestant Church, being more enter
prising, more bold, and more talented than even Schwarz
himself. The number of Hindoos, to whose conversion he

of Dr. Wolf. 453

has been instrumental, amounts to 12,000 ! He kindly
invited Wolff to come to his station, Palamcottah. That
great man, Rhenius, however, had the fate of all distin
guished missionaries : for he was first envied and then dis
carded by the Committee of the Church Missionary Society
in London.

There are many Hindoos who are said to be possessed
by the devil. Vain attempts have been made, even by
missionaries, to dispossess these afflicted persons ; but the
means employed have been strange, namely, by flogging
them with a stick, or wand. Wolff firmly believes and
knows that there are such sufferers now, even as there were
assuredly in the time of Christ; and therefore, instead of
using a stick, one ought to make use of the name of Jesus
Christ, as the Apostles did. And even our 75th canon
proves that the Church of England believes in the power of
exorcism.

Religion is a glorious, complete, and harmonious temple,
of which, if you destroy one part, the whole becomes shaken
or disfigured. To a person who tries to conceal or alter one
part, the whole must appear without harmony ; and such a
person goes from one part to another, until the whole beauty
disappears. Those who view religion in this unconnected
manner surrender it peacemeal, and often abandon it alto
gether. The most beautiful object will appear deformed if
looked at with a prejudiced eye, or with the eye of an ana
tomist who investigates only by small and detached portions,
without regard to the congruity of the whole. The boldness
of those who have denied scriptural truth has been received
by some with indifference, by others with delight. The
latter rejoice to hear nothing more than that the devil has
110 existence ; for they are (as Count Stolberg said) like the
ostrich, who puts his head under his wings as soon as he
perceives the hunter, and then feels himself to be safe. The
idea has become far too current, that the Scriptures present
to us mere phantoms and oriental imagery. But, from the
most ancient traditions, the idea of fallen and hostile spirits
has been found to have existed among all nations, represented
in divers manners. All this testimony, however, has been
rejected, and even ridiculed, by arrogant newspaper scribblers;
though all delusions and erroneous traditions must have
been founded upon some primitive and original truth.

Others, again, call those diabolical possessions mere bodily
disorder and sickness. If it is said that the Son of God
commanded those devils to go out of men, some one replies

454 Travels and Adventures

by saying that Jesus Christ thereby accommodated Himself
to the prejudices and current opinions of the times. But
those who say this are worse reasoners than the Jews, who
admitted the fact, whilst they objected that He cast out
devils by the prince of devils. These half Christians, there
fore, of the present day affirm, that He, who came into the
world to bear witness unto the truth, confirmed a delusion
by a miracle from heaven ! To what purpose should our
Lord have accommodated Himself to the superstition of the
time ? for, would the Jews have the less believed Him if he
had said, (( These are no possessions, but mere maladies, and
permitted in order that you may believe in Me, if I cure
them by the power of my word?" But He was far from
doing so. He cast out devils, and He gave the same power
to His disciples. Did the Son of God deceive his Church
when He said, "/ beheld Satan as lightning fall from heaven"?
Was it the sickness of the Gadarenes which went into the
swine ?

It is objected, again, that it is inconsistent with the good
ness of God to allow so much power to the devils. Wolff
answers, " One might as well say that there are no tyrants
in the world, no rebels, no atheistical propagandists ; for
their existence is quite as incompatible with such assumed
notions of the goodness of God!" How should short
sighted creatures, like ourselves, presume to deny the possi
bility of the influence of strange spirits upon our organs, on
no other foundation than our incapability of comprehending
it ? We are not able to comprehend how our soul influences
our body; and, in truth, of all the objections made by infi
dels, none is more shallow and inane than that taken from
the want of our power of comprehension.

Has the philosophy of the present day received any new
light with regard to spiritual influences, and in what manner
they affect the body ? But it is still objected, " those times
of spiritual visitation are ended !" Whence, however, have
men this assurance ? Is there one single passage in Scrip
ture which tells us this? Until now, the devil is only
bruised; his power, though restrained, is not annihilated.
But some people say further, that the light of civilization
has banished the devil and those diabolical possessions from
the world. Wolff answers, that "the light of civilization
has not been able to banish rebellious men, and usurpers like
Napoleon III., from the world; how, then, should this
boasted civilization have banished evil spirits?"

Wolff has always tried to conciliate the feelings and senti-

of Dr. Wolff. 455

ments of the different Churches ; yea, even to harmonize
many tenets of the Koman Catholic Church with those of
the Church of England ; and he has even attempted to show
how one may carry out the sentiments of Archbishop Magee,
which he expressed to Wolff in the year 1826, of making
the Wesleyans auxiliaries to the Church of England, and
thus to embody their zeal and piety in union with episcopal
order. But he must here decidedly and distinctly give his
testimony, in such a way as cannot be mistaken, against that
whole body of those gentlemen who have trodden in the foot
steps of the philosopher Jacobi, Baron von Bunsen, and
Doctor August Neander, of Germany ; who have done all in
their power to undervalue the belief in the plenary inspira
tion of Holy Writ, and the great doctrine of the Atonement,
as this is not only stated clearly and distinctly, and typified
by Holy Writ in the Old Testament, and interpreted and
commented upon in the New Testament, but is also illus
trated by the power of holy tradition and customs of all
nations. For Wolff takes it for granted that every doctrine
which is new, and every explanation of Scripture which
produces a new doctrine, of which the Church in every age
knew nothing, is a false doctrine; and is a doctrine which
has been conceived by German professors, who find fault
with everything in the Bible which does not savour of the
sentiments of a German professor, and cannot be brought
down to the very low level of human reason. Reason is their
idol — the image which they have set up — which they to-day
worship, and which is to-morrow pulled down by one of their
own followers, who worships the same image in a new form.
There is a great philosophy and a depth of the human heart
betrayed, and a knowledge of history, in the words of
Ezekiel, when he says, "Overturn, overturn, overturn;"
and in perusing his whole prophetic vision, one may easily
be convinced that he does not merely speak of the political
overturnings, but also the overturnings of intellectual
phantoms !

Though Wolff was sometimes very much struck and
pleased with the amiable disposition of the so-called Broad
Church party, their tolerant spirit and humility, he, at the
same time, could not but be shocked by a firm conviction,
that if their system be not checked by the power of the Holy
Spirit, and by the theological genius of good sound orthodox
divines, we shall see, in England even, teachers at the
Universities who will be the followers of the writer of the
Wolffenbuttelsche Fragments, and of Stephani, who com-

456 Travels and Adventures

pared our blessed Lord (may I dare to say it ?) with Catiline,
the Roman conspirator, and with the followers of Strauss.
Wolff trembles for the approach of that time, and come it
will. Oh, that philosophers may never forget what the great
Johannes von Mliller said, in his History of Switzerland.
" Mark well, friends, true enlightenment does not consist in
the adoption of new sentiments, which have newly come
from foreign countries ; but in believing those things which
have been sacred to our ancestors, more firmly than ever
before ; and in being able to assign new reasons, and more
clearly than ever before, for believing those things."

A few words more about Rhenius, with whom Wolff lived
for some weeks. One after another there would come to
the room of this good man, before, during, and after dinner,
both poor and rich Hindoos, English, and half Indians, to
consult with him who was their spiritual father. It was not
with him as in Abyssinia, where the poor were not admitted
to the presence of some miserable missionaries. Rhenius
had established 111 schools, and in those schools 2553 boys
and 146 girls received Christian instruction. In his own
seminary, in the Mission premises, forty native youths were
boarded, and instructed in theology and various sciences.
Poor converts were always chosen for teachers. John Dewa
Saghaym, whose grandfather had been converted from Hin-
dooism, was ordained by Bishop Turner, and superintended
the native congregation ; and yet, notwithstanding his labours
and success, this Rhenius was dismissed by the Society for
the following reason. The Church Missionary Society took
him into their service, when they were well aware that he
belonged to the Lutheran congregation; and after he had
succeeded in converting thousands, and baptizing them after
the Lutheran manner, Bishop Heber wrote to him a letter,
charging him to prepare his converts for confirmation. Rhe
nius replied, that ee his Lordship need not take the trouble ;
for he had himself done all that was requisite. He had been
engaged by the Church Missionary Society as a Lutheran,
and without making the slightest conditions, to the effect
that he should bring up his converts as members of the
Church of England; which he could not have conscientiously
done, as he was opposed to it." Unfortunately, Rhenius
was not satisfied with merely declaring this to Bishop Heber
(who very wisely withdrew his demand of coming to confirm
Iws converts), but he published a pamphlet declaring the
Church of England to be an A nti- Christian Church, where
upon they instantly dismissed him.

of Dr. Wolff. 457

Now Wolff' says, though he in toto disagreed with Rhenius
in his views of the Church of England ; and though he prefers
— (and let not Wolff' be misunderstood) — though he prefers
the Church of England, with regard to her homilies, and
liturgy, and episcopal regulations, to the Lutheran commu
nity ; the Society had no right to expect from a Lutheran
Christian that he should instruct his converts in the princi
ples of their own church, to which he was opposed) and had
always avowed himself the enemy. They did very well in
sending him as a missionary among poor Hindoos, rather
than leaving them untaught ; and they should have allowed
him to continue to act according to his conscience, without
any conditions. Wolff cannot bear the stiffness of those
High Churchmen, who maintain that the Church Missionary
Society ought never to have sent Lutherans among Hindoos.
The Society for Promoting Christian Knowledge sent out
Schwarz and Kohlhof, both of whom were Lutherans !
Rhenius introduced Wolff to an interesting young man,
whose name was Congreve, a son of the famous discoverer of
the " Congreve Rockets."

After preaching at Nagercoil, Wolff arrived at Trevande-
ram, the capital of the Rajah of Travancore, who was a mild
and amiable young man, and a great favourite with the
British Government. Wolff received, as usual, the greatest
hospitality from the Brilish Resident, Colonel Cadogan,
when he reached Travancore ; and in his house he lectured
and preached the Gospel of Christ; as he did also at Kotiam,
where he next went, and which is on the coast of Malabar.
The Church Missionary Society never ought to allow their
missionaries to act as magistrates, as they did in Aleppie ;
for the heathens observe it, and are scandalized.

At Kotiam are the Syrian Christians, or the so-called St.
Thomas Christians; and when Wolff was in Mesopotamia,
in the year 1824, the Jacobite Christians at Merdeen, and
upon Mount Tor, claimed the Syrians in India as an offset
from their own church. And when, in 1825, at Oormia and
Salmast, the Chaldean Christians (commonly called the Nes-
torians) claimed that honour; Archdeacon Robinson, at
Madras, who is now Master of the Temple in London, wrote
a long and interesting dissertation about them. It appears
that they were at some period Nestorians ; but it is certain
that they are now (like the Syrians at Merdeen) followers of
Dioscorus; believing that the human nature of Christ is
absorbed in the Divine, as sand is absorbed in glass ; so that
Christ has one nature only, i.e. the Divine nature.

458 Travels and Adventures

Wolff called with Mr. Bidsdale, the missionary of the
Church Missionary Society at Kotiam, on Mar Dionysius,
the metropolitan of the Syrians, a venerable old man.
Wolff heard from him that the number of them amounted to
50,000, and that they had seventy churches on the Malabar
coast, and they hold the patriarch of Antioch in high venera
tion. In the year 1825, Mar Athanasius, from Merdeen
(the same who afterwards paid a visit to Wolff while he was
at High Hoyland), was sent to them by the patriarch of
Merdeen, that he might set in order what was wanting, and
remove all abuses. He was received with joy by the Syrians
of Kotiam ; but when with great zeal he attempted to take
down the Hindoo idols which they had in their churches,
Wolff is sorry to say that they exiled him with the aid of
the British Resident, and also, alas ! that of some of the
missionaries of the Church Missionary Society.

Mr. Baillie, the missionary formerly at Kotiam, has trans
lated the New Testament into the Malayalim language
(which is spoken by them), and he taught them the art of
printing.

The Syrians at Kotiam hold in high veneration Ephrem
Sirus, and Jacob of Msibin; and they abstain, like their
brethren in Mesopotamia, from pork, and every other meat
which is prohibited in the law of Moses. The Jews them
selves say that St. Thomas arrived in India in the year 52
after Christ, and that he converted the Hindoos to the know
ledge of Christ ; and this is supposed to be the origin of the
St. Thomas Christians; and they are also called Syrian
Christians, because they are united with the Syrian Christians
in Mesopotamia, and are under the Syrian patriarch in An
tioch. fit They are a mild and kind-hearted people.

Wolff then went on from Kotiam to Cochin, on the 4th of
October, 1833. He assembled there the white and black
Jews, and spoke to them, saying, " I am one of your bre
thren, a child of Abraham, Isaac, and Jacob : and I believe
in Moses and the Prophets, who predicted that seed of
Abraham, by whom all the nations of the earth were to be
blessed, and who shall be the glory of the children of Israel ;
who came in the fulness of time, and was brought as a lamb
to the slaughter for the iniquities of his people ; who was
cut off, but not for Himself; who was pierced for our iniqui
ties, and of whom it was said, * Awake, oh, sword, against my
shepherd, against the man who was my fellow/ Twenty
years are now passed since I have found him to be my
Saviour, and now, for more than twelve years, I have preached

of Dr. Wolf. 459

Jesus of Nazareth, the son of David, as the Lamb of God
which taketh away the sins of the world. And this is the
sin which Israel sinneth until now ; that they do not believe
in Jesus of Nazareth, who was that angel in the wilderness,
who accompanied the children of Israel when they went out
of Egypt ; to whom, too, the Lord God shall give the throne
of his Father David ; and who shall reign over the house of
Jacob for ever. He, Jesus Christ, shall be the ruler in
Israel; — He, who came out of Bethlehem Ephratah."

Wolff received a letter while he was at Cochin from Mr.
Clementson, who resided at Calicut ; in which letter he
mentioned that he had given orders to his agent at Cochin
to have the Government House there in readiness for him.
Wolff, therefore, went from Mr. Bldsdale's house to the
Government House, for that gentleman had a house both at
Cochin and Kotiam, and Wolff had gone to it on his first
arrival. On the 7th of October, he lectured and preached to
the Dutch and English inhabitants of Cochin.

After this he went to " Jew Town," which is a part of
Cochin, where all the Jews live. It is called in Malayalim,
Yoodah Ward. He found there the black as well as white
Jews, all drunk, in honour of their Feast of Tabernacles ; yet
Wolff was enabled to preach to a few of the white Jews,
who were not drunk. The Jews of Cochin and the sur
rounding places are subjects to the Rajah of Cochin.

Wolff also preached the Gospel there to some Arabs whom
he met in the street, and who had come to Cochin from
Hatramawt, which is situated on the shore of the Indian
Ocean. Wolff had a long conversation about the person of
Christ with the two Jews, Sarfaty and Sargon. The former
admitted that the latter was very unfortunate in his inter
pretation of the 53rd chapter of Isaiah, and thought that
Wolff was right about it.

Mr. Sarfaty was kind enough to copy for Wolff, in He
brew, the contents of their ancient copper-plates, upon which
the records of their history are engraved ; and at the same
time he gave him a copy of their privileges, which were
granted from the Malabar kings, and written in the Malabar
language. These documents tell as follows: —

" Since the destruction of the second temple, which
happened in the year 3828, of the creation, and 3168 of
Kaloyk (the iron age of the Hindoos), and 68 of the
Christian era, about 10,000 men and women came into Mala
bar, and settled themselves down in four places ; and these
are their names, Cranganore, Phalor, Madin, and Pulush.

460 Travels and Adventures

Many of them were in Cranganore, and at Magodarna, Pat-
nam, and Singili, which were under the government of Shera
Firimalen.

" In the year 4539 of the creation, that is, 3479 of Kaloyk,
and 379 of the Christian era, there was given to the Jews by
the King of Shera, Firimalen (whose remembrance may it be
blessed ! his name was Erircarnem), a law, expressing their
privileges on a copper-plate, called Sipair; and which were
consistent with their honour, and glory, and the preservation
of their customs. And at that time there was an honourable
prince, Joseph Rabban, called likewise in the language of
the country Siri Agada Mapala.

" This glorious name was given to him by the king, whose
remembrance is blessed ; and this king divided all his coun
tries among eight kings. One of them was the King of Co
chin, to whom he left this place as an inheritance. Thus the
Jews were settled on the shore of the sea, in the city of
Cranganore, until the Portuguese came and took possession of
Cranganore ; so at that time affliction came over them, trou
ble and disturbance, and they then left the place, and settled
in the city of Cochin, in the year 5326 of the creation, and
1566 after Christ. And the King of Cochin gave them a
place to erect houses and synagogues adjoining to the Royal
Palace, called Boilus, in order that he might be their helper
and protector ; and thus they built synagogues and houses
to dwell in by means of four men, Samuel Castiel, David
Belila, Ephraim Zala, and Joseph Levi, in the year 5328 of
the creation, and 1567 of the Christian era.

" But still they suffered much by the Portuguese, so that
they could not live in other places, according to their customs
and rites; nor were they allowed to trade for their subsistence
in other places. And the Portuguese, becoming stronger, came
and destroyed and robbed them of everything. And there
was great tribulation among the Jews until the Dutch na
tion came to Cochin, in the year 1662 after Christ; when
the Jews became servants and assistants to the Dutch, and
provided them writh all things convenient for life. At that
time, however, some dispute arose between the King of Co
chin and the Dutch, in which dispute the King was killed by
the Dutch, who then returned and settled in the town of
Sailam. But after they were gone the Portuguese came with
the people of Malabar with fury, and murdered, plundered,
and burnt the market-place and the synagogues of the Jews,
on account of their having afforded protection to the Dutch.
All their books, too, were burnt, especially one book, called

of Dr. Wolf. 461

Sepher Yashar, which contained a journal from the day that
the Jews came into Malabar down to that day; and the
Jews afterward were threatened to be put to death.

" But the Dutch returned to Cochin, and in a few days
the fortress surrendered to Peter de Beder, the Commodore
Admiral Vangoz, in the year 1663, and when the Jews
heard that the fort had surrendered to th^ Dutch they were
rejoiced; and those who fled to the villages returned and
settled in their respective places, and built up the ruins
thereof. And at that time a prince of renown lived among
them, Castiel by name ; and, by the grace of God ! (blessed
be his name for ever), the Jews found grace and favour in
the eyes of the Dutch, and the people of Malabar, and the
kings and princes ; and were assisted and lived in safety
under their protection in Malabar."

Wolff now gives from the Hebrew documents of those
Jews, which he literally translated, the privileges which
they received from the Rajah of Cranganore. The case runs
thus : —

" In the peace of God — He is God that created the earth,
according to His will ; and to Him I lift up my hands, who
for more than a hundred thousand years is a ruler in his do
minion; yea, for ever and ever. In this day, I, sitting in
Cranganore, in the thirty-sixth year of my kingdom, I have
decreed, with firmness and power, to give, as an inheritance
to Joseph Rabban, five kinds of privileges, and these are : —
First, possession of elephants and horses ; secondly, power of
ordering to make straight the road; thirdly, to make pro
selytes from five nations ; fourthly, the use of palanquins
and umbrellas; fifthly, the use of ships. Above all, I have
given seventy-two houses, and assured a relinquishment of
all taxes for their houses and synagogues. And besides this
decree, we have given a copper-plate, which shall be given to
Joseph Rabban, to him, to his seed, and to his children's
children, to bridegroom and bride, all the time that his seed
endureth, and as long as sun and moon endure."

Wolff* has seen the copper-plate. And with regard to
the Spanish Jews who came to Cochin, the account runs
thus : —

"In the year 1686, A. D., in the time that Commodore
Gilmer van Burg was Governor in the city of Cochin, when
four merchants came from Amsterdam, of the denomination
of the Sefardim, and saw the places wherein the Jews lived,
and they rejoiced, and they wished to live with them ; and
they wrote to Amsterdam about the Jews, and about the

462 Travels and Adventures

scarcity of books. When the holy congregation of- Amster
dam received this news, they sent to Cochin all kinds of
books ; and they printed books every year, and sent them
there."

Now Wolff must give some account of the white and black
Jews. The white Jews came there from the Holy Land,
after the destruction of the temple by Titus. The black
Jews are proselytes from the Hindoos and Arabians ; and
for this reason the white Jews never intermarry with them.
The black Jews have neither priests nor Levites ; but there
are among the black Jews many who were there from the
time of Haman. (Esther viii. 17.) Their complexion is like
the Hindoos of Cochin, and, even to this present time, Hin
doos of Cochin become converts to Judaism. They consider
themselves as slaves to the white Jews ; paying them a
yearly tribute, and they are bound to pay them a small sum
for the privilege of having their children circumcised, and for
being allowed in prayer-time to wear the phylacteries, called
Tefilin. They do not sit down in the presence of the white
Jews, nor eat with them. They are, however, richer than
their masters, for they are more industrious than the latter,
who are too proud to work, and live chiefly upon the jewels
and valuables they have inherited from their ancestors.
They are, however, highly immoral, and fathers frequently
desert their reputed children, knowing that they are not
really their own. They are most beautiful in countenance.
They behave towards the black Jews with the arrogance of
masters. They have rendered, at different times, great ser
vices to the Dutch, and were employed by them as ambassa
dors. They are, however, very much prejudiced against the
Gospel of Christ, and anxiously expect the coming of the
Messiah in glory.

Wolff met with a Polish Jew, a great drunkard, but a man
of extraordinary talents in acquiring languages. He also met
with a misionary, Eidsdale, who took a great interest in the
Jews at Cochin. He had also a visit from the Roman Ca
tholic Archbishop of Verapula, near Cochin, who had been a
member of the Propaganda, and was an Italian by birth ; he
superintended the Roman Catholics around Cochin, who were
partly native converts, and partly the descendants of the
converts made by the great Francis Xavier, and partly Por
tuguese. That worthy archbishop entered into a controversy
with Wolff; and for the better understanding of it he must
bring back, for a moment, his readers to the Propaganda, and
mention a fact which he had not stated in his account of it.

of Dr. Wolf. 463

A book was read in the Propaganda by the students, writ
ten originally in German by Father Marz, and extracts of it
were translated into Latin. The title of the book was,
" Method of confuting a Protestant in Arguments" Some of
the rules laid down in it were that the .Roman Catholic op
ponent should sit opposite the Protestant, and take the
whole matter very easy , but, should it happen that the Pro
testant produced a powerful argument, the Roman Catholic
was not to attempt to answer it, but, laughing, " Ha ! ha !
ha ! ha ! " he should look into the face of the other, folding
his arms, and say, " Sir, look into my face, and see whether,
with open countenance, and without blushing, you can dare
to produce such a silly argument." Father Marz goes on to
say, " this will discourage the Protestant, and, seeing that
you have discouraged him, then you must try to overpower
him with eloquence." This trick (Wolff cannot call it other
wise) was attempted to be made use of against Wolff when
he was arguing in the year 1822 with Pere Renard in Mount
Lebanon; and now again it was resorted to at Cochin, by
the Archbishop of Yerapula. But Wolff answered the pre
late in the same manner as he did Pere Renard ; he said to
him, whilst he was staring at him, " My lord, I have been in
the Propaganda, and have read Father Marz. Oh! oh! oh!"

It must be said, however, to the honour of Roman contro
versialists, that such an unfair way of silencing an opponent
was not used either by Bellarmine, or Sardagna, or Tour-
nelly ; and such arguments always show ignorance in those
who use them.

CHAPTER XXVIII.

Monies at Goa ; Jews at Poonah ; Conversation in a Palanquin ;
Fat Jew at Bombay ; Mocha ; Travels in Abyssinia ; A r-
rives again at Malta.

T\7"OLFF then left Cochin, and preached for some days at
Calicut; and then he arrived at Connamore, and
preached and lectured to the military station of British
officers there, being the guest of Captain Butcher ; the whole
station treated Wolff with great kindness; but one news
paper afforded him much amusement ; an extract will show

464 Travels and Adventures

to the public that he did not always receive sugar-plums for
his lectures. It published the following paragraph : —

"Joseph Wolff, alias Salathiel, lectures now at Conna-
more ! His arguments are as clear as mud."

Wolff laughed heartily at this, but Colonel Cramer wrote
a powerful refutation of it.

Wolff proceeded from thence to Combaconum, where he
was most hospitably entertained by the Portuguese com
mander ; for this place belongs to the territory of Goa. The
priest of the place, Father Antonius Cajetanus, an enlightened
gentleman, received him with the greatest kindness. Wolff
presented him with a Portuguese Bible, and it must be said,
to the honour of that priest and his whole congregation, that
they informed Wolff, with delight, that the Inquisition was
abolished.

He then left Combaconum, and arrived, on the 31st of
October, 1833, at Goa. Wolff cannot conceal his feeling of
joy, when he saw on the highroad there the cross of Christ
planted ; and heard the bells of the churches ringing in every
village ; and beheld Christian churches erected instead of the
idols of Hindoostan. He could not help exclaiming, "Be
hold ! the triumph of the cross over idolatry," — recollecting,
at the same time, that these churches were established
through the flaming words of the Gospel, preached by the
great Francis Xavier (as he was informed by the priests of
and around Goa), and not by a sword of steel ! nor by an
auto-da-fe ! in which the body is given to the flames of fire,
and the soul to the eternal flames of hell.

Wolff then took a boat, and went on the river to Pangim,
which is the place of residence of the Viceroy of Goa. The
Secretary of Government, Nunez by name, and of Jewish
descent, gave to Wolff a letter to the Provincial of the
Augustinian Monastery in New Goa. Whilst he was writing
this letter, some officers of the Portuguese army entered the
room, and asked the secretary, " When will that extraordi
nary man, Wolff, come, the Protestant Xavier?" Nunez
replied, " Here he stands before you, alive !" They all took
off their caps (for the Portuguese officers wear caps), and
expressed their joy at seeing him " whom they had admired
for years."

Wolff then went with the letter to the Augustinian Monas
tery, when the Provincial, who was of the Jewish family of
Picciotto, with the rest of the monks, received him with the
greatest kindness, and assigned him a most beautiful room.
The first observation made to him by the Father Provincial,

of Dr. Wolf. 465

was, "I hope, Senhor Wolff, that you will give a more
favourable account of us than Claudius Buchanan did (though
he spoke with justice) — for the Inquisition is now abolished."
Then he proceeded, " Oh ! I can see before me that great
man, Buchanan, intruding himself into the very tribunal-
room of the Inquisition, just at the very moment when
Joseph a Dolorosis, was pronouncing a death-sentence on a
poor old woman. There Buchanan stood, with arms folded
over his breast, undaunted, and said, ' I am sent here by Go
vernment to watch your proceedings, and I have to report all
I see. This woman is your victim ! ' '

Now, it is very remarkable that Mr. Simeon, though an
intimate friend of Buchanan, believed that he had over-
coloured his account. Yet, at Goa, Wolff heard an account
condemnatory of the Inquisition, given by the monks them
selves, in even stronger terms than Buchanan has given in
his Researches.

The Provincial then made this just remark, that (( It was
right that the Church should watch over the integrity of her
faith, being, at the same time, helped by her members ; but,
allowing all this, judicial proceedings ought to be public ; the
accusers ought to be known ; and none ought to be put to
death on account of their religion. Thanks be to God," con
tinued the Provincial, " the Inquisition was abolished in
1812 ; and the man, with a heart hard as stone, has left Goa,
and we are now free."

Wolff then went Avith the monks to church, where he
heard them praying in Latin the beautiful Litany of St.
Bernard. " Oh ! sweet Jesus, betrayed with the kiss of the
traitor, and taken like a thief, and bound and forsaken by thy
disciples, have mercy upon us, O Lord !" The strictest com
munity of property was observed amongst these monks, and
the Provincial observed, " St. Augustine said, 6 If in the Re
public of Plato such a community of property was established,
merely for the sake of peace, how much more ought it to
prevail in a house which is devoted to Christ, in order to ob
tain tranquillity of mind, and for the purpose of imitating
the poverty of the Father of the poor ! The expression of
mine, and thine, will not be heard in heaven, where all things
will be in common. We ought, therefore to anticipate this
heavenly life, by exercising and preparing ourselves before
hand; and by rejecting the distinctions of property.' '

Wolff then explained to the monks, at their request, his
views respecting the different doctrines of the Gospel ; and
they remained up with him till 1 o'clock in the morning. They

H H

466 Travels and Adventures

showed him the library; and he went with them to their
seminaries, in which they taught the history of the Church,
according to Bossuet ; and the history of the Reformation,
according to Cobbett ; and Andrews' refutation of Fox's His
tory of Martyrs. Both Andrews and Cobbett were trans
lated into Portuguese. Wolff was also informed that there
had been Jews at Goa, until they were exiled by the Inqui
sition. During his stay there, he received a letter from the
Viceroy of Goa, nephew to the Don Pedro ; and one from
Monsieur Nunez, secretary to Government, which he sub
joins. The first letter will show how unguarded Wolff was in
attempting to fix the date of Christ's coming. It was addressed
by the Viceroy to Wolff, and was written in English.

66 SIR, — I have the pleasure of acknowledging the receipt
of your kind letter of the 1st instant, accompanying a Por
tuguese translation, by Father Almeida, missionary at Bata-
via, containing the Old and New Testament ; and on knowing
that you have gone safe through so many troubles, inconve
niences, and clangers, I cannot forbear from congratulating
you upon the success of your mission to the Jews and Mu-
hammadans; and God Almighty grant it may be such as
ought to be wished for by every good Christian.

" You assure me that the said Old and New Testament,
which contain the glorious news of the establishment of our
Lord Jesus Christ's personal reign on earth, in the city of
Jerusalem, fourteen years hence, is presented for my edifica
tion. If, however, I cannot but request you to accept of my
warmest acknowledgments for this token of your kindness to
me, yet I beg to inform you, that, being born of Roman
Catholic Christians, my parents very carefully, and when of
proper age, caused me to read very often the Bible, and to
have it explained, by enlightened and learned men, in those
places where it was requisite ; such explanation I could not
easily obtain through a Bible like that of Father Almeida,
which, begging your pardon, I can positively assure you, is
very badly translated ; this, however, does not diminish my
sincere feelings of gratitude towards you.

(< I remain, yours affectionately,

(Signed) "D. MANGEL DE PORTUGAL CASTRO.

"Pangim, 6th Nov., 1833."

Letter from the Secretary of the Government at Goa.

" MY DEAR SIR, — I shall be extremely flattered by paying
you my personal regards ; your apostolic toils and extraordi
nary exertions in the most holy of enterprises, being already
known to me from the perusal of the newspapers in India.

of Dr. Wolff. 467

" As my situation does not allow me many hours of leisure
to be at home, I beg to inform you, that I will be back from
the Secretary's Office at 3 o'clock P.M. ; and after that period
I shall be very happy to enjoy your presence.

" I have the honour to be, my dear Sir, yours sincerely,
(Signed) " C. S. K. NUNEZ.

"Pangim, 4th Nov., 1833."

These letters show clearly that the Roman Catholics in
Goa are not quite such brutes as they are frequently repre
sented. The Provincial, also, gave to Wolff some statistics
of the city of Goa. Alphonsus Albukerki, Viceroy of Goa,
in the time of King John the Tenth of Portugal, built New
Goa (Old Goa is destroyed). Franciscus Xaverius came soon
after to Goa, when it was in the hands of the Spaniards, and
then the Inquisition was established. The clergy of Goa
divide themselves into real Portuguese, and those of Portu
guese parents born in India. The archbishop must always
be a real Portuguese. Wolff conversed with the monks
freely on the joviality he met with among the monks in
Bohemia, and, as no class of people are more fond of anec
dotes than monks, he offered to relate to them the following
story of a Benedictine friar in Bohemia. "There!" said
Father Nunez, the Provincial, to the rest of the monks ;
" now, let us hear Don Jose Wolff tell the story of a jovial
friar of the Benedictine order ;" and Wolff at once began.
" When I was at Klattau, in Bohemia, I lived in the monas
tery of the Benedictine Friars ; and on one occasion I re
mained up with one of the cleverest monks I ever met with
till late in the night, in order to hear his learned conversation.
And it was just at the very time, when he had got as drunk
as a fiddler, that he told me about the learned fiosenmiiller,
and other learned men of Leipzig and Halle ; for he kept
drinking beer all the time that he was talking. Unfor
tunately, about 12 o'clock, all the bottles of beer which were
in the refectory were emptied. So he wished to get some
more beer ; and, therefore, both of us went down into the
cellar, when the monk drew the spigot out of an immensely
large barrel, which, during the operation, fell to the ground.
The beer ran out like water from a pump, and the fellow
actually scooped it up, and drank it from his hand. Inas
much, however, as we could not find the spigot, all the beer
for a whole year was lost. As for the fellow himself, I
dragged him upstairs, and he went to bed ; but at last he was
dismissed the monastery as a hopeless drunkard."

Wolff paid a visit to the Viceroy, and dined with his Ex-

HH 2

468 Travels and Adventures

cellency; and then he left Goa on the 4th of November,
and arrived at Belgaum on the 6th ; where he met with Cap
tain Pouget, and the missionaries Taylor and Gandy ; and he
preached on the final destiny of Israel, from Ezekiel, chapter
xxxvii., verses 21 and 22. On the 14th he left Belgaum, and
arrived on the 1 7th November at Sattarah, in the Mahratta
country, where he preached on the evidences of Christianity.
On the 21st he arrived at Poonah, where he met with a
most cordial reception in the house of Colonel Wood. Sir
James Barnes, the commander of the station, kindly invited
him to preach in the cantonment to the soldiers ; but when
Colonel Mountain wished to introduce him to Sir Colin
Halkett, the Commander-in-Chief of the Bombay Presidency,
his Excellency said to him, " You had better not introduce
Wolff to me, for I have been a good deal in Germany, and
have seen a good deal of German Jews ; and all the Jews I
have ever seen have been ( damned ' rascals, and, therefore,
Wolff must be a damned rascal too." When Wolff came to
Bombay, Lord Clare, the Governor of Bombay, invited him
to dinner, and asked all the gentlemen composing the Govern
ment of Bombay to dine with him that they might meet
Wolff. And when his Lordship asked Wolff at table, " Did
you see Sir Colin Halkett at Poonah ?" Wolff answered,
" No ; for he said all the Jews in Germany that he had ever
seen were rascals, and therefore he did not doubt that I must
be a rascal." There was such laughter at this reply as Wolff
never heard before, for some of the party actually got up from
their chairs, and rolled on the ground, convulsed by the joke.
Before we leave Poonah, Wolff must make mention of the
Benee Israel, i. e. "Children of Israel," who are resident
there, for they are totally distinct from the rest of the Jews
in Europe and Hindoostan. After the destruction of the first
temple in Jerusalem, their ancestors went first to Arabia, and
then to Hindoostan, where they have since forgotten their
law, but they continue to repeat, in Hebrew, certain prayers
which they have learned from the other Jews. Great praise
must be given to the Scotch missionaries, Drs. Stevenson and
Wilson, for having revived among this interesting remnant of
the children of Israel the knowledge of the Hebrew lan
guage. How wonderful is this, that Gentiles from Scotland
should be the instruments of re-teaching the children of Israel
their ancient language ! They serve the English as volun
teers, in their armies, and are esteemed the best native sol
diers. They possess great simplicity and honesty of cha
racter, are faithful to their wives, and, by far, more moral

of Dr. Wolff. 469

than the Jews of Cochin. They keep in their houses idols
of wood and stone, and thus the prophecy is fulfilled, " And
there ye shall serve other gods, even wood and stone."

They produced to Wolff' objections against the genealogy
of Jesus, which objections they had evidently heard from
other Jews. For instance, they said : —

" You call Jesus the son of David, because he was the son
of Mary, who was of the House of David ; but you ought
to know," they continued, "that a woman does not count in
genealogy, only a man."

Wolff" replied, "If you read 1 Chron. chap. ii. 16 and 17
verses, you will perceive that Joab, David's general, was con
sidered to be of the family of David, because Zeruiah, his
mother, was of the House of David : and in the 34th and
35th verses of the same chapter, you will observe, that some
times the father is not at all taken into consideration. And
this is also the case in many places of the Himalaya moun
tains, and at many courts of the Rajahs, as at Travan-
core, &c."

Another objection, which one of them produced, was rather
amusing. He said to Wolff,

" I wish to remain what my father was."

Wolff asked him,

" What position do you hold in the army ?"

He replied, " I am a captain."

Wolff then said, " Now, if your father had been a lieute
nant, would you like to die a lieutenant ?"

He replied, "But my father was a colonel !"

And so Wolff was entirely foiled in his Socratic method of
arguing.

Before his departure from Poonah, Wolff received a letter
from an Augustinian friar at Goa, from which one can see
that Wolff's open-hearted discussion on the differences of their
religion had not given any offence. He wrote : —

" REVEREND FATHER JOSEPH WOLFF, — I hope that
your reverence will have arrived safely and in health. Your
absence caused me great sorrow, for your Reverence's com
pany entertained me very much by your learning. I enclose
herewith the paper which you asked me for, and, after it has
been translated, you will please to return it, and you may be
assured that I will send you the other curious document.
May Almighty God keep you for many years.

(Signed) " FRA. JOSEPH, of St. Augustin.

" GOA, Nov. 6, 1833."

The paper thus mentioned contained the regulations of the

470 Travels and Adventures

Inquisition ; and it is really astonishing to perceive the strik
ing resemblance between the regulations of the Spanish In
quisition and those of the Jewish Inquisition in the time of
our Lord.

Wolff then left Poonah from Bombay in a palanquin. The
road to Bombay was beautiful ; and a lady coming from
Bombay in a palanquin met Wolff, who ordered his bearers
to stop, in order that he might speak to her. She also stop
ped, and the following conversation took place : —

Wolff. — " Pray, do you come from Bombay ?"

Lady.—" Yes."

Wolff. — " Where are you going ?"

Lady.—" To Poonah.1'

Wolff. — "What is your name?"

Lady. — " I don't want to be questioned in this way ;" and
she ordered her palanquin to move forward. But Wolff
called after her, " I beg your pardon, my name is Wolff."
She then immediately stopped her palanquin, and said, " Why
did you not tell me your name at first ? How foolish I am,
that I did not recollect you were coming this way to-day.
My name is Mrs. Jacob, and I said only this morning to my
husband, Colonel Jacob, e I hope I shall shake hands with
Wolff on the road ;' but I had forgotten all about it. Do
you know Colonel Morse ?"

Wolff said, ' < Yes ; and I have got letters from him for his
wife, who is at Bombay." She then laughed most heartily,
upon which Wolff asked her, " Why do you laugh so ?" She
replied, " Now, as you ask me, I must tell you the truth.
A letter has already gone from Colonel Morse to his wife, in
which he said, f Wolff will come to Bombay and deliver a
letter from me to you ; but mind what I tell you ; you may
give him one kiss, but no more."1 After this they parted,
and went forward on their separate routes ; but Wolff kept
up a sort of friendship with Colonel Jacob and his wife, and
has since had the pleasure of meeting them at Addiscombe,
and has stopped with them for many days in their own house.

Wolff arrived in Bombay on the 29th of November, and
was received by all classes and denominations of Christians
there with true cordiality and love. He was the guest of
Mr. James Parish, who was several times Deputy Governor
of Bombay. Lord Clare, the Governor, called, and heard a
lecture which was delivered before a large audience ; and
Wolff also lectured in Parish's house, as well as in the Town
Hall of Bombay, when English, Parsees, Armenians, Mussul
mans, Portuguese, and Hindoos were present.

of Dr. Wolff. 471

One of the Parsees announced a lecture on the principles
of the Parsees, in which he tried to adopt the style and
actions of Joseph Wolff; but he was dreadfully cut up in
the papers, which said, among other things, that before he
would interest the public, he must not merely have the power
of imitating the eccentricities of Wolff, but must also unite
with that his talents and genius.

Wolff had a public discussion with the Muhammadans at
Bombay, when the most distinguished members of the British
Government were present, both of the military and civil
departments, including Farish, Robert Money, and the mis
sionaries Wilson and Nisbet, and also Parsees. Whilst
arguing with the Muhammadans, Wolff patted the shoulders
of the Muhammadan Moollahs; but the Mussulmans of
Bombay are very bigoted, being Sheahs, who consider it a
pollution to be touched by a Christian ; still, as they could
not help themselves, they said, " When we go home we shall
all perform ablutions."

There was one great difficulty in Bombay. Wolff wished
to see the synagogues, and the congregation of the Benee
Israel^ i. e. " the Children of Israel," a portion of whom he
had met at Poonah. But the whole body of that people at
Bombay were dreadfully prejudiced against Wolff, for they
had been informed that he made Christians by witchcraft ;
and one of them was especially averse, whose name was
Daood Captaan i. e. " Captain David," a very fat man, and
chief of the Benee Israel. He had actually issued an order
that none of his people should even talk to Wolff, for fear of
being overpowered by his black art, when a breach would be
made in Israel. Archdeacon Carr, afterwards Bishop Carr,
the missionaries, Wilson, Mitchell, and Stone, as well as the
American missionaries, and even Robert Money, the govern
ment secretary, all advised Wolff not to call upon Captain
David, but simply try to find individuals in the street who
would give him information. Wolff* replied, " You must let
me go my own way ; so let us come and call at once on Cap
tain David." They smiled incredulously, but went with him
to that fat gentleman. He was sitting at the gate of his
house, looking very fierce. They said to him, "Here is
Joseph Wolff, who wishes to see your synagogue, and to talk
with you."

Fat Captain David said to Wolff, " You shall neither see
the synagogue, nor talk with my people, because you are a
magician."

Wolff said, " Be not foolish, Captain David, but show me
your synagogue, and bring me the people."

472 Travels and Adventures

Captain David replied, " I won't ; you are a magician."
Wolff took no notice of his statements, but stared at him with
all his eyes, muttered with his lips, and pointing sternly at
him with his finger, said, "You are very fat."

Captain David began to tremble, for he was afraid that he
would get the evil eye,* which all over the East they say
people will get whenever they are praised, without its being
said, " O, that thou mayest be preserved !"

Captain David. — " Let my fatness alone."

Wolff again. — f( You are very fat."

David. — " What have you to do with my fatness ?" — hold
ing his sides with his hands — (f let my fatness alone !"

Wolff then said, " Then show me your synagogue, and
bring your people."

He now said, "I will do so immediately."

So the key was brought, the synagogue opened, and the
children of Israel were assembled.

Wolff then spoke to them of their folly in believing him
to be a magician, and convinced them of the contrary. For,
it must be observed, that the word magic, in Hebrew, means
properly "overlook;" and the very word is also used in
Somersetshire, among country people, who believe that their
butter and other things can be "overlooked."

One word on the "Evil Eye !" or, more literally, "The
Eye of the Evil One !" For is it not true, that one should
acknowledge and proclaim every pleasure and beauty to be
God's gift ; in order that the " Eye of the Evil One" may
not deface it by the Eye of Envy ?

Wolff went also, with Dr. Wilson, to see one of the cele
brated Yoghees, who was lying in the sun in the street ; the
nails of whose hand wrere grown into his cheek, and a bird's
nest was upon his head. Wolff asked him, " How can one
obtain the knowledge of God ?" He replied, " Do not ask
me questions ; you may look at me, for I am God !" Wolff
indignantly said to him, " You will go to hell, if you speak
in such a way."

On the llth of December, Wolff left all his dear friends at
Bombay, and started in the H. E. I. Company's steamer
61 Coot," for Mocha and Suez. All his friends accompanied him
on board; whilst Colonel Thomas, of the 2 Oth Regiment, whom
Wolff had seen in Cawnpore, and Mr. Walter Elliot, govern
ment secretary in Madras, took brotherly care of him. On the
23rd of December, they anchored near Macullah, on the

* "Evil Eye ;" it ought rather to be called " The Eye of the Evil One !"

of Dr. Wolff. 473

Arabian coast, in the land of Hatramawt, the Hazarmaveth
of Genesis, chapter x. verse 26. This place is inhabited by
Bedouins, of the tribe of Yaafa, who are perfect savages.
Wolff preached to them, but they listened with barbarian
indifference.

Colonel Thomas, and Walter Elliot, Wolff's two fellow-
passengers, continued to show him the greatest attention.
The former of these was a straightforward British officer ;
and both were gentlemen of the olden time. Colonel Thomas
said to Wolff, " You probably know, at Poonah, my friend
Colonel Wood ; and I see that you are also a great friend of
Archdeacon Carr, who is a relation of mine. I conclude that
you know them, from this circumstance, that they belong to
the ( saints ;' and you saints smell each other out, like free
masons ! what are your signs ?" However, Thomas, though
not pretending to be a saint, could not have been kinder to
Wolff even if he had been one; so that Wolff jokingly re
marked to Elliot, UI am very agreeably disappointed with
Thomas, because I heard in Bombay that he could not bear
the saints, and my friends warned me to be cautious with him."
So while they were all at dinner, Colonel Thomas began,
" Now, Wolfi^ tell me candidly who it was in Bombay that
told you I could not bear the saints ? was it not my friend
and relation, Archdeacon Carr ? I believe it was, but his
coat saves him from a challenge." They all laughed very
heartily at this, for Colonel Thomas had guessed rightly.

Wolff arrived, on the 28th of December, at Mocha, where
a good many Jews resided, as they did in all the villages
round Mocha. He also met Jews of that famous place, Sanaa,
the Uzal of Genesis, chapter x. verse 27, which was the place
of residence of Shem, the son of Noah. The high priest of
Sanaa has the title of " The Father of the Court of Law."

Eighty years ago, the Jews at Sanaa pretended that they
could ascertain their genealogy, and were in possession of
ancient documents ; but a dispute having arisen among them
as to whom the superiority ought to belong, the respectable
princes of that nation came forward, and said, te Children of
Israel, hear the words of your elders, and listen to the advice
of your old men. Through the jealousy, hatred, and enmity
among ourselves, and on account of our impiety, our ances
tors lost all their privileges, and were driven away from the
land of Israel, and we, their children, are sighing in captivity;
but why should we now quarrel among ourselves ? Have we
not trouble and tribulation enough ? We live in the midst
of Ishmaelites; of what use then is it, that one should pre-

474 Travels and Adventures

tend to be of the tribe of Judah, and another of the tribe of
Reuben ? This only excites hatred ; let us cast into the fire
our doubtful documents ; for, when the Lord shall be pleased
to gather the scattered sheep of Israel, then every one of us
will know of what tribe he is ; Jehovah Himself will reveal it
to us ; and Messiah, the Son of David, will reign among us,
even at Jerusalem^ and upon His holy hill of Zion. No dis
putes will then take place among us ; but there will be peace,
quiet, and harmony."

They had scarcely finished, when the whole congregation
of Israel at Sanaa burnt the genealogies of their tribes, and
exclaimed, " Peace ! peace ! for ever in Israel !"

As Captain Eose, the commander of the "Coot," was
obliged to remain in Mocha, he sent on a cutter with de
spatches to the Captain of the surveying ship, " Benares," of
which cutter Lieutenant Wood had the command. Colonel
Thomas, Elliott, the midshipman Grieve, and Wolff, went in
it ; and arrived at Loheyah, which is inhabited by a tribe of
Arabs called Kahtan, and in scripture, " Children of JoktaD,"
Genesis, chapter x., verse 26. A Muhammadan Moollah,
from Bussorah, attempted to convert Wolff to Muhamma-
danism. A conversation of three hours took place between
them ; and WoliFs opponent was completely silenced. All
the Muhammadans, who were standing by, acknowledged
that Wolff had the advantage in the argument.

Wolff arrived, on the 16th of January, 1834, at Masso-
wah, on the Abyssinian coast, where he met a great many
Abyssinian Christians from Grondar, to whom he gave Abys
sinian Psalters and Testaments. All Eastern people give to
their sacred books a fine exterior. The Bible Society, there
fore, does quite right, in circulating the Bible and Testament
in handsome bindings ; for they are received by the people
with the greater willingness. Wolff met at Massowah with the
Englishman Coffin, who was a servant of the famous Lord
Mountnorris, who travelled as far as Massowah, and there
remained and collected notices about Abyssinia. Yet that
noble Lord had the hardihood to find fault, in his travels,
with Bruce, the most veracious traveller that ever existed.
Coffin, his servant, came on board the "Benares," "to see
Wolff and his friends ;" so Wolff asked him if it was true that
there were Abyssinians who were able to change themselves
into hyenas ? Coffin replied, with great seriousness, " Cer
tainly." Wolff then said, " Have you ever seen such a thing
done?" Coffin replied, "Yes, my own servant did that very
thing." Wolff then asked him to tell him the whole story,
when he gave the following account.

of Dr. Wolf. 475

" My servant was once away for several days, and I did
not know what had become of him. One day, however, a
hyena passed my house, and, looking at me, nodded with his
head, just as if he wished to say, ( How do you do ?' and a
few days after my servant came back in his human form."

Wolff asked him, " Did you inquire why he had changed
himself?"

He replied, " I took very good care not to do that, for he
would have made my whole face swell at a tremendous rate !"

Wolff1 also met, at Arkiko, which is near Massowah, with
an Abyssinian Christian, who informed him that the Queen
of Sheba, called by the Abyssinians Nikestasiab, was born at
Aksom, and her father's name was Agaws. She had legs
like those of an ass, and went to Jerusalem to King Solomon,
who cured the deformity. (There are men and women in
Abyssinia with tails like dogs and horses ! !) She afterwards
became a Jewess, married Solomon, and had a son by him,
called Menelik, who became King of Abyssinia. Salama, a
Christian of Dalak, an island near Abyssinia, came to Abys
sinia and preached the gospel, and baptized the Abyssinians
in the city of Aksom.

Wolff heard also from a great many Abyssinians and Ar
menians (and Wolff is convinced of the truth of it) that there
are near Narea, in Abyssinia, people — men and women —
with large tails, with which they are able to knock down a
horse !* and there are also such people near China !

Wolff heard an extraordinary story at Massowah, about
Mecca. A Russian had recently entered Mecca incognito,
but was recognized as being a Christian. He refused, how
ever, to become a Muhammadan, and yet the Shereef of
Mecca was afraid to put him to death because he was a Rus
sian nobleman ; and the Shereef being a creature of Muham
mad Ali, was afraid to kill him without his master's permis
sion. So he reported the circumstance to Muhammad Ali,
who diplomatically replied, " Send him to me, and I shall
know how to punish him." The Shereef sent him, and Mu
hammad Ali, wishing to conciliate Russia, let him go his way
into Russia again.

The Governor of Massowah gravely related to Wolff the
following marvel as a fact. At the time when the plague
raged at Mecca, a woman died of it. The body was washed

* In the College of Surgeons at Dublin may still be seen a human
skeleton, with a tail seven inches long ! There are many known instances
of this elongation of the caudal vertebra, as in the Poonangs in Borneo !

476 Travels and Adventures

and put into a coffin, but, after being dead two days the
woman rose again, and said, " This plague is on account of
our sins. Repent, and cease from tyranny." The Shereef
of Mecca proclaimed this marvel over all the country.

On the 20th of January, 1834, Wolff took leave of the good
and kind-hearted officers and midshipmen of the " Benares,"
and arrived at Confoodah, on the Arabian coast, where he
again visited a kind Albanian, of Belgrade, and the Arabs of
the tribe of Joktan. On the 2nd of February, the little cutter
in which he was sailing struck upon shoals, when Wolff was
so much afraid, that he is ashamed at this day to think of it.

On the 9th of February he arrived in Jiddah, where our
grandmother, Eve, was buried, who left Adam in Ceylon,
and then came to Jiddah, where she is still remembered by
the Jews with affection — but little cause they have for it.
Wolff met at Jiddah the St. Simonians, from France, who
had left their native country for having preached " Liberty,
Equality, and Fraternity" which Wolff over and over will
say is nothing but " Tyranny, Beggary, and Butchery ;" and
in Arabia the St. Simonians and other revolutionists were
helping that horrid despot, Muhammad Ali, to tyrannize
over the poor inhabitants of the villages. Wolff prefers
Rundjud Singh in every respect to Muhammad Ali ; for the
former showed far more taste and discretion in his choice of
European servants, for he chose gentlemen, i. e. such as
Generals Ventura, Allard, &c., whilst Muhammad Ali only
gathered around him French and Italian blackguards.

The Honourable East India Company's steamer the
" Hugh Lindsay," arrived at Jiddah, with Colonel Ground-
water and a brother of Alexander Burries, Dr. James Burnes,
&c., as passengers. They were surprised at seeing Wolff
sitting at the gate which leads to Mecca, chanting, in the
Arabic language, portions of the Psalms of David, and the
prophet Isaiah, from the 34th chapter, beginning, " Come
near, ye nations, to hear ; and hearken, ye people ; let the
earth hear, and all that is therein ; the world, and all things
that come forth of it," &c.

Wolff chanted these words, and moved his head about,
like a dervish ; so that Colonel Thomas, as he passed the gate
with the other officers that came in the steamer, said to Wolff,
for a joke, " Now, you fellow, who shake in your shoes at the
least breath of wind when you are in a steamer, can sit there
among savages, who are ready to tear you in pieces. I should
not like you to be killed ; but what a sound flogging you
deserve !"

of Dr. Wolff. 477

Whilst Wolff now gives this account, he smiles, and says
to himself, " Oh ! how I should like to see you again, my
dear friends ! some of you I have seen again in England ;
others I have not seen ; and some of you are gone, where I
hope to see you again.1 *

But to return. Wolff then went to the coffeehouse, where
an Arabian beggar entered, trembling. His hair and beard
were completely grey ; he had a timbrel in his hand ; and he
sang, whilst he danced, —

" The world is bad ;
The world is bad ;

Repent, for you shall be laid in the grave.
Do good, and God will do you good."

Wolff spoke to him about the coming of our Lord in the
clouds of heaven. Whilst he was in the coffee-house, an
Arab Sheikh came in, and looked sternly at him, and said,
but without abuse, " I know thee ; thou didst make such a
stir in Egypt by proclaiming the coming of Christ,, when you
were there in the year of our Hejrah 1245. If you
had not left Egypt at that time they would have cut
you to pieces. Take care while you are at Jiddah." He
then gave him the following notice : — " That the three pil
grims from Yarkand, who went with Wolff from Cashmere
to Delhi, and whose expenses he paid, had safely arrived at
Mecca ; and that they showed about there the Persian New
Testament which he had given them ; and related, sitting at
the Caaba of Mecca, the kindness they had received from
Wolff. And the Muhammadans exclaimed, < The Christians,
in our days, have often more pity and compassion than the
followers of Islam !' "

The Muhammadans in the coffee-house told Wolff that,
every year, 72,000 pilgrims go to Mecca; and that if there
is one less, an angel from heaven supplies his place. Every
pilgrim casts his seven little stones at the devil, and sixteen
at the deviFs two children.

Wolff met also at Jiddah several of the Borahs from Soorat,
who were Mussulmans ; but their ancestors were Jews, and
they are the most stingy people in India. The following
anecdote was told Wolff of them, which gives an idea of
their stinginess : — " One of the Borahs set out on a journey
three days' distance from his house. He had already travelled
a whole day, when he came back to tell his wife, that she
should take good care to gather up the remains of the tallow
from the candle ! His wife replied, f Now, how foolish you
have been to come back such an immense way ; for you have

478 Travels and Adventures

spent on your shoes more than the remnants of the tallow
were worth.' But her husband said, f I took good care that
that should not happen, for I carried my shoes in my hand T "

On the 25th of February, Wolff embarked on board the
" Hugh Lindsay," for Cosseir and Suez. Captain Wilson,
and every one of the passengers, overwhelmed him with kind
ness ; and the mention of their names here must be given as
a small acknowledgment to them from Wolff, for whose
eccentricities and weaknesses they showed the kindest indul
gence. First, Captain Wilson ; second, Dr. James Burnes ;
third, Major Ground water, whom Wolff lately saw again in
Devonshire; fourth, Captain Jackson ; fifth, Captain Pearson ;
sixth, Lieutenant Macdonald; seventh, Mr. Finlay; eighth,
the Honourable Hugh Lindsay from China; ninth, Mr.
Green ; tenth, Captain Pottinger, afterwards the brave de
fender of Herat; eleventh, Colonel Hardy; twelfth, Mr.
Pringle and Walter Elliot.

Captain Wilson once said to Wolffi " Your memory is asto
nishing ! I see that you recollect having seen me in Bushire,
nine years ago ; and you even recollect the toast I gave you in
the house of Colonel Stannes. I hope, therefore, that you feel
towards me as a friend. So if you should ever write against
me, I shall break your neck the next time I see you."

Wolff reached Cosseir in the evening of the 2nd of March,
and preached the same evening to his friends. On the 15th
he arrived at Alexandria, just three years and one month
after he had left it on his great journey to Bokhara. All the
Jews, and many Muhammadans, and every one of the consuls
called upon him in the house of his old friend Gliddon, the
American, where he was staying. He lectured again in the
Methodist chapel on the 18th, and then he sailed for Malta,
where he arrived on the 4th of April, 1834, and met his dear
wife, whom he shall see in heaven again. It would be too
much for Wolff to give a description of how they both felt.
All his friends rallied around him, ladies as well as gentle
men ; and he employed himself in arranging his notes of his
late journey to Bokhara. He remained in the house of that
excellent man, the Right Honourable J. H. Frere, who not
only granted to him, on his return, the rites of hospitality,
but it was also with his help that Wolff had been enabled to
get to Bokhara ; and, during his absence, Frere and his whole
family had treated with the utmost kindness those who were
dearest to him. Frere was an excellent man ; by the native
poor he was looked upon as a blessing.
Wolff, whilst in Malta, gave an account of his travels, chiefly

of Dr. Wolff. 479

to the English inhabitants; and Mrs. Sheddon, a lady
whom he had never seen, sent him ^120, in order to enable
him to publish an account of them, which he did before he
left Malta.

CHAPTER XXIX.

Summary of Eastern Missions ; What Wolff lias done, and tried
to do ; Retrospect of India ; Religious Societies and their
Secretaries ; Return to Syria ; Abyssinian Mission ; Mistaken
for the Aboona.

T3EFORE Wolff proceeds to England, he must be allowed
-^ to sum up the results of his expedition to Bokhara,
Balkh, Cabul, &c. And, first of all, Wolff has obtained, and

fiven to the world, a more clear insight into the state of the
ews, from Constantinople to the utmost bounds of Turkey,
Persia, Khorassan, and Tartary, than had before been given.
Secondly, Henry Leeves and others have testified that several
hundred Jews in Constantinople and Adrianople were con
vinced of the truth of the Gospel by Joseph Wolff, and were
baptized by the Armenian Christians, and did afterwards
confess the name of Jesus Christ amidst stripes and impri
sonment, from which persecutions they were rescued through
the influence of Sir Stratford Canning. Jews in Bokhara,
above twenty in number, were also baptized in that place by
Wolff himself. Thirdly: He has given a full insight into the
state of Muhammadism, as far as the utmost boundaries of
Turkey, Persia, and even to Chinese Tartary. Wolff was
the first to give an insight also into the state of the Christian
churches from Alexandria to Anatolia, Armenia, and Persia.*
Fourthly : Wolff has given an idea of the creed of the All

* Dr. Wolff recently met, at the house of Mr. Elliott, the Apocalyptic
writer, Dr. Perkins, the American Missionary from Chaldea, who favoured
him with the subjoined note in his own handwriting, which is now quoted
in testimony of one result of Dr. Wolff's Eastern Missions. "Messrs.
Smith and Dwight visited the Nestorians in the spring of 1830, induced
to do so by a paragraph in a paper from the pen of Dr. Walsh, embody
ing facts communicated to him by Dr. Wolff, who had visited them
several years before. In consequence of the report of Messrs. Smith and
Dwight, I was sent out as the first missionary to the JSTestorians in 1833.
From that time to the present the American Board for Foreign Missions
have had from four to ten missionaries among the people : have reduced
the language of the Nestorians, which is modern Syriac, to writing :
translated the Scriptures into it, and many good books : have given them
80,000 volumes in all ; and many of the clergy, and thousands of the
people, have become intelligent Christians. — J. PERKINS."

480 Travels and Adventures

Ullahi, i. e. " Believers in the Divinity of Ali," in Persia,,
such as was never given before. Fifthly: By having cir
culated the word of God at Burchund, and among the
Pooluj, and by having conversed openly with the Muhamma-
dans, even in the most bigoted towns, yea, in Meshed
itself (as was testified by Mirza Baba, the chief physician of
Abbas Mirza), Wolff solved the problem, whether it is possible
for a missionary to preach the gospel in barbarian Muhamma-
dan countries ? Sixthly : The churches in England and the
United States of North America have been incited to follow
in Wolff's steps, sending missionaries to Cashmere and Lahore.
Seventhly : The most intellectual Jews of Meshed, who never
saw the gospel before, have not only read it through his in
strumentality, but have since translated it into Hebrew, with
Perso-Jewish characters. The celebrated Moollah Yakoob,
at Sarakhs, avowed his belief in the Lord Jesus Christ in the
midst of the Turcomauns ; and the pious Joseph of Talkhtoon,
in the kingdom of Khiva, with all his followers, became
readers of the gospel, at the same time lifting up their eyes
to God, asking Him to guide them into truth. Eighthly :
All the Jews, everywhere, were astonished and amazed to see
one of their nation going about preaching Jesus as the Mes
siah and Son of God. And there certainly are hundreds of
believers among them who have since confessed the name of
Jesus, as Wolff ascertained in his last journey to Bokhara.
And his name was remembered, not only among the Jews
there, but also by the Turcomauns, as he found in the year
1844, when he made his last journey to Bokhara. Ninthly :
The Muhammadans in Khorassaii and Turkistaun, and the
Sikhs in the Punjaub, were, by his missionary labours, con
vinced that there are Europeans who fear God, which before
they could not be persuaded of. Tenthly: Wolff hopes to
have proved, by the simple statement of a Brahmin in the
Himalaya mountains, situated beyond the reach of British
influence, whom he found reading the gospel of St. Luke, in
the Nagree character, with crowds of his disciples around him,
that the exertions of the British and Foreign Bible Society
are not in vain ; and he has also proved that, if the Bible
Society had not existed, many of the Eastern churches, the
Armenians excepted, would have ere long been without a
single copy of the word of God. Therefore, the Church at
home ought not to quarrel whether the work shall be done by
the Society for Promoting Christian Knowledge, or by the
British and Foreign Bible Society.

The reasons for which Wolff has himself an objection to
attending the meetings of the British and Foreign Bible

of Dr. Wolff. 481

Society are simply these — firstly, he does not wish to be
complimented by Dissenters for his liberality ; secondly, as
he believes in the doctrine of apostolic succession, and that it
is a scriptural doctrine, he does not wish to hear on the plat
form, this doctrine styled " One of the minor points."

But further, with regard to the success of Wolffs mis
sionary labours, Neander says, in one part of his Ecclesiasti
cal History, that not those who have made individual con
versions to Christianity, are to be considered as having had
the most success, but those who have introduced into a coun
try, amongst the generality of people, new lines of argument
for the support of Christian sentiments. Now, wherever
Wolff has been — in Shiraz, Ispahan, Meshed, Bokhara, and
among the Maronites in Mount Lebanon and the Jews in
Jerusalem, Constantinople, Persia, Merw, and Khiva — the
conviction has been generally produced, that the Bible is
worthy of examination. Moreover, Wolff has also found
that his correspondence with the learned at Bagdad, has been
sent to and copied by the learned in the desert of Yemen ;
and though he would be mad to compare himself with Plato,
Pythagoras, and Aristotle, yet his name, like theirs, has been
recorded in the writings and archives of the Eastern nations,
as that of a holy Dervish from Europe. And if the reader
will look at the travels of the talented Mason, he will find
this account of Wolff confirmed ; and that the Affghans con
sider him as a prophet, who came from Europe to warn the
nations of great events which were to come ; and that he in
troduced the Bible amongst them. And it would be found
in Yarkand, Tashkand, and Khotan, that the conversations
Wolff held in Bokhara, are remembered to this day, and that
the name of Joseph Wolff is known there.

It ought also to be taken into consideration, that although
Wolff took Saint Francis Xavier as his model, he had not the
advantages which Xavier possessed. Saint Francis Xavier
was an ordained priest of a church, which is the most power
ful church that the world has ever seen ; and he was backed,
and protected, and countenanced, and supported, and seconded
by the powerful governments of Portugal and Spain, in
every plan which he proposed. Wolff, on the contrary, went
forth guided only by the spirit within ; and his only ostensi
ble patrons, during the greater part of his mission, were
neither the Church of Rome, which though far from perse
cuting him, yet opposed his mission; nor the Church of
England ; nor any society whatsoever ; nor even the mission
aries abroad, but a few individuals. These were Henry

ii

482 Travels and Adventures

Drummond, Esq., Banker, 49, Charing Cross, London ; John
Bayford, Esq., Proctor of Doctor's Commons, No. 12, Great
Knight Rider Street, London ; and he may also add the
Right Hon. Hookham Frere of Malta, And the chief pe
cuniary support he received was from persons, whom neither
Francis Xavier, nor any Protestant missionary, was ever as
sisted by — even from the pagan king, Rundjud Singh, and
the Muhainmadan despot, the king of Oude. And in after
ages it will be proved, that, by God's infinite mercy, Wolff
kindled a light from the Thames to the Oxus, and from the
Oxus to the Ganges, which never went out, and which with
God's grace will become a great flame ; but the great con
summation will take place neither by the labours of Francis
Xavier, nor those of Joseph Wolff, but by the second coming
of Christ in majesty and glory.

And, after all, Wolff has been a pioneer on Mount Sinai,
where Lord carried His people, He, even He, He carried
them on eagles1 wings ! where he was the first missionary from
the Western Church ; and where his bringing the Bible — for
no printed Bible, in Hebrew or Arabic, had ever been seen
there before — was the means of converting a Bulgarian Jew,
and making the Greek monks there acquainted with prophecy.
And his mission at Cairo induced the Church Missionary So
ciety to send her missionaries there; and after he had conversed
with the Jews at Jerusalem, the Society for Promoting Chris
tianity amongst the Jews established their mission at Jeru
salem, by sending Dalton, Mcholayson, and Ewald; and
although Francis Xavier arrived in Japan with all the autho
rity with which the Roman Pontiff could invest him, yet in
ten years he only converted 300 persons. The rest was done
by his successors. And the missionary Perkins informed Wolff
that the British and Foreign Bible Society has furnished
the Nestorians with printed copies of the Bible from the
manuscript copy which Wolff sent home from Chaldea in 1825.

And besides this, Joseph Wolff conquered the deep-rooted
prejudices of the Jews. He is regarded by the Jews, all over
the East, as a sincere convert to Christianity; and he has
drawn the interest of the Christian Church to the cause of the
Jews, all over England, Scotland, Ireland, and in America,
more effectually than any other missionary ; and this was
acknowledged in the Reports of the Society for Promoting
Christianity amongst the Jews, which only began to be
silent when Wolff attacked the Committee.

Wolff has found on returning to places where he had been
years before, that his doings were not forgotten, and that he was

of Dr. Wolff. 483

venerated by very many there, and even called " a Dervish "
and "the forerunner of Mehdee;" yea, even "a Prophet."
And if the fruits do not at present appear sufficient to his
friends at home, he begs to remind them that he may say,
without vanity or depreciation of the merits of others, that
the fruits of his missions have been at least as great as those
produced by Henry Martyn, though he was ^ an ordained
clergyman of the Church of England, and Senior Wrangler
of Cambridge. And it is also to be observed, that the Jews
of Egypt, Palestine, Persia, Bokhara, and Yemen, have con
fessed that Joseph Wolff must be sincere in his belief in Jesus
Christ ; and Wolff can never forget with what emphasis one
day the Jews entered his room at Bokhara, and said, " Are
you not afraid of tempests and storms?" and Wolff answered,
in the words of Frederick Spee, the holy Jesuit —

"Be silent, be silent of tempests and storms,
Of darts, arrows, and sword, be silent.
No true and real knight will ever mind such child's play —
Be silent, be silent of tempests and storms.

Dr. Wolff must here also take a slight retrospective view
of the whole of India — so far as an autobiography will permit
him to do this. And, first as to Lord William Bentinck
himself, of whom Wolff boldly maintains, that there never
appeared so great a Governor-General in India as Lord
William Bentinck was ! His moral character was remark
able ; no oath ever escaped his mouth.

The abolition of suttee is one proof of his wonderfully
high moral courage and feeling ; and which act alone would
stamp him as the greatest Governor-General India ever had.
He would sit in his office, like a clerk, working from morning
till night. His liberality, too, was not the contemptible
liberalism of the present clay ; nor was it kindled by political
motives ; but it sprung from a real love of mankind.

Wolff has no desire to enter into political discussions ; but
he cannot, at the same time, conceal from the public, that he
is pained to hear the Honourable East India Company
harshly censured, after the misfortune of being deprived of
their rule which they have sustained ; for though he highly
disapproves the conduct of many members of the Company
against that truly great man, Sir Charles James Napier, yet
it betrayed no small amount of talent to have been able to
govern India successfully for 100 years ; and it remains to
be ascertained, whether the present change will bring about
an improvement in the government. And certainly, in order

484 Travels and Adventures

that an improvement may be produced, the British Govern
ment must not he satisfied with merely sending out some
missionaries ; but they ought also to send forth officers, for
the civil and military service, who will adorn the Christian
name by their life and conversation ; and who will leave off
swearing at the natives ; and who will not, for the slightest
offence, strike the natives. Such conduct, however, is not
to be attributed to the Company, but to the character of
Englishmen. Sir Stratford Canning and Lord William
Bentinck agreed on this point with Joseph Wolff.

There is one great fault committed by the English Go
vernment with regard to India, and this is, their ridiculous
fear of Russia ; on which account, they made alliances with
that most brutal, and most contemptible of all nations, the
inhabitants of Khiva ; who, at the very time that they made
an alliance with England against Russia, would have made
one with Russia, if Russia would have entered into an
alliance with them against England. And besides, by this
paltry alliance the English have made themselves enemies of
the king and inhabitants of Bokhara, who, with all their
enormities and cruelties, are by far more respectable, and by
far more powerful, and by far more civilized, than the inha
bitants of Khiva. Moreover, by showing to the natives of
India, and Afghanistan, and the Punjaub, that they are
afraid of Russia, the English have made themselves a
laughing-stock all over those countries. Wolff never met with
a Russian spy in India, but he met with many French spies.

Wolff, having completed at Malta the account of his last
journey, which was written in a rather rambling manner, and
was filled with too many proper names, (so much so, that
when Wolff asked an Irish gentleman to purchase his book,
he replied, " I cannot read half of it ; for the names are so
very difficult :" whilst another friend said to him, after he
had sold a good many copies on Wolff's accDunt, " I can sell
no more, for i\\e flats have got it, and the sharps won't have
it !") set out again for England. He had received letters of
invitation from a friend, who is as dear to him as Stolberg,
Simeon, or Denison — he means the holy, good, and excellent
Sir Thomas Baring, who was the president of the London
Society for Promoting Christianity among the Jews. He
was also invited by his dear friends Charles Simeon, Sir
George Rose, and Drummond, all of whom have since de
parted this life. Dear Irving had already departed from this
world. His last words were, f( The Lord is my shepherd, I
shall not want. He maketh me to lie down in green pas
tures, He leadeth me beside the still waters, &c., and having

of Dr. Wolff. 485

repeated the whole psalm, he expired. Wolff, on reflection,
freqently exclaims : — Sainted spirits of Irving and Drum-
mond, God forbid that I should now say anything about
some differences which began to subsist between us; for
never, for one moment, did these give a shock to the affection
which I always felt towards you both !

Wolff stayed with that dear man, Sir Thomas Baring, for
some time ; and he visited his other friends. He travelled
about, all over England, Scotland, and Ireland, for the
benefit of the London Society. But, whenever he had any
thing to do with that society, although they were very
kind to him, there was always a rumpus. He travelled about
with the secretary, a young man, who, whenever he was
asked by persons, " What do you think about the restoration
of the Jews and the personal reign of Christ?" would reply,
" I am a secretary, and I must be cautious in such things, so
as not to hurt the cause." One day this young gentleman
came up to Wolff, and said, " Here is a letter from Carlisle;
and the ladies wish you to go there : but they want you to
keep in the background all that you have to say about the
millennium, and the restoration of the Jews ; and to speak
only upon justification by faith." Wolff replied, " Give
my compliments to the ladies of Carlisle, and tell them they
must get somebody else ; for, if I come, I shall want to con
vert them to my views, not that they should convert me to
theirs. And you may add, that I am no secretary, who
accommodates his views to the tastes of the subscribers."
Wolff's determination was so given, and the ladies wrote
that he must still come ; and, after all, Wolff converted a
good many of them.

The same secretary went with Wolff to another place,
when again he came up to him, and said, " Here, you must
be on your guard ; for, if you begin to speak about the personal
reign, they will believe you to be an Irvingite." Wolff
wrote to Sir Thomas Baring, " What a fellow you have sent
me ! I could kick him behind !" Sir Thomas Baring an
swered, "Well, then, come to me at Stratton Park," and so
Wolff went. The clergy of Gloucester would not see Wolff,
for they said, " The fellow has run wild !" However, there
are excellent people at Gloucester ; and Wolff hopes, after
all, to see them in heaven, though they did not wish to see
him here upon earth.

Wolff returned to Malta in the month of October : and, in
January, 1836, he set out again for Alexandria, and thence
to Suez, where he found an Arab Christian, who had become
acquainted ,through his conversations, with the natural

486 Travels and Adventures

historian Schiimber ; also with the writings of Kant, Fichte,
Schelling; and with the poets Schiller and Goethe. In
Suez he also met with Dr. Hovenden, a nice fine young
Irish gentleman, who was entering the service of Muhammad
Ali, as a surgeon in his army. Wolff advised him not to do
this; for he told him that he certainly would be killed
amongst the European blackguards, who were in the service
of the Egyptian tyrant.

The only Europeans whose company Wolff could enjoy in
Egypt were, Fresnel, the greatest Arabian scholar in
Europe, and Botta, son of the famous historian Botta, who
heard his sermons on the restoration of the earth. Mr.
Lieder, the missionary, was also kind to Wolff.

Wolff made a second visit to the monks upon Mount
Sinai, where he met with an astonishing proof that there is
no calculating the effect which the circulation of the word of
God can produce. When Wolff was in Mount Sinai the
first time, in the year 1821, he left there Hebrew Bibles and
Testaments. In the year 1836, he found there a book,
written by a Jew from Smyrna, containing his motives for
having embraced the Christian religion. In this, he stated
that the New Testament, which had been left upon Mount
Sinai by Wolff, had convinced him of the truth of Chris
tianity ; and he had been baptized there, in the monastery,
by Father Ignatius. Wolff again convinced the monks of
Mount Sinai that Jesus Christ, on His second coming in
majesty and glory, will again display marvellous deeds upon
the very spots of Mount Horeb and Mount Sinai; and
Father Ignatius, who was still alive when Wolff went there
the second time, said to him, —

" Yes, the Jew is right, for Habakkuk says, f The Lord
shall come from Sinai, and the Holy One from Mount
Paran,' which you see when you look out of the window ;
and the Jew, who became our teacher, told us that the 13th
verse of chapter iii. of Habukkuk ought to be translated,
Thou shalt go forth to save Thy people through Jesus- Thy Christ ;
and the 18th verse ought to be translated, / will rejoice in
God my Jesus. And Origen translates the 13th verse en
tirely the same as our converted Jew does."

Then Wolff remarked, " The translation of the 18th verse
agrees with the one given by St. Jerome."

The name of the monastery upon Mount Horeb is St.
Catherine, for Catherine suffered martyrdom at Alexandria ;
and as she had frequently expressed a desire to be buried on
Mount Sinai, her body was carried to that place by angels,

of Dr. Wolff. 487

where, to this day, miracles are performed at her tomb.
And Wolff believes this, for it harmonizes with Scripture.
It was in the wilderness of Sinai where the Lord —
HE, even HE — carried my nation on eagles1 wings!!!
Papas Neophytos, the head of the monastery, introduced to
Wolff a monk, named Gideon, who was one hundred and five
years of age, and who had lived above sixty years in the
monastery ; the good old man was quite childish, but his
holy appearance made Wolff kneel down before him and ask
his blessing. The superior made Wolff a present of the
History of the Monastery, by which we learn that many
Christians lived around Mount Sinai, either in the caves of
rocks, or in tents, a long time before the reign of the Em
peror Justinian; but on account of the vexations they
frequently had to suffer from the Arabs, they wrote to the
Emperor Justinian, to ask him to assist them in building a
monastery. The Emperor sent them 1000 Servian Chris
tians, with their wives and children, who were called by the
Arabs Soobean, i.e. " boys, or slaves," who built the monas
tery A.D. 527. In course of time they became Muhamma-
dans; but since Wolff introduced the Bible there in 1821, a
good number of them have become Christians. Several
years ago the Soobean rebelled against the monks of the
monastery, but, when their camels and wives died in great
numbers, they considered it as a punishment from heaven in
consequence of their rebellion, and they returned to their
former obedience.

Wolff also visited the cemetery of the monks of Mount
Sinai. To reach this, one has to go through a dark subter
ranean passage, where are preserved, and shown to the
visitors, the skulls of venerable archbishops, and one of Ne-
maaica, a Servian prince. That great number of skulls
reminded Wolff of the words put into the mouth of the
Wandering Jew by Schubart, the German poet. That
awful person had refused to our Saviour a resting-place
when He was led away to be crucified, and was almost
weighed down by the burden of the cross, which He Him
self, our blessed Saviour, had to carry. So the Angel of
Death appeared to the Wandering Jew, and said to him, in
fierce anger, " Thou hast denied rest to the Son of Man, and to
thee, monster, it will be denied until He shall come" In conse
quence of this declaration, a black demon escaped from hell,
and whipped the Wandering Jew from land to land. And
when he stood near a dark cave of Mount Carmel, and shook
off the dust from his beard, he took one of the skulls of the
dead and rolled it down Mount Carmel, so that it sounded,

488 Travels and Adventures

and resounded, as it rolled down the mountain, and was
broken to pieces, when he said, "This was my father."
Then again he took another skull, and seven others, and he
rolled them all down, from rock to rock, in the same manner,
saying, with hollow eyes, " These and these were rny wives."
And, still continuing to roll skulls down the mountain, he
exclaimed, " These are my children ; ah, alas ! alas ! all these
were able to die ; but I, rejected by God, I am not able to
die. Woe ! woe ! the most terrible judgment hangs over
me eternally, even roaring terror."*

Wolff then conversed with the monks on the danger of
forgetting God and Christ, and worshipping pictures ; and it
is remarkable that there is in the monastery a Muhammadan
mosque also. When Muhammad was a youth, he came near
the monastery of Mount Sinai, lay down in the road, and
slept in the sun. The monks observed that a large bird,
spreading his wings over him, protected him from the sun.
The monks augured from this that he would one day become
a great man. So they invited him to the monastery, and
said as they perceived that he would one day become a great
man, they requested that he would leave behind him a mark
of his favour and protection ; on which he stamped the im
pression of his hand upon a piece of wood. When Muham
mad made his appearance as the Prophet of God, many years
afterwards, and again passed by that monastery, the monks pro
duced the mark of his hand, and he granted to them a firman.

In the time of Sultan Selim, Melindar, one of his generals
destroyed 360 monasteries which were built around Mount
Sinai. And this Sultan seems to have been the very proto
type of Victor Emmanuel, the boasted reformer of Piedmont ;
who has begun his reformation by abolishing the monasteries,
instead of making their inmates useful. On Selim's ap
proaching Mount Horeb, the monks went out to meet him,
and besought him to spare them ; and when they produced
the hand and firman of Muhammad, he granted protection
to the monastery, on the condition of their building a mosque
in the monastery, which they agreed to do. This mosque
Wolff saw ; and even now the Muhammadans perform their
devotions there whenever they pass the monastery.

* It is remarkable that the history of the Wandering Jew is known
among the Muhammadans all over the world; and Wolff met with
Roman Catholic friends, of high respectability in Bohemia and Vienna,
who assured him that they had seen this Jew, when he conversed with
them about the good sound common sense which he had observed iu
Nero when he conversed with him.

of Dr. Wolff. 489

The Superior told Wolff that the Arabs frequently leave
their merchandise in the desert for three days, visit their
families, and then return without being afraid of its being
stolen.

Wolff then visited also Tor, the ancient Elim : Exodus,
chapter xv. 27th verse. The Christians there were originally
descendants of the Arabs. Wolff left Tor and passed a place
where a horse was buried ; the Bedouins cast dust upon it,
and said, " Eat, thou father of the tail." Wolff returned to
Suez, and lived in the house of Nicola, waiting for the
steamer, " Hugh Lindsay," from Bombay, which was going
back to Jiddah ; at last it came, and Wolff arrived again at
Jiddah. Here he went to the gate which leads to Mecca,
and preached to the Muhammadans. He then set out for
Abyssinia, in company of two servants, Hadara and Miiller,
who had been sent from Abyssinia to Jiddah, by Mr. Gobat,
the missionary, for the purpose of drawing money on the
Society. They sailed from Jiddah for Mosawah, on board a
small Arab ship, and Wolff learned from Hadara the Amharic
language, in which he made so much progress, that, on his
arrival at Adwah, he was able to preach in that language.

Hadara and Miiller told Wolff the following story ; that
Girgis, an Abyssinian Christian, was converted by Gobat to
the Protestant faith. When Girgis went from Abyssinia to
Egypt, Hadara and Kiddana Miryam (both of whom were
Gobat's servants) accompanied him, but in a most treacherous
manner, Girgis sold both of them to a Muhammadan, and
they were released again by order of the Governor, on account
of their being known to be Mr. Gobat's servants. This same
Girgis became, afterwards, a Muhammadan.

The Muhammadan chief of Mosawah informed Wolff that
there are four great Sheikhs (which may be translated " Patron
saints," or more literally, " Grey- haired men,") in the world ;
just as there are four quarters of the world. Every Sheikh
has forty bodies ; and thirty-nine of them go for nothing, and
he may commit with them every fault, and every crime he
likes ; but with the fortieth body he serves God.

Wolff left Mosawah, and crossed the sea in a boat for four
miles, when they reached and alighted at a camp of Bedouins,
called Sahate, where the heat of the drinking water was
almost insupportable. The natives of that place produce fire
for cooking in a very primitive manner ; they take two pieces
of wood, and rub the ends together, until both pieces begin
to burn. One of Wolff's guides had an attack of cholera,
and he cured himself by eating pepper.

490 Travels and Adventures

Wolff conversed with some Abyssinian Christians about
religion, when they were interrupted by a wolf, which came
howling towards them. Hadara fired at him, and he ran off.
Elephants were there wandering about in abundance, in the
plains and upon the mountains. There were also tigers,
which are caught in the following manner. A trap of iron
is made, to which a cow is bound ; and when the tiger hastens
to eat her, the Abyssinian, who is waiting concealed, kills the
tiger the moment he is entangled in the trap. Elephants are
generally" killed near the rivers while they are drinking.

Wolff learnt on the road that the cholera was at Adwah,
the place where Grobat was residing with his family. Wolff
confesses that, at the first moment, he was horrified at the
newrs ; but the example of the Roman Catholic missionaries
at Cairo induced him, more than anything else, to prosecute
his journey. For, whilst the plague was in Egypt, the
Lutheran missionaries shut themselves up, as Wolff himself
did (he says it to his shame) at Beyroot, with his wife and
little daughter (the latter of whom died in Cyprus) ; but the
missionaries of the Propaganda of Rome visited those who
Avere infected with the disease ; and six out of seven of these
Roman missionaries died.

They next arrived at a little village, inhabited by the tribe
Shiho, who are shepherds ; and Wolff and his companions
remained with them for two nights, and slept with them under
the trees, where they heard the lions roaring around, and en
tering the sheep-folds; and the noise of the shepherds, in
their attempts to expel them, was awful ! The force of the
description of Isaiah, chapter xxxi. verse 4, could be easily
felt, where he says: — "Like as the lion and the young lion
roaring on his prey, when a multitude of shepherds is called
forth against him, he will not be afraid of their voice, nor
abase himself for the noise of them: so shall the Lord of
Hosts come down to fight for Mount Zion, and for the hill
thereof."

Wolff then ascended the rugged mountain of Hamazien,
which is a district in Abyssinia, and the whole place abounds
with forests and morasses, interspersed with valleys and beau
tiful plains, well fitted for shepherds. He arrived at a place
called Jueeda, where half-naked women were grinding corn
for their families by means of hand-mills.

From thence Wolff proceeded to Ser Aroot, which is in
habited by Abyssinian Christians. The tradition of the
Christians throughout all Abyssinia is, that the Queen of
Sheba, with her whole party, were converted to Judaism by

of Dr. Wolff. 491

King Solomon ; and that he married her, and she had a son
by -Solomon, who came back to Abyssinia with his mother,
when he ascended the throne of Abyssinia, and established
the Jewish religion, And the very fact that the Abyssinians,
though Christians at present, observe the Jewish religion
with more exactness than all the Jews throughout all the
world do, proves the truth of their history. Wolff was at
once struck, on his arrival in Hamazien, by the Christians
there distinguishing themselves from the Muhammadans, by
wearing a string of blue silk or cotton round their neck. We
read in Numbers, chapter xv. verse 38, " Speak unto the
children of Israel, and bid them that they make them fringes
in the borders of their garments throughout their genera
tions, and that they put upon the fringe of the borders a rib
band of blue." Scapularies are therefore authorized by
Scripture, for they are fas fringes commanded by Moses.

When Wolff desired the landlord to give him a warm
place to sleep upon, he good-naturedly told him, " Here, you
may sleep comfortably upon the heap of cow-dung !"

On the 9th of June, Wolff went over the mountains which
were covered with trees ; and he reached, after a seven hours'
ride, a village called Asmara, containing about 150 inhabi
tants. He alighted near the church, situated, as most of the
churches in Abyssinia are, near a rivulet, for the convenience
ef their purifications. In this respect they are like the Jews !
The inside of the church was just like the ancient Temple. In
the first and outer circular apartment, the congregation sat
and prayed, exactly as the Jews do ; and there was another
small division, answering to the Holy of Holies, into which
the priest alone entered. The laity peformed their prayers at a
distance from the Holy of Holies. The women also sat apart.
Those who entered the church, kissed the door-posts as they
came in, and put off the shoes from their feet, and performed
a silent prayer, prescribed by their Church. The Abyssinian
priests are dressed all in white, like the Levites of old.

Wolff circulated there the word of God, in the Amharic
language ; and preached to them the gospel of Christ. Hyloo,
their chief, asked him, " Do you know Theodoras ?" Wolff
asked, "Who was Theodoras?" One of the Abyssinians replied,
" His father was St. John, and his mother was a fish."*

Wolff then saw the women grind meal. They make bare
the leg, and uncover the thigh, and have their children upon
their backs while they are working at this employment:

* This reminds one of the worship of DAGON, which means Fish.

492 Travels and Adventures

which reminds one of St. Matthew, chapter xxiv. verse 41 ;
" Two women shall be grinding at the mill ; the one shall be
taken, and the other left :" — and in Isaiah, chapter xlvii. verse
2, " Take the millstones, and grind meal: uncover thy locks,
make bare the leg, uncover the thigh, pass over the rivers."

As Wolff had no victuals, he requested Hyloo to give him
something to eat. He gave him a live cow, which some
assisted him in killing ; after which every one (Wolff ex-
cepted) took a raw piece, peppered it well, and ate it ; but he
had his a little roasted.

It is asserted by some that the Abyssiuians have no mar
riage, but this is not the case ; for, on the contrary, every
Abyssinian is permitted to have only one wife, whom he
leads to the altar, and takes the Sacrament of Holy Com
munion with her, and she is then his wedded wife, whom he
is not allowed to divorce. However, the chiefs take more
than one ; but from the moment they do so, they are not ad
mitted any longer to the Lord's table. The Hierarchy in
Abyssinia consists first of an Aboona, or, the archbishop of
the nation ; who is always a Copt, and is sent there by the
Coptic patriarch of Cairo. He ordains the priests and dea
cons of the church. However, the Coptic patriarch of Cairo,
who is the successor of St. Mark, is styled by the Abyssinian
Church, LeeJca Papas, i. e. " Great Father ;" secondly,
Etcheque, the " Superior of all the monks ;" thirdly Leeka
Kahnat, i. e. " Superior priest over a province ;" fourthly,
Halaka, which corresponds with a rector of the English
Church. He is always a learned man, but not always a
priest; fifthly, Kyes, i. e. "Priest;" sixthly, Shemas, i. e.
" Deacon."

There is a monastery near Zaasega, called Debora Bezeym,
in which there is a silver cup, which walks about by itself,
and moves about in the air.

The Abyssinians baptize by immersion ; and in the case of
a boy, after forty days. Immediately after baptism, the child
receives the Korban, i. e. " Commemorative sacrifice," or
" The Body and Blood of Christ," The boy is circumcised
on the eighth day, generally by a woman, which reminded
Wolff of Exodus, chapter iv. verse 25.

A most extraordinary adventure happened to Wolff. . Six
years had already elapsed, since Kyrillos, the Aboona of
Abyssinia, had died, and the people were just expecting
another from Cairo. Whenever the new Aboona arrives, he
comes in disguise ; for the shouts of joy from the people, all
over the country, would be too great to be endured. They

of Dr. Wolf. 493

carry him upon their shoulders, bring to him hundreds of
cows, and great barrels of wine, and honey, as offerings;
thousands fall down to be blessed by him, and to be spit upon
by him ; so that if he did not come privately, he would not
be able, in a year's time, to reach the capital of Abyssinia,
which is Gondar, the capital of Amhara, a chief province of
Abyssinia. During Wolff's conversation one day with Hyloo
and the priests about religion, Hyloo, the priests, and the
people around him, suddenly shouted, " HE is OUR ABOONA
IN DISGUISE!" At once they fell down at Wolff's feet,
kissed them, implored his blessing, and desired him to spit at
and upon them. They compelled him to submit to their
washing his feet, and then they drank the water ! All his
protestations against these oblations were in vain; and, as it
is a great crime for an Aboona to smoke, Wolff brought forth
his pipe, and began to smoke ; but they declared that this
was only a stratagem to deceive them. Hundreds of cows
were brought to him as a present, so that Wolff was quite
over-cowed! and corn, milk, &c., and Wolff had to spit at them
until his very mouth was dry. This absurd triumph conti
nued till he reached Adwah, when the people were unde
ceived; for Wolff immediately went to Mr. Gobat, who was
known to them as a missionary who had tried to convert them.
Before Wolff arrived at Mr. Gobat's, he received much
useful information from the Abyssinians, which he will here
relate. The Abyssinians reckon from the creation of the
world to the year 1859, as 7350 years; and from the time of
our Lord as 1852 years. They ascribe the translation of
their Bible to Abba Salama, who was the first Abyssinian
apostle. They believe that after death man goes to a sepa
rated place ; the good to the paradise of Adam, and the
wicked to a place called Sheol. After the coming of the
Lord, the believers shall be with Christ ; and the unbelievers
shall be carried to the valley of Hinnom. Adam and Eve
were driven to a land called Feyt. Enoch and Elijah are
now hid in paradise ; and both shall appear again, before the
coming of the Lord. They believe in baptismal regeneration
and the real presence, Wolff saw here a missionary sneering
at a poor priest, for asserting that it was a good work to sup
port the priest (which is indeed a good work). The priest
turned round to him, and said, " We poor priests, after all, do
not get as much money as you do; and this enables you to
smoke tobacco the whole day long, and to go about without
doing anything. The pipe at home, the cigar in the street."
That was a capital remark of the Abyssinian priest; and

494 Travels and Adventures

Wolff doubts whether many of the German tinmen (for that
missionary had been a tinman) would have left their trade, if
the leaders of the Church Missionary Society had sneeringly
told them, " Go and preach the gospel ; but you must not
expect money, as the Eastern priests do."

On the road to Adwah, the relations and friends were
mourning and howling over a dead body, which had just been
buried, and were exclaiming, " She was my mother's daugh
ter !" And other people were called from the villages around,
to weep in the house of the dead 5 which explains the words
of Amos, chapter v. verse 16, "They shall call the husband
man to mourning, and such as are skilful of lamentation to
wailing."

Wofff left Kudus Michael Onamtay (which is the name of
a place where he had been staying), and the people accom
panied him a great stretch of distance, and carried him upon
their shoulders. Wolff blessed them, saying, " The Lord
bless you, and give you the desire to be blessed of Him."

A mighty chief of Adukhala, whose name was Gliebra
Amlak, which means, " Servant of the Lord," called on Wolff,
when he was resting in a field, outside Adukhala. Wolff was
fast asleep, and, when he awoke, he saw before him a war
rior, with a sword hanging by his side, and a silver shield
covered his breast. He was kneeling before Wolff, asking
his blessing. Wolff said to him, " I am not your Aboona."

Gliebra Amlak replied, f( I know that, father ; but bless
me, bless me, for you are a servant of Christ." And then he
asked Wolff to spit at him, for he said, " Christ made clay of
spittle, with which He healed the blind." Here we see the
origin of this custom among the Abyssinians, of wishing to
be spit upon, because every movement of Christ is precious
to them.

Wolff continued his journey south-west, and arrived near
the monastery called Kudus Gabriel, i. e. "St. Gabriel;" and
were it not for the holy monks in the monasteries of Abys
sinia, the name of Christ would have been forgotten there
long ago. There the psalters of David are sung early in the
morning, and late in the evening ; and from thence the Abys
sinians are reminded of their great queen, the Queen of
Sheba, and the high birth of Menelik, her son. In those
monasteries, the name of Jesus Christ is adored ; and many
a monk wanders about, from time to time, to remind people
that Jesus, the son of the blessed lady, Mary, is the Son of
the Highest. Those holy men, such as Abba Salame, Teckla
Haymanot, and Abba Gareema, are brought to remembrance,

of Dr. Wolff. 495

who preached the name of Christ after it had been already
established by the eunuch of Candace, the queen. Who will
not have a partiality for monks like Teckla Haymanot, of
Abyssinia ; Nersus, of Armenia ; Ephrem Syrus ; Maron, of
Lebanon ; Friederich Spee, Thaulerus, Kernpis, Sailer, and
Overberg, of Germany, and Nikolas von der Flue in Switzer
land?,

They arrived at last at a village called B'Hesa, belonging
to the chief, Wald Raphael, which had been plundered a few
days before their arrival by order of Oubea, the mighty chief
of Simean, in the Amhara country. This man, after the
death of the celebrated Sabagadees, chief of Tigre, subdued
all the chiefs around ; and as Wald Raphael refused to pay
tribute to him, he was plundered by that chief.

Wald Raphael brought to Wolff a goat and an Abyssinian
dish called Sherro, consisting of powdered .lentils, well pep
pered, and bread prepared of Teff, i. e. " wheat," made into
flat cakes. In Abyssinia, victuals are conveyed to the mouth
by servants, whilst others hold a table-cloth before those who
eat, in order that they may not be seen by strangers. The
Abyssinians punish crimes by hanging, crucifying, and
stoning to death, and inflicting forty stripes save one ; and
the bodies of criminals are not committed to the grave, but
hyenas devour their bodies, and dogs lick their blood. Be
sides this, the avengers of blood prevail in Abyssinia, so that
many are not allowed to go from one province to another,
because they are guilty of blood.

It is a striking fact, that the Abyssinian Christians arc more
fond of the Psalms of David than of the New Testament.

All this information respecting the Abyssinians Wolff got
while at Wald Raphael's village, and also as he travelled along.'
It is worth while that Wolff should notice their great
saint Teckla Haymanot, for every one who reads Wolff's
autobiography will observe that he only wandered about to
see men — sinners, to preach to them, and saints to be edified
and taught by them ; and, therefore, his autobiography con
tains nothing else but his conduct and proceedings when
among sinners, and also when among holy men — how he
taught the one, and was taught by the other. He delighted,
also, in hearing the history of saints, who had slept for cen
turies in the grave.

Now let Wolff present to the reader's view the great
Teckla Haymanot, who has slept in the grave already 1100
years. His name conveys the idea of "Planter of the
Faith," his original name being Feesahat Zioon, i. e. " Joy of

496 Travels and Adventures

Zion." He was born in Shoah. He replaced the royal
family upon the throne, and was zealous in converting the
Galas, a tribe on the borders of Abyssinia, These Galas say
of themselves that they came from Europe. They are of a
yellow complexion,, and Wolff has not the slightest doubt
that they are descendants of the Gauls. Teckla Haymanot
is said to have been so successful in his preaching, as to have
made such an impression on the devil, that he (the devil) de
termined to become a monk for forty years. The same
Teckla Haymanot stood for forty years upon one place
praying, until he broke his leg. There are twenty-four
elders around the throne of God, with censers in their hands,
serving God, and Teckla Haymanot is the twenty-fifth.
He has six wings like an angel's.

CHAPTER XXX.

Detained in Abyssinia by the illness of Gobat ; Returns to
Jiddali ; Ibrahim Pasha ; Meckabites "9 Jews of Yemen.

N the 26th of June, 1836, Wolff arrived at Adwah,
the capital of Tigre, where he found Gobat, who
had been already ill in bed for several months, and was,
of course, in the greatest distress. His wife had a little
child with her, and was in the family way, and there were
none to comfort them. There was a German carpenter
there, Christian Aichinger by name, a faithless hypocrite, of
the sect of the Separatists in Wirtemberg, who gave to poor
Gobat but little assistance. The faithful Andreas Miiller
(Wolff's fellow-traveller from Jidclah to Mosawah) knew not
one word of the Amharic or Tigre languages, and for these
reasons Gobat could not venture to undertake his journey
back to Switzerland, as he wished to do ; Wolff, therefore,
offered to postpone his own journey to Gondar, and from
thence into the interior of Africa, until he had conveyed
Gobat and his family safely back as far as Jiddah. And he
also promised Gobat that, if he should die on the way, he
would go with his wife and child as far as Switzerland.

As in the month of July the rainy season commences,
Wolff was obliged to remain at Adwah until September.
During his stay there he continued his study of Amharic,
under Hadara, and made the acquaintance of certain learned

of Dr. Wolff. 497

people and priests ; and he sent an Abyssinian, Warka by
name, with his two sons, to Bombay, and recommended them
to Dr. Wilson. There they learned English, and the
sciences which would be useful in their own country ; and
Wolff had the satisfaction of hearing afterwards that they
turned out exceedingly well. The learned man, Deftera
Gualoo by name, who had been interpreter to the late
Aboona Kyrillos, informed Wolff that the Queen of Sheba
had, on her return to Abyssinia, composed her court of Jews,
and that thus the first Jews were settled in Abyssinia. Some
Abyssinians, at the time they became Jews, worshipped the
serpent, which is another proof that their history is correct,
for the worship of the serpent was evidently an abuse of
Moses's brazen serpent. Salame was consecrated bishop by
Athanasius, a patriarch of Alexandria ; and the Abyssinians
have kept uninterruptedly the apostolic succession.

It is related of Menelik, that he brought the Bible and the
ark of the covenant to Axum, where the latter, they say,
still extsts, but is seen by nobody except the priest. The
Bible was translated from the Hebrew into Ethiopic, by
Salame the Second. Abba Georgis, who was an original
writer among the Abyssinians, was the compiler of their
liturgy. Tikri, brother of Paul, was the translator of the
book of Enoch from the Hebrew into Ethiopic. In that
book Wolff read the prophecy of Enoch, which is given in
the Epistle of St. Jude, verse 14. " And Enoch, also, the
seventh from Adam, prophesied of these, saying, Behold the
Lord cometh with ten thousand of His saints," &c.

Wolff visited Axum, the holy city of the Abyssinians,
which is venerated not only by Christians, but also by the
heathen, and the Galas ; so that when the chief of the Galas,
several years before, invaded Tigre, and approached the city
of Axum, he dismounted his horse, and fell upon his face,
and dared not to enter the holy city, where the Queen of
Sheba, and her son Menelik, had once resided. Axum is
built between two mountains ; one mountain is called Beyt
GhirghiS) i.e. "House of George;" the other, Beyt Egzie, i.e.
" House of God." Three columns of an immense height are
standing at the foot of those mountains, which are called
Hawlt by the Abyssinians. Near each pillar* trees stretch
their branches around, and produce an imposing effect.

Wolff inspected the magnificent church at Axum. The
priests were just performing their worship, with all the
musical instruments mentioned in the Psalms of David. The
church at Axum is evidently an imitation of the Temple of

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498 Travels and Adventures

Jerusalem, with an outer and an inner court. Near the
church is a little building, in which the Korban, i. e. the
" Sacred bread," is baked. Fifty priests, and about two
hundred monks, were reciting around the church ; and Wolff
conversed with an old blind priest.

Blind priest. — " We are in great affliction in this coun
try ; for our king is without power, and his servants rule
over us. The time of Menelik is passed."

Wolff. — Repent, and trust in the Lord Jesus."

Blind priest. — "Woe unto us; we believe in the Lord
Jesus, but our works are not according to our faith ; hence
our calamity has arisen."

Wolff then circulated the word of God among them.

The chief governor of the city and church of Axum, who
is installed by the laying on of hands, by the presbytery, has
the title " Nibreed."* The treasurer of the priesthood invited
Wolff to sleep in his house, and treated him kindly and hos
pitably. He spoke of Mr. Salt with respect, and also of
Kugler the missinary. Wolff asked him, " Whether he could
tell him who was the builder of the columns of Axum?" He
replied, " Shem, Ham, and Japhet."

On Wolff's return, he went to Mey Gogo ; where there is
a waterfall about fifty feet high, which is considered sacred
by I the inhabitants thereof; and therefore they wash sick
persons in it, believing that it has a miraculous power of
healing.

Wolff ascertained the existence of the section of Jews
called " Falasha." They reside around Simean and Gondar,
and their number amounts to 200,000. The Rabbis in Cairo
assert that the Jews in Abyssinia are of the tribe of
Napthali. They are called Falasha, which means the " Ex
iled :" but as Wolff was not able, on account of Mr. Gobat's
illness, to proceed to Simean, where they chiefly reside, he
abstains from giving any judgment about them from mere
report.

There is another sect in Abyssinia, called Kemaunt, who
believe that the Lord will be born among them. The king
of Hurrur, south of Abyssinia, is a powerful Muhammadan
prince ; and very jealous not only of the Christians, but also
of the Turks. His people are Arabs, who came from Yemen.
The Gala mothers expose their own children for sale ; and
Wolff, so far from believing the purchasing of those children
to be cruel, considers it, on the contrary, to be an act of
charity ; for the Muhammadan purchasers have them edu
cated in reading and writing, and (as the Muhammadans

of Dr. Wolff. 499

expressed themselves to Wolff), " We make men of them."
Whilst, if they are left in the hands of their mothers, they
are in danger of being killed by them.

Before Wolff left Adwah, with Gobat and his family, he
bought fifteen cows for about £3 105.; and six measures of
grain for about £5 ; and he assembled about 600 people,
monks, widows, and orphans, blind, lame, maimed, and fed
them in the streets. Shouts of thanks, and offerings of
prayer, were heard from all sides as they feasted.

On the 1st of September, Gobat, his wife and servants,
and Wolff and his servants, set out for Jiddah. Gobat was
carried on a kind of bedstead over the mountain, by the
faithful Hadara and Andreas Miiller. Wolff had taken into
his service Christian Aichinger, the above-mentioned hypo
critical pietist from Wirtemberg ; and he must confess, that
all those servants of his who made least professions of religion
were, in general, more faithful than those who professed a
great deal. This is an awful fact.

They slept the first night at the foot of the monastery of
Debra Damoo, situated upon a high and impregnable rock.
Those who wish to ascend, the monks draw up by a large
piece of leather. Then they arrived at Halay, situated upon
the highest mountain in Tigre, 12,000 feet above the sea,
the inhabitants of which place are the greatest beggars in all
Abyssinia. They continually make sorrowful grimaces, and
point to their mouths, as if they were starving. They were
celebrating, just at that time, the feast of St. John the Bap
tist. Women, men, and children, and even animals, are
always baptized by them on that day.

They next arrived at Mosawah, the governor of which
place took Wolff to his country-house, but Gobat, of course,
kept his room. Once the conversation turned upon Napo
leon I., when his Excellency boasted of being well acquainted
with the history of the French emperor. As a proof of this,
he related the following story, whilst, like all Arabs, he
addressed himself to his servants instead of his guests : —

" When Bonaparte was a general, he fell in love with a
lady, who declined to marry him until her house, one day,
got on fire, when Napoleon ran to her assistance. She was
so much touched by this that she fell around his neck, and
said, ( I am thy wife !' and through her influence he became
emperor. "

On the 27th of September Wolff arrived, with his party,
in a boat, near Confoodah, where he met with dervishes from
Bokhara, to whom he gave Persian Testaments, and preached

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500 Travels and Adventures

in the streets to Arabs. The dervishes continually moved
their bodies about, as if they were fighting with some one,
and in the greatest agonies; and they were continually
shouting, " God is great ! God is great ! God is great ! Mer
ciful God ! Merciful God P1 Wolff asked what they were
doing, and he received as a reply, that " they were wrestling
with one of the heavenly hosts, who had injured their
thighs." Here we have a full illustration of the wrestling of
Jacob with the angel, when he prevailed with him.

Immediately on Wolff's arrival at Jiddah, he received a
letter from an English gentleman, desiring him to come to
him. Wolff arrived there, and found his friend Ovenden in
his last hours. He gave to Wolff all his papers for his
father, in Ireland, and also a diploma, by which he saw that
he was a member of the Orangemen in Ireland. Wolff
prayed with him, and shortly afterwards he expired. Wolff
read over his grave the funeral service of the Church of
England, in the Italian language, and preached at the grave,
in the same language, to the Italian officers who had behaved
so badly to him when he was at Jiddah before.

Grobat then embarked at Jiddah for Kosseyr, leaving Wolff
behind, as his services were no longer necessary. Gobat
heartily thanked him when they parted.

Wolff remained for a few days longer at Jiddah, where he
met with a Muhammadan Moollah, who asserted that man
may become God, and that there were twelve gospels,
written by Peter, Paul, and Thomas. Wolff simply replied,
that, " the Creator may become the creature ; but that the
creature should become the Creator is as absurd as if one
was to [assert that a table can become a carpenter. And
with regard to the twelve gospels, there are only four of
them authentic, and the rest are spurious."

Wolff left Jiddah in a small boat, and sailed for Hodeyah,
as his intention was to see the Rechabites around Sanaa
previously to his return to Abyssinia. Wolff arrived at Lit,
where he left, in a burial-place, Arabic bibles, and a trans
lation in Arabic of Robinson Crusoe. The Bible excited a
terror among the Muhammadans there, and they exclaimed,
" This is one of the signs of the times, that the Christian
power will be prevailing everywhere."

Robinson Crusoe was admired, also, as a great prophet.

Wolff then entered into an argument with several Mu
hammadans, on the Divinity of Jesus Christ. Ahmed, one
of the learned Muhammadans, said, u Oh, Joseph Wolff;

of Dr. Wolff. 501

must not the Lord of the Age first come before the coming
of Jesus ?"

Wolff replied, "Elijah, the prophet, shall first come."

The conversation ended, for the drum beat, calling the
soldiers to be drilled.

Wolff had also a most remarkable meeting with one of the
Arab Sheikhs, of the tribe of Hobab, who was father-in-law
to Moses (Numbers, chap. x. verse 29 ; Judges, chap. iv.
verse 11).

He knew Hebrew exceedingly well, and even the Arabic
dialect of the children of Hobab is mixed with Hebrew
phrases out of the books of Moses. They observe, outwardly,
the Muhammadan religion, but are attached to the law of
Moses. He informed Wolff, that near Sanaa, the other
branch of the children of Hobab were encamped, i.e. the
E'nee Arhab, " children of Rechab," who observed the Jewish
religion, A great number of the B'nee Hobab came down
the mountain, and related to Wolff the history of Moses ;
how he wandered in the desert, under the guidance of
Hobab, who at last refused to go on further with him. " Do
you know," they said, " about Moosa (Moses), the prophet
of God ? The peace of God be upon him ! Hobab, our
father, was his father-in-law."

Shereef Ahmed Aboo Mesameer, of the tribe of Hobab,
governed the mountain of the Aseer. He punished criminals
by putting a nail in their foreheads, and therefore he received
the name of Aboo Mesameer, " The Father of Nails." He
was a mighty warrior, benevolent, and a despiser of riches.

One day, a merchant from Mozambique arrived at Hod-
eyah, with a cargo of slaves, which belonged to the Shereef.
The ship was followed all the way by a shark, which killed
one of the Shereef 's subjects. Ahmed ordered the shark to
be caught, and it was afterwards exposed as a trophy of this
great man. One of the Hindoo merchants went one day by
land from Hodeyah to Aboo Areesh, when he was attacked
by robbers.

Robbers. — " Give up your property."

Hindoo Merchant. — "I am in possession of dollars, and
they belong to Ahmed Aboo Mesameer."

The robbers, horror-struck, left him untouched, in such awe
was his name held.

One of the Turkish officers called on Wolff, who offered
him a copy of the Bible. The Turk replied that " he could
not by any means touch anything which was forbidden by his
religion." Immediately after this the Turkish officer re^

502 Travels and Adventures

quested Wolff to give him a glass of brandy, but he replied,
t( You ought not to touch, by any means, anything which is
forbidden by your religion ; and spirits are prohibited in the
Koran."

Wolff then set out for Hodeyah, and arrived the first
day at Saydea, the governor of which place received him
very kindly. After Wolff had given him, for his son, a
" Pilgrim's Progress," and other books in Arabic, he desired
him to stay the whole night. An Arab who was present
said, (( There is a great difference between this English der
vish and our dervishes ; for our dervishes go about begging,
and he goes about doing good."

Wolff then wrent to Hodeydah the next day, where, at that
time, Ibrahim Pasha (nephew of Muhammad Ali, and cousin
to the great Ibrahim Pasha) was commander-in-chief. A very
kind-hearted Frenchman, his physician, and, in many res
pects, a laudable exception to those French canailles in the
service of Muhammad Ali, introduced Wolff to his Highness.
The name of the physician was Monsieur Devaux.

Wolff spoke Persian with his Highness, and made him ac
quainted with the object of his wanderings; and he also
made both him and his friend, Husseyn Effendi, a present of
a map, published at Malta, by Schlienz, as well as of a trans
lation of "Robinson Crusoe."

Ibrahim Pasha. — " Why do you not go to Constantinople
to convert the Sultan, who shows a great tendency towards
Christianity ? He even dresses himself a VEuropeenne. "

Wolff. — " Christianity does not consist in wearing an Euro
pean dress. Christianity consists in bringing the heart,
mind and reason from darkness to light, and from the power
of Satan unto God ; by believing in Jesus, and by being bap
tised in His name."

Ibrahim Pasha.—" What is divinity ?" (Illaheeyat ?)

Wolff. — " A systematic exposition of the existence, attri
butes, and counsels of God ; of the relation of the whole
created world to God, and of the relation of men to God."

brahim Pasha. — " This definition is too general. What
is Christian theology ?"

Wolff. — " The systematic exposition of the knowledge of
God in Jesus, and the design of His coming upon the
earth."

Ibrahim Pasha. — " Do you believe everything which the
Bible tells you?"

Wolff. — " Certainly ; I am ready to die for the truth of
it/'

of Dr. Wolff. 503

Ibrahim Pasha. — " Wonderful ! A French physician whom
I had, told me that there was no God."

Wolff. — " It must be said, to the honour of the French
nation, that these are only exceptions; for the French
Moollahs, such as Massillon, Bourdaloue, Fenelon, Bossuet,
have written in defence of Christianity."

Ibrahim Pasha. — " Do you believe that Jesus was the Son
of God?"

Wolff.— " Yes ; for He was born by the Holy Spirit in the
womb of the Virgin."

Ibrahim Pasha. — "Why do you not call Him otherwise?"

Wolff. — "Because the Scripture calls Him thus."

Ibrahim Pasha. — " What advantage will Lord Palmerston
derive, and the whole British Government, from your con
verting a few Jews ?"

Wolff. — " When Muhammad rose to preach that doctrine,
which he believed to be true, he did not first consult the chiefs
of the Koreish as to what advantage they would derive from
it ; and, in a similar way, neither Lord Palmerston, nor the
whole of the British Government, have any concern in this
matter ; but I have the satisfaction of having been the in
strument, in the hands of God, of bringing many souls into
the right way, and of having obeyed the command of Christ,
to e Go into all the world to preach,' " &c.

Ibrahim Pasha. — " Why do you go chiefly to the Jews, and
not to the Mussulmans ?"

Wolff. — " I go chiefly to the Jews because I was a Jew
myself, and they already believe in the Bible ; but I have
also always stated my belief to Muhammadans, and pagans,
as well as to the Jews."

Ibrahim Pasha. — "If I should come with my army to
Sanaa, In sha Allah, i. e. f If God please,' I will give you
every assistance and protection in converting the Jews.
Where do you intend to go after you have been at Sanaa ?"

Wolff. — " To Abyssinia and the interior of Africa."

Ibrahim Pasha. — " Pray do not go there, for there is great
danger."

Wolff. — " For a good cause one must not shun danger, and
Allah kebeer, i. e. s God is great.' "

Ibrahim Pasha. — " It is true God is great ; but God does
not say, f Cast thyself into the sea, and I will assist thee.' "

Wolff. — " For a great object one may expect the assistance
of God in the time of danger. Your Highness exposes your
life among the wild Arabs, with the object of bringing them
to order, and subduing them to a more civilized government."

504 Travels and Adventures

Ibrahim Pasha. — " Yes ; but I am provided with arms."

Wolff. — " And I am equally provided with arms."

Ibrahim Pasha. — "With what kind of arms?"

Wolff. — " With prayer, zeal for Christ, and confidence in
His help. The Koran justly says, Allah Jcoll shoye kadeer, i. e.
'God is mighty above all things/ I am also provided with
the love of God and my neighbour in my heart ; and the
Bible is in my hand !"

Ibrahim Pasha. — u I have no answer to that."

Monsieur Devaux and a good many Turks were present at
this interview ; and suddenly also a most respectable Greek,
of high repute, and born in Salonica, made his appearance,
who said —

"Is this Yosef Wolff Ebraios? i. e. ( Joseph Wolff the
Hebrew,' who was taken by the pirates near Salonica?
Vivante, the great robber in the forest near Mount Olympus,
had heard of Wolff, (and he said that he would have given any
thing if they had brought Wolff to him ; for he would have
honoured him with great honour, because he was such a great
philanthropos, and had saved many Greeks in the island of
Cyprus, in the year 1822, and had sent the children of the
slain to England for education."

Before Wolff proceeds with his conversation with Ibrahim
Pasha, he must give this short notice of Vivante. He was a
great robber, of Catharina, near Salonica. He used to crouch
down in the forest near Mount Olympus ; and would thus
sit alone, a musket at his side, waiting for the arrival of tra
vellers, or Turkish soldiers, whose greatest enemy he was ;
and the moment he saw any of them, he made the sign of the
cross, and whistled, when he was surrounded by 600 armed
Greeks, and instantly made an attack.

Now let us return to the conversation with Ibrahim Pasha.

Ibrahim Pasha. — " If you could convert Rothschild, many
would follow his example."

Wolff. — " Faith comes by the grace and Spirit of God, not
by riches and temporal power."

Ibrahim Pasha. — ( ' Why do you take so much trouble, if
it is the grace of God and His Spirit that convert ?"

Wolff. — " The Lord, the merciful and compassionate,
pleases to act through the instrumentality of man."

The conversation then took another turn, and Ibrahim
Pasha spoke about the Sultan. He said, " I have seen him,
and his eyes are exactly the eyes of a fool. His reforms
consist in little things ; he offended, by adopting European
clothes, the prejudices of his people; and his soldiers are

of Dr. Wolff. 505

complete boys. During the battle of Hums, they continually
exclaimed, Ya umma ! ya umma ! i. e. ' Oh, mamma ! oh,
mamma !' It was a great piece of impudence in him to call
Muhammad Ali, my uncle, his servant. However, my uncle
only obeys him as far as he pleases, and no more. What do
you think is the natural cause of the fall, decline, degeneracy,
and dissension among the Mussulmans of the present day ?"

Wolff. — " This is the history of all nations ; who, after they
have reached the highest pitch of grandeur, become effemi
nate, and ungrateful to God."

Ibrahim Pasha. — " Especially under such a head as Mah-
mood ; who, whilst he tried to form good soldiers, remained
like a woman in his seraglio ; and, therefore, his raising the
Sanjaak Shereef (the ( Holy standard') against Muhammad
Ali produced not the slightest effect upon the mind of the
nation. For all the world knows Muhammad Ali to be a
good Mussulman, and the Sultan to be a fool. When my
cousin, Ibrahim Pasha the Great, was at Kiutaya, the Sul
tan sent ambassadors to him, inviting him to come to Con
stantinople ; but the officers loudly protested against his
obeying the Sultan's orders." Here the conversation ended.

Wolff then conversed with the learned Arabs, who came
from Hatramawt ; and from them lie learned that, at Alma-
harra, between Muscat and Mucullah, the Arabs speak a
language totally different from the Arabic. There is a
volcano in the province of Hatramawt, called Albeer Hud,
which means "Well of Eber ;" for the sepulchre of the pro
phet Eber, mentioned in Genesis, chapter x. verses 21, 24, 25,
is near it ; and Prince Joktan, mentioned in Genesis, chapter
x. verse 25, and Eber, were the first kings of Hatramawt.
Sulkarneyn, one of their kings, who had two horns, opened
the channel of Bab-el-Mandeb.

Johar, the former governor of Hodeyah, informed Wolff
that there are people in Abyssinia who have tails, like dogs ;
and as Wolff had heard that before, from numbers of Abys
sinian Christians and Mussulmans, he believes it. There is,
even in England, a gentleman of dark complexion, and of
great talents, whose name Wolff forbears from mentioning,
who walks exactly as if he had a tail ; and people of high
rank told him that he and his family were known to have
tails ; and therefore, in his carriage, there is a hole in the
seat where he sits, in order that he may be able to sit com
fortably !

A peer of the realm has hired a house from this " Father

506 Travels and Adventures

of the tail," as he may be styled ; which is a title the Arabs
give to their horses.

The Arabs of Hodeydah are in possession of a book, called
" Seera," which gives notice of the second coming of Christ,
and His reign in glory ; and it says that great events would
take place in the year 1840. Wolff then preached to the
Arabs the renovation of the earth to its former beauty.

Wolff called one day again upon Ibrahim Pasha, but
missed his way, and came to the hareem of the ladies.
Ibrahim Pasha laughed, and said, " Oh wonderful ! I am
astonished that such an absent man as yourself should have
been able to find his way to Bokhara, since he cannot find his
way to my divan.1'

An old dervish called on the former governor of Hodeyah,
and gave him his blessing, because he was sick ; and the go
vernor took a piece of paper, on which the dervish had been
writing, and washed it in some water till he had got the ink
off, and then he drank the water, and was cured !

Wolff arrived at Zabeed, which is one of the first places
that embraced the Muhammadan religion, in the time of the
Arabian prophet. The governor there introduced him to the
chief priest, who has the title of Moofti. He was surrounded
by about sixty learned men, and he asked Wolffs name.

" Joseph Wolff" was the reply ; on which the Moofti then
desired the servant to fetch two books from the shelf, which
he accordingly did ; and, to Wolff's greatest surprise, they
were a Bible and a New Testament in Arabic, with his own
name written in them. These he had given to a Muham
madan at Bagdad, who had sent them to the Muhammadans
at Sanaa and Zabeed (which towns are in Yemen), for the
purpose of giving them an idea of the books which the Chris
tians were circulating among them, to try to spread the
Christian religion.

The Moofti then made Wolff a present of the History of
Zabeed, written in Arabic, in which the name of the German
traveller, Seezen (a man of high talent), was written ; and
Wolff sent the manuscript to his beloved friend, Sir Thomas
Baring.

He observed to the Moofti, that there are very wise men in
Yemen ; when the Moofti replied, " Praise be to God ; wis
dom has never departed from Yemen."

This reminded Wolff of Jeremiah, chapter xlix. verse 7,
" Is wisdom no more in Teman ?" i. e. fe Yemen."

Wolff arrived again at Mocha, where he found the East
India Company's ship "Euphrates," in which he twice

of Dr. Wolff. 507

preached repentance, with the permission of Captain Rogers,
a worthy and excellent gentleman. He then prosecuted his
journey towards Sanaa, with unfriendly muleteers. He
arrived at Beit Alfake, where the news was spread, by the
officers of Muhammad Ali, that his (Muhammad Ali's) beard,
had of its accord become black again, which was a sure token
that he was to live many years longer. However, the
Bedouins of the desert, and their Sheikhs, called the gover
nor of Beit Alfake (who had been placed there by Muham
mad Ali), " A pig," in his own house ; in order to show that
they did not care whether Muhammad Ali was to live a long
or a short time. A dervish entered the room of the gover
nor, when Wolff said to him, " Where is thy native country?"

Dervish. — "Dust is my native land, and to dust I shall
return. Ho ! ho ! ho !"

The latter sound, "Ho !" he uttered in such a powerful
voice, that it produced a kind of echo. Wolff asked him,
" To what purpose is the sound ' Ho' ?"

Dervish. — " It is the name of the Diety. I am overpowered
by the overflowing of the Spirit."

Wolff has no doubt that the word " Ho !" is an abbrevia
tion of the word " Yehovah."

Wolff then arrived at Saneef. The tribe of Arabs there is
called Naasraan, i. e. " Christians," or Moonasra, i. e. (( Chris
tianized." Wolff desired them to give him the history of
their tribe. They replied, "A disciple of Jesus, Bulus
(Paul) by name, came to Yemen, and our ancestors, who
were worshippers of idols, became Naasraan ; and others of
our ancestors, who went to Syria, heard the preaching of
Simon the Pillar Man (who was thirty years upon a pillar),
and so they became Christians also ; and, therefore, we are
called Naasraan, though we exclaim now, God, and but God,
and Muhammad the Prophet of God!"" Wolff needs not to
remind his friends that Simon the Pillar Man is none else
than Simon Stylites. Saneef is situated at the foot of the
mountain of Borro, which is inhabited by the tribe of Aram,
mentioned in Genesis, chapter x. verse 23. The inhabitants
of this mountain are Wahabites, who wear no turbans, but a
regular kind of European straw hat.

Wolff left Saneef on the 29th of November, and arrived at
a miserable coffee-house, called Aboo-Kersh, where he met
with the tribe of Hasheed, who refused to give Wolff any
thing to eat ; and so they did, also, at a place called Sanfoor,
so that actually, for three whole days, he was obliged to live
on unleavened bread and herbs of thej field, until he arrived

508 Travels and Adventures

at Mafhak. Here the Arabs of his caravan came hurrying
to him in consternation, and said : —

" We must all return in haste to Mocha."

Wolff asked, "Why?"

They replied, "The B'nee Arhab (e Rechabites') are be
sieging the town of Sanaa."

Wolff replied, (f Remain here, and I will procure you en
trance into the town."

One said to the other, " This man is a dervish ; he can do
many things."

Wolff then mounted a mule, and rode on towards Sanaa
alone, when suddenly a swarm of Rechabites came towards
him, tremendously hallooing and yelling, "Hoo! hoo! hoo!"
Wolff held out his Bible towards them, when they shouted,
"A Jew! a Jew ! a Jew !"

Then both they and Wolff dismounted, and, sitting down
with them, he told them that he had seen twelve years back,
one of their nation in Mesopotamia, Moosa by name.

Rechabites. — "Is your name Joseph Wolff?"

Wolff.— "Yes."

They embraced him, and said they were still in possession
of the Bible which he had given to Moosa.

Thus Wolff spent six days with the children of Rechab.
They drink no wine, and plant no vineyards, and sow no seed,
and live in tents, and remember good old Jonadab, the son of
Rechab. And Wolff found in their company children of
Israel, of the tribe of Dan, who reside in Hatramawt, and
learn the Hebrew from the Jews of Sanaa, Tanaan, and
Hadoram. The children of Rechab say, " We shall fight
one day the battles of the Messiah."

Wolff then sent an Arab, who was a friend of the Recha
bites, Sheikh Looloe by name, of the tribe of Hamdan, to tell
his caravan to march on towards Sanaa ; and he followed them,
and sent about eighty Hebrew Bibles and Testaments as a
present to the Rechabites, who had treated him so kindly.
And so they peacefully entered the gate of Baab Shaub,
which is the name of one of the gates of Sanaa.

Sanaa, called in Genesis, chapter x. verse 27, " Uzal,"
affords a most magnificent view of the surrounding country.
It is situated in a valley, and is surrounded by mountains ; the
city is filled with beautiful gardens, with trees of pomegra
nates, grapes, and cherries. The houses are built of stone,
and are four stories high, with terraces to walk upon the top
of them, in the cool of the evening. At Sanaa is a very
ancient house in ruins, called Kaser Saam, i. e. " The Castle of

of Dr. Wolff. 509

Shem," the son of Noe; and the world and the Church ought
to know that Shem and Melchisedek are one and the same
persons. The Imaum i. e. " Prince of Sanaa," resides in a
most splendid palace, called Dar Attowashe, built in a Gothic
style, and resembling a fortress, like those occupied by the Deys
of Tunis, and formerly of Algiers. The Imaum never leaves
his palace, being always afraid of a revolt among his soldiers.
In compensation for Wolff having brought the caravan to
Sanaa, he made him a present of a robe of honour, and a
shawl (the former Wolff gave, as a token of friendship, to
the son of the present Archbishop of York), and he desired
his ministers to introduce Wolff to him. He was drunk from
morning to night, and the Jews furnished him with brandy
and wine. When Wolff saw him, he was sitting upon a
divan, surrounded by black slaves, he himself being also com
pletely black, and he appeared to be a man of no energy or
talent. He heard, with the utmost indifference, of the pro
gress of Muhammad Ali in Yemen.

Wolff stopped, during his stay at Sanaa, with the Banians,
i.e. fi Merchants from Scinde." The Imaum permitted him to
visit the Jews ; and he had, the same day that he arrived, a
visit from More Joseph Alkaree, the first Rabbi of Sanaa.
This was an amiable and sensible man, who informed Wolff
that they received all their books from the Jews of India.

The Jews of Yemen have strenuously preserved the an
cient interpretation of scripture, and have translated the
Hebrew word Almah PID^ (Isaiah, chapter vii. verse 14), a
" Virgin ;" and they assert that the Messiah was the person
described in Isaiah, chapter liii., being then in a suffering
condition, before He shall reign in glory. Also in Genesis,
chapter xi., Alkaree said that Moses described the origin of
the diversities of religion in the world, and he translated
Genesis, xi. 4, " And they said, go to, let us build us a city,
and a mosque, and with a tower for the adoration of the stars
in the heavens." Joseph Alkaree informed Wolff, also, that
the Jews of Yemen never returned to Jerusalem after the
captivity of Babylon ; and when Ezra wrote a letter to the
princes of the captivity residing at Tanaan, one day's journey
from Uzal, i. e. Sanaa, inviting them to return to Jerusalem,
they replied, " Daniel predicts the murder of Messiah, and
another destruction of Jerusalem and the temple, and there
fore we will not go up until He shall have scattered the power
of the holy people, until the 2900 days are over."

Wolff asked; "Do you consider these days to be literal
days?"

510 Travels and Adventures

Alkaree. — "No; but there are some who take them as
literal days, and, therefore, the coming of the Messiah cannot
be exactly calculated by the numbers of Daniel. But we
expect His speedy arrival now, on account of the commotions
which are going on in Yemen and throughout Arabia ; for it
seems that Jehovah, the Holy one, begins to revive His work
in the midst of the years; and that He begins to come from
Teman, i. e. Yemen; for you see how the tents of Cushan
are now in affliction, and the curtains of the land of Midian
tremble. There is now war in the wilderness more than
there ever was before. There are twelve gates at Uzal ; one
of them is called Baab Alastraan, which latter gate is always
closed ; and we believe here, that as soon as that gate shall
be opened, the Messiah will come ; and now continual at
tempts are being made, by different hostile armies, to open
that gate."

Wolff received also from Alkaree the "History of the
Jews of Yemen," of which he afterwards made a present to
Sir Thomas Baring. That holy man gave all the manuscripts
which Wolff sent to him to the Committee of the London
Society for Promoting Christianity among the Jews, but they
have never made the slightest use of them ; and this is a
reason why Wolff cannot bear committees. They are igno
rant, and do not wish to be informed. And a striking proof
that they do not wish to be informed is this, that they actually
do not allow the missionaries to attend their meetings.
Moreover, they do not prevent their attending the committee
meetings in a straightforward way, but in a roundabout man
ner, by passing a resolution that they should attend the
meetings at a time when they have nothing to do. Wolff
calls this a dirty trick, and it makes his blood boil.

Wolff expounded to the Jews of Sanaa the fifty-third
chapter of Isaiah ; and he showed to them that Jesus Christ's
sufferings are described in it. He baptized the Jews Mena-
hem, More David, Yehya-Zaleh in the Jewish quarter, which
is called Kahal Alyehood, together with their whole families ;
and he left them New Testaments. Polygamy exists among
the Jews of Yemen. Wolff asked them how many wives
they marry in general ? They replied, " Only two ; and
even then there is a devil among them." This they said with
the greatest simplicity. They have eighteen synagogues,
and the name of the greatest is Keneese Beit Alusta. They
desired Wolff to dine with them, but his fever did not allow
him to remain at their meal. The name of the other Jew
whom he baptized was Joseph Nagash, On returning to his

of Dr. Wolff. 511

j, Wolff saw a most mournful sight ; for the sisters of
the^rulers of Sanaa came begging to his door ; and so he gave
them something, when they went away thanking him.

Finding that his fever increased, Wolff left Sanaa, where
the climate is most wretched, and he slept the first night with
his friend Sheikh Looloe, of Hamdan. He then passed
Matna, and on arriving at Khamees, a band Wahabites came
down the mountain, and said, " The books you gave us, on
your way to Sanaa, do not contain the name of Muhammad,
the Prophet of God."

Wolff replied, " This circumstance ought to bring you to
some decision."

The Wahabites said, with fury stamped upon their faces,
" We have come to a decision ;" and, saying this, they horse
whipped Wolff tremendously, and then went about their
business.

Joseph Ben Alnataf, a Jew whom Wolff had also baptized,
accompanied him as far as Mocha. Swarms of Bedouins
came down the mountain and demanded seventy dollars.
Wolff said, "Remember that I am an English subject."

The Bedouins replied, <f In Yemen we know not the name
of an Englishman. In Yemen we know only God, and
nothing but God, and Muhammad the Prophet of God." One
after the other the whole band repeated this, and then added,
"For infidels there are but three things: First, tribute;
secondly, death ; third, Kalima" (i. e. " Confession of faith.")
Of course Wolff gave them his last penny.

He arrived, at the end of December, at Mocha, where he
found his old friend, Monsieur Botta laid up with a fever.
He said to Wolff, " My dear Mr. Wolff, I am here in a dis
tressed condition ; I shall probably leave my bones here ; and,
if the Bible is true, I am in a dreadful condition, for I do not
believe it, and reading the writings of St. Paul only makes
me more peevish." Wolff then expounded to him the
eleventh chapter to the Romans ; and Botta confessed can
didly, that Wolff had beautifully shown to him that the great
apostle had combined in himself, in a most prominent manner,
the philosopher, the religious man, and the divinely- inspired
apostle. Botta thanked Wolff most cordially for his masterly
exposition; and wherever Wolff has expounded that chapter,
whether to a philosopher or to a religious man, a like obser
vation has been made to him. He recollects that, in the year
1840, he conversed, at Sheffield, on the final conversion and
restoration of the Jews, with those excellent men, the Revs.
Henry Farish and Mr. Best, when both of them thanked him
for his powerful exposition of the same chapter.

512 Travels and Adventures

It is worty of remark that, in every century of Christianity,
enlightened Christians have been convinced by the eleventh
chapter of the Romans, that the Jews shall at last be received
into favour by the Lord God Almighty. And so, Saint
Bernard, when he tried to stop the persecution of the Jews
by the crusaders, referred them to Romans xi. ; and even
Martin Luther took great trouble to convert the Jews;
because he drew the same doctrine from that chapter ; and
Wolff received a most beautiful letter on that chapter from
Bishop Witman, of Ratisbon.

After awhile, Wolff set out again from Mocha for Abys
sinia ; but, on his arrival at Hodeyah, he was taken so ill with
typhus-fever, that he was obliged to remain there for six weeks
in the house of his kind friend, Mr. Devaux. Husseyn Effendi,
Governor of Hodeyah, visited him daily ; and more kind-
hearted persons than Husseyn Effendi and M. Devaux do
not exist. At last he arrived again, in a little boat, at Jid-
dah, where, with the kind permission of Captain Rogers, he
waited on board the sloop of war " Euphrates," for the return
of the " Hugh Lindsay," and he received the greatest atten
tion from every officer on board.

CHAPTER XXXI.

Bombay; St. Helena; New York; Eobert Hall; Apostolical
Succession; Ordained Deacon in America, and Priest in
Ireland; Marquis of Anglesea; Archbishop Whatety ; pre
pares for second mission to Bokhara.

HPHE "Hugh Lindsay" at last arrived at Jiddah, and Wolff,
•*- convinced of the total impossibility of traversing the
mountains of Abyssinia in his weak state of health, sailed for
Bombay. Now he was again in most pleasant company, with
English friends. There was, however, a very funny passen
ger on board the ship, who was the captain of a merchant-
vessel which had been wrecked. This gentleman amused the
whole of the passengers with the continual nonsense he
talked. One day he talked about Moses and his twelve
apostles ; and, at another time, in order to show his learning
and deep philosophy, he observed, " Who, in our days, can
believe that Balaam's jackass spoke ? " Wolff, though still very
ill, and lying on a bench whilst the other passengers were sitting

of Dr. Wolff. 513

at table and eating, turned round and said, " My dear sir, in
our days this has ceased to be a miracle, for we now find
jackasses who are very eloquent indeed." He replied,
" Where have you ever heard a jackass talk ? " Wolff replied,
"I hear one at this very moment."

Wolff; then arrived, with his gallant friends, among whom
there was also the clever traveller Mr. Goff, a second time in
Bombay. Mr. Goldsmid, a relation of the famous Jew, Sir
Lionel Goldsmid, and who was in the H. E. I. C. S., came
up to Wolff and welcomed him, and said, " Wolff, I love you
for one thing, and that is, because you make yourself known
everywhere as a descendant of the Jews, and show yourself
at the same time to be a living epistle of Christ." In a letter
which the Right Honourable B. Disraeli wrote to Wolff, he
tells him that it is more than weak for a man to be ashamed
of being of the Semitic race, and of having Semitic blood,
(< which is the root of all blood," in his veins.

Wolff also had the kindest reception from James Parish,
who made him his guest ; and, as Drs. Wilson, and Stevenson,
and Smytham, &c., told him that it would be highly impru
dent for him to prosecute his journey, either in India or
Africa, he resolved to set out for the United States of North
America, on board the "Amalia," a Swedish vessel, com
manded by Captain Miiller, because the climate of America
is so much better than in either of the other two countries.
Wolff arrived safely at St. Helena, where he called at once
on Major-General Middlemore, governor of the island, and
found in the ante-room, Miss Middlemore, to whom he said,
<f My name is Joseph Wolff." She jumped for joy, and said,
" I will go and tell papa that you are come." His Excellency
immediately came out to meet Wolff, and much good it did
him to be again with English friends. The Governor imme
diately gave orders to the town-major to announce his arrival
to the whole island, and he publicly lectured in the afternoon,
and then dined with the Governor. He expounded the
Scriptures to a large party at the Government House, and
the next day he sailed for the United States, and arrived at
New York in the month of August, 1837.

Here he was most cordially received in the house of the
Rev. A. Dickenson, and, in a very few days, he found himself
surrounded by members of the Episcopal church, Drs. Whit-
tingham, Bayard, Vicars; and also by Baptists and Metho
dists. Wolff opened his lectures in the Tabernacle, by a
statement of his views on the personal reign of Jesus Christ,
and the restoration of the Jews. After he had been a few

LL

514 Travels and Adventures

days at Mr. Dickenson's house, through the kind introduction
of one of the principal members of the Episcopal church,
Professor, now Dr. Whittingham, Wolff was invited by Mr.
Stuyvesant, a most excellent citizen of New York, to reside
in his house, which he accordingly did. Whilst there, he
received a letter from an old woman, who was reputed to be
a real witch, from the land of Ohio, and she told him that he
must not attempt to continue preaching until she gave him
leave to do so by letter. Friends, also, of his beloved Irving-
called on him, and asked him whether he believed in the four
ministries of the Church: — 1, Prophets; 2, Apostles; 3,
Evangelists ; 4, Pastors and teachers. And who can deny
them ? and, in God's own time, they will be restored in
perfection.

And now another event took place, which must be told
more in detail. This event was the admission of Wolff into
the holy orders of the Episcopal Protestant Church, as a
deacon. He will now state the reasons which worked on his
mind, and gave him no rest until he was ordained deacon and
priest in the Episcopal church.

Before Wolff set out as a missionary, in the year 1821,
from England for the East, he had the happiness of becoming
acquainted with that mighty genius, the Rev. Robert Hall,
the Baptist preacher, who said to him, " Now, Wolff, you are
going out as a missionary to the East ; let me, therefore, give
you some hints. First of all, do not imagine that wisdom
has died out with us Protestants ; and that all that you see
among the Eastern nations is folly and superstition, because
it is not in accordance with your preconceived opinions. On
the contrary, direct your attention to the customs and prac
tices of the Eastern churches, and, depend upon it, that those
customs, opinions, and practices which are universal are of
apostolic origin ; for the East is not called, without reason,
( the unchangeable East.' And be not afraid if those cus
toms are also practised by the Papists ; for the Papists wear
shoes, and the Protestants do so likewise."

Wolff could have kissed Robert Hall for this beautiful
advice, and it sank deep into his ears and heart. So, on his
arrival in the East, he found that the belief in the APOSTOLIC
SUCCESSION was most universally believed, without one
single exception. And the following circumstance convinced
him thoroughly that the doctrine of the Apostolic Succession
is, in the strictest sense of the words, a most scriptural
doctrine.

When he arrived in the monastery of Etsh-Miazin, he be-

of Dr. Wolff. 515

gan to preach to the aged and venerable patriarch, when
that patriarch coolly, and with a smile, said : —

" Young man, who has commissioned you to come here
and to preach ? "

Wolff.—" The Spirit."

Patriarch. — " What evidence have you ? what are the
credentials of your having the Spirit ? "

Wolff.— "The internal voice."

Patriarch. — Si This may be evidence to yourself, but it can
be no credentials to me. Beside this, you were a Jew, and
have read the Old Testament ; and how did Moses prove to
Pharaoh and to the children of Israel that he had been com-
misioned by God to deliver them ? He did not say, ' I saw
the Lord in the bush, and the bush burned, and was not con
sumed.' He did no such thing; but he performed miracles,
and they proved him to be endowed with a high commission.
They were the credentials of an extraordinary envoy ; and
therefore all he did afterwards was proved to be done by di
vine orders, being executed by one who produced extraordi
nary credentials. He was thus empowered to commission
the Levites, who also became ambassadors of God, and whose
office was hereditary from father to son. Thus it was in
the old dispensation ; and when John the Baptist, who began
to vacillate, and to appear shaken in his faith, sent his dis
ciples to Christ, and asked Him, f Art thou he that is to
come, or shall we look for another ? ' what was the answer of
Christ ? ' Go and tell him that the deaf hear, the blind see,
and the dead are raised/ And why did Mcodemus believe ?
He himself gives us the reason in St. John, chap, iii.,
6 Master, we know that thou art sent from God, for none can
do such miracles except he be sent from God.' And then
the Apostles themselves received the same extraordinary
credentials. 6 Raise the dead,' said our Lord to them ; and
Peter proved his apostolic office by healing the lame in the
name of Jesus Christ ; and then the Apostles established
again a regular priesthood, by the imposition of hands, which
has been carried on in the Church from their time until the
present without interruption."

Wolff has copied, in his former publication, the names of
all the bishops of Jerusalem, Antioch, the Syrian churches
in Mesopotamia, and the Armenian churches, from the time
of Christ until the present day. Wolff, therefore, had no
rest until he was duly ordained ; and so he requested Wrhit-
tingham, Bayard, and Bishop M'llvaine to recommend him
to Bishop Doane, one of the great ornaments of the Ameri-

LL2

516 T) 'a vek and A dcen tures

can Episcopal Church, and a gentleman distinguished and
beloved by the Church as an orator, poet, and divine. Ar
rangements were accordingly made for Wolff being admitted
as a deacon of the Episcopal Church, and a conference was
held by the Presbytery, when he was declared to be fit for
it. But, suddenly, the Rev. Mr. Seabury, editor of the
" Churchman," accused Wolff of having been a follower of
Irving, and a believer in the Unknown Tongues. Secondly :
he stated that Wolff believed not only in the personal reign
of Jesus Christ, and the restoration of the Jews, but also
that he had publicly preached in America that the wolf and
the lion would change their nature ; and " how was it possi
ble that a lion should eat straw, whilst his whole nature is
carnivorous ! " Thirdly : That Wolff believed in having had
visions. Fourthly : That Wolff was declared, by many of
his friends in England, to be ELIJAH.

Wolff gave the following answers, in a most calm manner,
which were immediately printed. Firstly, that he never
would deny, for one moment, that he was the great admirer
and friend of Irving, Henry Drummond, and John Bayford ;
but, he must also say, that he never accepted the unknown
tongues, because he had never heard them, and therefore
knew nothing about them. Sir Thomas Baring himself
would testify that Wolff never professed to be an Irvingite.
To the second charge Wolff replied, that it was perfectly
true that he believed in all that the (f Churchman " said he
did upon the point of a change in the nature of both the lion
and the wolf; and rather to strengthen Mr. Seabury "s state
ment, he begged to be allowed to tell him, that he believed all
that the Scripture says, in its literal sense; and he would call
those, who spiritualize that sense, by a term which he himself
has invented, i. e. Phantomizers. Whether it is at present
against the nature of lions to eat straw or not, it was not
Wolff's business to inquire ; nor would he enter into the an
atomy of the lion, for Scripture told him that the very nature
of the lion would be changed. Moreover, the greatest men had
believed this doctrine. Yea3 all the Fathers of the Christian
Church believed that the whole creation shall cease from
groaning, and shall be changed — even those, who have
spiritualized, or rather phantomized, the doctrine of the per
sonal reign of Jesus Christ, and the restoration of the Jews.
Even Bishop Butler, in the 7th chapter of his (f Analogy,"
avows his belief in the personal reign of Christ, the restora
tion of the Jews to their own land, and the change of the
world — not its annihilation. As to the third point, Wolff

of Dr. Wolff. 517

openly avowed it to be fully true — Luther had visions, Col
onel Gardiner had visions, Jung Stilling, &c. As to the
fourth point, that many of his friends believed him to be
Elijah. It was true that some of his friends believed it ; but
he always believed himself to be JOSEPH WOLFF !

Dr. Whittingham and the whole body of Divines, both
high and low church, wrote in defence of Wolff; and Bishop
Doane came to him and said, " I am ready to ordain you, but
you must submit to an examination." Drs. Henderson and
Chapman, at Newark, were his examiners. He was ex
amined in Ecclesiastical History, the Articles of the Church,
Hebrew and Greek, and was approved of; and he was also
tried in Natural Theology and Philosophy ; but his answers
to the questions on natural philosophy were rather funny.
Examiner, — " How do you get up water? "
Wolff.— " By a pump."
Examiner. — " But how ? "
Wolff. — " You must pump hard."
Examiner. — "What must be removed?"
JF^.— "Difficulties."

Wolff was then ordained deacon by the Bishop of New
Jersey. He spent a month at Salem, as curate to Mr. Pres-
cott ; and he preached afterwards at Philadelphia, Baltimore,
and Washington, the doctrines of the Trinity and the Divi
nity of Christ; — doctrines which he proved from the Old
Testament.

On a motion brought forward by the ex-president, John
Quincy Adams, in the House of Congress, Wolff was invited
to preach and to lecture before the whole Congress, when
the Bishop of Virginia, all the members of Congress, and all
the clergy of Washington, were present. Wolff never
entered, during his stay in America, on the question of
slavery, for he said, " I do not wish to mix myself up with
your domestic affairs." This made him beloved by all the
Americans ; and nothing could be more kind than they were
to him.

They had a funny way, however, of testing his divinity.
When Wolff dined with President Yan Buren, General
Taylor, his successor in office, said to him, " I cannot under
stand you on the subject of the millennium ; for, according
to your views, Christ shall be King of kings, and Lord of
lords ; what then will become of our President ?" Wolff re
plied, " This is his look-out ! " The Rev. Dr. Howell, who
was also present, said, " According to Rev. xxi. there shall

518 Travels and Adventures

be no more sea, what, then, will become of the fishes?"
Wolff answered, " You may pickle them ! "

A shaking Quaker called on Wolff, and gave him an idea
of his worship by turning himself about. Wolff said,
" Why do you turn about ? "

Shaking Quaker. — " Does not the Scripture say, ' Turn
ye, turn ye, why will ye die' ? "

Wolff was also introduced to the Roman Catholic Bishop
of Philadelphia, Bishop Kenrick by name, who had been his
fellow pupil in the Propaganda; and the story of Bishop
Kenrick having his Bible, which he had not seen for twenty
years, has been already told.

The Jews in America have generally emigrated from Po
land, Germany, and England ; and the greater part of them
are unbelievers in the law of Moses. Many of them have
intermarried with Quakers, Anabaptists, and Mormonites.
Even Bishop Henshaw, and others, adopted Wolff's views
on the personal reign of Christ.

With regard to the Indians being the ten lost tribes,
Wolff does not believe that such is the case, for they them
selves know nothing about it ; nor does he feel inclined to
assist gentlemen and ladies in America and England, in their
attempt to force the Indians to believe that they are the ten
tribes. Besides this, he saw some of the Indian tribes at
Washington, who have a resemblance to the Tatars in their
countenance, as well as in their language. Wolff asked one
of the Indians, " Whose descendants are you ?" She replied,
" We are Jews." Wolff asked her, " Who told you so ?" She
replied, f< Mrs. Simons, from Scotland, a few years ago."

Wolff dined with the President, Van Buren, as well as
with Mr. Stephens, the author of " Incidents of Travels in
Egypt," and he left New York on the 2nd of January, ] 838,
and arrived in the Isle of Wight on the 28th of the same
month. When he arrived at Southampton from the Isle of
Wight, he was most hospitably received by Dr. Wilson, the
clergyman, and he met there his dear wife's friends, Admiral
Tingley and St. Quentin. He lectured that same day ; and
accidentally encountered some amicable and well-behaved
gipsies, who spoke with affection of their great benefactor,
Crabbe, a holy and good man. Crabbe's relations ought to
know that those dispersed children of Elam have grateful
hearts. But Wolff has lately met a gipsy, in Bucking
hamshire, to whom he said, " Look at my hand, and tell
me what kind of man I am." This gipsy examined his hand,
and said, " You have a wicked heart, and a wanton eye." So

of Dr. Wolff. 519

Wolff has never since shown his hand to a gipsy ; for he had
enough of them on that occasion.

He met his dear wife on the 3rd February at Richmond,
in Surrey, and during his stay at Richmond he was invited
by Mr. Kingsley, the Rector of Chelsea, to deliver a lecture
in Chelsea on the Millennium ; when Earl Cadogan (Lady
Georgiana Wolff's cousin) and the Marchioness of Anglesea
and her daughters were present. The next day, Wolff re
ceived an invitation to dinner from the Marquis of Anglesea ;
when Mr. Yilliers, afterwards Lord Clarendon, and a great
many of the Paget family were present. After dinner, Wolff
had a conversation, when the ladies had retired, with his host,
and the rest of the company, on his mission to Persia. One
of the Pagets made the observation, that it must be very
difficult for a foreigner to obtain the attention of those Per
sians, on account of his English pronunciation of the Persian
language. Wolff replied that the observation of the Per
sians was invariably this : — " It is astonishing how, and with
what precision, Wolff conveys his ideas on religious subjects ;
for although he pronounces the Persian with a foreign accent,
yet he rivets the attention of every one of us." Lord
Clarendon said, " Mr. Wolff proves the truth of this assertion
by his conversation with us in English, and the attention he
commands of every one of us ; and the interest he excites in
us when he explains his views." The Marquis of Anglesea
said, " That is perfectly true ; however, we must not deprive
the ladies of his interesting conversation, and therefore let
us follow them."

They all rose and went to the drawing-room ; when Wolff
was first requested to state his views on Christ's coming in
glory; and then to give an account of his residence with
Count Stolberg. He observed, while speaking of Stolberg,
i{ Your lordship must have known Christian Stolberg, the son
of my friend, who fought and died in the battle of Waterloo,
under Blucher ; for Sieveking, who was in the camp of the
Duke of Wellington, wrote a letter to the sister of Count
Stolberg, giving an account of the bravery with which Count
Christian fought." The Marquis replied, "I am fully
acquainted with every fact you mention." Wolff was then
requested to give the history of his slavery in Khorassan,
which he related, saying, " When I came to Torbad Hydareea,
entirely stripped, and in the depth of winter and starving, I
came to the Jews, and asked them to give me a cup of coffee
to drink ; but, as they had none, they gave me a glass of
brandy ; and after I had entered with them into their houses,

520 Travels and Adventures

I was able to preach to them the whole night." The Marquis
said, with a smile, " Here you see the powerful effect of a
glass of brandy." After this, the Marquis gave Wolff letters
for the Marquis of Normanby and Archbishop Whately, in
Dublin.

Wolff was also invited by the Bishop of London, and dined
with him, and gave a lecture at his house \ and he was enter
tained by the late Bishop of Norwich, who added three re
commendations to those he had already got.

On his arrrival in Dublin, Wolff was invited to dine with
the Marquis of Normanby, and after dinner he delivered a
lecture in the drawing-room to the whole party, among whom
there was Archbishop Whately, who made the observation
that " Wolff was a missionary Shakespeare." He then had
a long conversation with the Archbishop, who recommended
him to the Bishop of Dromore. Being recommended by the
Lord Lieutenant, the Marquis of Normanbya to the Univer
sity of Dublin, he preached before the University on the Ex
ternal Evidences of Christianity, which sermon^was highly
approved of by that body. He afterwards received the de
gree of LL.D. from the University, without fees; and was
ordained priest by the Right Rev. Lord Bishop of Dromore,
with letters dimissory from Archbishop Whately.

Wolff stopped with Lady Georgiana at the house of Vis
count Lorton, where he enjoyed the pleasure of the society
of his lordship's family for several weeks ; and Lord Lorton
made Wolff his honorary chaplain. He then returned to
England, and occupied, first a small incumbency at Linth-
waite, in Yorkshire, from whence he wrote to his beloved
friend H. Drummond, giving him notice of his having become
a parish priest.

H. Drummond wrote to him in reply as follows : —

" DEAR WOLFF, — Your call is to be an evangelist for all
the nations of the earth, and for this you are fit ; but, to use
your own simile, * You are as fit for a parish priest as I am
for a dancing-master.' r

As the climate of Linthwaite was too cold for Lady
Georgiana's health, Wolff exchanged that pastoral charge for
the curacy of High Hoyland, in the same county of York,
and there he remained for nearly five years, beloved by all.
He was appointed to that curacy by the Rev. Christopher
Bird, who resided at his other living in Northumberland ; and
when he was appointed, Wolff's predecessor, not agreeing
with his sentiments, wished to retain the curacy. But he did
not succeed in his wishes, and, being vexed at this, he

of Dr. Wolf. 521

preached his farewell sermon, in which he took as his text,
" After me ravening wolves will come to devour the flock."
However, he was very merciful, and made no allusion to the
coming " Wolff" in his sermon.

During Wolff's stay at High Hoyland, the Bishop of Ripon,
now Archbishop of York, paid to both him and his wife the
greatest attention ; and his lordship assured Wolff, that he
might consider him his firm friend, which he has ever since
remained. Also Dr. Hook invited Wolff, frequently, to
preach in his church at Leeds ; and on Dr. Hook Wolff must
be allowed to make some observations.

Wolff spoke, in the earlier part of his autobiography, of
the great activity, zeal, and power of command of the great
general of the Redernptorists in Vienna, Father Clement
Maria Hoffbauer, who preached five times a day, and ran about
among the sick and dying in the city of Vienna ; and when
at home was accustomed to sit upon a black sofa, and knit his
own stockings ; and he even sometimes knitted stockings for
Wolff. Now Wolff has found in the Church of England a
clergyman who may be compared, in activity and power of
command, with Father Hoffbauer, and this is Dr. Hook.
However, Wolff doubts whether Dean Hook knows as well as
Hoffbauer did how to knit his own stockings ; nor Avould he
even dare to ask that powerful Dean to knit a pair of stockings
for him.

The bishop of the Jacobites in Mesopotamia, whom Wolff
had known in that country, paid him a visit at High Hoyland,
in the year J 842. Three thousand people were assembled
one Sunday in this little village, which did not contain more
than a hundred and twenty inhabitants ; and Bishop Atha-
nasius preached before them in Arabic, in the church — the
sermon being interpreted, sentence by sentence, by Wolff.
He was afterwards obliged to preach in Arabic, in the open
street, for the crowd was too great to get into the church.
Wolff introduced this bishop to all his friends in Wakefield,
at Cannon Hall, and at Leeds. He stayed several days with
Earl Fitzwilliam, at Wentworth House, and then he returned
to his own country.

At the beginning of the year 18-13 Wolff heard of the
imprisonment of Colonel Stoddart and Captain Conolly, in
Bokhara ; and the reasons which induced him to proceed to
that place, in order to rescue them, shall be given in another
chapter, as well as the history of his second journey to
Bokhara.

522 Travels and Adventures

CHAPTER XXXII.

Obligation to British Officers: Arrangements for Second Journey
to Bokhara : Sails for Gibraltar, Company on board, Lord
Lyons : Malta : Athens, King and Queen : Constantinople :
Sir Stratford Canning: Arrives at Trebizond.

TT is remarkable, as the reader must have already observed,
-•- that, whenever Wolff was in difficulty, either by sea or
by land, it was not a civilian who hastened to his assistance at
the first moment, for no civilians were at hand ; but it was
invariably a British officer, either of her Majesty's army or
navy, who happened to be in the neighbourhood of the spot
where Wolff was in difficulty, and who hastened to his
relief.

This fact sounds so extraordinary and so romantic, that
Wolff is compelled to recall to the reader's mind, in as con
densed a manner as possible, the circumstances, and also the
names of those officers who thus befriended him.

The first time was in the year 1821, when Wolff was
robbed of everything after leaving Gaza, in Palestine, and
being near the ruins of Ashkelon. Utterly destitute, he
arrived in Jaffa, at the house which once belonged to
" Simon the tanner," where he met with Major Mackworth,
who had just arrived from Jerusalem, and who gave Wolff
every assistance in his power. Again, in the year 1823,
Wolff was taken with fever in Jerusalem, and on the very
day that he was taken ill, Colonel the Honourable Hobart
Cradock arrived, and nursed him like a brother. In 1824
Wolff received 200 lashes from the Kurds, in Mesopotamia ;
and when he reached Bagdad, he met with Colonel the
Honourable George Keppel (who mentioned the fact in his
book), and also Captains Hamilton and Hart, and Mr. Lamb,
the surgeon ; when the first three advanced him money, and
the latter cured his feet. Wolff received similar aid and
kindness during severe illness from Colonel Robert Taylor,
in Bussorah, and from Colonel Stannes, in Bushire ; and on
arriving at the foot of Mount Caucasus, Wolff" was taken by
typhus-fever, when at the very moment he was lying on the
ground, Sir James Russell, of Ashesteil, arrived in his car
riage, and brought him to Mostock, and consigned him into
the hands of a German physician.

Again, in the year 1827, Wolff's ship was wrecked, and
he saved himself in a little boat when, on the shore of

of Dr. Wolff. 523

Cephalonia, one of the greatest men the world ever saw was
standing waiting for him — Colonel Charles James Napier.
When, also, he was ill in Cairo, an officer of her Majesty's
navy, and another in the army, showed to him the greatest
kindness ; the name of the one was Lord Prudhoe (now the
Duke of Northumberland), and the name of the other was
Colonel Felix. When, in the year 1830, Wolff was robbed
by pirates near Salonica, he received the utmost kindness,
on his arrival in Salonica, from Lieutenant Adolph Slade,
now Admiral Slade. After coming out of slavery in Kho-
rassan, in 1831, and arriving in Meshed, he met with Colonel
Shee and five English sergeants, who equipped him and
advanced him money on his bills on England. In 1832,
when they wanted to make Wolff into sausages., in Dooab (in
the Hindoo-Kosh), but were ultimately satisfied with strip
ping him of every rag, and he arrived naked, like Adam and
Eve, and even without an apron to cover himself, in Cabul,
then he met there with Lieutenant Alexander Burnes, by
whom he was relieved and clothed. On his arrival in the
Himalaya mountains, he also received the greatest parental
and fraternal kindness from general officers and their wives,
and he must mention some of their names. Lord and Lady
William Bentinck, Sir Edward and Lady Barnes, and her
brother, Captain (now Major) Fawkes, Colonel and Mrs.
Churchill, Sir Jeremiah and Lady Bryant, Colonel and Mrs.
Craigie, Colonel Kennedy, who now resides at Cheltenham,
and others whom Wolff might mention without number.
Therefore, when he heard in High Hoyland that Colonel
Stoddart and Captain Conolly were imprisoned in Bokhara,
Wolff said to his wife, " Now I am going to Bokhara to try
to pay back a debt of gratitude which I owe to British
officers."

It may also be observed, that the expenses in High Hoy-
land exceeded Wolff's income, and that was another induce
ment to him to leave it ; and so the arrangements he made
were as follows : He wrote first to his Rector, the Rev. C.
Bird, of Chollerton, and told him that he felt it his duty to
resign his curacy into the hands of his Rector. The answer
of that worthy man must be recorded.

"MY DEA.R BROTHER — I lament your decision on my
own account, for I never looked upon you as my curate, but
as my brother and friend. By your departure I lose an
enlightened and learned parish priest, and affectionate friend.

" CHRISTOPHER BIRD."

Another step Wolff took was to send to Sheffield to a

524 Travels and Adventures

friend whose child he had baptized, urging him to come to
High Hoyland, and who though still, as then, engaged in
business, is a man of extraordinary acquirements. For
whilst giving attention to his trade to this day, he has never
theless made himself well acquainted with the Hebrew,
Chaldean, Syriac, Arabic, Latin, Greek, Italian, French,
and Spanish languages, as well as ecclesiastical history. His
name is David Parkes. Wolff told that friend that he sent
for him for the very purpose of advising him not to neglect
his studies; he ought to show to the world and to the
Church, that though a tradesman, and zealous in his trade,
yet he could cultivate his mind and his talents ; and Wolff
begged him always to remain with him in correspondence,
and he promised to write to him from Bokhara, and renew
his acquaintance, if God pleased, as soon as he returned.
And so Wolff has cherished to this day an affectionate
friendship for Mr. Parkes and his family.

After that, he sent in his resignation to his beloved dio
cesan, the Right Reverend Bishop Longley, who wrote to
him that he must not leave Yorkshire before he and Lady
Georgiana had paid him a lengthy visit. Wolff paid a visit
to the Bishop, and Dr. Hook also invited him to stay a week
in his house with his family, and to preach in the church for
the last time. And Wolff did preach at Leeds parish church
on the name of " Jesus ;" that there is no song so lovely, no
sound so sweet as the name of Jesus ; that He is the hope of
the penitent ; faithful to those who pray to Him ; good to
those who seek Him ; but what He was to those who have
found Him no language can tell it, no book can describe it ;
only he that has experienced it can know what it means to
love Jesus.

Wolff's congregation presented him and his wife with a
beautiful testimonial of their affection, and Wolff could never
recall the kindness and cordiality which he received from his
dear parishioners of High Hoyland and Clayton West with
out being overpowered with emotions of affection and love.
Dear Eli Collins, what a beautiful speech thou didst make
then in the school-house, with thy blue apron on, after coming
out of thy mill ! How much Wolff liked thy Yorkshire
dialect ; and thou, Geldard, who didst follow him ; and you
Joseph and George Norton, who now live near Ecclesfield,
where Wolff is dictating these lines to his friendly amanuenses,
Dr. and Mrs. Gatty, and their daughters !

After Wolff had spent some happy days with his family in
the houses of Mr. Spencer Stanhope and Sir William Pilking-
ton, he also paid a visit, with his family, to the great traveller

of Dr. Wolff. 525

and earnest and straightforward Roman Catholic, Mr. Water-
ton ; and he was the first who made Wolff acquainted with
the miraculous conversion of the Israelite Ratisbonne, who
now preaches the Gospel in Jerusalem. He also told Wolff
candidly, that he believed the account that Saint Alphonsius
Maria Liguori had been in two places at one and the same
time ; and he gave him letters for the family of Weld, who
resided in Bruges. Wolff then set out with his family for
London, where they spent a whole month with that good,
holy, and excellent man, Sir Thomas Baring ; and then they
went to that extraordinary man, Wolffs friend, Henry Drum-
rnond, where he met with his attached friend, John Bayford,
father to the present Dr. Bayford. who had accompanied him
on board the ship when he set out the first time on his mission
to the East in the year 1821.

During Wolff's stay at Albury he preached in the neigh
bouring churches ; and he wrote from there to the Earl of
Aberdeen, that he was ready to go to Bokhara to ascertain
the fate of Colonel Stoddart and Captain Conolly. Both in
conversation with Lord Aberdeen, and in his letters, he stated
the manner in which he would travel to Bokhara ; that he
would never change his European dress, but would embark
from Southampton, dressed in his clergyman's gown, doctor's
hood, and shovel hat ; with a Bible in Hebrew and English
(Baxter's edition) in his hand. He would assume the title of
" Joseph Wolff, the Grand Dervish of England, Scotland,
and Ireland, and the whole of Europe and America ;" and
he would demand the bodies, either alive or dead, of Colonel
Stoddart and Captain Conolly when he reached Bokhara.

Lord Aberdeen told Wolff candidly, through Mr. Adding-
ton, that the Government were convinced in their minds that
both Stoddart and Conolly had been put to death, and that
they could not take upon themselves the responsibility of
sending Wolff on so dangerous a mission, as he would be
exposed to a similar fate. Nevertheless, if he was still deter
mined to go, Government would give him every recommen
dation he could require.

His private friends having agreed to contribute for the
paymcnt^of his expenses to Bokhara, Wolff determined to
go, on his own responsibility, and to absolve Government
from all responsibility whatever; and it must be here dis
tinctly understood that Joseph Wolff was not sent forth by
Government on that dangerous mission.

However, the Government seeing his determination to go,
nolens wlens, at all hazards, they asked him what letters he

526 Travels and Adventures

should want ? Wolff replied, " The Sultan of Constantinople,
being considered as the K/ialeefa, i. e. ' Successor of the
Prophet/ by all the Soonnee tribes, all over Asia and Africa,
and as he is more esteemed in those distant countries than his
own ; he should be obliged to Lord Aberdeen for instructing
Sir Stratford Canning, her Majesty's Ambassador at Con
stantinople, to obtain for him autograph letters from his
Highness the Sultan, addressed to their Majesties the Kings
of Bokhara, Khiva, and Kokan ; and also letters from the
Sheik Islaam of Constantinople, to all the Muhammadan
Moollahs in Bokhara, Khiva, and Kokan and Daghestan ; he
also begged Lord Aberdeen to instruct Colonel Shiel, Envoy
at the Court of Persia in Teheran, that he should introduce
Wolff to his Majesty the King of Persia." All this was
done.

Wolff then went from England to Bruges, where he
preached in the English church ; and after all was settled for
his journey, he returned to England, when the Peninsular
Steam Company granted him a free passage in the " Iberia,"
which was to sail from Southampton for Gibraltar, Malta, and
Constantinople. He took letters from Government not only
for those personages who have been mentioned, but also some
for his Excellency the Governor of Malta, and for the admiral
of the station, and the Governors of Gibraltar, and for Sir
Edmund Lyons. Captain Grover advanced ^500 for the
journey, which was repaid to him by private individuals ; and
Wolff may state here, that during his journey he spent
another ^500, which, through the kindness of Government,
he was afterwards enabled to pay to Captain Grover who had
advanced it to him.

Then Wolff embarked on board the " Iberia" at South
ampton, when crowds of ladies and gentlemen, including the
Honourable Mrs. Norton and the Honourable Frederick
Walpole, came from the shore to have a peep at Joseph
Wolff, and to shake hands with him ; and Lady Georgiana took
her leave of him on the deck. The ship's company consisted
of Captain Evans, an intelligent gentleman, a few gentlemen
belonging to the Government service of Gibraltar and Malta,
one lady of rank, and the rest were, no doubt, respectable
people, who were going to Constantinople, to be employed
there in the fabrics and mills established by the Sultan.

Now, every one who knows Wolff is well aware that he does
not consider Methodists and Baptists a set of canters ; but
he must be allowed to say, that the greater part of those on
board the "Iberia" were a canting and whining set — there was,

of Dr. Wolff. 527

especially, a fat Methodist woman, wife of one of the engi
neers, who sat on deck upon her husband's knee. She told
Wolff that the Bishop Exeter frequently appointed persons
to livings who were not " decidedly converted," and " against
the will of the congregation, which was never done in their
connection !" Wolff replied, "What do you mean by 'not
being converted' — from what to what ?" to which she gave no
answer. Wolff then spoke to Captain Evans on the coming
of the Lord, when he was interrupted by one of the Bap
tists, saying, "Dr. Wolff have you ever sinned or not?"
Wolff answered, "What is that to you?" When Sunday
came, Wolff preached, in the forenoon, on "Conversion;"
when the Baptists said, <s Doctor, we see, after all, that
you have got the root of the matter in you ! Will you testify
again ?" Wolff replied that he would preach again in the
afternoon. The Methodist woman's remark was, that his
mode of preaching was too much in the style of John Galley
— (Calvin). Wolff preached in the afternoon on Apostolic
Succession, the Authority of the Church, and the Divine
Right of Episcopacy ! After this, both the Methodists and
Baptists came up to him, and said, " Doctor, this afternoon
we have not been fed." One of the Baptists then inquired,
ts Doctor, let me ask you one question ?"

Wolff. — "Ask as many as you please."

Baptist. — " Have you ever sinned ?"

Wolff.—" What is that to you?"

Another of the Party. — "Those who are in Christ sin not."

Wolff.— "Then do not sin."

Yet, after all, they were kind-hearted people — and, no
doubt, pious people ; and before they left him they expressed
a hope that Wolff would soon speak more decidedly " the
language of Canaan," and throw aside all that comes from the
mother of harlots, who is drunk with the blood of the saints.
Another of this party observed, " I do not quite agree with
your millenniary views." Wolff said to him, " Are you of
the views of one of your connection, who told me that the
millennium shall consist of one grand class-meeting ?"

Methodist. — " Well, the Lord in the bush be your guide !
The Father of Abraham, Isaac, and Jacob, bless you."

However, the fat Methodist woman had not done yet ; so
she said, << Your friend, Dr. Hook, places the sacraments
above Christ, and so does Doctor Pussy — (Pusey)."

Wolff. — " That is a lie ! for, even the most ill-informed
Roman Catholic does not place the sacraments above Christ."

Methodist woman. — " You hought (ought) not to say to ha
(a) lady that she lies."

528 Travels and Adventures

Wolff in his agitation and desire to say, "You are as
much of a lady as I am a lady/' stumbled with his tongue,
and said, " You are as much of a lady, as I am a gentleman ! "
and though he corrected himself, his mistake was observed,
and both he and the whole party roared with laughter.
However, he apologised to the good woman for his rudeness,
and they parted friends.

The "Iberia" had sailed for Gibraltar on the 13th of
October, 1843 ; and Wolff often preached and lectured during
the passage. On the 20th of October, early in the morning,
they entered Gibraltar, when Sir Robert Wilson, the chival
rous general, received Wolff with the greatest kindness, and
admired his courage. From thence Wolff proceeded to Malta,
where he met again his old friend Mr. Frere, who, as Admiral
Owen said, was most anxious to see him. In the street Wolff
was surrounded by the Maltese, many of whom exclaimed,
" How are you, sir ?" " How is the lady ?" and he had several
conversations with Dr. Tomlinson, the Bishop of Gibraltar,
who resided at Malta.

The " Iberia" sailed again on the 26th, and reached the har
bour of the Piraeus, near Athens, on the 29th. On his arrival
there, Wolff went on board the te Indus," her Majesty's steam
frigate of war, where he received a cordial reception from
Sir James Stirling, the Commodore of the British navy in
the Archipelago ; and he accepted his polite invitation to
breakfast. He then called on the Rev. W. H. D. Leeves,
the English chaplain to the Embassy, an old friend, with
whom he had resided in Constantinople, and who had gained
the affection of all the Eastern churches. Through Sir
Edmund Lyons' kindness, Wolff was introduced to their
Majesties, the King and Queen of Greece. On being intro
duced to his Majesty, (who was a tall meagre -looking gentle
man, dressed in Greek costume,) Wolff, first of all, made to
him a profound and graceful bow ; when the king said to
him, " You have made, and are now making, a great journey
for a benevolent purpose."

Wolff. — " I had the honour of being introduced to your
Majesty's royal father at Rome."

King Otho. — " In what year ? "

Wolff. — "In the year 1818, when he was accompanied by
Dr. Ringseis and Counts Rechberg and Seinsheim."
King. — "What nations have you visited and conversed with?"

Wolff made his Majesty acquainted with them ; and was
then asked by him to give him an insight into the Chaldean
and Armenian churches, which Wolff did. He was then
introduced to the Queen, and when he approached her, for

of Dr. Wolff. 529

the purpose of kissing her lovely hand, she hastened to take
off one of her gloves, and Wolff kissed her hand.

Queen. — " What travels you have undertaken ! What
astonishing travels! "

Wolff. — " In order to obtain a great object, one must
make great exertions."

She then asked him about the different nations ; and Wolff
gave her satisfactory answers.

After his visits were over, Wolff went and dined with Mr.
Leeves, where he met with Georgius Constantinus, whom
Wolff had sent, in the year 1822, from the Island of Cyprus
to England, where he was educated, and was afterwards
employed by the Greek Government. Wolff then called,
with Mr. Leeves and Mr. King, to see the President of the
Greek Synod, Bishop Neophitos. The synod is composed of
five bishops, for the Greek Church in Greece is now no
longer under the Greek patriarch; but is separated from
him. O Lord ! when will those breaches in all Thy churches
cease? Thy church is no longer joined and compacted
together. Mr. Leeves and Mr. King accompanied Wolff on
his way to the "Iberia;" but he was too late, for the
" Iberia " had already sailed for Syra. He therefore went
on board H. M. S. "Indus;" and Leeves and King pro
ceeded immediately to Sir Edmund Lyons, where Sir James
Stirling, the Captain of the "Indus," was dining; and
Lieutenant Leicester of the " Indus," also went on shore, to
report Wolff's having missed the "Iberia." Sir Edmund
Lyons and Sir James Stirling immediately said, u We must
not let Wolff be at one single farthing of expense for a
passage, but must pass him on; " and so Sir James returned
forthwith to the " Indus," and ordered Captain Ommaney, of
the steamer " Vesuvius," to prepare immediately for taking
Wolff as far as Syra, where the " Iberia " was to stay twelve
hours. At 11 o'clock on the 31st Wolff overtook, most
fortunately, the " Iberia," when he was hailed with cheers by
the whole ship's crew and passengers ; and then at 4 o'clock
they sailed for Smyrna, where Wolff arrived on the 1st of
November. He only stopped there two hours, but he saw
his old American friends, Temple and Calhoun, agents of the
American Bible Society. He arrived at Constantinople on
the 3rd of November, 1843, when the excellent missionary of
the American Episcopal Church, Horatius Southgate, re
ceived him most hospitably into his house.

Wolff immediately reported his arrival to his Excellency
Sir Stratford Canning, who wrote to him in answer that he

MM

530 Travels and Adventures

was most happy to hear of his arrival, and he invited him to
dinner. He informed him, too, that with respect to the
letters from the Sultan, &c., he had already applied for them ;
and he sent to him Mr. Frederick Pisani, the first interpreter
of the British Embassy, that Wolff might inform him more
particularly of his wishes. Sir Stratford also asked Wolff to
preach in the English chapel. All the ambassadors were
present when he preached, even the Austrian, Russian,
French, Spanish, and Neapolitan ambassadors ; and after the
sermon was over, Count Titow, the Russian ambassador,
informed Wolff that his Majesty, the Emperor Nicholas, who
had already been informed of his journey to Bokhara, had
issued orders to the ambassador of Persia, and to all the
Governors of Siberia, and to all the Russian admirals in the
Caspian, to receive him with the highest distinction, and
afford him every assistance in their power. The whole
diplomatic corps invited Wolff to dinner, English as well as
French, and Italian, and Germans; and all vied with each
other in doing everything to make Wolff's short stay at
Constantinople agreeable.

He preached in Constantinople several times, and lectured,
also, in the house of Sir Stratford Canning on the following
points: — First: On Christ's Personal Coming and Reign on
Earth. Secondly: On the First Resurrection. Thirdly:
On the Renovation of the whole Earth. Fourthly : On the
Restoration of the Jews to their own Land. Fifthly : On
the Conversion of the Tribes to the Faith of Christ Jesus.
Sixthly : On the Blessedness of the believers in the Heavenly
Jerusalem. Seventhly: On the continual Intercourse be
tween the Saints above and the People below which shall
take place.

Lady Canning acted towards Wolff like a mother. She
actually advised him how he should manage with his luggage,
and made him take off his coat, in order to show him in what
manner he should keep his letters when they arrived, and,
also, how to keep his money. She bought him flannels, too,
in order that he might not catch cold.

At last the Grand Vizier, the Sheikh Islaam, and the Reis
Effendi, all those three highest dignitaries of the Sultan,
expressed their wish to see Wolff, and to hear from him the
motives which induced him to make such a dangerous journey,
Wolff then called on them, accompanied by Count Pisani,
and once, also, with the Russian interpreter. First of all he
was introduced to the Reis Effendi, who corresponds with
our Secretary of State for Foreign Affairs. He asked Wolff

of Dr. Wolff. 531

" What the motive was of his journey to Bokhara, and what
encouraged him in such an attempt ? " Wolff replied, that
" being a disciple of Jesus, who laid down His life for man
kind, he must also be ready to risk his life for the benefit of
his fellow-creatures ; and this was the motive for which he
undertook that journey." Monsieur de Semayloff, the
Russian interpreter, went also with Wolff to the Sheikh
Islaam, the chief of the Muhammadan religion, who does not
rise before any one, and he asked Wolff the same questions
which the Reis Effendi had put to him. He also said to
Wolff, " I feel the highest regard for you, and as a proof of
it, I offer you a pinch of snuff from my snuff-box." Wolff
replied, that " though he was not in the habit of taking snuff,
yet, in order that he might be able to say that he had had
the honour of taking snuff with the chief of the Muhammadan
religion, he would take a hearty pinch." He accordingly
took it, and sneezed, when the Sheikh Islaam said, " I per
ceive that you speak the truth." At another time Wolff
called on the Reis Effendi, who said, "I am very much
concerned about you, and so are all at this Court, and there
fore you ought not only to call on me and the Sheikh Islaam,
but also on all the Ministers of the Sultan, and on the Grand
Vizier, as well as on the Chief Judge of Roumelee." Wolff
did so, and they all expressed their good wishes for his safe
return.

He then went again to Dr. Southgate, who introduced him
to different Bishops of the Syrian Church, who all made
him acquainted with the life of their great Saint, Ephrem
Syrus. That great man deplored that he at one time had
doubts of the providence of God ; but, through the inex
haustible fountain of the mercy of God, he had been brought
to the knowledge of Christ, by the teaching of Jacob, Bishop
of Nisibin. His prayer is beautiful: —

" Jesu ! Parent and best of pastors, I call upon Thee with
supplication and mourning. Suffer me not, O Lord, to be
plucked out of the way of Thy mercy, that allures and draws
to Thyself the most wretched of mankind."

One evening Wolff was sitting at table at Sir Stratford
Canning's, when the Sultan's chamberlain brought him all
the Sultan's letters which his Majesty had written with his
own hand ; and he sent word to his Excellency that his Ma
jesty had remained up the whole night writing these letters
with his own hand. They were letters for Joseph Wolff,
recommending him to the favour of the Kings of Bokhara,
Khiva, and Kokan. The same messenger also brought

MM 2

532 Travels and A dventures

letters from the Sheikh Islaam to the Moollahs of Bokhara,
and Khiva, and Kokan. The chamberlain also brought
letters from the Reis Effendi to the Pashas of Trebizond and
Erzroom, and to the General-in-Chief of the Army.

On the 24th of November, Sir Stratford Canning wrote to
Wolff that he should go back with him from Pera to Buyuk-
dere, which he did. Lady Canning herself sewed up his
letters of recommendation in his coat, gave him tea and
sugar, and also a saddle and bridle. Sir Stratford gave him
a telescope and a compass. Two days before quitting Con
stantinople, Wolff visited the monasteries of the dervishes of
Samarcand and Bokhara, who were highly rejoiced when
they perceived that he was acquainted with their country ;
bat they were not able to give him any information about
Stoddart and Conolly.

Wolffi being thus furnished with all the necessary letters
of introduction, determined to proceed to Bokhara ; and as
the Austrian steamer "Metternich " was going to Trebizond,
his Excellency Count Stunner (Internuncio of his Majesty,
the Emperor of Austria to the Court of Constantinople)
ordered the captain of the steamer to stop opposite the
British palace, in order to allow him to embark there.
Wolff's English friends, Lord Napier, Messrs. Alison, Tod,
Wood, and Count Alexander Pisani, accompanied him
on board the f; Metternich," which was commanded by Cap
tain Clician ; and Lord Napier gave him, when on board,
Luther's Exposition of the Epistle of St. Peter, printed 300
years ago; and also the life of Goethe, written by Falk.
Wolff never can forget the kindness of those gentlemen.
Tod, who was one of them, had himself travelled in Kurdis
tan, on his way to Teheran, where he was to be employed as
attache to the British Embassy there. But having been
made prisoner by the Kurds, they robbed him of everything;
and when they found in his trunk some little pots of po
matum, they asked him "what it was?" and he said that it
was " butter," so they made him eat it himself ! Wolff after
wards related this story in Edinburgh, which was Tod's na
tive town, and made him a laughing-stock there ; just as Tod
had also made Wolff a laughing-stock, by comparing him
with Cardinal Ximenes.

Wolff then sailed in high spirits towards Trebizond. He
looked through the ship's book in which passengers had
written their names in testimony of the good conduct of the
captain, and one of the first was as follows: — "Lord Polling-
ton, May 28th, 1838. I sailed from Constantinople to

of Dr. Wolff. 533

Trezibond, and passed three days very pleasantly on board
the e Metternich,' and I have every reason to thank Captain
Ford for his kindness." And immediately after was, " I beg
to add my thanks to Captain Clician, for his kindness during
a passage from Constantinople to Trezibond.

"August 24, 1839." " ARTHUR CONOLLY."

Dear man, scarcely three years after he was no longer in the
land of the living ! Poor man, dear good man, for Wolff
loved him very much.

They stopped a few hours at Sinope, where Diogenes was
born, and where Alexander the Great paid him a visit when
he was in his tub ; and Alexander said to him, " Ask some
thing from me ; " and the only thing he asked was, that he
would go a little out of the wray so that the sun might shine
upon him. It was Sinope where, lately, the Russian navy
destroyed the Turkish fleet ; and right they were, in spite of
all the ridicule which the English nation tried to throw upon
this great act. Wolff wishes to know whether the British
navy would not have done the same thing if they had met
the Russian navy ? But here Wolff must try to suppress his
feelings, for he has already sufficiently expressed his indig
nation at that iniquitous war against Russia, which has
caused all the disasters in India. Russia was right, and
England wrong.

Wolff arrived, on the 27th November, 1S43, at Trebizond ;
a spot famous in history for the hospitality with which it re
ceived the 10,000 Greeks with Xenophon. Here, the
instant they saw the sea, they exclaimed, " The sea, the sea,
the sea." Justinian and Hadrian beautified and improved
this place. The pears of Trezibond are famous. On their
arrival there, Wolff was received by all the inhabitants, both
English and Austrian, with the greatest kindness. Mr.
Stevens, the Vice-Consul, introduced him to the Pasha of
Trezibond, a Turk, in every sense of the word, a brute, a
tyrant, and deadly enemy of Christians. However, as he
had strict orders from the Sultan to give every assistance to
Wolff, he decided to send with him an old Turkish soldier,
who was rather a good-natured fellow.

Wolff remained at Trebizond a few days and delivered
several lectures; and he made himself acquainted with the
different nations by which it is inhabited — Armenians,
Greeks, and Turks, and some European Christians. Around
Trebizond are great numbers of villages inhabited by
Greeks, who outwardly profess the Muhammadan religion,
but in secret they practise the Christian religion. This they

534 Travels and Adventures

have carried on ever since the establishment of Muhamma-
danism at Constantinople. They have their priests, who in
secret are ordained by the Patriarch of Constantinople, and
by the Bishop of the Greek Church at Trezibond. "Wolff
lectured in Italian the same evening ; and through the great
kindness of Mr. Stevens, ^?44 were collected towards de
fraying the expenses of his journey to Bokhara.

Before we leave Trezibond we have also to mention that
it is the birth-place of Cardinal Bessarion; who, in the 15th
century, employed the whole extent of his authority, and the
power of his eloquence, to persuade the Greeks to accept the
conditions of peace that were proffered by Eugenius, with
regard to the procession of the Holy Spirit, and the su
premacy of the Pope. Bessarion was the protector and sup
porter of the Platonic school — a man of unparalleled genius
and erudition.

CHAPTER XXXIII.

Route from Erzroom to Teheran ; Sir Fenwic/k Williams ; the
Koolagli\ the Head-Tearer in prison ; Is convinced Stoddart
and Connolly are dead, but proceeds', Colonel Shell', Wolff
detests cant.

WOLFF set out on the 1st December for Erzroom with
his Servian attendant, Michael by name, a Tatar of
the Pasha, and an excellent Turk ; who always walked near
Wolff when he ascended the precipices of Trebizond. The
road from Trezibond to Erzroom was horrid, so shat Wolff
walked the whole day on foot. He arrived at Gumush-
Khane, i. e. " House of Silver," for there are silver-mines
there. He stopped in this place with a hospitable Armenian,
and the Archbishop also came to supper with him. The
Archbishop was a well-informed gentleman, and he said to
Wolff, " Welcome ! welcome ! Yussuf Wolff, of whom I have
heard so much, and who is known in the Church of Armenia
as well as in the Church of England."

All over this country the Turks expressed their conviction
that they would soon be driven out of their present pos
sessions ; and that their agricultural labours would be for the
benefit of Christians, who will become the rulers of their coun
try. This conviction has not only been produced by the stipe-

of Dr. Wolff. 535

riority exercised over them by the European Powers, but
also by old traditions, sayings, and prophecies of their own ;
and it makes them indolent in the extreme. There are in
Grumush-Khane several hundred families of Armenians and
Greeks, with their respective churches; and the Armenian
Archbishop expressed a great wish that Wolff might soon be
enabled to give facilities to the Armenian Church for the
establishment of schools in England; but the Archbishop
himself was very poor, for his whole income amounted to £8
per annum.

Wolff went on to Bayboot, which is surrounded by high
and bare mountains ; a rapid stream runs through the place,
and it contains 4000 Mussulmans. A physician of great
talents, born at Rome, was living there, and he was ac
quainted with the chivalrous Baron von Raupach, who was
residing at Rome when Wolff was there, and was a gentle
man of great acquirements. One day, a guard of Roman
soldiers insulted a Roman citizen, when Raupach interfered,
and took the part of the citizen against the soldiers, remind
ing them that they should never forget that they are the
descendants of the ancient Romans, who had such a high
sense of liberty. Another day, he rode upon a donkey from
Rome to Albano (the ancient Alba Longct), where he entered
an hotel, and dragged his donkey up one flight of stairs, fed
him with biscuits, brought him to the window, and there
both the baron and his donkey looked out upon the street.
The donkey then began to bray at the people, and the lively
Italians who stood around the hotel, when they were brayed
at by the donkey, said : ef What a powerful effect the elo
quence of this donkey has to gather us all around it!" On
another occasion, Raupach entered a church, and saw, kneel
ing near the altar, a most beautiful lady in deep distress,
who was weeping. Raupach approached her, and asked her
whether he could be of any assistance to her ? Her modesty
first made her blush, and shrink back, at being addressed by
a young gentleman, and a foreigner ; but his respectful con
duct inspired her with confidence, and she told him that she
was born of noble parents, and a prince had made her pro
mises of marriage, but had broken his word, and left her
disgraced and in poverty, and forsaken by her relations.
Raupach immediately went to that prince, who was lying ill
in bed ; but Raupach forced his way into his bedroom, spoke
to him in Italian, and used the energetic expressions of
Dante, whose writings he knew by heart. He then drew forth
from his bosom a crucifix, held it before his countenance,

536 Travels and Adventures

and said, " Prince, knowest thou that thy sins have nailed
Jesus to the cross ?"

The prince relented at this, and gave to the lady 5000
ducats, and she soon married another nobleman, for the
prince was already married.

Wolff had to wade on the road up to his neck in the snow,
and on the 7th of December he arrived in the village called
Kob, whence the Tatar (who had been sent with him by the
Pasha) was obliged to take two men to carry Wolff safely
over the mountains,

Wolff will here give a little account of Kob. A holy
dervish was residing there when Sultan Murad returned
from his expedition to Persia, The Sultan came to this
village, and, meeting that dervish, he took him with him to
Constantinople, in order to mock him. On their arrival at
Stamboul, that dervish was bold enough to openly reprove
the monarch on account of his tyranny, for which the Sultan,
in his wrath, ordered him to be put into a fiery furnace,
from which, however, the holy man came out unhurt. The
Sultan, perceiving by this that he had to do with a real man
of God, took him into his treasury, and told him that he
might take out of it whatever he pleased. The dervish
selected a girdle and a book, at which the Sultan was much
surprised, and asked him why he had not taken money ? He
replied that he was not in want of money ; but he requested
the Sultan that he would permit him to return to his native
village, and there bestow upon him various fields and mea
dows, for himself and his descendants' benefit. The Sultan,
gratified with his moderation, acceded to his requst by a
firman, i.e. " a written order," which secured to him and his
heirs the village of Kob, free of tribute. After his return to
his native village, he commenced husbandry, and prospered.
He had a wife who used to take his food to him in the field ;
and he also had a daughter, who went, on a certain day, to
take her father's food to him ; but on her arrival in the field,
she discovered that the plough used by her father was drawn
by griffins, and the harness was made of snakes and serpents.
She returned home and related what she had witnessed,
which so annoyed her father, that he offered up a prayer
that no female of the family might ever arrive at a marriage
able age. The second generation is now living, and they
have never been able to rear a daughter beyond ten years
old, but they have sons. The descendants of this dervish
still occupy the village. They have built a college, and
every person in the village of Kob knows how to read and

of Dr. Wolff. 537

write. They have abolished smoking as an idle habit, and
there is not a pipe to be seen there. Powerful and awful is
the curse pronounced by a father over his child ; it strikes
deep ; and thus it was with the curse of Noah; thousands of
years have passed, and the curse is still over Canaan, the
son of Ham.

On the 9th of December Wolff arrived at Elijehtebbe,
where Pompey defeated Mithridates — a place deriving its
name from its hot springs (elijeh, spring, and tebbe, warm,
tepid). A mineral bath is to be found there. Those hot
springs are to be found all over the East.

Wolff then proceeded to Erzroom, and whilst he was on
the road, he was musing with himself, recollecting his friends
in England, and even further back, recalling a friend whom
he never forgets one single day, Count Stolberg, whose
verses he there recited on his way — especially those beau
tiful verses on the sea: —

" Der blinde Sanger stand am Meer ;
Die Wogen rauschten um ihn her,
Und Riesenthaten goldner Zeit,
Umrauschten ihn im Feierkleid.
Halt' er gesehn, war' um ihn her
Verschwunden Himmel, Erd und Meer ;
Sie sangen vor des Saengers Blick
Den Himmel, Erd' und Meer zuriick."

Translation : —

" The blind singer stood by the sea ;

The waves roar'd rouud about him,

And gigantic deeds of the golden age,

Roar'd round him in festal robes.

If he had seen — and, there had disappear'd before him

Heaven, earth, and sea —

The power of his songs would have been able to recall them."

At last Wolff reached Erzroom, and, the Turkish inhabit
ants showed him the house of the British Consul, Mr.
Brant, who received Wolff with his usual straightforward
and cordial hospitality. There was a dispute going on then
between the Turks and Persians with regard to the frontiers ;
and another dispute between the Kurds and Christians ; and
British, Russian, Turkish, and Persian Commissioners had
been sent on account of those disputes, to settle them.
Messieurs Brant and Calvert, Zohrab the British Drago
man, and his wife and daughters, and Mr. Dixon, the
medical man, and Colonel Williams, of the Royal Artillery,

538 Travels and Adventures

and Robert Curzon, son of Lady de la Zouche, were all
there ; and the two latter were commissioners on the part of
the British Government. Colonel Williams was the same,
who afterwards became Sir William Williams of Kars. The
name of the Russian Consul was Garibaldi ; and Wolff must
not forget Mr. and Mrs. Redhouse, for, to the latter, he was
particularly recommended by Lady Canning. On the 10th
of December, 1843, Wolff preached and administered the
sacrament to about seven English friends ; and Robert
Curzon, who was dangerously ill, received it at home in
his bed.

He then spent some happy days with his English, Rus
sian, and Austrian friends there ; and his Excellency Al-haj-
Khaleel-Kamelee called on him ; and he delivered a lecture
before him and the rest of the Persians. The Viceroy said
he should not allow Wolff to spend one single farthing upon
his journey from Erzroom to the frontiers of Persia, either for
escort, victuals, or horses. Wolff may also note here that
Erzroom is derived from Erz "land," and Room, i.e. "Rome;"
indicating that it was part of the Eastern Roman empire ;
and the Greeks are, to this day, called by the Turks Room,
i.e. f( Romans ;" because they were the subjects of the empe
rors of the Eastern Roman empire.

Would to God that again, soon, very soon, a Greek may
sit upon the throne of Constantinople ; and that again the
cross of Christ may be planted upon the tower of St. Sophia ;
and that Kyrie Eleison, Christ e Eleison, Kyrie Eleison, may
resound from the heights of Sophia, all around, all around
Stamboul ; and that the spirit of St. Chrysostomos may be
revived in the old orthodox Greek church : and that the
spirit of burning love may be kindled between Armenian
Christians, Englishmen, and Roman Catholics ! " Oh, how
I yearn," says Dr. Wolff, " for those times, when the Church
shall be built again in her beauty !"

Here, Wolff also circulated, in Turkish, a " Call to the
Muhammadan nation ;" exhorting them to make known his
mission to all the travellers and dervishes ; so that they might
all recommend him to the king of Bokhara. Mr. Redhouse,
the greatest Turkish scholar in Europe, (so acknowledged by
all the Orientals,) translated that "Call" into Turkish; and
Mrs. Redhouse then prepared all Wolff's things, in order
that he might set out for Tabreez and Teheran; on the 19th
Colonel Williams put Wolff's clothes on him, some days
before his departure, in order that he might see how they
fitted. They consisted of an abba, i. e. " large cloak,"

of Dr. Wolf. 539

trousers, made immensely large, and a waistcoat and coat of
the same sort. The coat was precisely in the form of a
shooting jacket; and over this was a large loose coat, with
sleeves and body, entirely lined with fur of wolves' skin.
Bound his waist was a large woollen shawl. On his feet, first
of all, were some thick worsted stockings, and then light
boots lined with fur, and over all were large leather boots,
like those of the Horse Guards, which came up to his hips.
Attached to his fur coat was a hood, to draw over his fur cap
when travelling ; and a large pair of fur gloves were sewed
to his coat. With all this his friends believed him to be
snow-proof.

Wolff, previous to his departure from Erzroom, wrote
several letters to his friends; to the Bishop of London,
Henry Drummond, and Sir James Baring. He baptized
there an excellent Jew, who was servant to Colonel Williams ;
and then he was about to depart, when Colonel Williams,
Brant, and Redhouse, and Zohrab, accompanied him to the
outskirts of the town in a cavalcade, for they were all on
horseback, and there they were to drink his health in Tenedos
wine, which they were in the act of doing, when —

But now, let us pause a moment at this spot, outside
Erzroom, and survey the scene before us. In front was a
lofty mountain, a branch of the Ararat ; for Ararat is not
one mountain, but several, and is also called in the Bible the
"mountains of Ararat." These mountains are split and
broken by chasms and precipices on every side; and from
their highest points mighty avalanches were falling, and
dealing destruction on all below. It is very remarkable, in
this region, that so long as the skies are covered with mist,
and the air blows mildly, the traveller may proceed on his
way in safety ; but woe to that wretched man who is caught
in the mountains when a chilling wind portends the coming
storm ! Soon, and suddenly, shrieks are heard from all sides,
<( Koolagli I Koolaglil Koolaglil" which may be translated
" snow-spout ; " and which is more sudden in its arrival, and
far more dangerous in its course, than all the Sammooms (i. e.
" Poisonous winds," ) that ever swept the desert. For from
these the traveller can protect himself by lying down ; but
not so if overtaken by the dreadful Koolagh. This terrific
foe is no common snow-shower, from the clouds; but it
comes when no cloud is to be seen. The air blows intensely
cold, freezing your fingers as you hold the mule's bridle, and
your feet in the stirrups ; and, almost instantaneously, the
beast which carries you, may be found floundering, body

540 Travels and Adventures

deep, in snow, whose sharp particles dashed against your
face, cut the skin and blind the eyes; and, in the next
moment, you may fall over a precipice, and be lost.

Wolff was on the point of setting out, when suddenly the
Koolagh was felt; but the whole party, most fortunately,
were near the town; and so they slipped into one of the
houses, and after it was over, returned to the house of Colonel
Williams. A French physician, and some merchants from
Persia, had set out before Wolff, about sixty in number, and
several of them perished among the mountains.

Wolff remained at Colonel Williams' house for ten days,
and then the Colonel mounted his horse, as did Wolff and his
servant Michael, who crossed himself, and called on the
Virgin, and St. George, for protection, not omitting St.
Nicholas, the patron saint of Servia. The snow was still so
high, that Wolff wanted to go on foot ; but Colonel Williams
said to him, ( ' Never get down from your horse ; for as long
as you see that your other horse is able to carry your
baggage, this one will also be able to carry you. And,
besides this, imagine that you have behind you the people of
Muhammad Kerahe, of Torbad Hydareea, driving you with
their whips."

Williams and the rest of his friends accompanied Wolff to
a distance of six miles, just to the spot where, ten days before,
a French physician and ten muleteers had perished in the
snow. They drank Wolff's health with Tenedos wine, and
then returned to Erzroom ; whilst he proceeded on his jour
ney to a village called Kerujak, where he slept in the stable
of a kind-hearted Turk. But the stables in Turkey have
elevations, made on purpose for travellers, so they were not
exposed to the danger of being kicked by the horses ; and
these shelves are pretty clean to lie on. A good pillow was
brought to Wolff, when he lay down.

In the morning of the 28th he rose with the sun, and con
tinued his journey ; but the snow was still so high, that he
certainly would have followed the bent of his own inclina
tions, and walked on foot, but Colonel Williams ( Sir W. F.
Williams, of Kars ) had made him promise not to descend
from his horse, as long as the other could carry his baggage.
So Wolff kept his eyes steadily fixed on the other horse, and
perceiving that he waded, though with difficulty, through
the snow, he remained firm ; and thus he arrived that day,
after a toilsome journey of six miles, at Hassan Kaleh, where
he again resided with a Turk. Hassan Kaleh was built by

of Dr. Wolff. 541

Oossum Hassan, the great prince of the dynasty of the White
Ham.

On the 30th of December, Wolff arrived at Delhi Baba,
where he again slept in the house of an Armenian Christian.
Most of the Armenians were gone on horseback to a neigh
bouring village, to fetch a bride, whom they accompanied
with musical instruments and clapping of hands, to their own
village. The next day the road was so thickly covered with
snow, that he was obliged to take with him two Armenians
to drag him with his horse through the snow, until he arrived,
a distance of six miles, at the village called Taher, inhabited
by Kurds. These savages scarcely gave him anything to eat,
even for money ; and they certainly would have plundered
Wolff, if he had come without the Tatar of the Pasha of
Erzroom.

On January 1, 1844, Wolff arrived at Mullah Soleeman,
inhabited by Armenians, who two hundred years ago were
all converted to the Roman Catholic faith by a Romish
missionary, Soleeman by name, from whom the place took its
appellation. The priest of the place, a well-informed man,
had been ordained by a friend of Joseph Wolff, Abraham,
Bishop of Merdeen, in Mesopotamia. This kind priest
expressed his regret at his not having at once taken up his
abode at his house.

On the 4th of January, Wolff arrived safely at the monas
tery of Kara-Kleesia, where the Apostle Thaddeus established
a church. From thence Wolff proceeded on his journey, and
arrived safely at the monastery of TJtsh Kleesia, near which
324,000 Armenians were baptized by the great Gregory
Lusaworitsh, who founded both that and the monastery of
Etsh-Miazin. Thanks be to thee, Gregory Lusaworitsh,
which means the " Enlightener," for there thou didst enlighten
King Tirtat and thy nation with the light of the Gospel !
Wolff thanks thee, thou founder and builder of the monastery
of Kara-Kleesia, for what could he have done in his journey,
when he arrived at the spot, where thy house of pious hospi
tality stands, if this monument of thy love had not been at
hand to receive him ? for there again — the second time — he
heard the shrieks, "Koolaghl Koolagh!" and he had only
just time to reach the homestead of the worthy monks, who
recognized and welcomed their old friend Joseph Wolff-
remembering his former visit in 1831.

Wolff again set out for Diadeen, on the 5th of January,
1844. This was a miserable village, inhabited by Kurds;
but he was lodged in the hut of a very civil, kind-hearted,

542 Travels and Adventures

and hospitable Kurd. One hour after his arrival, two sol
diers arrived from Bayaseed, on their way to Erzroom ; and
as the inhabitants of the villages are always obliged to furnish
the soldiers gratuitously with horses to the next station, his
Kurdish host ordered one of his men not to suffer the post
man, who brought Wolff and his people, to go away in the
morning with his horses, without taking the two soldiers with
him as far as Kara-Kleesia, whence he had come. And so he
enjoined his servant to keep a sharp look-out during the
night, in order that the postman from Kara-Kleesia might
not be able to take the horses out of the stable, in a stealthy
manner, which they are accustomed to do. However, sleep
overcame the servant at night ; but as Wolff was not able to
rest, he saw the postman come into the stable and take away
the horses. Still, not having been made aware at the time
of the arrangement entered into by his landlord, he took no
notice of the fact. An hour, however, after the departure of
the postman, the servant awoke ; and, perceiving the horses
taken away, he exclaimed, PesewenJc I L e. " Ruffian ! ' and
gave the alarm ; but it was too late.

In the morning, the two soldiers from Bayaseed, finding
that the postman was gone, demanded the horses which were
to have taken Wolff on ; but he told them that they could
not dare to take the horses of the " Grand Dervish," whom
the Sultan himself honoured, and who was travelling to
Bokhara under the immediate protection of the Sultan ! and
so he gained his point, and two very bad horses were given
to the soldiers; whilst Wolff started for Ghizel-Deesa, a
most miserable Kurdish village, where the chief Kurd refused
to shelter him in his house, saying that he would not receive
a man who was not a Mussulman. However, the two escorts
who had been sent with Wolff from Erzroom, soon convinced
the Kurd, with a whip, of the necessity of affording the
Grand Dervish shelter ; and scarcely had Wolff entered the
house when clouds covered the sky so rapidly, and snow fell
to such a degree, that actually a person could not see his
neighbour standing near him. Snugly settled in a warm
stable, Wolff exclaimed, Al-Hamdoo Lellah Rabb-ul-Alemeen !
which means, " Praise to God, the Creator of the two worlds,
that I am already in the house." On hearing this, Wolff's
host observed, " If I had known before that this European
would say Al-Hamdoo Lellah Rabb-id-Alemeen, I should have
taken him in at once." Wolff said, " You ought to have
taken me in, even if I had not said so, in order to teach me
the duty of praising God." An hour afterwards the sky

of Dr. Wolff. 543

cleared up again, and the snow ceased to fall, when Wolff
heard a voice from the street asking whether an Englishman
had arrived? and immediately after a courier, sent from
Colonel Sheil, the British Envoy of Teheran, with despatches
for Erzroom, entered the room. He told Wolff that a Meh-
moondar, i. e. i( a person who is in charge of a guest," had
been sent to Avvajik, from the Prince of Tabreez, whose
name was Bahman Mirza, son of the late Prince Begent
Abbas Mirza, at the request of Mr. Bonham, the British
Consul-General at Tabreez, with an order to furnish Wolff
with horses as far as Tabreez.

On the 7th of January, 1844, Wolff arrived at Awajik,
belonging already to Persia ; where he was very hospitably
received by the Governor of that place, At Awajik Wolff
dismissed the two escorts, who have the title of cavasses, and
had been sent with him by the Pasha of Erzroom ; and,
though he was not obliged to pay them one farthing, he gave to
them a present of 200 piastres, when they returned to Erzroom.
He then continued his journey with Ismael Beyk, the Meh-
moondar of the Prince of Tabreez, towards that city.

On the 10th of January, Wolff arrived at Khoy, a city of
calamities. It was at one time in the hands of the Sultan,
at another under the Persians ; it has been frequently des
troyed by the hand of man during the horrors of war, and
sometimes by earthquakes. Here he lodged in the splendid
house of his old friend Soleiman Khan, who was at that time
Governor of Khoy, and a freemason ; and, as a proof of his
progress in civilization, though a Muhammadan, he treated
Wolff at supper with excellent wine. In the night-time a
fire broke out in the Governor's beautiful house, and destroyed
the greater part of it ; but Wolff slept so soundly, from being
tired out by the journey and cold, that he knew nothing about
it till the next morning, when the fire had been extinguished,
and Wolff was informed of what had taken place.

On the 12th of January AVolff arrived at Tabreez, the
capital of Aderbijan, the northern province of Persia. Mr.
and Mrs. Bonham received him with the greatest kindness ;
and he had to baptize, on the same Sunday, Mr. Bonham's
child, and to read divine service in his house. Wolff was
then introduced, by Mr. Bonham, to his Royal Highness
Prince Bahman Mirza, who had known him at Meshed, im
mediately after Wolff had come out of slavery from Torbad
Hydareea, when Muhammad Khan Kerahe, of Torbad
Hydareea, set Wolff free, but showed to him his justice by
keeping his money. Bahman Mirza, whispered something in

544 Travels and Adventure

•cs

Mr. Bonham's ear, and then said to Wolff, " Mr. Bonham
will introduce you to an old friend in the State prison."
Wolff was anxious to know who he was, but Bahman Mirza
said, (( You will soon know him." Wolff then went with
his Royal Highness to the State prison, when a gigantic man,
with chains on his hands and feet, and with a pipe in his
mouth, came towards them and stretched out his hand to
shake hands with Wolff. He said, " Do you know me ?"

Wolff said, "Yes, you are Muhammad Khan Kerahe, of
Torbad Hydareea."

He replied, " Yes, I am that very person."

This was the very same man who, in order to show his jus
tice, fourteen years before, had put Wolff's money into his
own pocket, and told him to go in peace, without restoring
him one single farthing. But Wolff could not but be asto
nished at the equanimity shown by that extraordinary man,
for he laughed and joked, and said to Wolff, " That time you
saw me a great man, now you see me a little man. One must
have patience in this world. God assigns our lot, and
sometimes raises a man, and then He pulls him down again."

The " Head-Tearer " showed a far greater mind in his
prison than Napoleon I. did when in exile upon the island of
St. Helena.

The way in which Muhammad Khan was taken prisoner
is also interesting to know. It was as follows. Abbas Mirza
was in Khorassan in the year 1831 to 1832, and he had struck
terror throughout the whole country as far as Sarakhs in
Turkistan, and had subdued all the Khans of Khorassan ex
cept Muhammad Khan Kerahe, of Torbad Hydareea, and
Umeer-Assad-Ullah-Beyk, of Burchund. He wrote, there
fore, this letter to Muhammad Khan Kerahe : —

" You see that it is in vain to resist me ; therefore if you
come to Meshed, to my palace, and swear allegiance to my
father, the king, I will not only pardon you, but also promote
you to honour, and make you governor-general of Khorassan ;
and if 1 fail in performing my promise, may God curse my
father, my mother, my sister, and all my children ; and may
He strike me with sickness."

Such kinds of letters are called in Persian, Laanat Naamah,
i. e. "Letters of Curses against Oneself," and the perform
ance of promises may be relied upon after the receipt of such
a letter. Muhammad Khan, therefore, set out confidently for
Meshed, and arrived in the neighbourhood, when Abbas
Mirza sent out Yayah Khan to welcome him. Muhammad

of Dr. Wolff. 545

Khan came forth, riding upon a splendid white Turcomaun
horse, and Yayah Khan immediately said to him : —

"Now, Muhammad Khan, in order that you may be well and
kindly received by His Royal Highness, Abbas Mirza, I advise
you to make a present of this horse to the Prince Regent."

Muhammad Khan replied, "What, make a present to
Abbas Mirza of this horse ! I would see you and Abbas
Mirza hung first ! Do you know that I have given for this
horse twelve Persians, as slaves to the Turcomauns, and that
each of those Persians was worth twenty-four such fellows
as you are, and twelve such fellows as Abbas Mirza the
Prince Regent is."

Yayah Khan reported this answer to the Prince Regent,
who then said, ee It is impossible to make any terms with this
fellow ;" so when he arrived at the palace, Abbas Mirza
ordered him to be put in irons ; and thus Wolff saw him in
the State prison of Tabreez, where he had already been for
twelve years.

Wolff asked his old friend, Muhammad Khan Kerahe, to
give him his autograph; so he wrote for him a short sketch of his
genealogy, and, from the very mention of the names of his
ancestors, one will cease to wonder that Muhammad Khan
Kerahe was a man of blood. " Muhammad, son of Iszhak
Kerahe, of the family of Tshinghis Khan : the ancestors of
Tshinghis Khan were Oolinjah Khan, and Olamgoo, a Mogul,*
who had twins ; the name of the one was Mogul Khan, and
the other Tatar Khan, from whom all the Tatars descend, as
the Moguls do from Mogul Khan. The sons of Tshinghis
Khan were, first, Hutshe Khan ; second, Jaktay Khan ;
third, Aktaye Khan ; fourth, Tule Khan.

" After the death of Tshinghis Khan, the children of Tule
Khan became kings. Mekukahan Khan sat upon the throne
of Tshinghis Khan, and sent his brother Hulaku Khan into
Persia, and he resided for a while at Tabreez, whence he went
to Bagdad, and killed Muattesim, the last of the Khaleefs of
the family of Abbas. The tribe of Kerahe had accompanied
Hulaku Khan to Tabreez, and, after the extinction of the
dynasty of Ghengis Khan, the Kerahe emigrated to Turkey ;
but when Timoor became the conqueror of the world, he re
moved forty thousand families of the Kerahe tribe from
Turkey to Samarcand, of which number, however, twelve
thousand separated and returned to Khorassan, whose de
scendant I am."

* Mogul is derived from the Hebrew word, Gala, i. e., captive, because
they are the Israelites carried in captivity ! — Wolff.

N N

546 Travels and Adventures

What an awful parentage !

Every one of them boasted of being worse than bloodhounds.

Hulakoo Khan slew ten million persons in battle.

Muhammah Khan, Wolff's friend, boasted of having the
surname of the Head-Tearer. His eyes flashed fire-like !

Wolff left Tabreez on his way to Teheran, and he met
with a learned dervish in the village in which he took up his
abode. Here Wolff's Russian servant became so drunk that
he thrashed his master; whereupon his English friends, Messrs.
Bonham and Burgess, who had so far accompanied }iim from
Tabreez, knocked the servant down, and he continued to lie
where he fell, and immediately fell fast asleep. Wolff then
said to his English friends, and to the dervish, " Perhaps it
was an accident, and after he awakes I will tell him that I most
cordially pardon him, if he will only promise not to get drunk
again." However, on his awaking, Wolff said to him, " Do
you know you have beaten me in your drunkenness ?" The
man replied, " Served you right ; why did you reproach me
for being drunk ?" Wolff replied, " If you promise not to
get drunk again, I will take you with me to Bokhara." The
servant answered, " I can promise no such thing ;" and,
making the sign of the cross, he said, " I am determined to
be drunk whenever the feast of the holy Virgin Mary is cele
brated." Wolff then dismissed him, and entered into con
versation on religion with a dervish. The dervish said,
" You are like Tata Sultan and Kemaalee Howdbeen, two
dervishes, who, in the year 835, traversed the Turkish em
pire, and taught that people should have all things in common,
houses and clothing, women only excepted. Tata Sultan
was a great friend of the Christians ; and with one of them
he spent much time, in holy meditation about God, in the
island of Scio. At last, Bayazeed took Tata Sultan prisoner,
and tried to murder him; but he is still alive, and will, with your
assistance, upset the Turkish and Persian empires. As for
you, I heard of you at Delhi, where you conversed with the
King and the Moollahs of that place ; and I have heard of
you also at Cashmere. You have been a Jew; all great
events have proceeded from the followers of Moses, and will
continue to proceed from them, until Jesus shall again make
his appearance. When these events shall take place, and you
shall see yourself surrounded by your followers, then remem
ber the dervish of Gheelau. Abd-ool has not succeeded in
reforming the world, but you will succeed."

On the 28th of January, Wolff met at Khoramtarah,
several American missionaries of the Congregationalist deno
mination ; they were stationed at Oormia ; and had, by great

of Dr. Wolff. 547

prudence, succeeded in conciliating the Chaldean Christians
of that place. * They never interfered with their discipline, and
respected Episcopacy, and their traditions, (and Dr. Wolff de
clares it to be a great folly in the S. P. G. Society, and the
Church Missionary Society, that they should not be ready to
wish each other God speed.) Wolff was among the Chal
deans in the year 1824, and he is convinced of the truth of
the general tradition of the Chaldeans, that they are descend
ants of the children of Israel; for they call themselves
" children of Israel," — their language is Hebrew, — they have
sacrifices on the feast of the transfiguration, consisting of a
sheep, lamb, or goat, — they have in their churches the holy of
holies, — they have a veil, like the Jews, — their bishops are
of the tribe of Levi, — they have a river called Gozan ; and it
appears to Wolff that the Jews in Bokhara were originally a
colony of these " children of Israel" of Chaldea. St. Thomas,
the Apostle, came into Mesopotamia, where they lived in
captivity ; and he preached to them the Gospel. They lived
near places called Halah and Habor, near the river Gozan;
so that the Jews of Bokhara seem, after this, to have given
to Bokhara and Samarcand the names of their original settle
ments in Mesopotamia ; just as the people who have emigrated
from England to America, gave to their new settlements the
names of those places in England from whence they had
emigrated. The Chaldeans have seven sacraments, but en
tirely different (the greater part of them) from those of the
Roman Catholics; they are as follows: — First, Ordination;
Second, Consecration of the Church ; Third, Baptism ; Fourth,
The Lord's Supper ; Fifth, The Blessing of the Old Leaven ;
Sixth, Matrimony ; Seventh, Service of the Dead.

Not far from Caswin, Wolff met several Chaldean priests
who had been for many years at Rome, and were full of
admiration of Cardinal Odescalchi, who certainly deserved it.
For Wolff himself knew Odescalchi, when he was at Rome
from 1816 to 181 8, and a more amiable man did not exist.
He was a gentleman who united in himself every good
quality. He was of noble birth, handsome person, rich,
eloquent, pious, learned, and liberal in the best sense of the
word. He received the Cardinal's hat, but renounced all

* On a late occasion, Dr. Perkins, the American missionary, informed
Dr. Wolff that the British and Foreign Bible Society had printed their
copies of the Chaldean Bible from the same manuscript which Dr. Wolff
sent to that society in 1824, and which he had brought from Oormia, so
that the Chaldean nation has been furnished with thousands of copies of
the Word of God through Wolff's instrumentality.

N N 2

548 Travels and Adventures

honours, and entered the Order of the Jesuits, where he dis
tinguished himself by his strict observance of the three vows,
chastity, poverty, and obedience. He literally renounced all
his estates, and died in the fame of holiness.

Wolff arrived, on the 31st of January, 1844, in Caswin, a
place at different times in rebellion against the King of
Persia. Colonel Sheil, the British Envoy, had sent there
horses and a guard to bring Wolff safely to Teheran, the
capital of his Majesty the King of Persia. Colonel Sheil had
also sent to Wolff a letter, kindly inviting him to the British
Embassy. Wolff arrived there on the 3rd February, 1844,
when Colonel Sheil told him that there were conflicting accounts
about the lives of Stoddart and Conolly ; and that he, in his own
mind, had not the slightest doubt that both had been killed.

And now Wolff makes at this moment a confession which
he had never made before, that he himself had already, when
at Teheran, the firmest conviction that neither Stoddart nor
Conolly were in the land of the living in Bokhara, and that
they had been put to death. But he withheld his conviction
because he was afraid that if he was to return, acting upon
his conviction, from Teheran to England, every one would
say, that the whole of his attempt to go to Bokhara had been
a piece of humbug, and was the work of a braggart. Wolff,
therefore, concealed his internal conviction from the public,
and insisted upon Colonel Shell's introducing him to his
Majesty the King of Persia, and he begged him to procure
for him the letters of the King of Persia to the Kings of
Bokhara, Khiva, and Kokan. Count von Medem, the Rus
sian Ambassador, also evinced the greatest and most lively
interest in Wolff's mission to Bokhara ; and he, too, gave
him letters to the Viceroy of Khorassan, and to the Kings of
Bokhara and Khivah. Wolff preached and read prayers in
the British Embassy on the Sunday following, when all the
secretaries and attaches, and also his Excellency the Russian
Ambassador and his staff, attended the service.

Wolff was at length introduced, by Colonel Sheil and Mr.
Thompson, to his Majesty the King of Persia, Mahmood-
Shah. Wolff appeared in his canonicals, his doctor's hood
over his gown. His Majesty was sitting upon a divan, about
eight feet from the place where Wolff took his position. The
moment his Majesty saw Wolff, he said that he was rejoiced
to see him again ; and, to Wolff's greatest surprise, he re
minded him of all the minutia? of the conversation he had had
with him at Meshed ; of Lady Georgiana being the sister to
the Earl of Orford ; of her having been at Malta during her
husband's peregrinations ; and that he was made prisoner by

of Dr. Wolff. 549

Muhammad Khan Kerahe. His Majesty then informed him
that he had written several letters, and one for the king of
Bokhara himself; and his Majesty admired Wolff's philan
thropy, and told him that if Stoddart and Conolly were dead,
he might make them alive by his prayers. Once Wolff ac
tually forgot himself, and interrupted his Majesty whilst he
was talking ; when Colonel Sheil gave him a push, but his
Majesty wished him to say what he wanted to say, and then
continued the assurances of his protection and countenance.
Wolff made his bow after having been one hour with his
Majesty, and then retired.

He experienced, on the whole, a most gracious reception,
and afterwards went home with Colonel Sheil to the British
Embassy, where, on his arrival, Colonel Sheil asked him
" How do you feel yourself?" Wolff said, " I confess I feel
very uncomfortable ; not at the thought of going to Bokhara,
but at the thought of being obliged to go again through Kho-
rassan." He added, " It was in Khorassan that they stripped
me, and tied me to the horse's tail ; and it was in Khorassan
that they put me into a dungeon ; and it was in Khorassan
they offered me for sale for £2 10s. And now," continued
he, " I am afraid I shall again meet with dreadful hindrances
in that horrible country : however," and here he snapped his
fingers, " I am determined to continue my journey."

Previous to his departure, Wolff had also a visit from the
Ambassador of the King of Khiva, who brought him letters
of introduction to the King of Khiva, and the Turcomauns
of Sarakhs, and then he left Teheran. Colonel Sheil ap
peared to have great concern for him, and so also had Messrs.
Thompson, Reed, &c. He was escorted on the 14th of
February, by an officer of the King of Persia, and by ser
vants of the British Embassy, to Khorassan; and on the
1 8th February he arrived at Lasgerd, where there is an old
castle haunted by genii, who were banished from Lasgerd,
and are now wandering about in Mazanderan.

As Wolff is about to encounter great dangers again in his
mission, he will offer a remark or two. There is one thing
which Wolff decidedly disapproves, and that is cant. He
once himself attempted to cant, but instead of canting he
only snuffled, and the Jews soon laughed him out of it. And
Wolff must confess there is cant in that popular hymn of
Bishop Heber, in which it is said that the heathen

" Call us to deliver
Their land from error's chain."

For, it is not true that the heathen call us : they don't expect

550 Travels and Adventures

us at all : and when a stranger comes from England, all they
want is BaMskeesh, i. e. (( a present of money ;" and if the
stranger gives them money they tell him to his face that the
English are good people, but behind his back they will curse
him. Besides this, the words are unscriptural : for Christ
came to seek sinners, and it is nowhere said that they sought
Him. He seeks sinners in various ways. He seeks them by
the internal voice, which speaks to their consciences: He
seeks them by sending preachers to them : He seeks them by
happiness : He seeks them by sorrows : and he also seeks
them by sin repented of; and therefore Wolff decidedly dis
approves of that hymn, and he believes it to be a licentia
poetica indeed.

What Wolff also considers to be cant is this. He has fre
quently talked with people on the impropriety of interfering
with ministerial offices without being duly called upon ; and
the answer he has received has been, that there were people
who " prophesied without the camp." "Well," said Wolif,
" prophesy without the camp, if you can ; but don't talk non
sense without the camp."

There is another point in which Wolff thinks that mis
sionary journals and writings fail in their purpose : they are
too much filled with private religious meditations. Woe, it
is true, be to that missionary whose chief aim is not to preach
for the glory of God ; and in order that he may sincerely do
so, he has frequently to pour out his spirit before God ; and
Wolff confesses that he himself was often overpowered with
anguish at the thought that he might disgrace his mission by
misconduct, and therefore he found it necessary to pour out
his spirit before the throne of grace. But it is also true that
Wolff often went travelling through the deserts of Bokhara
and Arabia with his mind occupied with thoughts of the
friends of his youth — how he used to teaze them by his jokes
— and how in Vienna he amused Fathers Hoffbauer and
Schlegel with his funny observations ; how he troubled the
authorities of the Propaganda, and how he once thrashed a
student in the Collegio Romano for calling him "a Jew,"
when the Superior said, " Wolff, what have you done ? Do
you not know that the Council of Trent says, Si quis percus-
serit clericum, suadente diabolo excommunicatus est T*1 which
means, If anyone strikes one in holy orders, at the instigation
of the devil, he is excommunicated." The Superior continued,
" Have you done this by instigation of the devil ?'' when
Wolff replied, " Oh, no, no, no, no, the devil had nothing to
do with it. I did it per correctionem :" i. e. " to correct him,"
and the Superior only laughed.

of Dr. Wolff. 551

Now, as Wolff thought of these things in the Desert, he
would say aloud, " No, no, no, no," and laugh heartily ; so
much so that the Turcomauns would laugh with him, and
ask, (( With whom were you talking ?" when Wolff would tell
them that he was thinking about his friends in Europe.

And should Wolff go out on his missionary travels again,
he will think, amongst other things, how he once said to
Archdeacon Denison, " When I thrashed that fellow, I used
my fist, and tore out all his hair ;" and Denison replied, " Do
you call that using your fist, when you tear out the hair?1'
and Wolff will also think that when at Ecclesfield dictating
his book to Mrs. Gatty, he made some uncharitable remark
between the sentences, and she said, " Where is your charity
gone ?" to which he coolly answered, " Into my first volume,
and I have none to spare now, as I have to write a second
volume." And he will think, too, of his friend Templeman,
and how he called Templeman " a fascinating bachelor, &c.;"
and Dr. Wolff will also think of the church, parsonage, and
schools, which he has built at He Brewers. People who sit
at home at ease may take Wolffs assurance that those who
have not cheerful spirits cannot undergo the toils and fatigues
which he has done. And as he has been reproached for
calling people "jackasses/' and "scoundrels," he will confess
that he is ready to shake hands any day with the jackasses.
As to the scoundrels, those who have got that title have
richly deserved it.

CHAPTER XXXIV.

Route through Khorassan to Bokhara in Clerical Dress ; In
terviews with the King of Bokhara, who has become a great
brute.

ID EINGr now actually in Khorassan, Wolff was very appre-
•*-* hensive that his sufferings would commence again, but
how agreeably was he disappointed ! He never saw a coun
try so changed for the better as this ; for, instead of being
persecuted, as in former times, he was welcomed in the most
cordial manner. On his arrival fourteen years before, the
name of Englishman was scarcely known, but now, on
this occasion the name of an Englishman was actually a pass
port, and an English traveller was able to get as much money
as he pleased on credit.

552 Travels and Adventures

The question then is, to what cause must this change in
Khorassan be ascribed ? Wolff does not hesitate to answer
— to the late war with Affp-hanistan ; for though that war was
a most impolitic war, yet it had in many respects very bene
ficial results. The inhabitants of the country had now seen
men like Sir Charles James Napier, the great general, (or,
as they called him in Khorassan, " the devil's brother," and
(f the Timoor of the English nation," or a " prophet," which
some, and among them Wolff himself, think him ! ) And
they had heard the names of Stoddart and Conolly, and Sir
John McNeil, who were well known there now, and were
highly respected, as was also Colonel Shell. Wolff travelled
throughout Khorassan dressed in the very gown in which he
now preaches on Sunday at lie Brewers, and his doctor's
hood over it.

On his arrival at Sebzawar, a town containing twenty
thousand inhabitants, where Timoor built a tower of the
skulls of men whom he had slain in battle, he pitched his tent
outside the walls. The country around was covered with
rich verdure, and melons were in great profusion there.
When Wolff appeared in his tent, multitudes of people be
gan to rush towards him, exclaiming, ' ( People of Muhammad,
wonder of wonders, signs of the times I Joseph Wolff \ the Eng
lish dervish, has arrived ; tico hundred years of age ! !" They
came into the garden staring at him, and said, " There can be
no doubt this man is two hundred years of age ; only look at
him, see how he stares ! How he gapes !" One of them,
however, seemed to have his doubts, and asked Wolff, who
was seated upon a carpet in his tent smoking a galyoon,
" How old are you, sir ?" Wolff said, " I am forty-nine years
of age." They all said, "He lies, for he is ashamed of his
age !" Wolff replied, " Well, if you think I lie, then give
me two thousand years, and then you will be near to the
mark."

At last, Wolff arrived at Meshed, the capital of Khorassan.
Here he stayed with a Jew, the most respectable of them,
Mullah-Mehdee by name, in whose house Wolff had lived
fourteen years before, and where he was treated in a very
gentlemanly manner. Wolff asked " How are the Jews at
Meshed going on ?" To his greatest horror he learned that
the whole community had become Muhammadans ; and the
reason of it was this. A Jewess had a sore hand ; she asked
the advice of a witch, the witch told her that she should kill
a dog, and put her hand in the blood of the dog. The Jewess
did so ; when suddenly a Sayd (which means " one of the

of Dr. Wolff. 553

family of the prophet") assembled all the rest of the Mu-
hammadans, and addressed them, and said : " Mussulmans,
the Jews have killed to-day a dog, in derision of our religion ;
I shall therefore say two words, which will be enough for you
to know what you must do. Allah ! (i. e. ' God') — Daadi (i. e.
' has given!')" They all at once exclaimed, " God has given
the Jews into our hands." They at once rushed to the houses
of the Jews, killed thirty -five of them, and the rest saved
their lives by exclaiming, " God is God ! and but God ! and
Muhammad is the Prophet of God!" This event is now
marked by the expression, " The Event of Allah- Daad!"

Wolff then entered again (after fourteen years' interval)
that remarkable town Meshed, when immediately the Gover
nor-General of Meshed and of the whole of Khorassan, sent
his secretary to welcome him. The title which the Governor-
General bears is Assaff-Ooddawla, which means "the Asaph
of the Empire;" for the Muhammadan tradition tells us that
Asaph the Recorder of Solomon was the wisest of men after
Solomon ; and therefore they give to their favourite minis
ters the title of " Assaff (Asaph) of the Empire." That
great man assured Wolff that he would send him on in the
safest way; he said to him, " You are going to the dangerous
town Bokhara. There you will find about 50,000 Marwee,
the^worst of people, but very rich, and of great influence
with the King of Bokhara. And if one goes among rascals,
one must take a greater rascal to protect one. I shall there
fore send with you nine rascals of the Marwee tribe ; and if
they don't behave well, I will burn their wives and children
who remain in my hands."

Wolff then bethought himself, " I am in their hands, and
I must do what the Governor says ; therefore I will take
with me those nine rascals." Wolff took besides two ser
vants, the name of the one was Husseyn, whom he had
with him on his former journey fourteen years before, when
he travelled from Meshed to Bokhara and Cabul; this fellow
was rather an amiable rogue, and never allowed any one to
cheat Wolff but himself. The name of the other servant
was Abd-oollah, a fellow of the worst character and the
worst appearance. And thus Wolff set out with eleven
scoundrels, and arrived, after seven days, at Sarakhs ; a place
"in the land of Nod," as the Jews say, and "the place
to which Adam came every morning from the island of Cey
lon to till the ground, and to return every evening; for
Adam was so tall that he reached from the earth to the sky •

554 Travels and Adventures

and he was able to step from one end of the ocean to the "
other at a stride, without inconveniencing himself."*

There, in Sarakhs, Wolff was again among the Al-Amaan
and the children of Israel ; and though fourteen years had
passed since his previous visit, they all knew him. The
children of Moses, as they are called, or the children of
Israel, delighted Wolff with their chant—" The King— the
King — the Messiah shall come — the Mighty of the Mighty
is He," &c., &c. Wolff wrote two letters from Sarakhs to
the King of Khiva, and to the Hazarah tribe at Daragass,
announcing to them the object of his mission, in order that
he might not be exposed to the danger of being made away
with in secret. He then left Sarakhs, and arrived again at
Mowr, where a company of dancing dervishes had arrived
from Yarkand, who stripped themselves, and danced about
until they sank down on the ground. The son of the Grand
Dervish who had the title Khaleefa, seeing them dance
about thus, stripped himself also, and danced about with
them. A singular illustration this of that passage in the
Book of Samuel, " And he stripped off his clothes also, and
prophesied before Samuel in like manner, and lay down
naked all that day and all that night. Wherefore they say,
Is Saul also among the prophets?" (1 Sam. xix. 24.)

Wolff on his arrival in Mowr was brought to his old
friend Abd-urrahman, the great Khaleefa, of whom he has
already spoken, who has also the title of Shahe-ooddaldt
(i.e. King of "righteousness"). He came forth from his
tent with bread and lemonade, and asked a blessing; and
then desired Wolff to enter his tent until another was pre
pared for him.

Wolff's first question was, whether he had heard of Stod-
dart and Conolly ? The Khaleefa at once said, " My dear
brother — for you are a dervish as well as myself — I do not
wish to deceive you; Stoddart and Conolly are dead, and
many others of your nation have been killed with them by
the tyrant. But, however, you will hear more from the
Jews here, several of whom were present at their death."
Then the Khaleefa continued to tell Wolff, " I myself do
not dare now to go to Bokhara, for the King has lost the
fear of God ! He has killed the best of men, the Goosh-
bekee, his prime minister, a man of high integrity, who did
all for the good of his king and monarch."

* There is a chain of shoals which almost connects Ceylon with the
mainland of Hindoostan, and it is called " Adam's Bridge " to this day.

of Dr. Wolff. 555

Here the dervish concluded, and the Jews entered his
tent, and said to Wolff, " By thy life ! by thy life ! we be
seech thee do not go to Bokhara, for as sure as there is now
daylight, so sure it is that both Stoddart and Conolly
have been put to death." Their account was as follows:
First of all, Stoddart arrived in Bokhara, riding on horse
back; and when he came near the palace of the King of
Bokhara, the King himself came with his retinue, on foot,
from outside the town, where he had been performing his
devotion at the tomb of Babadeen, the holy dervish, who is
the patron saint of the Mussulmans of Bokhara. Stoddart
being on horseback, and in British uniform, was informed by
the Sheikh-owl (i. e. "Master of Ceremonies"), that Majesty
was present, and that he should therefore dismount his horse,
and make his bow before HASKAT, (i. e. "Majesty"). Stod
dart simply touched his hat in the English military manner,
and said to the Master of Ceremonies, "I have no order
from my monarch to dismount." These words were re
ported to the King, who said nothing at the time. The
King then entered the gate of his palace, and, Stoddart, on
horseback, followed him. The Master of Ceremonies told
him that only the Ambassador of the Sultan of Constanti
nople had a right to enter the palace on horseback. Stod
dart replied, "And so have I." He was then brought
before the King, who was seated on the balcony of his
house ; the Master of Ceremonies said to Stoddart, " I must
now take hold of your shoulders, and you must pass your
hands down your beard, and say three times, f Asylum of the
world! Peace to the King !" When the Master of Cere
monies wanted to take hold of Stoddart's shoulders, Stoddart
drew his sword, and the Master of Ceremonies shrank
back. A good apartment was assigned to Stoddart, when
the Kaazee-Kelaun (i.e. "grand judge") sent to Stoddart de
siring him to come and drink tea with him. Stoddart sent
as an answer, " He may eat dirt." At last a great number
of Osbeck soldiers were sent to him, who fell upon him, and
bound tight his hands and feet, and threw him in the Beeyah-
jaa, (i. e. " black well"), which is so narrow that the
prisoners sit upon each other's shoulders, and where vermin
of all kinds are nursed, in order that they may gnaw on the
prisoners' flesh. Poor Stoddart was put there for awhile;
was then taken out again ; and, in order to save his life,
he became a Muhammadan, and received the name of
Moollah Mamoon.

A short time after this, Stoddart again openly avowed

556 Travels and Adventures

himself a Christian; and Captain Conolly came also to
Bokhara. In the meanwhile the disaster at Cabul took
place, and then both Stoddart and Conolly were brought,
tied hand and foot, behind the palace, when Conolly said,
" Woe unto us ! we are fallen into the hands of a tyrant."
The Grand Chamberlain of the King said to Conolly,
" Conolly, if thou becomest a Muhammadan, the King will
have mercy upon thee, and spare thy life." Conolly said,
" I am a believer in the Lord Jesus Christ. Here is my
head." And Stoddart said, " Tell the tyrant, I, too, die a
believer in the Lord Jesus Christ." Both were then literally
slaughtered.

So far the account of the Jews. Both the Khaleefa and
the Jews, strongly advised Wolff to return by Khiva to his
own country, or by the Land of the Philistines, as the Jews
call Khiva ; for, according to the history of the Jews of
Mowr, and the inhabitants of Khiva themselves, the people
of Khiva are the descendants of those Hivites, Perrizites,
and Jebusites who were expelled by Joshua, when they set
tled by the Caspian ; and a portion of them went further to
the north in little boats. Wolff has not the slightest doubt
that they went to America. Wolff then said to the Jews of
Mowr, " If Stoddart and Conolly are dead, I must ascertain
all the circumstances of their death, and to Bokhara I will
go."

Wolff cannot forbear giving an account of the interest
which he excited among the inhabitants of the desert by
his appearance, dressed in a clergyman's gown, doctor's hood,
and shovel hat, with the Bible in his hand. Thousands of
Turcomauns came to his tent, and said to Wolff, "Joseph
Wolff, write to your King of England, that if he gives us
a good sum of money, we will assist him in sending an army
to Bokhara, in order that he may punish the King of Bok
hara for having put to death Stoddart and Conolly ; for we
Turcomauns do not mind who governs those countries if we
only get Khelats (i.e. ( robes of honour') and Tillahs (i.e.
'ducats')." A dervish approached Wolff (he was from
Kashgar), who said to him, " Who is the author of fire and
water ?"' Wolff replied, " God/' The dervish replied, "No
such thing. Satan is the author of both ; for fire and water
are destructive elements, and, therefore, it is impossible that
God could be the author of them ; and you ought to know
that there are two Gods — one is God of the world above,
who is a good God, who created the light which doth not
burn, and who created the rose and the nightingale ; but a

of Dr. Wolff. 557

battle took place between God above and God below ; and
the God below marred all the creatures of God above ; and
this is a fight which still goes on. Men who act well are
servants of the God above, and His creatures. Men who act
badly are the servants of the God below. There shall be
another battle fought, when the God below shall ascend to
the seventh heaven, with myriads of his soldiers, ; flying
serpents shall soar up with him ; but the God below shall be
defeated, and, at last, become a humble subject of the God
above."

Wolff then read with the dervish, and with Nathan, the
Jew, who was also present, the twelfth chapter of the Book
of Revelation, in Hebrew. At Mowr, Nizam Oolmulk, the
Great Vizier of Malek Shah, of the Seljuck dynasty, estab
lished a school, and since that time, as the Turcomauns
assured Wolff, a school is kept up there though centuries
have passed. For it is remarkable, that whenever celebrated
schools have existed in ancient times among the Eastern
people, they would consider it a sin to give them up ; it is
thus invariably among the Muhammadans, the Fire- worship
pers, and the Jews. At Mowr, all the Jews, who have been
constrained to embrace Muhammadanism in Persia, are
permitted to return to their ancient usages and religion ; but
it is a remarkable fact, that there are some Jews at Mowr
who have become Turcomauns ; and that there are Jews at
Khiva, who have intermarried with the Turcomauns of Khiva,
who are descendants, as has been said, of the Hivites of old.

Wolff then departed from Mowr, and was only one week
distant from Bokhara. Timoor the Tartar had fought nine
battles at Mowr, which is also called Merw. They recollect
with affection at Mowr, the names of Pottinger and D'Arcy
Todd, and Colonel Stoddart. Wolff's companions from
Meshed, those nine avowed rascals of the Marwee tribe, sent
with him by the Governor-General of Meshed, the Assaff-
ooddawla, and his two servants, were further increased by
two Turcomauns from Mowr, an aged one, and a young one.
It would be too tedious to describe what Wolff suffered on
that journey from those nine scoundrels. He has only to
observe that the conduct of the Marwees was so bad that he
sent an express messenger back to Meshed to complain of
them ; and two horsemen were sent from the Assaff-ooddawla
threatening Dil Assa Khan, the chief of the Marwee, with
death if he did not behave well. This was a momentary
check on their rapacity, and thus Wolff reached Chehaar-Choo,
the first place in the Ameer of Bokhara's dominions, and one

558 Travels and Adventures

of considerable importance. From thence he sent a letter to
the King of Bokhara, announcing to him his arrival, and
declaring to him the object of his mission.

Wolff met at Chehaar-Ckoo the same Jews whom he met
twelve years before there, and who then joyfully accompanied
him on his visit to Bokhara ; but now they looked at him
with terror and sadness, and advised him not to go. But
Wolff proceeded and arrived at Karakol. When he arrived
at Karakol, where he was before most kindly received by the
Governor, and treated with horse-flesh and tea mixed with
milk, salt, and grease, the Governor welcomed him again
kindly, but told him sternly, "Thee he will kill." Wolff
slept in that village the whole night. In the morning when
he awoke, he called out to his servants, but all had left him.
He at last found Hussein, the amiable rogue, and Wolff
asked him, "Have you also left me?" He replied, "I will
speak to you words of wisdom. One's own life is very sweet.
I see you now in danger, and therefore I stand aloof from you.
Should I observe that the King of Bokhara cuts off your
head, I will run away as fast as I can. Should I observe
that fortune again smiles upon you, I shall be again your
humble servant."

Wolff left Karakol for Bokhara, which was thirty miles
distant. The Governor had told him, " The moment that
you see horsemen come out from Bokhara, you will observe
that some come with baskets; those baskets will contain
bandages with which you will be blind-folded, and chains
with which you will be chained, and knives with which you
will be slaughtered." Wolff had to drag his mule after him,
forsaken, as he was, by all his servants. The poor inhabi
tants on the road to Bokhara, said, " Now there shall be
again another victim of a guest in Bokhara."

The whole country leading to Bokhara was most beautiful,
the weather was delightful, country-houses belonging to
liberated slaves and to grandees of Bokhara, were passed on
the road ; all the fruits of Asia and Europe are to be found
in that kingdom, where " all save the spirit of man is divine."
Suddenly, three horsemen from Bokhara were observed
galloping towards Wolff. One after the other reached him,
and asked, "Art thou Joseph Wolff?" Wolff said "Yes."
At last the Grand Chamberlain reached him with two men
having baskets in their hands. Wolff had now lost all fear,
or rather had become indifferent as to what should happen.
His servant Hussein peeped forth from behind a tree ; and
the Turcomauns also were at a distance following him, as

of Dr. Wolf. 559

though they had no connection with him. However, the
Grand Chamberlain of the King saluted Wolff, by drawing
his hands through his, and then stroking his beard, and
saying, " The King of kings ! The Prince of the believers !
Naser-Oollah-Behadur, feels great kindness towards you;
he has declared you his guest." Then opening the baskets,
instead of bandages and chains, most delicious pomegranates,
apples, pears, melons, cherries, roasted horse-flesh, veal, tea
with milk, salt, and grease, and tea with sugar and milk, ( for
the King had heard that Wolff drank tea in that way on his
first visit to Bokhara) were produced from out of them.

When Hussein, his servant, saw this, he sprang forward
from the tree, came to Wolff, and said to them, " I am Wolff's
servant, I must have a share of these ; and the Turcomaun of
Mowr took courage, and said to the Grand Chamberlain,
" What our Khaleefa is in Mowr, Joseph Wolff is in England.
The Queen of England sits here, Joseph Wolff sits here,
(pointing to particular spots,) and the Queen never under
takes anything of importance without first consulting Joseph
Wolff. And the Grand Vizier ( i. e. ( Prime Minister ' ) of
England, never sits down in the presence of Joseph Wolff,
but stands before him with his hands folded." Wolff told
the Turcomaun not to tell lies, and that on his arrival in
Bokhara he would speak for himself.

Wolff arrived in Bokhara in the month of A pril. Thou
sands of persons were in the streets, shouting "Welcome,
heartily welcome ! " The Master of Ceremonies came and
asked Wolff whether he would submit to the etiquette
observed at the court. Wolff said, " In what does it consist ?"
He replied, "You will be placed before the King; your
shoulders will be taken hold of, and you will say three times,
( Asylum of the world! Peace to the King ! ' : Wolff
replied, " Tell his Majesty that I am ready to say so thirty
times." Wolff was then presented to his Majesty on the
following day.

Certainly 20,000 persons were in the street shouting
" Welcome ! heartily welcome ! " Wolff found himself in a
real Tatar capital. The Tshagatay, the Hazarah, the
Calmuc, the Osbeck, with their stumpy noses, little eyes
widely set apart from each other, short, thick-set beards,
cotton gowns, large and heavy boots, and having their hands
folded across their breasts and each thrust into the gown,
were there; also Hindoos from Scinde, and Jews — all of
whom bowed. The Serkerdehaa ( i. e. " the Grandees of the
Empire/') who form the Diet (called in the Tatar language

560 Travels and Adventures

the Kurulday), came out of the palace where they had con
sulted with his Majesty, (the " Prince of the believers," as he is
called,) — or rather, to be truthful, they had bowed in all
points to the decision of the tyrant. The whole body of
Serkerdehaa were riding with large sticks in their hands, on
stately horses, and upon each stick the name of the tribe was
written to which each of them belonged. Those mighty
chiefs are sometimes at variance with each other, as also with
the Turcomauns of Khiva ; and when they make peace they
assemble in an immense camp, and choose a Dictator, and
after the peace is made, they join one stick to another, and
exclaim, " We have become one."

It is worth while to copy the following passage from the
prophecy of Ezekiel, chap, xxxvii. v. 15-22; 24, 25: '* The
word of the Lord came again unto me, saying, Moreover, thou
son of 'man , take thee one stick and write upon it, For Judah
and for the children of Israel his companions: then take
another stick and ivrite upon it, For Joseph, the stick of
Ephraim, and for all the house of Israel his companions : and
join them one to another into one stick ; and they shall become
one in thine hand. And when the children of thy people shall
speak unto thee, saying, Wilt thou not show us what thou
meanest by these? Say unto them, thus saith the Lord God',
Behold, I will take the stick of Joseph, which is in the hand of
Ephraim, and the tribes of Israel his fellows, and ivill put
them with him, even with the stick of Judah, and make them
one stick, and they shall be one in mine hand. And the sticks
whereon thou writest shall be in thine hand before their eyes.
And say unto them, thus saith the Lord God ; Behold, I ivill
take the children of Israel from among the heathen, whither
they be gone, and will gather them on every side, and bring
them into their own land : And I ivill make one nation in the
land upon the mountains of Israel: and one king shall be 'king
to them all : and they shall be no more two nations, neither shall

they be divided into two kingdoms any more at all :

And David my servant shall be king over them ; and they shall
all have one shepherd: they shall also walk in my judgments,
and observe my statutes and do them. And they shall dwell in
the Land that I have given unto Jacob my servant, wherein your
fathers have dwelt ; and they shall dwell therein, even they,
and their children, and their children's children for ever : and
my servant David shall be their prince for ever," fyc. The
said Kurulday, or Diet, was founded by Timoor.

Wolff at last entered the palace dressed in the clergyman's
gown, doctor's hood, and shovel hat; it was an astonishing sight
indeed, for they never had seen such a thing in their lives

of Dr. Wolff. 561

since Bokhara was founded : the Jews exclaimed, " Welcome,
Joseph Wolff!" Wolff was then placed opposite the prince
of the believers, Nazer-oolah-behadur, as disagreeable-looking
a fellow as Wolff ever saw. The people of Khivah justly
called him, " the Mule," because he was born of a Persian
mother, and a donkey-like Osbeck, and was nursed by a Cos
sack woman. He had little eyes, his face was in continual
convulsive movement, and it had a yellow complexion ; no
smile was ever seen on his face — he stared at Wolffj and
Wolff at him. Wolff's shoulders were taken hold of, and he
proceeded to stroke his beard with great energy, and in a tre
mendous voice said, " Asylum of the world ! Peace to the
King !" He repeated this above thirty times, when the
grimace-making prince suddenly burst into a fit of laughter,
and said, " Enough, enough, I am quite satisfied. Come up
stairs to me, and I will look at you." Wolff went up, and
sat down opposite to him, and the King, swaying himself from
right to left, looked at him all the while, narrowly scrutinizing
him. Then he said the following words, " Thou eccentric
man ! thoustar with a tail! neither like a Jew nor a Christian,
nor like a Hindoo, nor like a Russian, nor like an Osbeck —
thou art Joseph Wolff." After that, at once he declared that
he had punished Stoddart and Conolly with death. Stoddart
had not paid him proper respect, and Conolly had had a long
nose (i. e. (< was very proud.") The King said to Conolly,
" You Englishmen come into a country in a stealthy manner,
and take it." Conolly said, "We do not come in a stealthy
manner ; but we went openly and in daylight to Cabul, and
took it." When the King told him this, Wolff replied,
" There are in every country different customs and different
manners ; and, therefore, Stoddart, ignorant of the customs
and etiquette in Bokhara, probably committed mistakes with
out the slightest intention of offending your Majesty."

A report reached the Government in England, that Akbar
Khan, son of Doost Muhammad Khan, had written a letter
to the King of Bokhara, saying, that " if he would not kill
Stoddart and Conolly himself, he need only send them to
him, and he would soon despatch them ; but that the King
of Bokhara had refused to comply and deliver them up to
Akbar Khan." Now, Wolff declares that there was not a
single word of truth in that report ; and though the person
who circulated it, declared that he had himself seen a copy
of the very letter, he certainly could not have seen the origi
nal, for the whole story was a canard.

Before Wolff proceeds with his own account, he must give
some more particulars of the history and appearance of the

o o

562 Travels and Adventures

tyrant before whom he stood. His clothes are quite those of
a common Moollah, without any pomp or decoration. His
power was unspeakably great ; he had deprived the Moollahs
of all their authority, and taken the executive into his own
hands. On his accession to the throne he killed five of his
brothers ; two of them, it is reported, were murdered in the
territory of Kokan, and the others at Orenburg, in Russia,
by a pretended friend sent after them by the King. After
the death of his father, Turah-Zadeh was the eldest, and had
actually taken possession of Bokhara ; however, Nazer-oolah-
behadur, the present King, retired to the fortress of Karshi.
Hakim-beyk, his friend, remained at Bokhara, and gained
over the people of Bokhara by his bearing, talent, intrepidity,
and wealth, in favour of Nazer-oolah.

After Hakim-beyk had thus persuaded the inhabitants, he
sent word to Nazer-oolah to come with troops to the gates of
Bokhara. As soon as he appeared, the gates were opened,
and Turah-Zadeh was murdered, and Nazer-oolah ascended the
throne. A second brother was murdered in the arms of his
mother. Omar-khan, a third brother, had the good fortune
to escape, and he wandered about in the whole of Turkistaun ;
spent some time among dervishes in the Turkish empire ;
performed, under the garb of a dervish, his pilgrimage to the
Kaaba, at Mecca, and to the grave of Muhammad, at Medina ;
and returned again to the Sultan, at Stamboul. When WolfF,
in 1832, was in the desert of Mowr, seated in the tent of a
Jew, a dervish entered the tent of Wolff's Jewish host ; and
soon after an Osbeck came in, who stared at the dervish, and
exclaimed suddenly, kissing his feet, " God preserve Omar-
Khan, my padishah of Bokhara, son of Ameer-hyder-behadur."
Omar-Khan said to the Osbeck, " Betray me not." Thus
Omar-Khan wandered about in the desert of Mowr, and
made an alliance with the King of Khiva ; and WolfF heard
after this that he was slain in battle against his brother, the
present King.

It is also said, that the present King poisoned his own
father. Hakim-beyk, who had assisted him to mount the
throne, became his Goosh-Bekee (i. e. " Ear of the King,") or
prime minister ; and as long as he followed the advice of that
wise minister, Nazer-oolah, was the beloved King of Bokhara,
and was feared by the kings around him, who sent ambas
sadors with presents to him ; and Russia continued to be on
friendly terms with the King of Bokhara. The object of
that great minister was to draw to Bokhara learned men, and
men of arts, from all the countries of the earth. His friend-

of Dr. Wolff. 563

ship with Moorcroft, had given him a predilection for Eng
land ; and he desired Wolff, in 1832, to prevail on the British
Government to send physicians, and officers, and an ambas
sador to Bokhara. Sir Alexander Burnes, after Wolff, re
ceived the favours of that great man. So wise was Hakim-
beyk, that the dervishes of Bokhara began to sing the praises
of the King of Bokhara, and of his great minister. They
told how the town of Bokhara became so adorned with beau
tiful mosques ; and that outside Bokhara gardens and country
houses were planned. But Nazer-oolah-behadur became
jealous of the Goosh-Bekee.

About this time, that is in the year 1835, Abd-ul-Samut-
Khan arrived from Cabul, having had to run away from Doost
Muhammad Khan. This was the same fellow of whom Wolff
mentioned that he had turned him out of his room at Pesh-
awur, by the advice of Sir Alexander Burnes; and the rogue
boasted that he had learned the military science under the
Duke of Wellington, and that he had gained one hundred
battles. That excellent Goosh-Bekee recommended him to
the King, who nominated him the chief of the artillery, and
of all the regular troops of Bokhara. The Goosh-Bekee
poured favours upon the new comer, whilst Abd-ul-Samut-
Khan, that horrid intriguer, was all the time intriguing against
his benefactor; and he made the King believe that the
Goosh-Bekee was in secret correspondence with the English,
whom he had advised to invade the country. Thus the in
fluence of the Goosh-Bekee began visibly to decline.

About that time a report reached the King that an English
man was on his way to Khiva, and he sent soldiers (Osbecks)
after him, who made a prisoner of that Englishman. His
name was Lieutenant Wyburd. He was cast into the prison
called Seeyakjaa (" black well,") and after that into the dun
geon of the Nayeb, who treated him in the most cruel man
ner, and continually said to him, " I know how to treat you
Europeans in order to humble you." After a year or so, 'be
fore the arrival of Colonel Stoddart, the Ameer sent for
Wyburd, and said to him, " If you will become a Mussulman,
and enter my service, I will have mercy on you, and treat
you well." But Wyburd answered, " Understand that I am
an Englishman, and therefore I shall neither change my re
ligion, nor enter the service of a tyrant." He was then led
forth to execution, and he said, (t Now you shall see how an
Englishman and Christian can die !" He bowed his head,
which was cut off, and his body was cast into a well.

When the Goosh-Bekee appeared before ISTazer-behadur,

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564 Travels and Adventures

the respect of the servants was no longer paid to him as be
fore. The Goosh-Bekee bowed three times to the ground,
stroked three times his beard, and recited the first chapter of
the Koran, called Fatklia, and then he stroked again his beard.
The King asked him to sit down, which he did, bowing again
to the ground. Then the King asked, ' < What is thy request?"
He said, i( O Hasrat ! I have devoted my old days and my
grey hairs to the service of my king and my master ; I have
served many years your father, to whom God has been mer
ciful. I have not gathered treasure ; and I did all this that
you might become a powerful monarch, honoured by all
nations, and that you might become like Timoor, and that
your name might be renowned, like that of Scander Sulkar-
neyn. But in what have I now sinned, that my advice is no
longer heard ?"

The King demanded " What is thy desire ?" He replied,
" Why has your Majesty pulled down those beautiful pa
laces, which you built with so much expense, and which
were the delight of the inhabitants ? And besides this, why
does your Majesty arrest Englishmen in the highways, and
bring them prisoners to Bokhara? England is a powerful
nation ; all Hind belongs to it. Shah Soojah-El-Moolk, and
Shah Zemaun, the two kings of AfFghanistan, have found
shelter in the dominions of England. Rundjud Singh, the
idolater, threatens to attack Afghanistan, and, if once in
Affghanistan, he may come to Bokhara. On the other side
we are threatened from Russia and Khiva, and the Guzl-
Bash will unite to destroy the King of Bokhara, which may
God prevent ! What can save us from all these evils, except
a strict alliance with England?" The King told him to
retire, and promised to profit by his advice.

Soon after this the Reis, (i.e. the " Great Moollah "), who
enforces with bastinadoes and death obedience to the observ
ance of the rites of the Muhammadan religion, preached one
day to the Muhammadans in the following manner : " The
King is a shepherd, the subjects are sheep. The shepherd
may do with the sheep as he thinks proper : he may take the
wife from the husband, for the wife is the sheep of the King
as well as the husband; and he may make use of any other
man's wife, just as he pleases." From that moment Nazer-
oolah became the greatest profligate at Bokhara. He em
ployed all his chamberlains as so many ruffians ; the persons
who were not willing to give up their wives were instantly
put to death ; arid he so habituated them to tyranny that the
husband, on being deprived of his wife, sighed, and resigned

of Dr. Wolff. 565

himself to the will of the King, with the exclamation : " This
is the Royal Act" " to them the sword is given /" These are
also the very words of St. Paul. The Goosh-Bekee resisted,
on which account he was put in prison, and then executed
by order of the Ameer, behind the palace, on the very spot
where afterwards Colonel Stoddart and Captain Conolly
were executed. The people of Bokhara, and all the rest of
the Turcomaun nation, attach a particular efficacy to the
touching of the King's garments or hands, and believe that
sick people may be cured by the simple touch of the King.

Wolff was then examined by the Minister for Foreign
Affairs, respecting the purpose for which he came to Bok
hara. Wolff stated to him that fourteen years ago he was
himself in Bokhara, and was well received ; after him came
Sir Alexander Burnes, then two officers, highly beloved and
honoured by the British Government and all their country
men. Stoddart and Conolly had made bold, and come to
Bokhara; but the report was now all over Europe, and
America, and Hindoostan, that both these officers had been
put to death ; and the shout was heard throughout Europe,
and thousands in England exclaimed, (< War with Bokhara !"

Here the Minister for Foreign Affairs interrupted Wolff
by asking, " How far is England from Bokhara ?" Dil Assah
Khan, the chief of the nine Marwee, those scoundrels sent
with Wolff from the Governor-General of Khorassan, replied,
" Six months." Wolff said, " This is a lie ; for there is
scarcely a distance of three months." The Ministers then
said, "What is therefore now your request?" Dil Assah
Khan replied, " His object is to establish friendship between
England and the King of Bokhara." Wolff replied, « I have
no authority for that; but my object is, first to ask, where
are my friends, Colonel Stoddart and Captain Conolly ? If
alive, I beg his Majesty to send them back with me to
England; if dead, his Majesty will state his reasons for put
ting them to death ; and also send writh me an Ambassador
to England."

Wolff perceived that, if he did not hold out some hopes of
reconciliation, he (the King) would be driven to despair, and
perhaps put him (Wolff) to death ; and, at the same time,
the Ambassador would serve Wolff as an escort on his
journey through the desert.

The Prime Minister asked Wolff, " Has the British Go
vernment itself authorized you to come here ?" Wolff said,
" He was authorized by all the Powers of Europe, and by
the Sultan of Constantinople, and by the King of Persia,

566 Travels and Adventures

and by the Emperor of Russia." The Prime Minister then
said, " Why are you dressed in red and black colours ?" (for
Wolff wore his clergyman's gown and doctor's hood.) Wolff
replied, " That it was a custom of the great Moollahs of
England." The King's chamberlain then asked, "Have
those colours some meaning?" Wolff replied, "With me
they have; the black colour indicates that Wolff mourns
over the death of his countrymen ; and the red colour indi
cates that Wolff is ready to die for his faith."

Wolff then returned to his lodging, which was the house
formerly belonging to the King's brother, who had been
killed by the present King. And from that moment all
liberty of going out as he pleased was taken away. Wolff
was watched day and night by the Makhrams (" chamber
lains ") of the King.

MaJchram. — Yussuf (Joseph) Wolff, his Majesty has been
graciously pleased to order you to answer two questions,
which he proposes to you now, through his slave. The first
question is, ( Are you able to awake the dead ?' " Here, it
is to be observed, that one of the Grand Moollahs informed
Wolff afterwards, in the greatest confidence, that the King
had ordered this question, because he wished that Wolff
should awake Stoddart and Conolly from the dead ; for the
moment Wolff departed from the Royal presence, the King
had said, " How wonderful ! 1 have in my empire two
hundred thousand slaves, and no soul ever came from Persia
to ask after any one of them : and here I have killed a few
Englishmen, and Joseph Wolff comes with a Bible in his
hand, and enters my capital without a sword, and without a
gun, and demands those two Englishmen. I wish Wolff
could make them alive again ; his coming here has inflicted
on me a wound which will never be healed."

The second question was this : " Whether he knew when
Jesus Christ would return here upon earth ?" for his Majesty
had heard that when Wolff was at Bokhara, many years
before, he had said " that Christ would return after fifteen
years." Wolff replied, that if since that time he had some
doubts of the correctness of his calculation, for the meaning
of the numbers mentioned by the Prophet Daniel admits of
a twofold interpretation ;'' yet Wolff was convinced, by the
signs of the times, that the time of the coming of Jesus was
at hand.

Wolff then read to the servants of the King the whole of
the twenty-fourth and twenty-fifth chapters of St. Matthew,
and the twenty-first chapter of the Holy Gospel by St.

of Dr. Wolff. 567

Luke, and the thirty-fourth chapter of Isaiah ; and he ex
pounded those chapters to them, in the presence of hundreds
of people. Every word Wolff expounded was written down
by the King's servants, so that actually they remained with
Wolff the whole day, during which time they had written
down thirty sheets in Persian, and then they brought the
writing to the King, who read it to a great number of
Moollahs of the Colleges of Bokhara, to the astonishment
of all.

Then, the next day, the Chamberlain came again to Wolff,
and said : " His Majesty wishes to know the names of the
four great Viziers of England ; and the names of the twelve
little Viziers of England ; and the names of the forty noble
men of England." Wolff, perceiving that Stoddart and
Conolly must have given information to the King in an
Eastern style, gave the following answer : " That the four
great Viziers were, first, Sir Robert Peel ; secondly, Lord
Aberdeen; thirdly, Sir James Graham; fourthly, Lord
Wharncliffe." And, as to the twelve little Ministers, Wolff
formed the cabinet of ministers of his own choice. And, in
stead of the names of forty noblemen, he gave them the
names of fifty Dukes, Earls, Viscounts, and Barons, all jum
bled together.

They brought the list to the King, and his Majesty imme
diately sent for Wolff, and was dreadfully angry. He said,
" You have told rne lies ; for the four great ministers whose
names were given to me by Stoddart and Conolly — by each
of them separately — agree: but yours do not agree." Wolff
then immediately knew the reason, and said : " I beg your
Majesty not to tell me the names given to your Majesty by
Stoddart and Conolly, for I will mention those very persons
also." Wolff then mentioned the names of Lord Melbourne,
&c., and Wolff told him, at the same time, that he must tell
his Majesty candidly, that the names of the twelve little
ministers were not quite so certain, as it was merely guess
work with Wolff. The King then said, " What has become
of those four Ministers whose names were given to me by
Stoddart and Conolly : has the Queen killed them ?" Wolff
replied, "No," and then he attempted to give to the King
an idea of Whig and Tory governments : but he made in
that attempt such a hotch-potch, that neither the King nor
he himself could understand it. Nor does any one else in
England — now-a-days !

568 Travels and Adventures

CHAPTER XXXV.

Abd-ul-Samut-Khan ; His Villainy ; Wolff in Great Danger
of Assassination ; The Persian Ambassador Arrives ; Fate
of Stoddart and Conolly Confirmed by the Jews ; History of
Timoor.

ON returning home to his lodging, Wolff saw caravans
arriving, which came from Siberia, Khiva, and Astrak
han, composed of thousands of camels, with people called the
Tshagatay, Nogay, Calmucs, from Yarkand in Chinese Ta-
tary ;* and Banians, people of Scinde and Pooluj. One could
understand well the passage in Isaiah Ix. "A host of camels
shall cover thee, dromedaries of Midian and Ephah." Wolff
was ordered, the day following, to mount a horse, and was to
proceed to visit that horrid villain who lived one mile out of
the town, in a garden, the chief of the artillery above-
mentioned, even ABD-UL-SAMUT-KHAN, the Persian, and
instigator of the murder of the Goosh-Bekee.

He received Wolff with great apparent kindness ; break
fast was prepared, consisting of chocolate, roasted veal, and
chickens. The host sat, without looking Wolff in the face,
but treated him, seemingly, with kindness. He said, ff I saw
you at Peshawur, and I know all about you." He certainly
had not forgotten that Wolff had, at that time, turned him
out of his room. And then he continued, " At present
England and Bokhara are at war, and are enemies ; but after
you shall have heard how those two officers, Stoddart and
Conolly, behaved, England and Bokhara shall be friends,
which I dearly wish. By the Osbecks I am suspected of
being an Englishman, and by the English I am suspected of
being an Osbeck ; but I am neither the one nor the other.
All I wish is, that the truth should be known ; and now I
will tell you all about it."

And then that horrid fellow told the story, almost in the
same words in which Wolff had been informed already by
the King himself, and by the Jews of Mowr, and by every
one else. The death of Conolly and Stoddart took place
(many months before Wolff's arrival) in the year 1842 ! not
in the year 1843 ; of which he was afterwards still more
convinced by a Jew named Cohen, who arrived from Bokhara
in England, in the year 1846. Intrigues were practised
upon Wolff, so that the date was different in his first publi-

* Wolff insists upon it that Tatary is the true mode of spelling, not
Tartary.

of Dr. Wolff. 569

cation; but all this must be passed over. The British
Government was right in every particular.

Whilst Wolff was with Abd-ul-Samut-Khan, a band of
soldiers came near the house, and commenced playing the
English National Anthem, " God save the Queen ;" they
were native Indians, sepoys, and also soldiers of Rundjud
Singh, who had learned the melody from English soldiers,
and who had been made prisoners in the disaster of Cabul,
by the Affghans, and sold to the King of Bokhara.

All this conversation during breakfast took place in the
presence of those nine rascals who had been sent with Wolff
from Meshed to Bokhara ; and, after this, that horrid
scoundrel sent those companions out of his room.

Now, Wolff has to observe that he has been found fault
with for having used, in his first edition, the word "scoundrel;"
but, really, he thinks using any other epithet with regard to
Abd-ul-Samut-Khan would be misapplied, of which his
English friends will be convinced when they hear, almost
verbatim, the words of that ruffian.

After Wolff's companions had retired, Nayeb Abd-ul-
Samut-Khan began to weep, and said, " Both Colonel
Stoddart and Captain Conolly have been put to death without
a sin or crime on their part. Poor Stoddart was a prisoner;
he was so much worn out, that when he (Stoddart) came to
me, he had not a shirt on his back, and was pale as a wall.
I offered to the King one hundred thousand tillahs* (these
are ducats) for the release of Stoddart and Conolly, but he
would not give ear to my proposal ; all his Majesty replied
was, ' They are spies, and as spies they must die.' Soon after
this another Englishman came, whose name I do not know ;
he was also put to death, and one Frankee, Naselli by name,
who had letters for Avitabile, at Lahore.

" The tyrant," continued Abd-ul-Samut-Khan, " intended
putting me to death, and, for two years in succession, did
not give me any salary, until he saw that he could not go on
without me; and thus he acted even after I had taken
Khokan, and if he had been able to have taken Khiva, he
certainly would have cut off my head. Let the British
Government send one officer to Khokan, another to Khool-
lom, another to Khiva, and thus let those Khans be induced
to march against Bokhara ; and let the British Government
only give me twenty or thirty thousand tillahs, and I am
ready to support them. I make Halt, Front!" (He said

* Tal/ah means gold, Tallah-and means possession of gold; hence the
Latin Talentum, and the English talent are evidently derived.' — Wolff.

570 Travels and Adventures

this in English, the only words he knew besides No force.)
" Three days after they were killed, the tyrant sent Makhram
Saadat, who gave to me the full report of it, and I went to
see the spot. There is a custom, on the circumcision of a
son, to invite some great man, who takes the child upon his
knees. I intend, if the British Government will give me
twenty thousand tillahs, to invite the King, place him upon
a seat undermined, and, the moment he sits down, I will

blow him up. I know that he intends to kill me, but "

(here the hypocrite lifted up his eyes to heaven, and said,)
" Inshallah ! (f God willing !') I shall put him to death."

Wolff replied, " This neither the British Government, nor
any Christian, will ever approve of; for kings are considered
by us as Sille- Ullah (i. e. ( the shadows of God'). I will now
ask you a question, and this it is, ( What did the King say
when he heard of my arrival?'"

To this Nayeb replied, " When he received a letter from
the Khaleefa of Mowr, announcing to him your arrival, he
informed me of it. I asked f What does your Majesty intend
to do with him ?' He replied, ' If he bring no letter from
Dowlat he shall fare like the former — I will put him to
death.1 (Dowlat means " British Government.") But his mind
was so restless that he assembled about twenty serJcerdekaa
(' grandees'), most of whom advised him to put you to death.
One of them, my enemy, who was dismissed on my account
from his situation of Governor of Samarcand, said to him,
' Your Majesty asks me for my advice, I would recommend
your Majesty first to kill the Nayeb, and then the English
man.' I received this news only yesterday, when Moollah
Haji informed me of it by his wife. But, fear not, I will stand
by you : and, to prove I have been a friend of Stoddart and
Conolly, and Sir Alexander Burnes, I will show you some
thing. Here he produced the following document : —
From Colonel Stoddart.

"6th November, 1841.

" I write this document in certificate of my sense of the
good offices rendered to me at Bokhara by Nayeb Abd-ul-
Samut-Khan, who was extremely kind to me while I was
recovering, under God's mercy, from severe fever and ague.
I was ordered to this house, in the beginning of this year,
from the Daster-Khanjee : and since I have been with him
he has been of good service in forwarding my communica
tions to and from the Ameer, and with Government, and in
aiding to obtain permission for my departure from Bokhara.
I have reported, and will further report, all the details of his

of Dr. Wolff. 571

good offices to Government, and I give him this as testimony
of my gratification, and sense of his kindness, by way of
introduction to any Englishman, and, as he has requested it,
thinking it may some day serve him, with my last prayer
that God Almighty may bless him and his family. I sign
this, "CHARLES STODDART."

Wolff then remarked " If Colonel Stoddart received per
mission to depart, why did he not go?" The Nay eb replied,
" that he (Stoddart) did not wish to go."

At last that horrid fellow showed his cowardice, and real
mind, more and more. One evening, he began to say,
" About one matter I have been astonished, and that is, why
have you brought such shabby presents to the King ! The
present you brought is valued in the market at thirty tillahs"
(fifteen pounds). And thus, by little and little, that fellow
showed himself more and more to be a rogue ; and by hints
Wolff received from persons (whose names for obvious reasons
he cannot mention), and from Abd-ul- Samut-Khan's own con
fession, Wolff's eyes were opened, and he was convinced that
Abd-ul-Samut-Khan was the instigator and murderer of
Stoddart and Oonolly.

However, in the mean time, Wolff was shown, by order of
the King, the Muhammadan colleges of Bokhara. In these
colleges the writings of the learned soonnees, as well as of
the sheahs, with oratory, poetry, and logic are taught, besides
the Koran, and disputations are carried on in a scholastic
manner. The reasons which the Moollahs assign universally
for not drinking wine is most extraordinary. They say, that
Muhammad, the Prophet of God, had forbidden wine, because
the Christians use it in offering their sacrifice (evidently
alluding to the blessed sacrament of the Lord's body and
blood) ; and it appears that it is for that very reason the
Jews do not drink wine made by Christians.

The Synagogue of the Jews at Bokhara is a very ancient
building, quite out of repair. The King gave his consent,
during WolfFs stay there, to the Jews having their synagogue
repaired, without extending the ground. They have an an
cient manuscript of the Prophet Daniel; and in chapter viii.
is the number two thousand four hundred, instead of two
thousand three hundred, which agrees with the calculation of
James Hartley Frere ; and Frere's suspicion is that the
number two thousand three hundred is not correct. The King
of Bokhara goes frequently to the house of Eabbi Simha, the
richest Jew of Bokhara, on the day of Tabernacles, and sees
him celebrate that feast, and partakes of the dinner.

572 Travels and Adventures

Bokhara is situate in 39° 37' north latitude, and 80° 19'
east longitude. It is surrounded by deserts, and watered
by the little river Wafkan, which flows between forests of
fruit-trees and gardens. It has eleven gates, and a circum
ference of fifteen English miles ; three hundred and sixty
mosques, twenty-two caravanserais, many baths and bazaars,
and the old palace called Ark, built by Arslan Khan, one
thousand years ago, and has about one hundred splendid col
leges. The houses have neither roofs nor windows. The
population amounts to one hundred and eighty thousand,
composed of Tatshicks, Nogays, Affghans, Marvee, Osbecks,
and ten thousand Jews, who are dyers and silk-traders, and
must wear a small cap, and girdle around their waist, to
be distinguished from the Muhammadans. There are several
thousand slaves. There are about three hundred merchants
from Scinde, and many dervishes. Whole streets contain
nothing but shops and magazines for merchants, from all
parts of Turkistan, Cashgar, Hindostan, and Russia. There
are great numbers of country houses, with gardens called
Jehaar-Bagh, in the suburbs. Most delightful villages are
to be found for eight miles round Bokhara. A sickness pre
vails, chiefly in the city, called Rishta, which causes an im
mense worm to come out of the knees and arms and makes
people frequently lame for life ; it is ascribed to the water.

Ophthalmia is also prevalent. There is only one Jewish
physician of any skill who prides himself on knowing the
sense of the word " antimonial," and perpetually uses it; just
as Abd-ul-Samut-Khan prides himself on knowing how to
say, " Halt ! Front !" Amongst the productions of Bokhara
the fruits of Europe, as well as those of Asia, are to be
found. The inhabitants bake their own bread, exactly as it
is done in Saxony. In the cities of Oratepa, Karakol, and
Shahr-Sabz, Osbeck chiefs, called Serkerdehaa, have their
country-houses ; but they are now much oppressed by Nazer-
oolah-behadur, the present King of Bokhara,* who often
takes possession of their wives and sons.

One day the chamberlain came, and said to Wolff, " The
King wants to know whether it is true that you are ac
quainted with seventy-two languages, with seventy-two
religions, with seventy-two nations ; whether you have con
versed in them all ; and whether your design in coming to
Bokhara is to oblige all its inhabitants to embrace the religion
of Jesus; and whether you have been in Sulmustaun (' the

* This King of Bokhara died.

of Dr. Wolff. 573

land of darkness'), which is not far from Tunis ?" Wolff told
him the number of languages he could speak.

Another day, the King sent again his chamberlain with
the question, " How do the Christians prove their religion?"
Wolff replied, " That the Divine Founder of the Christian
religion, JESUS, was predicted thousands of years before His
coming upon earth. Secondly, by the miracles which Jesus
performed ; by the life and conversation of Jesus ; by the
fulfilment of His prophecies ; by the effect which Christianity
has produced, for Christianity teaches a man to set a proper
value upon human blood ; Christianity fills the heart with
compassion and love.

Another day he came with the request that Wolff should
write for the King the history of Muhammad, which he did
in full.

At last, the Ambassador from Persia arrived, with the
demand from the King of Persia, that the King of Bokhara
should send Wolff back to England. The Ambassador showed
the greatest kindness to Joseph Wolff. However, the in
trigues of Abd-ul-Samut-Khan were horrible, so that the
departure of Wolff was delayed from day to day ; and at last
Wolff attempted to escape, but he was prevented from doing
so. He therefore one day went to Abd-ul-Sumat-Khan, and
said to him, " THOU ART THE MURDERER OF STODDART

AND CONOLLY, AND OTHER EUROPEANS; THOU ART A

BLOOD-HOUND." The Nayeb replied, " Yes, I am ; I know
how to manage you Englishmen ; and I will pay you for
having insulted me at Peshawur."

It is utterly impossible that Wolff could give a description
of the countenance of the blood-hound, when he said these
words. His whole face became convulsed, distorted, and
crooked, and pale with anger and rage ; grinning, laughing,
raging, just like an apparition from hell ! ! ! Wolff pushed
him, and he dared not return it. Wolff said, " Thou mur
derer !" He replied, " Yes, I am." On leaving him, and
riding on horseback, with the chamberlain, on his return to
the house, a Cossack rode up, with an immensely large whip,
who had come from Orenburg, bordering on Siberia, and he
gave some money to Wolff's guard. He had just left the
King's palace. He came up to Wolff and said, " Joseph Wolff,
fear nothing ; the Emporor Nicholas Pawlowitsh, the Czar of
Russia, takes care of you." He then whipped his horse, rode
through the town, and went back to Orenburg ; and the in
habitants of Bokhara exclaimed to Wolff, as he passed them,
" Thou victim, thou art a good man."

574 Travels and Adventures

At last, the King ordered Wolff to go back to his lodging ;
and he was further ordered not to stir out of the house with
out permission from his Majesty, who felt greatly incensed
that Wolff had openly declared in Bokhara, that it was his
Majesty's intention to put him to death, and that his Majesty
had been red in the face from anger. The king, therefore,
asked Wolff if he would leave Bokhara without honour and
in disgrace ; or with honour and filled with favour. In the
first case, his Majesty would furnish him with a simple pass
port ; but, in the second case, he would, after his return from
Samarcand, adorn him with a robe of honour, and send an
ambassador with him to England. Wolff sent word in an
swer, that he was very sorry for having given cause to his
Majesty to be angry with him; and, with respect to the mode
of his going out from Bokhara, he left that entirely to his
Majesty's choice.

The next day, the King set out for Samarcand, with the
view of reconquering Khokan and Tashkand. Previous to
the King's departure for Samarcand, the Jews asked his leave
to visit Wolff, and among others, Moollah Mashiakh from
Balkh. This man is now in India, to which country he was
forced to fly, for reasons which will be assigned in the sequel
of this narrative, and where he found protection and counte
nance from Lord Dalhousie. And beside Moollah Mashiakh,
other Jews, especially those who had been converted by
Joseph WolfFs instrumentality to the Christian faith, made
the like request. All these asked permission from the King-
to visit Joseph Wolff in his house, when the King replied,
" Yes, you Jews may visit him ; but I hear that he carries on
his conversation in Hebrew, which I will not allow, he must
carry it on in Persian, in order that my Chamberlains and
Secretaries, who will be with Wolff the whole day (and some
of them even sleep in his room) may write down every word
he says."

Now this was a most cruel order, for Wolff wished to
cross-examine the Jews during the whole of his stay in Bok
hara concerning the deaths of Stoddart and Conolly. Wolff
therefore contrived a method of conversing with the Jews in
Hebrew, in the presence of the Osbecks, without their
knowing that he did converse in Hebrew, and he managed it
in the following manner. First of all, he conversed with
them in the Persian language for the space of an hour, on all
kinds of subjects ; among others, they said, " Joseph Wolff,
sing us a Hebrew melody, for your voice is sonorous and
sweet." Wolff sang in a plaintive strain, " By the Waters of

of Dr. Wolff. 575

Babylon we sat down and wept, for we remembered Zion."
He sang also the Hymn of the Jews in Turkistan with them.

'* The King, our Messiah, shall come.
The Mighty of the mighty is He,
The King, the King, the King, our Messiah shall come :
The Blessed of the Blessed is He :
The King, the King, our Messiah :
The Great One of the great is He."

They then asked Wolff the names of the principal Jews
converted to Christianity, and he gave them the names ; but
he would not be sincere if he were not to state candidly that
he also roused himself sometimes, in his dangerous condition,
by singing not merely sacred melodies, but also German
songs, such as Schiller's " Wallenstein."

" Up, up, comrades,
Let us march to the field ;
Let us fight the battles of liberty."

He also sang sometimes, the robber song, " Binaldo, Bin-
aldini," so that the whole palace resounded with it, and
Abbas-kooli-Khan, the Persian Ambassador, his great friend,
was rejoiced to perceive him bear up against his dreadful
state, surrounded as he was by spies. But Wolff was also
determined to speak in Hebrew ; so, after the conversation
had been carried on for two hours in Persian, he said to the
Jews, " Now let us not always chatter. After we have con
versed in Persian, I wish to read something to you in the
Hebrew Bible, in order that you may tell me whether my
pronunciation is good or not."

Wolff then opened the Book of Esther and began to read,
in a chanting manner, in Hebrew, the following words, which
are given in English; but the reader must imagine that
what he is reading is Hebrew, and then he will have a clear
idea how he managed it.

Wolff began to read, in Hebrew, from the first chapter,
the first verse of Esther, " Now it came to pass in the days of
Ahasuerus, (this is Ahasuerus which reigned, from India even
unto Ethiopia, over an hundred and seven and twenty provinces :)
(and, continuing in the same voice, exactly as if he were
reading, looking, also, in the Bible, as if it were a continua
tion of the verse, he said) — " Noiv, my dear friends, to-morrow
morning each of you must come with a Bible, and we will first
speak Persian, and after that we will read Hebrew, and I
will ask you questions, exactly as if I were reading from the text ;

576 Travels and Adventures

and you will read the following verses in the same manner, and
you will answer in the same way as if you were reading from
your bibles y

Now the Jews, who are no fools, in whatever country they
may be, understood the drift of all this, and they turned to
the Osbeck spies and said, " Wolff reads Hebrew very
fluently, but his pronunciation is wretched. To-morrow
each of us will bring a Hebrew Bible, and we will read in
them, we one verse, and he one verse, and thus we shall
teach him the true pronunciation." The next day they came
and talked with Wolff on different topics, and after having
had some conversation in Persian, Wolff said, " Now let us
read Hebrew again." And he began to read the second
verse of the first chapter of the Book of Esther, in the fol
lowing manner, again chanting : " That in those days, when
the king Ahasuerus sat on the throne of his kingdom, which ivas
in Shushan the palace /" — u Now, my dear friends, tell me
what kind of fellow is the King of this country ? " A Jew be
gan to read the third verse. "In the third year of his reign,
lie made a feast unto all his princes and his servants ; the power
of Persia and Media, the nobles and princes of the provinces,
being before him /*' — " As to the King of this country, oh !
that his name and memory may be blotted out from the Book of
Life ; he is a great rascal and tyrant. " And then another
Jew began to read the fourth verse. " When he showed the
riches of his glorious kingdom and the honour of his excellent
majesty many days, even an hundred and fourscore days ;" —
" but the King of this country is not by far so wicked a scoun
drel as that horrid Persian outside the town, who was the insti
gator of the murder of your countrymen. Ephraim, a Jew,
who came here to assist your countrymen, when that villain
informed the King of it, ivas beheaded. And Wolff, be on
your guard."

Thus Wolff carried 011 conversations with the Jews for
three months without being discovered ; but, strange to say,
years after, Moollah Mashiakh, who chiefly read the Bible in
this way with Wolff, was betrayed, and he made his escape to
Hindoostan, when Lord Dalhousie received him most kindly,
of which Wolff was informed at He Brewers by the Direc
tors of the Honourable East India Company. Abbas-Kooli-
Khan, the Persian Ambassador, seeing how wretched Wolff
was, actually had one of his servants to sleep with him in his
room, in order that he might not be assassinated ; and a very
extraordinary circumstance happened at this time in Bokhara.

While the King was absent at Samarcand, Muhammad

of Dr. Wolff. 577

Eakeer Nakash, the painter, formerly in the service of
Conolly, loudly exclaimed in a bath, " The Europeans are, by
far, better than the Mussulmans; Muhammad was no pro
phet. He was a cruel tyrant, and so are all his followers.
There is one God, but no prophet does exist." He was
brought before the Sheikh Islam, who said to him, <{ Is it true
that you have made such a declaration?" Muhammad
Bakeer replied, " Yes, I have loudly proclaimed that there is
no prophet." The Sheikh said, " You believe, perhaps, that
Jesus is a prophet." Bakeer replied, "No." Then the
Sheikh Islam said, " Joseph Wolff does not agree with you,
for he believes that Jesus is not only a prophet, but he calls
him also the Son of God." The whole was reported to the
King in Samarcand, but, strange to say, Bakeer was not put
to death.

The letter of the King of Persia at last arrived. It was
written and sent to the care of the Assaff-ood-Dowla, at
Meshed ; who delivered it to Wolff's friend, Moollah Mehdee;
who, with the greatest secrecy, delivered it into the hands of
a Turcomaun for Abbas Kooli Khan, at Bokhara. Most
providential it was that Haji-Ibrahim, brother of Abd-ul-
Samut-Khan, was not at Meshed at the time ; for on his re
turn to Meshed he learned that Moollah Mehdee had sent off
a letter from the Shah to the Ameer. He, in a rage, ran at
once to Moollah Mehdee, and said to him, " Why did you
send away the letter from the King of Persia to the Ameer
of Bokhara ? and why did you not give the letter to me ;
when I would have forwarded the letter to my brother, Abd
ul- Samut-Khan, who would have delivered it himself to the
King ?" What would have been the fate of that letter is
obvious.

Wolff at that time wrote to all the monarchs of Europe the
following letter : —

"Bokhara, 1844.

(e SIRES, — I set out for Bokhara to ransom the lives of two
officers, Colonel Stoddart and Captain Conolly ; but both of
them were murdered many months previous to my departure,
and I do not know whether this blood of mine will be spilt,

1 do not supplicate for my own safety, but, Monarchs,

two hundred thousand Persian slaves, many of them people of
high talent, sigh in the kingdom of Bokhara. Endeavour to
effect their liberation, and I shall rejoice in the grave that
my blood has been thus the cause of the ransom of so many
human beings. I am too much agitated, and too closely
watched, to be able to say more. " JOSEPH WOLFF."

p P

578 Travels and Adventures

Abdullah, Wolff's servant, ran, without leave of Wolff, to
Abd-ul-Samut-Khan, who sent word to Wolff that the King
had read a letter, written by Lord Ellenborough, about
Wolff, and then said, " Now it is proper that I should kill
Joseph Wolff ! " In. this hour of deep distress Wolff wrote
to Lady Georgiana: —

"MY DEAREST WIFE — Never, never, never, for a mo
ment lose your love, and obedience, and faith in Jesus
Christ ; and pray for me, that I may remain faithful to Him
in the hour of trial ; and exhort the churches in England to
pray for me, to our most blessed Redeemer, Jesus Christ.
Give my love to Lady Catherine Long ; my regards to all
my friends.

"Your most loving husband — JOSEPH WOLFF."

The King returned from Samarcand, and Wolff called on
him ; but the King scarcely looked at him. The day fol
lowing a Moollah came and asked Wolff, in his Majesty's
name, whether he would turn Mussulman ? Wolff replied,
" Tell the King NEVEK, NEVER, NEVER." The Moollah
asked Wolff, " Have you not a more polite answer for the
King?" Wolff replied, "I beg you to tell his Majesty that
you asked Wolff whether he had not a more polite answer
for his Majesty, and he (Wolff) replied, 'No — No — No."'
A few hours after this the executioner came — the same man
who had put to death both Stoddart and Conolly ; and he
said, "Joseph Wolff, to thee it shall happen as it did to
Stoddart and Conolly;" and then he made a significant mo
tion at Wolff's heart with his hand. Wolff prepared for
death. He carried opium about with him, so that in case
his throat was cut, he might not feel the pain. However, at
last he cast away the opium, and prayed, and wrote in his
Bible these words : —

"My DEAREST GEORGIANA, — I have loved you unto
death.

" Your affectionate husband — J. WOLFF.

" Bokhara, 1844."

That very same day his friend the Persian Ambassador
sent word to the King that he had received a letter from his
Majesty Muhammad Shah. The King sent word that
Abbas-Kooli-Khan should send the letter by the Minister
for Foreign Affairs ; but Abbas-Kooli-Khan replied that he
had received orders from his Court to deliver the letter in
person, — his Majesty at last consented to his coming to the
Palace. Abbas-Kooli-Khan then delivered the letter to the
Ameer, who, after having perused the letter, said, " Well, I

of Dr. Wolff. 579

make a present to you of Joseph Wolff; he may go with
you." Wolff was then ordered to go again to the Nayeb
Abd-ul-Samut-Khan, who also would announce to him the
King's will. When he came to him the rascal told Wolff
shortly, "You must give me three thousand ducats for
having taken the trouble of speaking on your account to the
King ; and three thousand ducats you have to give me for my
trouble." He gave Wolff writing materials, and he wrote in
English the following words : —

"In the garden of the infamous Abd-ul-Samut Khan,
surrounded by his banditti, and compelled by him, I write
that he forced from me a note of hand for six thousand
tillahs.

" JOSEPH WOLFF, Prisoner."

An Affghan, Seyd, now entered Wolff's house and said,
" Ay, you Kaffir, have you succeeded in cheating the
Ameer ; so that he has let you go ? If he had only given
you into my hands, I would soon have made away with you
by my javelin." Abbas-Kooli-Khan said to him, " Go, and
leave the Frankee alone ; he is a dervish." " A dervish ! "
he sneeringly replied ; ee I know these Frankee dervishes — I
know these English dervishes. They go into a country, spy
out mountains and valleys, seas and rivers; find out a con
venient adit ; and then go home, inform a gentleman there
— a chief, who has the name of Company, who sends soldiers,
and then takes a country. Tell him what I say." After
this he left the house.

Some Calmucks likewise purposely called on Wolff.
They are also called the Eliad. They said, "We come to see
the renowned Frankee dervish." They are of a yellowish
colour ; they sat down, looked at Wolff, and made remarks
on every movement of his body, which amused Abbas-Kooli-
Khan so much that he laughed incessantly. After they had
examined him from head to foot, the Ambassador advised
Wolff to allow them to pursue still closer investigations,
which he declined.

Wolff then had a visit from a Moollah from Bokhara, who
asked him whether Timoor was much spoken of in England ?
Wolff replied in the affirmative. He then asked Wolff
whether they knew of his daughter Agabeyk, and of his
sister Turkaii-Khatoon, and his only son, Jehaan-Geer?
The death of these people, he said, made Timoor weep, who
had a heart of iron, and never wept before. They are
buried at Shaher-Sabz. Thus far the Moollah.

Timoor (iron) was the prophetic name of the son of

580 Travels and Adventures

Thusaghays, whose ancestors descended from the tribe of
Berlas, the Grand Vizier of Tshagatay, Tshingis-Khan's son.
Timoor was born on the very day when, by the death of
Aboo Sayd Behadur Khan, the dynasty of Tshingis-Khan
ended, in the year 1335. The Persian historians say of him,
that he was not only a world-conqueror, but also a world-
holder. Though Alexander the Great was more humane, he
is evidently inferior to Timoor as a conqueror ; for Timoor's
conquests did not only comprise more countries than Alex
ander's, but he preserved a greater extent of country under
subjection. Timoor, moreover, fought not, like Alexander,
with effeminate nations, but with brave and warlike people ;
and, besides, he was not given to vice ; and also, not having
been the son of a king, was the creator of his own power.

At the siege of the capital of Sistan he was wounded in
one of his legs, which made him lame, whence he was called
Timoor-Lank. He was of great stature, of an extraordinary
large head, open forehead, and of a beautiful red and white
complexion, and with long hair — white from his birth — like
Zah, the renowned hero of Persian history. In his ears he
wore two diamonds of great value. He was of a serious and
gloomy expression of countenance, an enemy to every joke or
jest, but especially to falsehood, which he hated to such a
degree that he preferred a disagreeable truth to an agreeable
lie ; in this respect far different from the character of Alex
ander, who put to death Clitus, his friend and companion in
arms, as well as the philosopher Calisthenes, for uttering
disagreeable truths to him. Timoor never relinquished his
purpose, or countermanded his order; never regretted the
past, nor rejoiced in the anticipation of the future ; he neither
loved poets nor buffoons, but physicians, astronomers, and
lawyers, whom he frequently desired to carry on discussions
in his presence ; but most particularly he loved those der
vishes, whose fame of sanctity paved his way to victory by
their blessing. He was a great lover of chess, in which he
excelled ; and from the famous move of " castling the king,"
his beloved son received the name Shah Rook, which means
" king and castle." His most darling books were histories of
war, and biographies of warriors and other celebrated men.
His learning was confined to the knowledge of reading and
writing ; but he had such a retentive memory that whatever
he read or heard once, he never forgot. He was only ac
quainted with three languages — the Turkish, Persian, and
Mongolian. The Arabic was foreign to him. He preferred
the Tora of Tshinghis Khan to the Koran ; so that the

of Dr. Wolff. 581

Ulemas found it necessary to issue a Fetwa, by which they
declared those to be infidels who preferred human laws to
divine. He completed Tshingis Khan's Tora by his own
code, called Tufukat, which comprised the degrees and ranks
of his officers. Without the philosophy of Antoninus, or the
pedantry of Constantino, his laws exhibit a deep knowledge
of military art and political science. Such principles were
imitated successfully by his successors, Shah Baber and the
great Shah Akbar, in Hindoostan. The power of his civil as
well as military government consisted in a deep knowledge
of other countries, which he acquired by his interviews with
travellers and dervishes, so that he was fully acquainted with
all the plans, manoeuvres, and political movements of foreign
courts and armies. He himself despatched travellers to
various parts, who were ordered to lay before him the maps
and descriptions of foreign countries.

The love and attachment of the army to Timoor were so
great and so unlimited, that they would forego plunder in
time of need, if ordered by him ; and their subjection to him
was so blind and unconditional, that it would only have cost
him an order to cause himself to be proclaimed, not only as
Emperor, but even as prophet of the Tatars. He endea
voured to soften the inclination to cruelty in his soldiers,
composed of so many nations, by the presence of poets and
learned men, of musicians and sooffees, who came in swarms
to the army, and wandered with him through Asia.

Timoor's youth passed away in learning the art of war, in
hunting, and foray. He was twenty-seven years of age
when he rendered the first and most important services to
the Ameer Hussein, the prince of the house Tshagatay, who
resided at that time at Balkh and Heraut, in his war against
Timoortogloo Khan, the Lord of Turkistan, who, at the head
of Tsheets and Gheets, destroyed the countries on both sides
of the Oxus.

The hand of the Princess Turkan-Khane, Hussein's sister,
was the reward of Timoor's heroism and valour; but she
died four years after her marriage, when Timoor declared
himself rebel against Hussein, who was killed by the people
of Balkh.

Timoor ascended the throne of Khorassan, and made pri
soners of the eight widows of Hussein, two of whom he
married himself, and gave the six others to his friends. He
destroyed Balkh, and decapitated the inhabitants; women
and children were made slaves, as a prelude of the great
tragedies of future conquests. Timoor then chose Samar-

582 Travels and Adventures

cand as the place of his residence, which he fortified with
walls, and embellished with gardens and palaces. The
assembly of Tatars (Kuriltay) proclaimed the conqueror as
emperor of the vacant throne. The dervish Barakat, the
jSamuel of the Tatars, who had predicted to him the throne,
invested him with the insignia of the empire, and delivered
to him the standard and drum, and added to his name
Timoor the titles of Kurikan (i.e. " great ruler,") Szhael
Reran ("lord of the age,") and Jehaan-Geer ("conqueror of
the world.")*

Does this not seem to be an imitation of Isaiah ix, 6 ? He
amply justified the truth of those titles in the thirty-six
years of his government. The motto of his seal, now in the
hands of the King of Bokhara, was Akan-Adalat. The ob
servations of the Jews, previously stated in this work, about
Timoor and Tshingis Khan, are highly probable. During
the four times nine years of his government, he returned
nine times to Samarcand, in order to refresh his troops and to
prepare them for new adventures. He united upon his head
the crowns of three times nine countries, which belonged to
nine dynasties, whose fate was in the hands of the conqueror.
These were, — 1st, the dynasty of the Tshagatay, upon whose
throne he was elevated after Hussein's death; 2nd, the
dynasty of the Tsheets and Gheets in Turkistan and Moghul-
istan ; 3rd, the dynasty of Kharasm ; 4th, of Khorassan ;
5th, of the Tatars in Tataristan and Dasht Kiptshak ; 6th,
the dynasty of the sons of Mosaffir, in the Persian Irak ; 7th,
the dynasty of the Eelkhan in Arabian Irak; 8th, of the
Seljucks ; 9th, of the Osmans, towards the east to the wall
of China, towards the north to the heart of Russia, towards
the west to the shores of the Mediterranean ; towards the
south his conquests were extended to the frontiers of Egypt,
where he ruled with a sceptre of iron over his age and the
world. Several of these empires he subdued in one battle,
but most of them after persevering and repeated conflicts for
several years ; he led his army seven times against the Gheets,
and five times against Khiva ; he subdued Hindoostan in one
campaign: and in his last expedition to Asia Minor, Bayazeed's
fate was decided, which war lasted seven years.

* See Hammer's " History of the Osman Empire."

of Dr. Wolff. 583

CHAPTER XXXVI.

Escape from Bokhara ; Detects the hired Assassins ; Return
home ; Baptismal Regeneration ; lie Brewers ; Friends and
acquaintance:, Oxford and Cambridge', Conclusion.

E. WOLFF cannot help giving a somewhat more exact
account of what he suffered from his horrid servant,

D

Abdullah, before he left Bokhara. The fellow one day en
tered Wolff's room, and said, in a furious way, " Now they
are going to kill you, and what shall I do here ? I have no
money for going back. Give me a letter to the Ambassador
of your nation at Teheran, to make me a present of two
thousand tillahs ; if you do not, I will kill you now."

Wolff lost his temper at this threat, for which he is now
sorry ; and it was fortunate that it did not lead to dangerous
consequences, for certainly it would have been most disas
trous if Abdullah had been a Soonnee and not a Sheah ; the
Sheah being scarcely considered as Muhammadans by the
Soonnee, which prevented Abdullah having any one to take
his part. Wolff took a stick and gave him such a beating as
he never gave to any one in his life ; and then he turned
him out of the room, and out of his service. But Abbas-
Kooli-Khan besought Wolff to take him again, as his dis
missal might lead to bad consequences ; so he received him
again into his service, which only made the man more imper
tinent, and the fellow was encouraged in his misconduct
towards Wolff by Abd-ul-Samut-Khan.

At last Wolff received permission from the King to depart
from Bokhara with Abbas-Kooli-Khan. He waited on his
Majesty with the Persian Ambassador, when the King made
him a present of a robe of honour, which was made of a
Cashmere shawl, and fifty ducats, and a beautiful manuscript
in Persian, with the King's autograph written in it.

On Wolff's return from the King^s palace to his own
lodging, after this presentation, he went to the room of
Abbas-Kooli-Khan, which was close to Wolff's room, when
some people, who had come from Samarcand, talked to him
about the turquoises and gold-mines, which the Ameer of
Bokhara had near Samarcand. They also conversed about
Tamerlane, as though he had died but yesterday. Wolff
heard also from these people, as he had before heard from
the Jews of Bokhara, that Tshingis Khan had a Jew from
Germany as his secretary. They preferred, in general,

584 Travels and Adventures

Tamerlane to Tshingis" Khan ; for it is commonly said of
Tshingis Khan, that he knew how to conquer a world, that he
was a Jehaan Geer, i.e. "a world-taker;" but that Tamerlane
was not only Jehaan Geer, but also Jehaan Dar, i.e. "a
world-holder." They then asked Wolff to sing some song in
the language of the Europeans, when he sang a German
song composed by Kotzebue : —

"Es kann ja nicht alles so bleiben !" etc.
Translation : —
" Things cannot remain always in the same way in this world below."

Abbas-Kooli-Khan then wrote a letter to Lady Geor-
giana Wolff, of the following contents : —

" In the name of the Highest ! I acquaint the exalted and
virtuous lady, my kind and distinguished sister, the respected
lady of the high in rank, the distinguished among the learned
persons of the Christian faith, the Rev. Joseph Wolff, that
on my arrival at Bokhara, my distinguished friend was much
grieved, and his affairs were in a confused state. I brought
him to my own place of residence, and I waited twice on his
Highness the Ameer of Bokhara, on his account ; and I
obtained permission for him to depart, agreeably to the com
mands of his Majesty, my Sovereign, on whom the regard of
the universe is fixed — may the whole world be his sacrifice !
— and agreeably to the orders of his Excellency, and my
Lord the Hagee (Prime Minister of Persia) — may his great
shadow be increased ! — that I should bring him along with
me. His Highness, the Ameer of Bokhara, having had to
undertake a two months' journey against Khokan, it was
impossible for me to despatch him on his journey until the
return of the Ameer. Again a second firman from his Ma
jesty (the Shah) to the Ameer of Bokhara arrived, which I
caused to be delivered in a suitable manner; and I did all
that was incumbent on me in regard to the friendship sub
sisting between the two powerful Governments of Persia
and England. I obtained leave for him to depart by one
means or another. In eight days more I shall bring him
along with me in safety and health, rest assured. I have no
ends in view or expectations in this. I did it in the service
of my own Government, and on account of the friendship
subsisting between the two Governments. I am the brother
of my distinguished friend Joseph Wolff. I am also your
brother, O virtuous lady ! and you are my sister. I have
written these few words at the request of my brother, and I
present my compliments.

" Bokhara, 6th Nejjeb, 1260 (23rd July, 1844.)"

of Dr. Wolff. 585

At last, the King of Bokhara also determined himself to
send an Ambassador with Joseph Wolff to England. So his
Majesty said to Joseph Wolff, " I shall send with you Ameer
Abool Kaasem to accompany you to England. Stoddart and
Conolly excited the neighbouring countries to war against
me, and therefore they were put to death ; but you, Joseph
Wolffj have proved yourself to be a man of understanding
and knowledge ; and therefore I have treated you with
honour."

After this interview, Wolff quitted the royal presence ; but
before he left the palace he distributed all the money he had
received amongst the servants, reserving only the Cashmere
robe and the Persian manuscript for himself — and this robe
he has forced as a present upon Denison.

About a week afterwards, he left Bokhara, amidst thou
sands of congratulating inhabitants, who exclaimed contin
ually, " To-day thou hast been born again ! to-day thou hast been
born again ! But be on your guard " (they continued to say),
"for, though thou art born again, yet thou art still in great
danger ! for ten assassins are sent after you to put you to death
on the road.'1''

These remarks of the Osbecks explained fully the doctrine
of baptismal regeneration. For Wolff having been doomed
to die, and every one of the inhabitants having continually
exclaimed, during his detention in Bokhara, " Wolff is a dead
man ;" when he suddenly received his liberation, he himself
felt as if he had been born again — really brought from death
unto life.

Exactly thus it is in baptism. By nature we are dead in
trespasses and sin, but by baptism we are placed in a new
situation ; we are set apart for the inheritance of life, and
are brought out from darkness into light ; yet we are still in
danger, for we are exposed to the world and the wicked one ;
and, therefore, we are to be on our guard, even as the Osbecks
told Wolff. Thus the children of Israel, in the captivity of
Egypt, were morally dead, and slaves of the Egyptians ; but
after having passed the Red Sea, they were safe from the
Egyptians, but still in danger ; for they had to fight the
Lord's battles, and those who refused to fight the Lord's
battles perished in the wilderness. Thus the King of Bokhara
has taught Wolff practically the doctrine of Baptismal Re
generation !

On the day of Wolff's departure, several friends of his, and
of Abbas-Kooli-Khan, came to his tents, and gave both to
himself and the Persian Ambassador, a list of the assassins

586 Travels and Adventures

who were employed by Abd-ul-Samut-Khan, and who were
determined to take Wolff's life. When, therefore, Wolff
came over the frontier of Bokhara, into a desert plain, where
the deed was to be done at night, he suddenly stopped the
horse on which he was riding, and, drawing out the paper
from his pocket, called out, "Stop!" All in the caravan
near him halted at once, and he continued, " I have to unveil
to you a Haraam-Zadegee " (which literally means "the act
of a bastard," or (l rascality.") " Ten assassins have been
hired by Abd-ul-Samut-Khan to murder me. And the names
are these — " Here he read out the names aloud, among
which were those of two of his own servants. The members
of the caravan exclaimed, "We will burn alive those who
dare to do it, and will burn their fathers too into the bar
gain." So those assassins were afraid to perpetrate the act,
except one — Abdullah, Wolff's servant, who tried to kill him
by continually annoying him, and so he never cooked him
anything to eat, and when he was asked to fetch his clothes,
he would throw them at him. One day, Wolff asked this
man to bring him some bread, instead of which he brought
him grass. So Wolff took hold of him, and literally knocked
him down, and stamped upon him with his feet, and horse
whipped him, and turned him out of his service ; and on
his arrival at Meshed, the Assaff-Ood-Dowla, or Governor-
General of Khorassan, gave orders for his execution; but
Wolff begged him off, yet at the same time requested the
Governor-General to keep him in irons in prison, until
he himself should reach Teheran in safety ; all which was
done. The journey from Bokhara was rendered particularly
dangerous on this occasion from another circumstance. The
King of Bokhara, in order to make friendship with the King
of Persia, and also for the purpose of retrieving his character,
gave permission to about 3,000 slaves, who had been detained
(notwithstanding that they had previously paid their ransom-
money), to return to Persia. Many of these men accom
panied Wolff's caravan, and, by so doing, they brought him
into greater danger, because the Turcomauns from Khiva
and Ankhoy hung about to prevent their progress, as they
did not want them to return to their own country.

Wolff then proceeded to Shahr-Islam, the birth-place of
Afrasiab, who lived in the time of Abraham, and, according
to ancient records, was the founder of Bokhara. There Wolff
heard a great deal of Sir Charles James Napier, whom they
compared to Timoor, and Alexander the Great.

And now again Wolff's worst dangers were manifest ; for

of Dr. Wolff. 587

the conspirators, hired by Abd-ul-Samut-Khan, continued to
do everything to annoy him ; and Abbas-Kooli-Khan sum
moned all the company who travelled with them before him,
and addressed them in the following words : — " The English
man that I have under my care proposes to proceed to Khiva,
but certain people intend to murder him. Whoever is a good
Mussulman will join me in protecting him from the hand of
every rascal."

The principal people replied, " We will burn the father of
the first rascal that touches him." Wolff pointed out again
to them the assassins, who protested against having any such
intentions. But as Wolff saw after his arrival in England,
in one of the newspapers, that his fears after leaving Bokhara
were imaginary, because he was accompanied by a caravan,
he will now offer a few answers to this observation.

First, it is frequently more dangerous to travel with a
caravan, than to travel alone, with a few companions ; for
there are often many rascals and murderers in a caravan ; and
Wolff always felt himself far more safe when he travelled
without a caravan than with one. And again, most of the
travellers who have been put to death in their adventurous
enterprises, have been those travellers who have travelled
with a caravan ; such as Mr. Davis, and others. Besides all
which, though the caravan consisted of one thousand persons,
the whole body was detained above eight days in Mowr, which
afforded opportunities for treachery.

The other observation, made by some coxcomb, was, that
Abd-ul-Samut-Khan would have endangered his own life by
any such conspiracy, after Wolff had been allowed to depart
from Bokhara. To this Wolff replies, that subsequent con
spiracies did cost this man his life ; for it was on account of
his intrigues which he had carried on, not merely against
Wolff, but also against the King himselfj that the King did
at last take an axe, and actually cut him in two with his own
hands.

When Wolff reached Mowr, amidst great difficulties, he
again met with his friend the Khaleefa of Mowr, who ob
served, " God rewards integrity, and the English are a people
of integrity." Whilst Wolff was with the Khaleefa, a Tur-
comaun brought him a whole camel-load of melons, but he
declined to accept them ; first, because he knew not what to
do with them ; and secondly, because they generally de
manded ten times more than the value as a recompense. Here
the Turcomauns spoke with high regard of both Majors Kaw-
linson and Todd.

588 Travels and Adventures

On Wolff's arrival at Sarakhs, the Turcomauns demanded
from him robes of honour, but he had none to give except
those which had belonged to Conolly ; and these he brought
as presents to chiefs, for whom he gave them. The Turco-
maun boys, instigated by the assassins, hooted Wolff, who
suddenly conceived the brilliant idea of playing the madman,
to prevent a rush of the mob upon him ; and so he began to
dance, and leap, and whistle, and sing, " Praise to God, the
glorious and the mighty ; the world, O brother, remains to
nobody ; let us therefore fix our heart on God."

Residence among these lawless tribes convinced Wolff more
than ever that there cannot be worse despotism than the des
potism of a mob; and Wolff would always prefer to live
under one tyrant than under many.

At last he left Sarakhs, and arrived at Mostroon, where he
exclaimed, "Thank God, we are on Persian ground." About
ten minutes' walk from Mostroon is a hot well of most power
ful mineral waters. If this place wrere in the hands of an
European power, a most beautiful spa could soon be made of
it. On arriving near Meshed, the capital of Khorassan,
many inhabitants came out to meet Wolff, and exclaimed,
" Praise be to God, that thou hast come back with thy head
from that accursed city, Bokhara."

All the conspirators against Wolff's life were here identi
fied and punished; and Colonel Sheil sent for Wolff a servant
belonging to the British Embassy, who brought Wolff safely
to Teheran, where he was kindly received by Colonel Sheil
and the British Embassy; but most especially by Count
Medem, the Russian Ambassador, who invited Wolff and the
British Embassy to a great dinner-party ; and he attended
divine service on the following Sunday, not only in the
British Embassy, but also in the Russian.

It w^as at Teheran that the King of Bokhara's Ambassador,
who was sent with Wolff, was first given to understand by
Colonel Sheil (and afterwards at Constantinople by Sir
Stratford Canning) that Her Majesty, Queen Victoria, would
not receive the ambassador of an assassin. The ambassador,
in consequence, returned to Bokhara, where the King cut off
his head.

• At Teheran the British Envoy introduced Wolff to the
King of Persia, who was glad to see him again, and asked
him, (( What have you done with your beard ?" (for Wolff
had shaved it off on his return). Wolff replied, " My beard
was so full of lice, that I was afraid that they would drag
me back to Bokhara."

of Dr. Wolff. 589

Wolff then proceeded to Tabreez, where the Prince-
governor made him a present of a brilliant emerald ring ; and
the Russian Ambassadors made presents to Wolff of three
most costly Cashmere shawls; and he continued his journey
through the mountains of Armenia, and arrived again in
Erzroom, where he was welcomed most heartily by Colonel
Williams, and Mr. Brant, and Colonel Farrant.

During his stay at Erzroom with Colonel Williams (now
Sir William Williams, of Kars), Wolff conversed with him
and Colonel Farrant on the spirit of the prophets of old ; when
he (Wolff) observed, that there was a great difference between
the style of the Jewish prophets, and that of Muhammad,
as shown in the Koran. The Koran consists almost entirely
of rhapsodies, whilst, in the prophecies of the Old Covenant,
one observes a complete system, almost entirely in the style
which a great orator in our times would display. Thus, for
instance, Isaiah, before he commences his denunciation over
Israel, gives a clear insight into the actual condition of the
Jewish nation, and shows the rivalry which subsisted between
the two kingdoms ; and the state of the Kings of Israel as
separated from Judah. He gives a complete picture of the
degenerate condition of the Jews in general, but he also
observes symptoms of life in them, on account of which he
does not give up the hope of a reformation of the nation ;
and so he encourages them to withstand any alliance whatso
ever with, or any submission whatsoever to, any foreign
State. He exhorts them to look to that Higher Power from
above, who shall at last more and more develope Himself in
that SON OF MAN, who is at the same time the SON OF GOD ;
and he looks at the same time forward to that period, when
the most mighty nations upon earth shall find LIGHT in
Jerusalem ; and he promises that they shall find PEACE in
that very city, which is called the Vision of Peace, and which
is Jerusalem. And therefore he refuses to hear of any com
promise whatsoever, or of any light whatsoever, except that
light which is kindled by the Light of very light. In short,
Wolff must be allowed the expression that Isaiah is a very
antitype of a good staunch Tory, inspired by fire divine;
whilst Jeremiah, seeing that the times have changed, seeing
the degeneracy of the State, and seeing that the energy
nursed and cherished by fire divine has been shaken, led by
the Spirit from on high, sees only safety in compromise, even
by making an alliance with, yea, even by surrendering to,
Babylon. And thus we discover in Jeremiah the very pro
totype of Sir Robert Peel.

590 Travels and Adventures

Dr. Wolff' must here insert an anecdote. During the time
that he was at Erzroom, he related the following true history
to the Pasha of Erzroom, to Mrs. Redhouse, and Sir William
Williams of Kars : —

" Baron von Eckartshausen, versed in the science of magic,
resided at Munich. One night he remained up till twelve
o'clock, meditating on the power of magic, when suddenly
he heard a funeral song. He looked out of -the window and
saw Roman Catholic priests going before a coffin, with burn
ing wax-candles in their hands, and reciting prayers. Chief
mourners went before the coffin. Eckartshausen opened the
window and asked ' Whom do they carry here ?' and a voice
replied, ' ECKARTSHAUSEN.' He then said, ' Then I must
prepare." He awoke his wife, told her what had happened,
and, one hour after, he was dead." Wolff heard this story
from Eckartshausen's own family. Wolff also related the
following story : —

The Margrave of Anspach was walking about in his
garden when he said to his servant, " Go to the library, and
bring me such a book." The servant went, and found the
Margrave himself sitting in the library, and reading the very
book for which he had been sent. He then returned to the
garden, and found the Margrave still walking about. The
Margrave asked him, " Have you brought the book ?" and
the servant replied, " I have just seen your highness upstairs
with that book in your hand." The astonished Margrave
went to the library, where he found his own image sitting in
his seat, with the book in his hand. He took away the book,
and said, " This is my place," when the phantom disappeared.

Wolff also told another story to the Redhouse family, of
the same Margrave, as a specimen of a good-natured prince.
The Margrave was looking out of the window, when one of
his domestics, mistaking him for a fellow-servant, gave him
a most tremendous slap behind. When the Margrave turned
round, the poor frightened servant said to him, <f I beg your
highness's pardon, I mistook you for Jack." The prince
good-naturedly answered, " Well, and if it had been Jack,
you should not have hit him so hard."

Wolff pursued his route by Trebizond, and arrived safely
again at Constantinople, where he was most kindly welcomed
by Sir Stratford and Lady Canning. Some Polish Jews
called on him there, and sang the following lamentation : —

FIRST CHORUS.

Woe unto us ! Woe unto us !

We are in captivity for 1800 years.

of Dr. Wolff. 591

SECOND CHORUS.

Courage ! courage ! our mighty God liveth !
Hurrah !

FIRST CHORUS.

It is true we are consoled by reading the prophets,
But we are disappointed from one day to another.

SECOND CHORUS.

Courage ! courage ! our blessed God liveth !
Hurrah !

FIRST CHORUS.

We are going about ashamed and confounded, with our heads covered.

SECOND CHORUS.

Courage ! courage ! our great God liveth !
Hurrah !

FIRST CHORUS.

Our prophets console us, but we are going about without timbrel and
dance.

SECOND CHORUS.

Courage ! courage ! Our glorious God liveth !
Hurrah ! Hurrah !

Wolff on his arrival at Southampton, met his dear wife ;
and the joy both felt cannot be expressed.

He also met, on his landing at Southampton, a good and
holy man, whose name was Crabbe, and who spent his life in
silence, but yet in activity and benevolence. He looked with
interest and compassion upon that race of people whom Wolff
had met, not only in England and Germany, but also in
Persia, and in the valley of Cashmere, and in the wilds of
Turkistan, and whom Wolff believes to be the dispersed
children of Elam. Wolff alludes to the gipsies. This
Crabbe had devoted all his time to the amelioration of that
people ; and he said to Wolff " Dear brother, do not despise
the good-will of a brother, though he is a dissenter. You
are now come home from your perilous journey : can I con
tribute something towards your comfort? If you want money
I will give it to you." He continued to say, "I am only a
poor apostle to gipsies, whilst you have been an apostle to
the world at large !" Wolff thanked him, and shedding tears
he said, " My dear Crabbe, I am not now in need of money,
but should I ever be so, you would certainly be preferred by
me to men of wealth ; and as to your being the apostle to
poor gipsies, I only can tell you that though I see you for
the first time, I perceive that I have to pray to God that He
will give me a portion in that kingdom where you shall be."

592 Travels and Adventures

Wolff met one other dissenter, in whom such true genuine
Christianity shone forth in all its beauty as in Crabbe — with
out cant, whining, or affectation. His other old friend was
Elias from Wales. There are holy men among dissenters !

Wolff had brought with him from Bokhara the Rishta,
which is a worm that comes in the flesh, and was taken out
in London by the skilful hands of Sir Benjamin Brodie ; and,
fifteen years after, four surgeons had to operate upon him
again, when they had to cut out from his shoulder a large
tumour which he got in Bokhara through a fall from a horse.
And on that occasion, when Wolff had to be kept quiet and
in bed for several days — a most difficult matter to accomplish
—his dear friend and neighbour, Templeman, the Rector of
Puckington, was most kind and assiduous in his attendance
and attentions ; thanks to him and to all his kind neighbours.

In recalling the acquaintances which Wolff has made during
his life, he must not forget that he was introduced to the great
wizard of the north, Sir Walter Scott, by his friend, Mr.
Macan. Sir Walter received Wolff with great cordiality,
and Wolff could not look long enough at the piercing eye of
that great man, every one of whose writings Wolff has since
read aloud ; in which, with such power, men's characters are
depicted, and with such prophetic sagacity, that he is firmly
convinced that they could not have been delineated without
that inspiration which comes from above.

Wolff must also mention again the name of a man whose
friendship is dearer to him than any he has hitherto met with;
and he would therefore think it sinful to omit him ; for though
that man has had many opponents, yet all will agree with Wolff
on this point, and none will dare to gainsay him, but, on the
contrary, will rejoice that he has so boldly asserted it — that
he is the most HONEST man Wolff has ever met with, and
this is GEORGE ANTHONY DENISON !

The printer of this work dares not to omit this by mistake,
for Wolff has experienced the honesty of that man — certainly
not by his flattering Wolff, but by the very reproofs which
he has dealt him, and the very peremptory letters which he
has frequently written to him. However, enough of thee,
Denison ! and thou art worthy of the wife whom thou art
united with.

Wolff also rejoices in being well acquainted with Arthur
Penrhyn Stanley. Wolff's late conversation with that man
has convinced him more than anything else he has met with,
that the assertion of many of the enlightened Quakers is
true ; that it is remarkable that many persons of high talent

of Dr. Wolf. 593

may be opposed to each other on several points, whilst all
the time they have one and the same view, and both are being
directed towards the one and great object of glorifying God
and the Lord Jesus Christ. Certainly, Stanley is a man who
combines great humility with learning and genius ; and Wolff's
late visit at Oxford has particularly increased in him love for
such excellent men as Dr. Macbride and many others he met
there. Wolff is also proud of having enjoyed now for many
years the friendship of Dr. Hook, Dean of Chichester, the
mighty champion of the Church of England, for the interest
of which he, however, knows how to fight with prudence and
discretion ; and his acts of charity and and his activity can,
as already observed, be safely compared with those of Hoff-
bauer ; only (as has been said) he knows not how to sew, as
one not less active than he, George Anthony Denison, does.

Two other persons must not be omitted, towards whom
Wolff feels the highest regard and love (though they often
quarrel with him) ; and these are his amiable and excellent
friend, Alfred Gatty, and his wife, Margaret, the authoress
of the " Parables from Nature," and of " Aunt Judy's Tales."
He only wishes them never to dispute with Wolff about the
spelling of foreign names, in which he is the highest autho
rity. However, Wolff has to thank Alfred Gatty for one
great thing, which is more important than the spelling of
names ; and that is, for his Christian and mild spirit in dealing
with Wolffs impetuosity.

And since Wolff has commenced writing his Life, he has
happily made the acquaintance and friendship of the greatest
living poet in England, ALFKED TENNYSON, through the
kind introduction of his friend, Margaret Gatty, wife of the
Rev. Alfred Gatty. Wolff has always avoided those who are
distinguished merely by their birth ; and he has abhorred the
society of those whose life has not corresponded with their high
descent ; but he confesses frankly that he has ever sought the
friendship of those, who adorn their aristocratic birth with
high talents and virtues ; for Wolff believes the aristocracy on
earth to be a type of that in heaven. But chiefly has he
sought the friendship of poets, learned, men, statesmen, and
philanthropists, because by their society he has felt himself in
spired to high and holy purposes ; and he ever had the felicity
of gaining the frindship of such in Germany, Italy, and
throughout the East. And so, since writing the first volume
of his Life, he received an invitation from one who more re
sembles, not only in outward appearance, but in talent,
seriousness, imaginative power, and high design, than any

Q Q

594 Travels and Adventures

man living, Dante Alighieri. Wolff spent nine happy days
in the house of this noble bard, Alfred Tennyson, and heard
him read his songs, which streamed to the highest flights of
thought; and his masterly poem, "Riflmen, form," has in
spired Wolff with an ardent desire to establish a corps of
apostolic volunteers, provided not with weapons forged by
Armstrong, but by the strong arm of the Lord God of Israel ;
and this compels him now to call on every Englishman who
has a zeal for God, to rally round him (as Francis Xavier and
his companions rallied round Ignatius Loyola) in order to
assist first the English clergy themselves in the performance
of their duty ; and then to send forth missionaries to the
utmost boundaries of Asia, Africa, and America, and to
establish seminaries for the education of their own novices.

Another acquaintance of high importance which Wolff has
made, is the Right Honourable W. E. Gladstone, distin
guished as a religious man of enlarged principles, of high
philosophic talents, and eloquence, devoted to the cause of
truth. That great man has already been of the greatest use
to Wolff and George Williams, in laying the foundation of
hostels in Cambridge for the education of Armenian, Greek,
Syrian, Russian, Coptic, and Abyssinian youth. Nor must
he forget to mention Beresford Hope, the zealous promoter
of all that is good ; the restorer of St. Augustine's College, at
Canterbury, and the builder of magnificent churches. Another
result of the publication of his autobiography is this, that the
descendants of his early benefactors who had promoted his
career, introduced themselves to Wolff; and this made such
an impression on him, as if the spirits of long-departed friends
had visited and welcomed him again.

And it would be the highest degree of ingratitude if he
concealed from the eyes of the public the names of General
Sir John Michel, the hero in Kafraria, Hindoostan, and now
in China : who is WolfFs patron, and who most kindly gave
him the living of lie Brewers ; and of his excellent wife, Lady
Michel ; for the former most kindly presented the site upon
which he has built his new church, and Lady Michel has
kindly promised him a Bible and a Prayer-book for it.

And ought Wolff to be so forgetful as to omit his old
friends, the present Archbishop of York and the Bishop of
Oxford, who most liberally contributed towards his church ?
Wolff has also the very great honour of being well ac
quainted with the great philanthropist, the Earl of Shaftesbury,
a gentleman, scholar, and eminent Christian. Wolff perfectly
agrees with that nobleman in his views on the interpretation

of Dr. Wolff. 595

of unfulfilled prophecies, except his views respecting the
Pope ; for Wolff maintains that the Pope is not the Man of
Sin, or Antichrist, because there is not one single mark of
Antichrist given in the Bible, by which Antichrist may be
recognised as corresponding with the character of one single
Pope. E.g. —

1. The Pope never opposed everything that is called God !

2. The Pope was never worshipped by all, except by those
" whose names are written in the Book of Life !" Neither
Diderot, nor Abbe Raynal, nor Voltaire ever worshipped the
Pope !

o. You, dear, amiable, but sickly Pius VII. and IX.,
there would be no danger of Antichrist if you were the
persons.*

4. The Popes assert that they were the vicars of the Son
of God, and it would be absurdity to say that they deny
" the Son," whose existence they, by this assertion, admit.

Wolff also dissents from his lordship in his views on the
authority of the Church ; but Wolff will see that excellent
man in heaven ! Besides this, Wolff feels, in many respects,
under great obligations for the great kindness — important
kindness and services — which the noble earl rendered to one
Wolff most tenderly loves.

The Earl of Shaftesbury will be welcomed in heaven by
many of the factory boys and pupils of the Ragged Schools,
as their benefactor when here in the earthly tabernacle.

Wolff would be so happy if he could convince the Earl of
Shaftesbury that the Apostolic succession is a scriptural doc
trine, founded upon the whole analogy of Scripture.

Dr. McCaul, the rector of St. Magnus, is also a gentleman
whose talents, as a Jewish controversialist, Wolff has admired
these last forty years. But he can neither admire his perse
cuting spirit against the Roman Catholics, nor the line of
conduct he has pursued in expelling Maurice from the King's
College. He will never die a martyr for his friends, except
that friend is his son-in-law. However, we all have our faults !

It would be ungrateful in Dr. Wolff, and at the same time
he would leave an unpardonable gap in his autobiography, if
he did not mention that he has lately had the unspeakable
satisfaction of having received the kind hospitality of the
chief leaders of the two most distinguished Universities in

* Wolff often said to his German friends at Rome, when he saw the
sickly Pius VII., "If he is, as the Protestants say, Antichrist, Antichrist
is, indeed, a harmless creature."

QQ2

596 Travels and Adventures

England — Oxford and Cambridge. The greatest attention
was paid to him, by the learned of both those Universities ;
and he has experienced from that circumstance the truth, so
beautifully expressed by the great Persian poet, Saadi, that
" When clay falls among roses it partakes of the odour and
smell of the roses."

Who could be for a day in the society of that learned and
great Bishop of Oxford, the great Orator and Divine and
mighty champion of the High doctrines of Christianity, which
he propounds with such eloquence that the church of Great
Britain, from one part to the other, is riveted with the power
of his eloquence, without being edified, and without having
his views enlarged, and without being strengthened in his con
viction that only Christianity is capable of being thus illus
trated and defended. Who could be in the society of that
veteran teacher of that University, Dr. Macbride, without
being inflamed with a desire of uniting with a knowledge of
the truth, also a heart of devotion and piety ? Who could be
in the society of Stanley, without desiring to unite learning
with that humility and amiability of character which one
observes in him. And the same with Drs. Jacobson, Leighton,
and Scott, &c. And it is the same with Cambridge. There
Wolff met with Drs. Phillips and Jeremy ; and here also
he cannot forbear mentioning the amiable and learned
philologist, Jarrett, of whom, however, he must mention a
curious anecdote.

Wolff had with him a discussion on etymology, in the pre
sence of his friend, George Williams, in which both Jarrett and
Wolff varied in opinion. After Jarrett had left the room,
(Williams accompanied him out of the room), Williams came
back, and Wolff said to him, " Jarrett is rather superficial in
his etymological power ;" when Williams replied, " And
Jarrett told me, f I have no great confidence in Wolff's ety
mological ability.1 '' Upon which Wolff said, " This reminds
me of an observation which was made to me in the year
1816, by the Sir Walter Scott of Switzerland, the celebrated
Zschoeke, ' You Oriental scholars fight with each other, like
dogs and cats. When I was in Vienna, Hammer said to me,
Kossitar, the Librarian of the Imperial Library, is not a deep
philologian ; and when I came to Kossitar, he told me that
Hammer was very superficial !" However, Wolff and Jarrett
met again the same evening, when the former had evidently
the advantage over his opponent. Wolff said to Jarrett,
" Friedrich Von Shlegel has written an excellent book on
the Wisdom and Language of the Hindoos.'* Jarrett replied,

of Dr. Wolff. 597

" You are mistaken ; Friedrich Von Schlegel has not written
anything about the Hindoos, but Wilhelm Yon Schlegel has.""
Wolff answered, " No, you are mistaken, for I am well aware
that Wilhelm Von Schlegel has written about the Hindoos,
but Friedrich Von Schlegel has also written a book about
them ; on which account he went to Paris, and studied
Sanskrit under the celebrated Chessy."

Jarrett gave up the argument, but before he left the room,
he most cordially shook hands with Wolff, and said, " I have
been delighted this evening." So they did not part like dog
and cat.

Wolff had also a meeting with an old friend, whom he had
known 42 years before when he was at Cambridge, at which
time his friend was a young, fiery, and good man, in the year
1819. In the year 1 860, an old man with grey hairs sat near
him — decrepid, and feeble in health, who said to Wolff, "Dr.
Wolff, we were friends in former times, when we both visited
old Father Simeon." It was as if Wolff had been addressed
by a ghost, who had just risen from the dead. Wolff asked
him, " Can I know your name ?" and he, with a broken voice,
replied, " My name is Corrie, Master of Jesus." Wolff
stretched out his hand, and shook it ; and thus found out that
his old friend was still in the body, and he said to him, " I
knew also your brother, Dr. Corrie, Bishop of Madras ;" and
he replied, "Whom we shall soon join in Heaven."

While at Oxford, Wolff also made acquaintance with the
famous polyglot, Max Miiller, who, though an unsuccessful
candidate for the Sanskrit professorship, is an honour to the
University, and to his own country, Germany. And it is
consoling to Wolff that he was not supplanted by a gentleman
of inferior talent, but by one who was worthy of being the
rival of such a genius as Max Miiller.

As people are so very much addicted to writing only on the
bad qualities of the Eastern Christians, Wolff is determined
to set forth in a prominent manner their good qualities also.

First of all they have shown, even in the late war with
Greece, and also afterwards, that there are Christians in every
age ready to die for the name of Jesus, and that the history
of the martyrs in Ephesus is not a mere legendary tale. This
was shown in the report of the sufferings and death of the
Archbishop of Cyprus, with his 121 spiritual children in
Christ, in 1822 ; when, amidst singing of Kyrie Eleison, they
bowed their heads and received the last stroke. In the year
1818, Greek Catholics were martyred in Aleppo, when a
most beautiful light shone down upon them from heaven ; as

598 Travels and Adventures

was testified to Wolff by both Muhammadans and French
Christians.

Now Wolff has to correct an error which some of his re
viewers have fallen into, though they have spoken very kindly
about him ; for they have been led into error by an indistinct
statement of Wolff himself. They relate that Wolff was sent
forth by the London Society for Promoting Christianity among
the Jews, in the first instance ; but this was not exactly the
case, for, first of all, the society wished to send Wolff forth
with Solomon (who afterwards disappeared altogether, and
never has been seen since) to Poland, instead of sending him
to Jerusalem. Wolff protested against this, and said that
"a missionary was not to be treated like a soldier," when
Henry Drummond exclaimed, " Hear, hear," and so did Bay-
ford. Basil Wood thought that it did not show humility in
Wolff to know better than a committee, when Wolff said that
"the committee consisted of linendrapers and booksellers."
The late Lord Calthorpe got up, and said, in reply, " Mr.
Wolff has no judgment." Henry Drummond, pointing his
head towards Lord Calthorpe, said, " Erasmus says that those
have most judgment who have read many books, and travelled
most ; and I wish to know whether the noble lord has read
as many books, and seen as many countries as Wolff has ?"
Bayford said, " Hear, hear !" Charles Sleech Hawtrey also
agreed with Drummond, and Drummond at once said, f( To
cut the matter short, I will send Wolff to Jerusalem myself,
and will pay the expenses." Then he turned to Wolff, and
said, " Now, you foolish fellow, you may go to Jerusalem,
and cry out just as you said you would do, in the midst of
the street ; and if you commit follies, it is not my fault. I
shall lay down neither rules nor orders how you are to act."

Wolff then went out entirely under Drummond, who pub
lished Wolff's journals at his own expense, when the society
requested Henry Drummond to give the journals over to them,
that they might publish them in their " Expositor ; " and they
richly contributed to Dr. Wolff's mission, without considering
him as their missionary.

When Wolff returned to England, in the year 1826, he
travelled about for the benefit of the London Society all over
England, Ireland, Scotland, and Wales ; on which account
they resolved to pay back to Drummond the whole of the
expense of the five years' mission, and to take Wolff under
their auspices. They had at that time their committee in a
place called Wardrobe Place, near to Doctors' Commons;
their lay secretary was an excellent man, but before he paid

of Dr. Wolff. 599

the money to Drummond, he calculated every farthing, and
he wrote to Drummond that he must have the vouchers
for every farthing that had been spent; secondly, that
every parcel of the journal must be delivered over to them ;
thirdly, as o^oO had been voted to Wolff as a compensa
tion for his efforts at home in behalf of the society, the
expenses of the school which he had established in Bus-
sorah might be defrayed out of it ; but as the expenses for
Wolff's running about in England had to be deducted from
this, Wolff himself got only £3, and so was disappointed.
However, Wolff cared nothing about the £50, as he had got
money from other friends, especially from Sir Thomas Baring,
to pay for the school. Nevertheless, Drummond made a
tremendous noise. He wrote to them, — "You are truly
Wardrobe Place people ; you are like old-clothesmen ; you
are a true Jews' society. I have no vouchers to give you ;
you must pay the money, and you shall not have the journals,
and Wolff shall not be treated like an old clothesman. I will
publish the journals myself. You have already manuscripts
of high value which Wolff has sent you, and you ought to be
satisfied with that."

Simeon came up from Cambridge ; Lord Bexley also came
to the committee, and Sir Thomas Baring and Sir Robert
Inglis. Everything was finally settled according to Drum-
mond's wish, and Wolff went forth as a regular missionary of
the Jews' Society in the year 1827, and he remained with
them till the year 1831, when he went to Bokhara. The
rest the reader knows.

The last time Wolff was in Bokhara, he delighted the
Osbecks by relating to them the histories of Hamlet and
Macbeth, and by telling them the following history of a little
girl of Germany, who had lost her father and mother when a
child. She wandered about in Germany with a harp, and
played from house to house and from city to city, and she
charmed with her music all the hearers. When a grand
duke of Dessau had educated and married her, she became a
widow, and she retired to her country palace, and still amused
herself with playing on the harp. However, one day, when
she was playing and singing, an old beggar came to the door
of the palace, and when he heard the sound of the harp and
the voice of the princess, he exclaimed, " O God ! my harp,
and the voice of my daughter !" and fainted. He was her
father, who had disappeared, and was thought to be dead.

Wolff would cite an instance of the power of the preaching
of the Gospel on some men. When Wolff' traversed the

600 Travels and Adventures

desert from Egypt to Jerusalem, in company with the mis
sionaries, Fisk and King, he saw a Greek from Nazareth
beating his mother with a stick, for refusing to make the
coffee, he himself being too much tired from riding on a
camel. He did this in the presence of Mussulmans, Jews,
and Christians, of which the caravan was composed. Wolff
said to Fisk and King, "I shall go and give him a most
tremendous thrashing." Fisk said, "For God's sake do no
such thing, but go and speak to him." Wolff went and said
to him, "Where is your native place?" He replied, "Na
zareth." "Where do you reside?" He replied, "At
Nazareth." "Did our Lord strike his father and mother
when He was at Nazareth ?" The man burst into tears, and
kissed his mother's hand and begged her pardon.

As Wolff has now concluded his life, he has to judge his
own conduct as a parish priest during the fifteen years of his
residence in He Brewers, as the vicar of the place.

He Brewers contains 300 souls, among whom there are two
worthy tenant-farmers, of very moderate property, and,
therefore, they can pay their labourers only in a very moder
ate manner ; and so the remainder of his parishioners, con
sisting of poor labourers, live only, as a general rule, on
eight or nine shillings per week. On his arrival amongst
them, Wolff found neither parsonage-house nor school-house ;
and as his dear wife's income was much circumscribed, Wolff
was determined to build both parsonage-house and school-
house chiefly by his own exertions, which he did in the
following manner. The Queen Anne's Bounty advanced
him a loan of ^600, which he had to pay off within thirty
years, and therefore he pays annually the interest of the loan
and also a portion of the money lent ; but, as the building of
the two together, including the parsonage-garden, did cost
him about 2? 1800, he defrayed the remaining expenses by
the profits derived from the publication of his travels, and by
delivering lectures all over England, Wales, Scotland, and
the Orkney Islands. And he also provides thirty-five
families, every winter with coals and bread, and pays the
greater portion of the salary of the schoolmistress for the
children.

But one thing still remained to be done, and this was the
building of a new church, for the old one was already 700
years old, and entirely decayed, and was situated in such a
position that, whenever the waters were out, the churchyard
was completely flooded, and the service interrupted. Wolff
therefore undertook the building of a new chureh, in a more
central situation; and he laid under contribution all his

of Dr. Wolff. 601

friends, and even strangers throughout Great Britain and
Ireland. Members of the Church of England, Roman
Catholics, Methodists, Baptists, Quakers, Jews, Plymouth
Brethren, Evangelicals, High, and Low, and Broad Church
men, noblemen and commoners, dukes and shoemakers, and
tailors ; he not only wrote letters to hundreds of these, but
also attacked every one in the railway-carriages, and asked
money for his church of every one he met ; and the moment
he got a remittance for the first volume of his autobiography,
he gave immediately one half of it to his friend, George
Anthony Denison, who most kindly acted as his treasurer.

Dr. Wolff would particularly record that, subsequently to
the death of Lady Georgiana, he had the privilege of having,
as an inmate of his Vicarage, Mrs. Brown, a lady who is the
sister of the Rev. George Williams, and who superintended
his school and house at lie Brewers with the greatest disin
terestedness and skill.

Now the last event Wolff will mention in his life is, that
he has undertaken, with the kind assistance and most power
ful co-operation of his old friend, the Kev. George Williams,
Senior Fellow of King's College, Cambridge, to fulfil the
promise made by him many years ago to the Armenian and
Greek Patriarchs, of helping them to establish hostels in
Cambridge and Oxford. And Williams has just made a
journey to St. Petersburg on this business, and the plan
hastens forward to its realization, for Williams has received
the highest encouragement from the Holy Senate of the
Russian Church, both at St. Petersburg and Moscow, and
also from the Armenians in Tiflis. Wolff has done.

FINIS.

APPENDIX.

Many say that Wolff seems not to believe that the Church
of Borne is a corrupt Church. Wolff here decidedly pleads
guilty. He does not believe the Roman Catholic Apostolic
Church to be a corrupt Church. The Roman Catholic Apos
tolic Church is a most mighty and vast ocean, in which one
encounters most beautiful phenomena, but also dreadful and
dangerous monsters. The beautiful phenomena are the
Martyrs, Confessors, Fathers, Doctors, and Holy Hermits
and Missionaries — Mighty Philosophers among the Clergy
and Laity of that Church ; Holy women — among Nuns and
married women ; Holy persons — among the nobility, beggars,
and servants ; magnificent colleges, churches, monasteries,
houses for the sick, orphans, and widows. The dreadful
monsters are Inquisition — frequent cases, like those of Mor-
tara ; Infidelity among Monks — especially among the Bene
dictines, Cistercians, and Premonstratensians in Austria,
Bohemia, and Moravia ; the too great stress they lay in
Rome, and the too great tenacity of the Court of Rome, in
attempting to uphold the whole system of the Middle Ages,
with regard to the temporal power of the Roman Pontiff.
But, at the same time, Wolff never could see the justice of
depriving the Popes of their patrimony. It is said that Peter
had not got it — the simple reason was that nobody gave to him
such riches — Peter certainly would have taken it and done all
the good he could with it, if Augustus would have given to
him rich endowments. He soon would have thrown away his
net, and built a beautiful Cathedral in Rome. Nor does
Wolff see the arrogance of the Pontiffs, in excommunicating
Emperors. Ambassadors of Christ ought to make no differ
ence between kings and the peasant in the cottage. " Thou
art the Man !"

God be thanked that the reconstruction of Christianity, as
proposed by the writers of Essays and Reviews, has received
the disapprobation of the Bishops, and of the majority of the
clergy ; for that system of the Essayists", which was taught

R K

604 Appendix.

universally in Germany fifty years ago, induced Wolff to
enter the Roman Catholic Church, and God be praised that
he found the Church of England free from those sentiments :
a Church not founded on Abp. Laud — as some of the Essay
ists accuse her of — but upon the principles taught in the
Catholic Church of all ages. But should the Church of Eng
land, which may God prevent, ever approve of such a recon
struction of Christianity, we must stand aloof from her, and
declare ourselves members of the Catholic Church which holds
the faith of the Holy Martyrs and Confessors, which exists
among the Roman Catholics, Greeks, and Armenians, and all
those who are faithful followers of Christ ; whilst at the same
time Wolff would avoid those shoals which are found in that
Church, and which he has described in this last volume. The
best measure to be adopted would be to petition Her Majesty
to express in Council her decided disapprobation of the senti
ments of the Essays and Reviews, in her capacity of Defender
of the Faith ! But Wolff candidly confesses that he doubts
whether Convocation has the power of a Synod \ And, besides
that, the writers of those Essays ought to be heard before
they are legally condemned. In short, the Church of England
ought to employ pious, holy, and learned theologians, who
may refute their errors by sound arguments, and show to
the writers of the Essays the unreasonableness of their pro
posal to reconcile Revelation with the systems of the philo
sophers and geologists of the nineteenth century, who are at
variance among themselves. To what philosopher. I ask, do
the Essayists wish the Church should bow I To Jacobi, or to
his deadly enemy Schelling ? — to Bardili, or Fichte ? — to
Storchenau or Hegel ? The attempt made by the Lutherans
to answer Professor Paulus has fully succeeded. Neander,
Hengstenberg, Tholuck, Stahl, have diminished the disciples
in his lecture-room from 600 to 3. The divinity of Christ is
taught again in Berlin and Halle, whilst the Benedictine friars
in Austria and Bohemia, and professors in the Roman Catholic
seminaries of Bohemia, have become disciples of Lessing,
Reimarus, and Strauss, which sentiments have caused almost
the downfall of the Austrian Empire, in spite of all the bulls
and excommunications fulminated against them by the Roman
Pontiffs.

INDEX,

AARAU, Wolff goes to, 35
Abarbanel, 339

Abba Gareema, 494

Georgis compiles Abyssinian

Liturgy, 497

Salama, translator of Abyssinian

Bible, 493

Abbas-Kooli-Khan, Persian Ambassa
dor, 575; protects Wolff, 576; de-
liversletter to Kingof Bokhara, 578;
takes off Wolff, 583 ; writes to Lady
G.Wolff, 584; detects assassins, 587

Abbas-Mirza, Prince-regent of Persia,
222; Wolff's interview with, 223 ;
bis army, 281 ; letter from Colonel
Campbell, 282; conquers Khoras-
san, 299; letters, 302, 330; atten
tion to Wolff, 312; embassage of
Turcomauns, 316; imprisonment of
Muhammad Kerahe Khan, 544

Abbas, Shah, 219

Abbot, defence of Jellalabad, 364

Mrs., at Aleppo, 166 ; after

the earthquake, 171

Abbott, Mr., British Consul at Acre,
137

Abd-Alahd, Jacobite Bishop, 191

Abdallah, Pasha of Acre, 139

Abd-Arrahman, autograph, 298 ; re
ceives Wolff at Mowr, 554

Abd-el-Kadir, his residence, 275

Abdool, the reformer, 546

Abdoolah, Wolff's servant, 553; a
spy, 578; conduct, 583; punished,

Abdul Medjid, Sultan, 248

Abdul -Samut- Khan, villany, 200;
Wolff turns him out, 366 ; the
Goosh-Bekee, 563 ; his account of
Stoddart and Conolly, 569 ; charged
with the murder, 573 ; forces money

from Wolff, 579 ; corrupts Wolff's
servant, 583 ; hires assassins, 586;
his end, 587

Aberdeen, Lord, in office, 525

Abgar, King of Edessa, 133 ; his let
ters to Jesus, 133 note

Aboo-Goosh, the robber, 148; fear
in Jerusalem, 149; the camp, 261

Hannah, Arabic teacher, 264

Kersh, Wolff stays at, 507

Abool-Kaseem, ambassador from Bok
hara, 585 ; sent back, 588

Kaasim, the poet Ferdoosi, 313

and note

Aboo-Mansoor, a Maronite, 267 j vil
lany, 268 ; faithfulness, 269

Mesameer, power, 501

Musleem, Timoor at the tomb

of, 314

Aboona, Abyssinian Archbishop, 492 ;
mistake, 493

Aboo-Sa} d-Behadur-Khan, death,580

Taleb, Muhammad's uncle, 293

Abou-Beker, curse, 307

Abraham, Rabbi of Bucharest, 122 ;
at Jerusalem, 162

, birthplace, 187 > conversion

of his father, 189 ; his brother's de
scendants, 205 ; children by Ketu-
rah, 208 ; Parsee fire-worshipper,
359

, Armenian Bishop, 192, 541

, Jew of Sarakhs, 322

Abu-Bekr, invocation, 145

Abyssinia, Dr. Hemprich, 108 ; Pro
paganda, 113, 145 ; Christians, 474,
492, 493; people with tails, 475;
Wolff's journey, 489 ; wild beasts,
490 ; Qeen of' Sheba, 491 ; Wolff
unable to visit, 512

Achilli gulls English public, 66

606

Index.

Acre, arrival at, 137 ; departure, 139 ;
return, 148

Adam left in Ceylon by Eve, 476;
Abyssinian legend, 493 ; Jewish
legend, 553

, Sir Fred., letter, 432 ; kindness,

451

, W., Missionary at Calcutta, 429

,Rabba of Mandaye, 404; magic,

206; cleverness, 208

Adams, Sir Fred., Ionian Isles, 254

, Major-General, 385 ; conver
sation, 386

,Mr. J. Q.,ex-President,U. S.,

517

Addington, Mr., Secretary to Lord
Aberdeen, 525

Addiscombe, Col. Jacob, 470

Aderbijan in Persia, 223, 543

Adlerfeld, Baron von, repentance,
218; position, 339

Adorni, Abbate, Vogel, 57

Adrianople, 230

Adukhala, 494

Adwah, 489,493; Gobat, 496, 499

Affghanistan, Wolff advised to visit,
272: English invasion, 372; war,
552

Affghans, merchants, 283 ; leper, 286 ;
not the Ten Tribes, 331 , Wolff's
intercourse with, 346: prayer, 358;
garments, 360; history, 364; ori
gin of name, 386 ; Wolff a prophet,
481 ; in Bokhara, 572

Afrasian, built Bokhara, 350; birth
place, 586

Africa, 101

Agabeyk, Timoor's daughter, 579

Agadhangelus, Father, a missionary,
206

Agaws, father of Queen of Sheba, 475

Agha Sakal, 320, 321 ; their power,
322

Sarkees, an Armenian, 201 ;

English agent at Bagdad, 332

Agra, arrival at, 490 ; tomb of Queen
Taaj Mahaul, 410

Ahab/135

Aichinger, Christian, at Adwah, 496,
499

Aintoura, Lewis Way, 179

Aishaan Khoia, Governor of Balkh,
353

Aix-la-Chapelle, Congress of, 81, 93

Akan Adalat, Timoor's motto, 582

Akbar-Khan, English prisoners, 358 ;

message to King of Bokhara, 561

Shah, in Hindoostan, 581

Akalee in Punjaub, 326 ; origin, 370 ;

insolence, 371 ; in Cashmere, 401,

402

Akerblad, Baron von, on prophecy, 62
Akhshehir, death-place of Bayaseed,

277

Akh Beroshim Jews, 336

Akmeem, 176

Aksom, birthplace of Queen of Sheba,
475

" Ala-Bab-Allah," 190

Al-Ammaan, history, 288, 316 ; near
Boostan, 289; in Sarakhs, 318;
Wolff among them, 554

Al-Arish, victory of Napoleon I., 134

Albanian Muhammadan, 116

Albeer-Hud volcano, 505

Albemarle, Earl of, in Bagdad, 201

Albu-berki, builder of New Goa, 467

Aleppie, missionaries at, 457

Aleppo, Burckhardt, 150; Mrs. Abbot,
166 ; Wolff goes to, 168 ; earth
quake, 169 ; destruction, 170 ; Wolff
returns to, 182; martyrs, 597

Alexander the Great, camp at Mowr,
323 ; descendants of his army, 329,
356 ; his journeys, 347 ; rebuilt Bok
hara, 350 5 legend, 366 ; comparison
with Timoor, 580 ; with Sir C. Na
pier, 586

I. of Russia, converted, 35 ;

Lewis Way, 81 ; death, 228

VI., death of Savonarola, 60

Captain, in Bossora, 203

— Mirza, Georgian Prince, 224

Alexandria, Wolff goes to, 107 ; suc
cess among the Jews, 108; Mr.
Berggren, 137 j American mission
aries, 173; later visits, 254, 266,
273; Borrowsky, 283; missions,
273 note; preception, 478, 485;
martyrdom of St. Catherine, 486
Al-Haj-Khaleel-Kamelee, 538
Ali, invocation, 145; marriage, 293;

disappearance, 348; killed, 356
Ali-oolahe, believers in Ali, 222, 479
Alilath, Syrian Venus, 140, 169
Alison, Mrs., at Constantinople, 532
A.li-Ullahi, vide Ali-oolahe
Alkaree, Rabbi More Joseph, 509
Allahabad, Hindoo drownings, 414
Allah Daad, the event of, 553

Index.

607

Allard, Mons., General of Rundjud
Singh, 349 ; letter, 367 ; Wolff's
visit to, 373

Alraalfan Jacob, 191

Almeida, translator of the Portuguese
Bible, 466

Alnataf, Joseph Ben, baptized, 511

St. Alphonsius Maria Liguori, 525

Alster Caserne at Vieuna, 9.

America, 513—518

American Missions, 173, 176 ; Indians,
422, 518 ; Jews, 518

Amharic langnage, 489

Amherst, Lord, and Czoma de Koros,
349

Ammoo, the Ox us, 326, 338

Amsterdam Jews, 84; Wolff lectures
at, 239 ; books from, 461

Anatolia, Bishops of, 274; travelling,
274

Andrewes, Bishop, 85, 395

Angel-worship of the Jews, 145

Angle.sea, Marquis of, 519

Angoroo-Anagra, 276 ; song of shep
herds, 277

Ankhoy, death of Morecroft, 331, 348,
349"

Annan, Rabbi, 154

Anspach, Wolff goes to, 11 ; the Mar
grave, 590

Antichrist not the Pope, 237

Antinomianism in Cambridge, 89

Antioch,Wolff goes to, 166 ; destroyed,
170; Patriarch of, 458

Antiochia Marochiana,49 ; Mowr, 323

Antoninus compared with Timoor, 581

Anzairees on Mount Lebanon, 140,
271 ; at Juseea, 169; in the earth
quake, 170

Apostolic succession, Jacobites, 197;
maintained in the East, 514

Aquinas, Thomas, 84 ; Catena of, 395

Arabs, sent to England, 121 ; quarrel
with monks, 124, 126; prisoners,
127; respect for the Jews, 132; in
Orpha, 187 ; attempted conversion,
203; shepherds song, 276; account
of Affghans, 364 ; Wolff preaches
to, 459 ; the tribe Kahtan, 474, 476 ;
Sheikhs at Jiddah,477; Christians,
485, 507; from Yemen, 498; of
tribe of Hobab, 501 ; from Hatra-
mawt, 505 ; profanity, 260 ; acute-
ness, 442

Arabia Felix, missionaries, 175

Arabian Nights, 140 ; Haroun al Ras-
chid, 201

Aran, tribe of, 507

Ararat, Mount, resting-place of the
Ark, 225, 539

Arbeel, anciently Arbela, 199

Arhab B'nee, Rechabites, 196, 501

Arians, 70, 220

Arimathea, now Ramlah, 148

Arjoon-Gorro of the Sikhs, 374

Arkiko, near Massowah, 475

Armand, Mons., 36

Armenians, the children of Hay k, 133 ;
colleges in England, 146, 275, 430 ;
monastery at Ramlah, 148 ; at Je
rusalem, 150; at Orpha, 187, 189;
Bishop at Mardeen, 192; ladies,
208; in Julfa, 219; conversion of,
225; inCabul, 362

Arnold, Col., at Sobathoo, 383

Arootyoon at Sheeraz, 209

Arratoon Kaloos, founded college at
Calcutta, 430

Arslan Khan, 572

Artabanes, 205

Aschaffenberg, 26

Ashkenaz, Germany, 154, 355

Ashkenazim party in Jerusalem, 153,
156

Ashkelon, ruins of, 522

Ashley, origin of name, 341

Ashmeday, apostate angel, 217, 218

Asmara in Abyssinia, 491

Asaad-Oollah-Beyk, Governor of Bur-
chund, 292 ; takes Wolff prisoner,
294; interview with,295; release,298

Assad Akhia, 137

Assad-Yakooh-Khayatt takes refuge
with Wolff, 255

Assaff-Ooddawla, Governor of Me
shed, 553 ; sends Marmee with
Wolff, 557; transmits letter from
King of Persia, 577 ; orders execu
tion of Abdoolah, 586

Assassin, origin of the name, 297

Assea, mountain of, 520

Asshur, son of Rabbi Wolff, 1

Assuan, 176

Assyria, conversion of, 197

Ast, Dr., of Landshut, 25

Astaara, near Tabreez, 280—283

Athanasius, Bishop, at High Hoyland,
5.21

Athens, Armenian Youths at, 225;
siege of, 228

608

Index.

Athos, Mount, monastery of, 267
Atonement, day of, 338
Attalia, now Sataliah, 274
Attila, battlefields of, 347
Attock, 347 ; arrival in 366
Augustine, St., 68, 85 ; on predesti
nation, 48 ; on the Psalms, 395 ;

monastery at Goa, 464 ; on com

inanity of goods, 465
Augustinus, Jansenius' book, 248
Aurora, 52
Austria, hatred of, at Rome, 49 ; Wolff

travels through, 72; Captain in

Navy of, 185

Averoes, Arabian philosopher, 3
Avitabile, General, 223 ; visit to, 371 \

history, 372
Awajik, 543
Awaz of Sarakhs, 322 ; to Bokhara,

328, 329
Axum, 497

BAAB-ALASTRAAN gate of
Uzal, 510

Shaub gate of Sanaa, 508

• Shem, 159

Baabur, Emperor, tomb of, 262
Baba-Betee-Sabeh-Singh, 380
— — Nanak in Punjaub, 370
Baber Shah, Timoor's successor, 581
Babel-Mandeb, channel of, 505
Babylon, Yezeedi at, 194
Badcle, 382

Bagdad, Jews from, 154 ; French con
sul at, 166 ; Dervish from, 168, 186,
193, 201, 332, 506; attacked by
Ali Mirza, 223; correspondence,
the learned, at, 481
Baherah, the monk, 294
Bahman Mirza, Prince, 543
Bahnmayer, Professor, 35
Bailey, Lieut. John, R.N., 91
Baillie, D., meets Wolff at Turin, 42 ;
calls on Wolff at Rome, 52, 61 ;
Wolff dines with, 66

Missionary, 458

Bakhtshe-Seray, 81, 154, 228
Balbees, camp of, 132
Balkb, ancient city, 289; Halah,338;
history, 352 ; Jews in, 369 ; Ameer
Hussein at, 581
Balkhwee, 348, 352, 355
Baltimore, 517

Bambuktshee, wealthy Armenians,
279

Bancoorah, 424

Bannister, Mr., 450

Banyan Merchants, 347, 509

Baptism, Wolff's views on, 184 ; of
Armenians, 225, 492; Simeons'
views on, 238; of Jews at Bokhara,
350 ; of Hindoos, 416 ; illustration
of, 585

Baptists Service, 79

Barrakah, Tatar Dervish, 582

Barber, Mr , 55

Bardili, writings of, 15, 122

Baring, Sir Thomas, President of
Jews Society, 89; invites Wolff,
484 ; Wolff visits, 485 ; MSS. sent,
to, 506, 510; appeal to, 516; at
Jews' Society meeting, 599

Barker, J., British consul at Aleppo,
166 ; receives Wolff, 167, 168, 184 ;
wonderful escape, 170

• , Consul-general at Alexan
dria, 274

Barnes, Sir E., commander-in-chief in
India, 385, 405, 427; kindness, 523

• , Sir J., commander at Poonah,

468

Barnard, Rev. W., Vicar of Alveston,
34

Baronius, 220

Baruck Zeeye, 361

Bashkala, Jews at, 224

Basle, infant seminary at, 36; mis
sionary from, 205

Bavaria, Jews in, 2, 73

, King of, concordat with the

Pope, 50, 73

, crown prince, visits Wolff, 58

Bayard, Dr., 513, 515

Bayaseed conquered by Timoor, 276,
582; takes Tata Sultan, 546

, city of, 279, 540

Bayboot, 535

Bay ford, Dr. A., 91 ; Wolff writes to,
123, 124, 147, 237; one of Wolff's
patrons, 482, 516, 525, 598

Beard, Wolff's, 373, 379, 588

Bechofer, letter from, 239

Becker calls on Wolff at Rome, 56

Beder, Peter de, Dutch general, 461

Bedouins, see Arabs

Bedn-deen, Moolah, 335, 342

Behemoth of Scripture, 349

Behenan, son of Senacherib, 197

Index.

609

Beit Alfake, 507

Belaspoor, 391

Belgaum, 468

Belila, David, Jew of Cochin, 460

Bell, Captain, 385

Bellarmine Cardinal, 78, 144, 463

Bel lino, secretary to Mr. Rich, 202

Belsham, 430

Benares, La Roche goes to, 83 ; Wolff
visits, 413 ; Church Missionary
Society at, 414; College, 416

" " steamer, 474, 476

Ben Aruz, conversation with, 97

Benedictine Monastery at Leibach,
70 5 at Kremsmunster, 72 ; at Lam-
bach, 72 ; at Klattan, 467

Benjamin, treatment by Joseph, 333 ;
descendants, 364

Benson, Col., 386

< — , master of the temple, 90

Bentinck, Lord W., 323, 371, 388 ;
Wolff's letters to, 357, 426 ; letters
from, 367, 383, 400; afraid of
Wolff's zeal, 368; Wolff's opinion
of, 375; Wolff's visit to, 384; cha
racter, 390, 483 ; abolishes suttee,
394; Wolff takes leave of, 431;
kindness, 523

Berggren, Mr., a Swde, 137

Bergheim, Baron, 36; Wolff visits, 37

Berkeley, Bishop, his views, 413

Berlas, Tribe of, 580

Berlin, 84

Bernadotte, King of Sweden, 138

Bernard, St., writings of, 84; holi
ness, 90; life, 112 note; favour
able to Jews, 146, 271, 512 ; visions,
381 ; commentary, 395 ; Litany,
465

Serset, Father, 75

Bessarion, Cardinal, birth place of.
534

Best, Rev., at Mocha, 511

Bethlehem, visit to, 164, 165

Bethune, Sir H., 223

Bexley, Lord, on Jews' Society Com
mittee, 599

Beyront, 138, 254

Beyt Egzie and Ghinghis at Axum,
4J7

Bhowanee, Hindoo goddess, 433

B'hesa, Abyssinian village, 495

Bible Society, 86, 101, 181 ; defence,
394, 480, 482

, Trinitarian, 182

Biedermann, student at Soleure, 13

Bilderdick, the poet, 84

Bimod Mead, 213

Bindachul, temple at, 433

Bird, Rev. Chaist, Rector of High
Hoyland, 520, 523

Biri, 186

Blacas, Count, 49

Blair, Mr., at Trichinopoly, 452

Blois, Bishop of, 134

Biucher visits Count Stolberg, 28

Blumhardt, Dr., 36, 37

Bode, the traveller, 204

Bolime, Jacob, mysticism, 58, 76>
"Mysteriutn Magnum," 117; fol
lowers of, 226

Boileau, 410

Boilus, 460

Bokhara, Wolff determines to visit,
272 ; sets out, 273 ; state of, 284 ;
Wolff's object in going to, 290;
slavery at, 286 ; routes to, 291, 299 ;
distance from England, 296 ; Wolff
sent by Abbas Mirza, 316; freed
slaves, 325; Jews of, 326; Mu-
hammadanism, 327; arrival at, 328 ;
stay, 328—350; King of, 317;
rightful king, 325; Col. Hawtrey
in, 414; notes of Wolff's Journey
to, 478; relations with England,
484; Dervishes from, 499; Wolff
determines on second journey to,
521, 523 ; object of second journey,
525, 531 ; letters of instruction,
532 ; account of the murder in, 555,
569 ; Wolff's arrival in, 558 ; posi-
sitiou of, &c., 572; Wolff's impri
sonment at, 574; Wolff's general
letter from, 577 ; escape from, 583 ;
journey home from, 586: the king's
ambassador, 585, 588

Bokhti, Swedish consul at Alexandria,
118

Bologna, 65; Wolff taken to, 66;
leaves, 69

Bombay, 137, 202, 208, 427 ; Wolff
goes to, 468, 470 ; Jews at, 471 ;
Wolff's second visit, 512

Bonelli in Collegio Romano, 48

Bonham, Mr., British Consul at Ta-
breez, 543

Boostan, 289, 290

Boot-Bamiam, Lady Sale imprisoned
at, 358

Bopp, Dr., visits Wolff at Cambridge.
82

Borahs from Sorrat, 477

610

Index.

Borasgon, 209

Bornou, 101

Borro, Mount, 507

Borrows, Mr., 254

Borrowsky, account of, 282, 283;

treatment of Wolff, 310; position

and quarrel, 31 1 ; Russian spy, 426;

his story, 427
Bossert at Tubingen, 34
Bossora, 201, 206, 294 ; Wolff resides

in, 208; Muhammadan from, 474;

Col. Taylor's kindness, 522; the

school, 599
Bossuet, his system, 45; opinion of

M. de la Motte Guyon, 77 ; history

of the Church, by, 466, 503
Boswell, grandson of the biographer,

424

Botta, Mons., 486, 511
Bottiger, superintendent-general, 229
Boulak, College at, 121
Boulogne, 203
Bourdaloue, 144, 503
Bourne, Dissenting missionary, 450
Bowman, 419
Brabeck, Countess von, 27
Bramah identical with Abiaham, 189
Brandis visits Wolff at Rome, 61
Brant, British consul at Trebizoucl,

279 ; at Erzroom, 537, 539, 589
Brazen serpent, 145
Brentano at Frankfort, 26
Breslau, Proffessor at, 110
Bretzfeld, residence of Isaac Lipcho-

witz, 1

Briefer, Jacob, Wolff's pupil, 12
British Museum, 116
Brodie, Sir B., operates on Wolff, 592
Broosa, Hannibal's death-place, 230,

275

Brooke, Judge, death of, 414
Brown, Capt., death, 283, 289

, Mrs., at He Brewers, 601

, Mr., 450

Bruce, Mr., 208

, collector, 448

, the traveller, 474

Bruges, Wolff visits, 525, 526
Bryant, Sir Jer., and Lady, 382, 391,

412 ; kindness, 523
Buchanan, Claudius, 87; "Researches

of," 101 ; account of Goaby, 465

, Andrew, 125

Bucharest, Jewish Rabbis from, 122
Buchols at Frankfort, 26

Buddhists of Thibet, 194, 199; in

Cashmere, 403
Buldur, 274

Bulgaria, Jew from, 121
Bull, Bishop, the works of, 85
Bulus, 219; Paul, 507
Bundelcund, the Thugs of, 443
Bunsen calls on Wolff at Rome, 56,

61 ; Wolff corresponds with, 64

note; met Wolff in Rome, 65
Burchardt, Muhammad Ali's opinion

of, 120 ; report of, at Aleppo, 183
— , his nephew, 151

Burchund, 291, 292, 294, 296, 299,
544

Burdwan, 424

Burg, Gilmer van, 461

Burgess, Bishop, of St. David's, 81

Barnes, Sir A., 222, 359, 360 ; warn
ing, 365 ; kindness to Wolff, 523,
563; in Bokhara, 565, 570

, Dr. James, 476, 478

Burning bush, scene of the, 123

Busheer-Sheikh, 140

Bushir, Prince, 206

Bushire, 201, 208; Borrowsky at,
282, 478 ; kindness of Col. Staimes
at, 522

Bussorah, see Bossora

Butcher, Capt., at Connamore, 463

Butler, Bishop, the works of, 85

Buxar, 418, 420

Buyukdere, 532

Byrne, Captain, 384

Byron, Lord, 122; conversations with
Dr. Kennedy, 251

B , Lord, 125

CABALA, birthplace of Muhanf-
mad AH, 120

, science of, 156

Cabul, 330, 348; Jews at, 362;

Wolff's stay in, 364 ; disaster of,

414, 556, 561, 569
Cacciapiati, Cardinal, letters for, 41
Cadell, Col., at Madras, 450; pays

Wolff's expenses, 451
Cadi of Jerusalem, 176 ; 263
Cadiz, 242
Cadogan, Col., at Travancore, 457

, Earl, 519

Caheirah-Almesh, name of Cairo, 116
Caiaphas, 199
Caifa, Consul of, 136

Index.

611

Cairo, Consul-General of, 107 ; Malta
near, 109; journey to, 115 ; arrival
at, 116 ; Carne and Clarke at, 121 ;
return to, 128; departure from, 131,
152; later visit, 1/3; fever at,
177; illness at, 255, 523; Church
Missionary Society, 482; plague,490

Cajetanus, Father A., at Goa, 464
Calais, 78

Calcutta, Bp. of, at Church Missi
onary Meeting, 87; letter of, 425

, Armenian from, 152, 216 ;

Czoma de Koros at, 349 ; death of
Czoma de Koros at, 350, 390;
Wolff in, 425—430

Caledonia, derived from Chaldsea, 446

Calhoun at Smyrna, 529

Calicut, Mr. Clementson at, 459;
Wolff preaches at, 463

Calisthenes, death of, 580

Calmuc in Bokhara, 559; call on
Wolff, 579

Calthorpe, Lord, at Jews' Society
Meeting, 598

Calvert, Mr., Commissioner at Erz-
room, 537

Calvin, John, a persecutor, 146

Calvinism, 61, 63 ; in Cambridge, 89

Cambridge, 48; Wolff's residence in,
82, 85; survey of, 89; compared
with German Universities, 90

Camel travelling, 258

Campbell, British Consul for Egypt,
265; in Persia, 274, 280

Can ay a, incarnation of Khrishna, 386

Cancellieri's " Biographies," &c., 47

Candace, Queen, 495

Candour of Wolff, 427

Canning, George, 272

, Sir Stratford, Wolff intro
duced to, 230 ; message to the Sul
tan from, 247 ; rescues converted
Jews, 479 ; on India, 484 ; instruc
tions from Lord Aberdeen, 526 ;
Wolff's visit to, 530, 590

Canoobeen, Maronites at, 140

Cant, disapproval of, 549

Canterbury, Archbishop of, 132

Capo d'lstria, Chancellor of Russia,
227

Capuchin Friars, at Damascus, 180

Carabagh, province of, 226

Carascosa, General, at Malta, 107

Caravans, through Bokhara, 568 ;
dangers of, 587

Carey, Dr., at Serampore, 430

Carl Schalch, at Buxar, 420

Carlyle on Hero-worship, 146

Carmel, Mr., 137; Lady H. Stan
hope at, 167

Carnak, 130, 176

Carne, Mr., at Cairo, 121 ; journeys
with Wolff, 122 ; " Letters from the
East," 126; at Acrp, 139; Mar
riage of, 140; at Jerusalem, 150;
opinion of Wolff, 151 note

Carnegie, Lady, 172, 255

Carr, Bp., sends bibles, 286 ; advice,
471 ; a "saint," 473

Carthosa, Jews' king at Gibraltar, 93

Casamajor, Judge, 431

Cashmere, Solomon carried to, 217;
merchants from, 347; fairies in, 383 ;
dancing girls of, 389 ; Wolff has
leave to visit, 390 ; migrations from,
396 ; \Volff 's residence in, 399—
404 ; missionaries, 480

Caspar Royko, Bp , 14

Castiel, Samuel, of Cochin, 460; re
nown of, 461

Caswin, Wolff at, 222, 547

Cataract, the second, of the Nile, 130

Catharine, St., Monastery of, 121 —
124; Martyrdom, 486

-, Hall, at Cambridge, 89

Catharine, Empress, 228
Catharina, near Salonica, 504
Caucasus, Mount, Fever at, 522
Cavasses, escorts, 543
"awnpore, 411, 413

aviglia, Captain, 116, 117; magic,

118; Borrowsky, 283
Cayen, desert of, 291
" elibacy, 378
Cephalonia, arrival at, 249; Lord

Byron, 251 ; Sir C. Napier, 523
Cerf-Beer, a Jew at Cairo, 131
Derinthus, Muhammad his disciple,

220 ; errors of, 237
Ceylon, Adam left in, 476
Chahaar-Choo, frontier of Bokhara,

326, 557
Chaldeans, 129, 205 ; Christians, 224,

457 ; Caledonians, 446 ; religion

of, 547
Chalmers, Dr., Wolff reads the works

of, 85 ; opinion of Irving, 233
^banning the Unitarian, 430
Chapman, Dr., at Newark, U. S.,

517

5 S

612

Index.

Charneaud, British Consul at Sa-
lonica, 270

Chas^eaud, British Consul at Cabala,
120 ; at Salon ica, 270

Chatham, Lord, 93

Chelsea, lecture at, 519

Cherson, Jews at, 228

Cherubim, worship of, 145

Chesney, Col., from Bombay, 282

Chessy, at Paris, 597

China, Jesuits in, 145 ; immigration
of Jews, 340

Chinese Colleges at Naples, 60

Tartary, Jews of, 347

Chinsurah, 424

Chodzko, Secretary to Russian Em-
bassage, 281, 282

Cholera, attacks of, 448 ; at Aclwah,
490

Cliosdow, Secretary to Russian Em-
bassage, 281, 282

Christians, of the East, 108, 479 ; of
Anatolia, 175; in Ganga, 114
note; Osbecks, 347; defence of,
597

Christopher, Father,prior of M61kh,10

Churchill, General, letter from, 367,
412; Wolff dines with, 389; kind
ness, 523

Church Missionary Society, send out
La Roche, 83: Meeting, 87; at
Benares, 414; treatment of Rhenius,
453, 456 ; sends to Cairo, 482

Cicero, 129

Circassians, 227, 228

Cittorio, Mount, Monastery of, 60

Clairvoyant, 212

Clare, Lord, Governor of Bombay,
468, 470

Clarendon, Lord, 519

Clapperton, 101

Clarke, Dr. Adam, 121 ; commentary
of, 395, 397

, Mr., at Cairo, 121 ; travels

with Wolff, 122; fight with Arabs,
125; at Acre, 139

Claudius, of Germany, on Miracles, 77

Clayton West, Rector of, 524

Clementson, Mr., letter from, 459

Clerk, Sir G., 391, 392

Clician, Captain, 432

Clitus, death of, 580

Clulow, Mr., at Madras, 450, 451

Cobbett's " History of the Reforma
tion," 466

Cochanes, Nestorians at, 225

Cochin, 451 ; Wolff's visit to, 458—
463: Jews in, 459, 461 5 attack of
the Dutch, 461

Cochan, religion in, 315

Codex diplomaticus, 40

Coffin, servant of Lord Mount-Norris,
474, 475

Cohen, Moses Lazarus, Wolff's cou
sin, 7

, Jew at Gibraltar, 97

, Malta, 103

, from Bokhara, 568

, Capt. Moore's feigned name,

447

Coleridge, 187, 272

Colleges, in Bokhara, 344, 571 ; in
Benares, 416; in Calcutta, 430;
for Easterns in England, 594, 601

Collegio Romano, Wolff enters, 46;
lectures, 48, 50; system in, 53;
Raumer visits Wolff in, 145 ; Re
miniscences of, 550

Collins, Eli, at High Hoyland, 524

Colvin, Mr., his order, 414

Combacanum, 452, 464

Commentaries, 395

Concordat, between King of Bavaria
and the Pope, 50, 73

Cnngleton, Lord, at Mardeen, 193;
Lady, 208

Congreve, Mr., 457

Conn a more, 463

Conolly, Arthur, at Cawnpore, 411,
413 ; imprisonment of, 521, 523 ;
Wolff determines to search for, 525 ;
certainty of death of, 548, 554 ; ac
count of the murder, 556,569 ; ack
nowledgment of the murder, 561,
585 ; place of execution, 565 ; date
of death, 568; the real murderer,
200, 366, 573; robes of honour
of, 588

, brother of Arthur, 451

Const an tin us, Emperor, compared with
Timoor, 581

, Georgius, 529, 173

,268

Constantinople, 138, 140, 151, 230,
529

Consalvi, Cardinal, 17: Wolff intro
duced to, 46; words to Bishop
Shawris, 224

Conybeare, 89

Cooper. Dr., at Ramahpatam, 449,450

Index.

613

Copernicus, 221, 237

Coplestone, Bp. of Llandaff, 196, note

Copley, origin of the name, 342

Copts, 121; in Thebes, 176; Aff-
ghans, 331

Coraite Jews, 81, 92, 154, 155, 204,
210, 228

Cormick, Dr., at Tabreez, 222, 223

Cornelius a Lapide, Commentary of
395

Corregio, as a boy, 85

Corrie, Bp. of Madras, 425

, Master of Jesus College, Cam
bridge, 597

Corsica, exiles to, 45

Cossacks visit Wolff, 347 ; from Em
peror of Russia, 573

Cosseir, 478

Costa, Rheuben, 182

Couperey, Bp. at Bagdad, 202

Court, Mons-, 223

" Court of Dahomey," author of, 205

Court Martial, Wolff president of,
312

Covetousness of Easterns, 293

Crabbe, the benefactor of Gipsies,
518, 591

Cradock, Hon. Hobart, 178; kind
ness, 522

Craigie, Mrs. Col., 424, 431 ; kind
ness, 523

Cramer, Col, defends Wolff, 464

Cranganore, 460; Rajah of, 461

Crawford, of King's College, Cam
bridge, 87

Creutzer, the writer, 12

Crimea, Lewis Way in, 81 ; Jews of,
92, 154; Haxthausen's "Travels
in," 155 ; Wolff travels in, 212— 228

Croscombe, Wesleyan Missionary, 91

Crusaders, 189

Cuddalore, 452

Gumming, Mrs., at Benares, 419

Cunningham, at the Albury Confer
ence, 234

Curse, the power of a father's, 537

Curzon, R., "Monasteries," 268;
commissioner at Erzroom, 538

Cushan, the tents of, 510

Cuthites, 203

Cuthamara, 303

Cyprian, St , Exposition of the Lord's
Prayer, 595

Cyprus, 172, 255, 266; letter from
Bishops of, 257 ; children sent to

England from, 504; Archbishop

of, 597

Cyrus, example of, 81
Czoma de K6ros,Hungarian traveller,

349 ; Wolff's correspondence with,

350

DA COSTA, Uriel, conversion to
Judaism, 83; suicide, 84
, Isaac, conversion to Christi
anity, 84, 184

Dagon, worship of, 356

Dajla, the river Tigris, 202

Dalak, Christians of, 475

Dalberg, Baron von, Archbishop of
Ratisbon, 25 ; makes Wolff an al
lowance, 35

Dalhousie, Lord, protects Moolah
Mashiakh, 547

Dalton, missionary of Jews' Society,
482

Damascus, 178, 191 ; Wolff goes to,
180; Argument at, 182; Pashah
of, 149

Damghan, one of the three most an
cient cities, 289

Damiani, British Consul at Jaffa, 134,
148, 265

Damiat, 173, 255

Dan, tribe of, in Hawtramawt, 508

Danadeea, sect of Yezeedi, 199

Daniel, his belief, 129, 130 ; burial-
place, 200 ; his position, 339

Daniele, Armenian priest, 146

Dante, 107, 594

Daood Pasha, 194

Captaan, 471

Moolah, in Torbad Hydareea,

303, 306

Khan, minister at Teheran, 220

Daoodee, in Caswin,222

Daragass, Hazarah tribe at, 554

Dar-Attowashe, palace of the Imaum,
509

Dastar-Khan-jee, 330, 570

David, Psalms of, 134

David's, St., Bishop of, 81

David, Rabbi, Wolff's father, 1 ; re
movals of, 2; account of Jesus, 4;
fears of Wolff's conversion, 6; mo
del letters, 8

, Makardeetch-David, reconcili
ation of, 215

Davis, Mr., death in a caravan, 587

614

Index.

Dawson, Jevane, conversion of, 452

Dealtry, Bishop of Madras, 425, 429

Debora Bezeym, Monastery of, 492

Debra Da moo, 99

Deftera, Gualoo, 97

Degela, Signer, lawyer to the Inqui
sition, 65

Degree of LL.D., 520

Dehan Singh, minister to Sheer Singh
372

Deh-Moolah, 289

Deiralsafran, monastery of, 191

Delhi, Mosul empire in, 370 ; Wolff
visits, 406

Baba, in Armenia, 541

Demetrios Pisidia, Bp. of Attalia,274

Demoniacal possessions, 259

Dendyra, ruins of, 130, 176

Denison, Archdeacon, Wolff's friend
ship with, 79, 592, 551 ; agreement
with Simeon, 238; robe given to,
585; treasurer for He Brewers
church, 601

Dens, Father, 78

Derche, Mons , prophecy to, 169

Dervish, song of, 168; sells a map of
Mecca, 176; the prophets, 203,
326; account of the class, 297; at
Toorshesh, 300 ; the Prince of Bok
hara, 325; in Confoodab, 500; at
Beit Alfake, 507; at Kob, 536;
dancing, 554 ; the two gods of. 556

De Sacy, translator of the Bible, 165

Desert, 132, 259

Despul, residence of Sabeans, 206

Dessau, Duke, marriage of, 599

Devaux, French physician, 223, 502,
512

Diadeen, 541

Dickenson, Rev. A., New York, 513

Diebitsch, Russian General, 228

Diesbach, Baron, of Frybourg, 420

Digeon, a scoundrel, 186, 189—191,
201 ; dismissal, 202

Dil-Assa-Khan, a Marwee, 557, 565

Dillon, Count, Wolff writes to, 33

Dinapore, 421

Diogenes, birthplace of, 533

Dioscorus, followers of, 457

Disraeli, B., his assertion right, 342 ;
letter from, 513

Dixon, Mr.,Commissioner at Erzroom,
537

Doane, Bishop of New Jersey, 39,
515; ordains Wolff, 517

Dobbs, Mr., in Madras, 450
Doctrines, divisions of, 143 note
Dodaim, 135

Dodsworth, 50; at the Albury Con
ference, 234; signature of under
taking, 238

Dolorosis, Jos. A., officer of the In
quisition, 465

Dombrowsky, the philologist, 15
Domne, a sect in Salonica, 271

Don, Sir G., 245

Dooab, the district of, 356, 523

Doost-Muhammad-Khan, 359 ; inter
view with, 361; brother of, 364;
son of, 561

Dornford, Mrs., at Cambridge, 82, 89 ;
advice, 86

, Joseph, 86, 87

Douglas, Lord (Hallyburton), 61

Douglas, Judge, 422

Dover, 78

Doyle, Bishop, 232

Dragano, pupil in Propaganda, 63

Dresden, 218

Drew, dissenting missionary, in Ma
dras, 450

Dromore, Bishop of, ordained Wolff
priest, 520

Drummond, H., 81, 116, 125, 152,
172, 237, 516, 598 ; visits Wolff at
Rome, 61 ; his words, 63 ; letter
from, 76, 88, 284, 520 ; Wolff comes
to, 78; takes Wolff about, 79;
introduces Wolff, 80 ; takes up
Cleardo Naudi, 101 ; sends for
Wolff, 232; letters to, 123, 124,
147, 539; sends out Burchardt,
150 ; one of Wolff's patrons, 482 ;
opinion of Wolff, 520 ; Wolff visits,
102, 234, 525

Druses, the religion of, 140

Dublin, arrival in, 231 ; speech in,
232 ; ignorant clergyman in, 352 ;
University, 520

Dubois, Messrs., French officers in
Oude, 412

Du Burgh, missionary of Propaganda,
55

Duel at Simlah, 386

Duff; Dr., in Calcutta, 425

Dumreicher, Mr., at Alexandria,
175

Duncan, Mrs., death of, 411

, Mr., Governor of Bombay, 41 6

Dussap, French physician at Cairo,256

Index.

615

Diisselthal, mother and sister of, 242
Dutch, persecutors, 146 ; conquer Co
chin, 460

Dwight, Mr., visits Nestorians, 479 n
Dyce, Sombre, 405

EASTERN LADIES, description
of, 108

Earthquake at Aleppo, 170, 184 ; at
Sheeraz, 210

East India Company, conduct of, 483

Ebermannstadt, 1

Eber, well of, 505

Eckartshausen, Baron von, 590

Edinburgh, 81, 182, 449; Wolff
preaches in, 420

Edessa, 133 ; other names of, 187

Edom, name for Christendom, 347

Eagherelte Baalee Hayam, 4

Eelkhan, dynasty of, 582

Eflfendi, Hussein, with Wolff, 502;
governor of Hodeydah, 512

, Muhammad (G. B. English),

115

•, Osman Nureedin, sent to
England, 121

" Eglise National," 77

Egypt, Jews of, 108 ; Sir G. Wilkin
son in, 117; Muhammad Ali, 121 ;
Pacha of, 128 ; Upper, 173 ; Euro
peans in, 486; plague in 490

Egina, 247

Eichorn's Commentary, 116

Einsiedlen, monastery of Sta. Maria,
12,72

Elam, children of 591

Eliad or Calmucks, 579

Eliahu, Rabbi, of Wilna, 156

Elias, Jacobite Archbishop, 196

, a dissenter, from Wales, 592

Elijah, Samaritan account of, 135 ; the
challenge of, 137 ; Wolff believed to
be, 516, 517

, high priest, 164

Elijehtebbe, defeat of Mithridates at,
537

Elim, now Tor, 489

Eliyahu, Sopher, in Bokhara, 332, 347

Elizabeth, Queen, a persecutor, 146

Elizabetherithal, colonists of, 26

Ellazar, Rabbi, 161

Ellenborough,Lord,in Ghuznee, 134;
letter of, 578

Elliot, Mr., in Patua, 421

, Mr. W.3 in Madras, 472

Elliott, the Apocalyptic writer, 479
Elphinstone, Admiral, 420

, Mount Stuart, 364

Elwangen, 31

Emaus, Benedictines of, 14

Emmerich, Catherine, in Westphalia,

26
Empaytaz, Mons., with M. de Krude-

ner, 37 ; in Geneva, 77
England, Wolff called to, 76 ; young

men sent to, 121 ; prayer for, 125 ;

Church of, 152; conversion of, 197
English, version of the Bible, 68, 165 ;

in Hindoostan, 375

•, Mr. G. B., a Muhammadan,

115, 116
" Englishman, The," cuts up Wolff,

429
Enoch, the book of, 497

, the city, 352

Enthusiasm, 388

Ephraim, descendants of, 135 ; son of,

157
Ephrem Syrus, 191, 458, 495, 513

, Patriarch of Etsh-Miazin, 226

Episcopus, Boghos, Armenian monk,

153

Erivan, 225

Erlau, Archbishop of, 25
1 Erzroom, 279 ; road to, 534; dispute

in, 537; koolagh at, 539; Wolff

leaves, 540 ; stay in, 589
Eschenmayer, Professor, 33, 122
Espagna, d', Piazza, at Rome, 60
Esther, Queen, 188; her Jewish name,

220
Etcheque, order in Abyssinian Church,

Etsh-Miazin, position of, 225 ; monas
tery of, 514

Eubeschiitz, Jon., 218, 339

Eugenius, Pope, 534

Euphrates, crossing the, 186; meets
the Tigris, 202

Europeans in Egypt, 130 ; revolution
ary, 183

Eusebius' "Ecclesiastical History,"
133, 220

Evans, Mr., Baptist minister, 79

, Captain,

Eve, burial-place of, 476

" Evil Eye," the, 472

Ewald, the missionary, 482

Ezekiel, not acknowledged, 134

Ezra, copy of Pentateuch by, 109;
his letter, 509

616

Index.

FAENZA, 43
Fairies in Cashmere, 383
Faithful, Major, 381
Fakeers near Nadown, 392
"Falasha" Jews, 498
Falk, Job., 11 ; advice, 12
Fancourt, Mrs., rnirac ilous cure of, 76
Farish, Mr. J., deputy Governor of

Bombay, 470, 513

, Rev. H., at Sheffield, 511

Farkhi, Haym, influence of, 139

, Raphael, in Damascus, 181

Farrant, Col , at Erzroom, 589
Fatimah Khatoon, Muhammad's

daughter, 293
Fat-oolah-Shah, King of Persia, 220,

222
Fawkes, Capt, 385, 387 ; information

about Australia, 388; in Sheffield,

429 ; kindness, 523
Feesahat Zioon, 29 ; Tecla Hayma-

not, 495

Fellenberg writes to Wolff, 61
Felix, Col., at Egina, 248; at Cairo,

255; kindness, 523
Fenelon, conversion of, 77 J writings

of, 503
Ferdinand and Isabella expel Jews

from Spain, 153 ; Jewish minister

of, 339

Ferdoosi, 313

Feretti, Count (Pius IX.), 47
Fever, at Jerusalem, 177; at Tiflis,

227 ; at Hodeyah, 512
Feyt, the land of, 493
Fichte, 12, 15, 122, 486
Finlay, Mr., 478
Finucci, Professor, 60
Fischer, Baron von, Archbishop of

Erlau, 25

Fisher, Rev. W., 384, 389, 425
Fisk, American missionary, 173, 175,

388

Fitzwilliam, Earl, 521
Flatt, Professor, at Tubingen, 33, 35
Fleuri's History of the Church, 220
Fontainebleau, Pius VII. at, 45, 51
Forbes, Commander, 205
Forcheim, 1
Francis, St., of Assissi, 53 ; monastery

of, 150

Francesco Fra cures Wolff in Jerusa
lem, 262
Eraser, Major J. W., in Delhi, 406,

441 ; murder of, 418

Frankfort on the Maine, 9, 26

Frederick II. of Prussia, 398

French invasion of Germany, 2 ; in
fluence in Rome, 49

Frere, Hookham, 187, 221, 528 ; ad
vice, 272 ; loan to Wolff, 273, 400 ;
loan repaid, 412 ; receives Wolff,
478 ; one of Wolff's patrons, 482

at Albury Conference, 234

, J. Hartley, 571

Fresnel, in Egypt, 486

Fribourg, 38, 420

Friedrich Baron, 228

Print, Jacob, piety of, 15

Futteh Khan, 381

GAB, intolerance of, 35
Gabay, Rabbi, conversations
with, 92—99
Gabriel, St , monastery of, 494

, Patriarch in Jerusalem, 152

Gagarin, Princess, conversion of, 45
Gaisford, Dr., in Malta, 106 ; death

of, 107

Galanos, a Greek in Benares., 417
Galatia, province of, 276
Galas, the, in Abyssinia, 496, 497 ;

expose their children, 498
Galeffi, Cardinal, 47
Galileo, a heretic, 237
Gallizin, missionary of the Propagan
da, 55

Gandolfi, Apostolic vicar, 141, 144
Gandy, a missionary, 468
Ganga, Christians in, 114 note
Ganganelli, Pope, 19
Ganges, baptism in, 416
Ganzaura, of the Mandaye, 205, 206
Garamans, among the Turcomauns,

288

Gardiner, Mrs., sister of Miss Greaves
76

, Col , visions of, 381, 517

Garibaldi, Russian Consul at Erzroom,

538
Gamier, M., Director of Police, 26

, Lieut , of the " Isis," 246

Gatty, Mrs. A., translation of Stol-
berg by, 30 ; Wolff's amanuensis,
524, 551 ; introduces Wolff to Ten
nyson, 593

Gaudard, Col., at Vevay, 38, 76
Gavazzi gulled English public, 66
Gaza, 134, 152, 260, 522
Gehaan-Deed-Shah, dervish, 343

Index.

617

Geldard at High Hoyland, 524

Genealogy of our Lord, objections to,
469

Geneva, 77

Genhard, Father, Wolff's pupil, 12

Genoa, 42, 52 ; republic of, 279

Georgia, exiled king of, 224; capital
of, 226 ; tombs of kings of, 279

Ger, Rabbi Isaac, 239

Gerizim, Mount, 135

Germany, invaded by the French, 2 ;
<f saints" of, 47 ; universities of,
90; prayer for, 125; religious per
secutions in, 146; colonists from,
226

Gerrard, Dr., in Cabul, 360

Gethin, Mr., in Jerusalem, 150, 151

Ghebra Amlak, Adukhala chief, 494

Gheelan, the dervish of, 546

Gheets, the, 581, 582

Ghengis Kahn, dynasty of, 545

Ghilz-yes, the tribe of, 359

Ghizel-Deesa, 542

Ghoree, 352

Ghuzepoor, 419

Ghuznee, 134, 358

Gibraltar, 89, 242, 528 ; Wesleyans
in, 91 ; Jews in, 92 — 99 ; king of
Jews at, 93 ; prayer for, 125

, Ismael, 176

Gideon, a monk of St. Catherine's, 487

Gill, commentaries of, 395

Gillespie, Mrs., at Ramahpatam, 448

Giorgio, Don, Professor, 40

Gipsies, gratitude of, 518 ; Apostle
of, 591

Girgis, an Abyssinian, 489

Gladstone, W. E., Wolff's acquaint
ance with, 595

Gladwin, Mr., at Cambridge, 86

Gliddon, Mr., U.S. Consul at Alex
andria, 274, 478

Goa, 464, 468; Viceroy of, 466;
letter from friar at, 469

Gobat, Mr., 267, 489,493; at Ad-
wah, 490 ; illness of, 496 ; on the
way home, 499, 500

Goeppingen, 145

Goes, Count de, 70

Goff, Mr,, in Bombay, 513

Gokul, 386

Goldsmid, Mr., 427 ; i« Bombay, 513

Golem, the miracle of the, 156

Gomez, Jew at Malta, 103

Gomorrah, site of, 153

Gondar, Abyssinian Christian from,
474

Goo j rat, 368

Goolij-Muhammad-Kahn, agent of
Abbas-Mirza, 316, 321

Goosh - Bekee of Bokhara, 329 ;
Wolff's interview with, 344 ; letter
from, 353; Hakim Beyk, 562 ; de
cline of influence of, 563 ; execu
tion of, 565

Gordon, Dr., in Edinburgh, 182

, Sir R , in Constantinople,

275 ; letter from, 302

Gorham, 50

Gorno, ruins of, 130, 176 ; Sabeans
at, 206

Goroo, Govende Singh, a fakeer,
370

Goss, a German at Syra, 249

Goethe, meets Wolff in Saxe- Wei
mar, 12; a German "saint," 15,
47, 122, 145, 423, 486

Gozan, 49 ; Oxus, 338, 547

Grant, Asael, American Missionary,
224, 369

Graser, priest at Bamberg, 7

Greaves, Miss, meets Wolff at Lau
sanne, 76

-, Mr., miracle performed by,

76, 77

-, Joseph, 76, 103

Green, Mr., on board the

Lindsay," 478
Gregory Lusaworitsh, 541
- VII., Pope, 49, 59

Hush

Gregoire, Abbe, Bp. of Blois, 134
Greeks, war with, 107* 230 ; monas
tery at Jerusalem, 151 ; Christians
in Nicosia, 172 ; Prince of, 231 ;
priesthood, 248 ; King of, 528 ; of
Nazareth, 600

Greig, Admiral, at Nicolayef, 228
Greswell, E., " Exposition of the

Parables," 595

Groning, Dr., at Bagdad, 209
Gronniet, dialogue with, 104
Grotius, Hugo, 105, 146
Grover, Captain, advanced money to

Wolff, 526

Groves, Mr., at Bagdad, 209
Groundwater on board the " Hugh

Lindsay," 476, 478
Gruntd-Saheb, 373
Guilford, Lord, 134, 248 ; college of,
254

618

Index.

Gulab-Singh, Governor of Cashmere,
399

" Gulistan and Bustan," author of,
210

Gumush-Kane, 534

Gunter, Father, at Soleure, 12

Gustavus Vasa, 138

Gutlirie, death of, 84, 333 ; at Mo-
sam, 331, 348 ; property of, 353

Guyon, M. de la Motte, 36; the fol
lowers of, 77

Guzelli, 190

Guzl-Bash, name of the Persians,
223

"Guzl-Bash," author of, 419

Gyah, 423

HAARLEM, 84 ; Jansenists at,
240

Habor, now Samarcand, 338, 547
Hadasah, Esther's Jewish name, 220
Hadara, servant of Wolff, 489; teaches

Amharic, 496 ; faithfulness, 499
Hadees, traditions of Sheah, 211
Hadoram, 508
Hadshees, fight of, with Rahdars,

216; Wolff travels with one, 286

—290; Wolff considered one, 353
Hadshee-Muhammad-Jarvah, Dervish

at Burchund, 295, 296
Haenigberger, physician to Rundjud

Singh, 374, 384
Haffelin, Baron von, Archbishop of

Elvira, 50

Hafiz, the poet, 15, 210, 297
Hagee, the prime minister of Persia,

584
Hagen, Van der, Professor, 40 ; visits

Wolff at Rome, 145
Haileybury College, 221
Hain, Bishop, at Prague, 14
Haj-Ali, 459
Haji-Ibrahim, brother of Abdul-Sa-

mut-Khan, 577

, Moolah, 570

Hakim-Beyk, Goosh-Bekee of Bok
hara, 330, 562

Halah, now Balkh, 338, 352, 547
Halay, 499

Haldane, R., Wolff travels with, 78
Halkett, Sir Colin, 468
Hall, Robert, Works of, 85, 407;

hints to Wolff, 514
Halle, 2, 9
Hallyburton (Lord Douglas), 61

Hama destroyed by earthquake, 170
Hamazien, Mountain of, 490
Hamdan, 511
Hamilton, Capt. Rohan, 125, 247

, Capt., 201, 522

, Miss, friend of Lady G.

Wolff's, 239
Hammer, J. von, Oriental linguist,

15, 596 ; " The Mines of the East,"

184

Hampden, Dr., 49, 50
Hanigstein, the family of, 339
Hannan, Rabbi, rescues Ishmael, 164
Hannibal, death-place of, 230
Hanoman, the monkey god, 392
Haran, 187, 189, 205
Hardy, Col., on board " Hugh Lind
say," 478

" Hurkaru, the Bengal," 429
Harlan, J., Govenor of Goojrat, 368
Haroun-al-Raschid, of the " Arabian

Nights," 201

Harper, Mr,, Chaplain to E.I.C., 451
Hart, Capt., assists Wolff at Bagdad,

201, 223, 522

Harvey, Dr., the naturalist, 417
Haseedim Jews, 154, 156
Hasheed, tribe of, 507
Hashshasheen, origin of " assassins,"

297
Hassan, worship of, 145

, at Gibraltar, 94

, Sheikh of Bedouins, 126

Keleh, 540

Khan-Coord,robber-chief,305;

treatment of Wolff, 307; punish
ment of, 308

Hastings, Lord, 295

Hatramawt, 459, 473, 505, 508

Havelock, Capt. and Mrs., 407, 409

Hawlt Mountains, 497

Haw trey, Rev. C. S., 79, 80, 598

, Charles, in India, 414

9 Col., 414

Haxthausen, Baron von, plagiarism
of, 155, 204

Hay, Capt., at Simlah, 385, 386

, at Agra, 410

Hayk, children of, 19; Armenians,
133

Haynau, General, resolution of, 260

Hazaarah, the tribe of, 309, 348,356,
554, 559

Hazarmareth, 473

Heber, Bishop, opinion of dancing

Index.

619

girls, 401 ; death-place of, 452 ;
treatment of Rhenius, 456; hymn
by, 349

Hegel, 122

Heidelberg, 12

Helenendorf, colonists of, 226

Hemprich, Dr., the naturalist, 108,
110

Henderson, Dr., examines Wolff, 517

Henri at Mostock, 227

Hengslenberg, Christology of, 396

Henry IV., Emperor, 49

VIII., of England, 142, 146

IV., of France, 142

Henshaw, Bishop, 518

Herat, 285, 291, 581

Herder, 12, 15, 47, 122, 145

Hereford, Bishop of, 49

Herod, Sabean account of, 206

Herz, 35

Heytesbury, Lord, 290

Hiebel, Father, death of, 18

" High and Dry," 15, 89

High Hoyland,* Mar Athanasius at,
192

Hilarion, Bishop, 123, 268

Hill, Rowland, 407

Hindoo-Koosh, 355

Traditions, 113; Sacred book,

370; Paradise, 379,417; school in
Calcutta, 425 ; in Cochin, 462

Hindoostan, English in, 375 ; subdued
by Timoor, 582

Hinnom, valley of, 493

Hirsch, Rabbit 122

Hirshel, Rabbi Solomon, 261

Hit, near Bagdad, 154

Hittites and Hivites, 402, 422, 556

Hobab, children of, 196, 501

Hodeydah, 500, 502; Arabs of, 506;
fever at, 506

Hoffbauer, C. M., 46,413; Wolff
introduced to, 15; party of, in
Vienna, 16; personal appearance
of, 17 ; sermons, 17 ; influence, 71 ;
letter for, 70; good taste, 74; say
ing of, 103; character, 521, 593

Holy Sepulchre, 138

Hook, Dr , on baptism, 238 ; charac
ter of 521 ; Wolff stays with, 524;
friendship with, 593

Hooper, Judge of Madura, 452

Hope, Beresford, acquaintance with,
594

Horace, 52

Horeb, Mount, 121, 123

Horns worn by women, 254

Hornle, 37

<f Horo," name used by Yezeedi, 194

Hosrowa, Jews at, 224

Hoste, Captain, 254

Hovenden, Dr., in Suez, 486

Howden, Lord, 178

Howell, Rev Dr,517

Hue, Mons., 349

" Hugh Lindsay," 476, 478

Huguenot clergy at Lyons, 77

Hulaku-Khaii, battles of, 323, 347;
account of, 545

Hums destroyed by earthquake, 170

Hundes, 350

Hungarians, origin of, 349; noble
man, 427

Hiiper, spy on Wolff at Val-Sainte, 75

Hurrur, King of, 498

Hurry Singh, 378

Huss, J., Slolberg's opinion of, 29;
name of, 152

Hussein, Ameer, death of, 581

Husseyn, worship of, 145

Khan, Governor of Kara-

kool, 326

Effendi, friend of Ibrahim

Pasha, 502

— , servant of Wolff, 553, 558

Hutchinsonians, 237

Hvdar-Shah, King of Bokhara, 325,
327, 339, 358

Hyderabad, 432, 448

Hyena, change to form of, 474

Hyloo, Asmara chief, 491

Hymn of Jews, 154, 155

IBERIA," passengers of the, 526
Ibrahim Pasha, son of Muham
mad Ali, 90, 120

, nephew of Mu
hammad Ali, 502, 506

, Sheikh (Burchardt),

183

Idolatry, 379, 397

[gnatius Loyola, Irv ing's opinion of,
233

1 Father, at Mt. Horeb, 486

He-Brewers, 136, 557, 594, 600

[mage-worship, 145

Imarn Resa, Mosque of, 309 ; death

of, 313

Imaums, the twelve, 213
Imrab," god of the Seema, 356
T T

620

Index.

Independents in Malta, 106

India, 152 ; review of, 483

Indians, North American,, 422; not

the ten tribes, 518
Infallibility of the Pope, 99
Infidelity, 455
Inglis, Sir R, words to Wolff, 144;

at Jews' Society Meeting, 599
Ingratitude rewarded, 271
Inq-iisition, 100, 146 ; in Goa, 464.

467

Iran, what is comprended by, 284
Ireland, 232

Irion, Dr., Missionary of S.P.G., 450
Irving, 232, 233, 282 ; shaves Wolff,

234; death of, 484
, followers of, chapel for, 102;

discipline, 329; in Dinapore, 421 ;

in America, 514; Wolff accused of

being one, 516

Isaac, Rabbi, Ben Solomon, 160, 163
, disciple of Gregory Lusawo-

ritsh, 225

Isaiah, not acknowledged by Sama
ritans, 134; a Dervish, 203,326;

a tory, 589
Ishapoor, 424
Ismael, high priest, 164

— Mirza, at Boostan, 289, 291

Beyk, Prince of Tabreez, 543

Islaam, the Sheikh, 531, 532

Islam, 215

Israel, the ten tribes of, 238, 330,

356, 369

, the Samaritan, 134—136

, Moolah of Torbad-Hydarea,

303, 306

, a Polish Jew, 427

Ispahan, 212; Wolff visits, 217—219
Istria, d', Capo, Chancellor of Russia,

227

Iszhaak, Moolah, in Delhi, 406
Iszhak, Moulvee Muhammad, 425

JACKSON, Capt., on board the
« Hugh Lindsay," 478
Jacobi, persecuting, 146; philosophy

of, 455
Jacobite Christians, 187, 193; at

Mossul, 196; at Karkush, 197; at

Merdeen, 457 5 Bishop in England,

521
Jacob wrestling with the angel, 385

1 of Nisibin, 458, 531

Leeb, Wolff's brother, 2, 6

Jacob, Col. and Mrs., 470

Jacobson, Dr., at Oxford, 596

Jaffa, 134, 137, 148, 165, 265, 522

Jahn, Professor, 15; party of, 16

Jaksh, 193

Jalakha, oasis of, 195

James, St., preaching of, 188, 197

Jansenius, question about, 61 ; pro
positions of, 239, 240

Jansenists, 56, 60, 239; at Haarlem,
240

Japan, Jesuits in, 145; Francis Xa-
vier in, 482

Japhet, descendants of, 154

Jarrett, Professor, at Cambridge, 596

Jars, an opiatic plant, 211

Jebenhausen, cherubim at, 145

Jebusites, 402

Jehaan-Geer, son of Timoor, 579

Penah, King of Oude, 420

Jehoon, i q. Oxus

Jelebee, Samaritan deputy, 136

Jellalabad, defence of, 364

Jelum River in Cashmere, 399

Jemadars of Thugs, 436, 437, 441

Jennings at Palna, 421

Jereboam, 157

Jeremiah not acknowledged by Sa
maritans, 134; lamentation of, 164;
character of, 589

Jeremy, Dr , at Cambridge, 596

Jerome, St., 68; room of, at Bethle
hem, 153, 164 ; translation of Bible,
165

Jerusalem, desire to go to, 76, 87 ;
Spanish convent at, 95 ; holy places
in, 127; journey to, 130, 137, 149,
258—261; Wolff stays in, 150—
165; governor, 177 ; "" Liberata,"
188; parties in, 153; third visit,
261—264; Wolff poisoned at, 261 ;
illness at, 522

Jervis, Capt , 208

Jesr, Pasha, 139

Jesuits, order of, 56, 70, 144 ; monas
tery at Mostuck, 227; in Frybourg,
420

Jette, Wolff's sister, 242

Jews in Bavaria, 1, 2; Episcopal
chapel of, 79 ; in Portsmouth, 88 ;
synagogue, 90; in Gibraltar, 92 —
100; in Malta, 103; in Alexan
dria, 108, 114; at Jerusalem, 95,
153; in Germany, 95; restoration
of, 122; connection with Samari-

Index.

621

tans, 135; at Acre, 138; in Shee-
raz, 215 ; spiritual dominion, 218;
Wolff's appeal to, 242; renegade
at Cairo, 256; in Meshed, 312,
552; in Sarakhs, 318; in Merw,
325 ; uniformity of customs among,
334; in Bokhara, 335-342: 574
—576 ; at Ladack, 350 ; at. Cabul,
362; in Cochin, 450, 459—462;
Sir C. Halkett's opinion of, 468;
in Poonah, 468 ; in Bombay, 471 ;
in Sanaa, 473; general state of,
479; Falasha, 498; of Yemen,
509; in America, 518; song of
Polish, 590

Jews, Society for, &c , Lewis Way
takes up, 80 ; sends Wolff to Cam
bridge, 82; warning against, 88;
tracts of, 91 ; Wolff with deputa
tion of, 237, 485 ; sends for Wolff,
272; expenditure, 417 ; ignorance
of committee, 510 ; Wolff's connec
tion with, 598 ; missionaries of, 101,
241, 482

"Jewish Expositor," 121
Jew, wandering, story of, 87
Jibbel-Moosa, i.q. Mt. Horeb, 123
Jiddah, Eve's burial place, 476; warn
ing at, 477, 489, 499, 500, 512
Jod-Nurani, Yezeedi name for Jesus,

199

Joel-Sohn, 335
Johar in Hodeyah, 505
Johannes, St., Damascenus, 63
John the Baptist, St., followers of,
204 ; representative of, 205 ; feast
of, 499
Joktan, children of, 474, 476

, Prince, 505

Jonadab, son of Rechab, 508

Jonas opposes Wolff at Gibraltar, 100;

comes to Wolff, 245
Jones, Rev. T., at Lausanne, 77, 78

, Sir Hartford, at Bagdad, 201

, Sir Harry, 381

, Sir W., "The Religion of the

Hindoos," 396
Jordan, River, 153
Jordansky, Canon, at Presbury, 25
Joseph, tribe of, 134, 135 ; story of,
333 ; position of, 339

, Father, at Val Sainte, 75

, Khalif of Arabia, 120

, Rabbi, at Gibraltar, 92

, of Arimathea, 260

Joseph, Fra, writes to Wolff, 469
-, ofTalkhtoon, 480

Josephson forges L. Way's signature,

80

Joshua, one Messiah, 135
Jowett, Rev., of Church Missionary

Society, 101
Judah, 135 ; strength of, 333

Haseed, birth of, 3

under Timoor, 339

Juderudjumnah, Rajah, 382

Jueeda/490

Jufut-Kaleh, 81, 154, 228

Julfa, new and old, 219

Julius Caesar, Father, 405

Juma, Bedouin barber, 127

Jung-Stilling, disciple of M de Kru-

dener, 35 ; mysticism of, 37 ; on

miracles, 77; wanderings of, 227 '•>

on visions, 381, 517
Juseea destroyed by earthquake, 169,

170
Justinian, Emperor, 487

KAABA of Mnhammad, 120, 562
Kaazee-Kelaun, of Bokhara,

555

Kafft, i.q. Theodosia, 228
Kafir-Seah-Poosh on the Himalaya,

329,352,356; ten tribes, 369
Kafti, 198
Kahat, Alychood, Jewish quarter at

Sanaa, 510

Kahtan, i.q. Joktan, 474
Kalee, goddess of Thugs, 433
Kalistos in Mount Sinai, 268
Kaloyk, the era of, 459
Kamschatka, 422
Kant, 12, 122, 486
Kantara, 200
Kapadose, Dr , in Amsterdam, 84,

239^

Kara-Kleesia, monastery of, 541
Karakool, 326, 327, 558
Karak-Singh, son of Rundjud Singh,

368, 401

Kareern-Khan of Sheeraz, 215
Karkook,200

Karkush, Jacobites in, 197, 198
Karrass in Circassia, 228
Karshi, fortress of, 562
Kartalia, Mount, 268
Kaser-Saam at Sanaa, 508 /
Kashgar, merchants from, 347; Httle>

391, 403

622

Index.

Kassacks (Cossacks) come to Wolff,

347

Kasseroon, 209, 210
Kataghan, wandering savages, 352
Kategerry-Krimgherry, Sultan, 81,

228

Katziflis, Mrs., at Trablous, 165, 166
Kaunitz, Ambassador at Rome, 33
Keeling, Wesley an missionary at

Malta, 101, 102

Keis, Muhammad appears to, 365
Kellermann, Bp. of Miinster, 27
Kemaalee Howdbeen, a dervish, 546
Kemaunt, a sect in Abyssinia, 498
Kernpis, Thos. a. read at Propaganda,

60, 495
Keneese-Beit-Alusta, Synagogue at

Sanaa, 510
Kennedy, Dr., conversations with

Lord Byron, 251,252

, Col., Kindness, 523

Kenrick, Bp. of Philadelphia, 518

Kepler, starvation of, 146

Keppel, Hon. G. (Earl of Albemarle),

201 ; kindness, 522
Kerahe, Wolff made prisoner by, 300

—304

Kermaan, sect, of Parsees, 281
Kermaniah, Muhammad Ali Mirza in,

223

Kerujak, near Erzroom_, 540
Kertsch, 228
Ketah, near Aleppo, 171
Keturah, children of, 208
Khaf,300

Khaiber, city and pass, 364, 366
Khaldea, sect of Yezeedi, 199
Khaleefa, Muhammad's successor, 526

554,556; of Mo wr, 587
" Khaleel-Rahman," Arab name, 187
Khalif of Bagdad, 201
Khamees, 511

Khan-Kah, camps of, 132, 259
Kharasm, dynasty of, 582
Khazir, the word analysed, 160
Kharijee Muhammadans, 536
Khelat, presentation rob^, 316
Khisht, Governor of, 207
Khiva, 284, 323, 402, 422 ; character

of, 484

Khivites, 422, 549, 554, 582, 587
Khodadad, Moolah, 365
Khoddee. Thug symbol of worship,

436
Khorvimtarab, 546

Khoiassan, 282—289, 308; Jews in,
369, 519, 545, 549; improvement
in, 551 ; Timoor, 584, 582

Khosrow-Khan, Chief Eunuch in Te
heran, 220, 283, 284

Khallom, 355, 569

Khoy, 279, 543

Kiddana Miryam^ servant to Gobat,
489

Kidder, Bisliop, writings of, 85

Kilma, " The Word/' 199

Kimchi's Dictionary, 98

King, Jonas, American missionary,
165, 173, 175, 177, 388, 529

Kingsley, Rector of Chelsea, 519

Kinnoul, Lord, 385

Kissingen, 2

Kiutaya, in Phrygia, 275, 505

Klattan, Lyceum at, 14; friar of, 467

Klein, philospher, at Ratisbon, 26

Knapp, Professor, at Halle, 9

Knox, John, a persecutor, 146

Kob, the village of, 536

Koch, the painter, 85

Koehler, Father, 145

Kohlhof, S. P. C. K. missionary, 457

Kokan, 284, 531, 562, 569, 574

Kondoz, 357

Konz, Rajah of Muttra, 386

Koolagh, a snow spout, 539

Kopitar, Dr., 15

, at Vienna, 596

Korais, at Paris, 248

Koran, 213, 357, 370, 395, 580, 589

Korban, of Abyssinians, 492

Korner, Theodore, 15, 423

Koring, at Syra, 249

Kornthal, colonists of, 226

Koros, Czoma de, vid. Czoma

Kosslossky, Russian Ambassador, 42

Kotiam, 457

Kotzebue, a German "saint," 47

, General, at Tiflis, 266

Kraim, Armenian convent, 146
Kremsmiinster, friars of, 72
Krishna, incarnations of, 386

, conversion of, 425

Krites, title of bishops in Anatolia, 274
Krudener, M. de, disciples of, 35, 77*

138 ; visions of, 381
Kruckeberg, Missionary at Bancoo-

rah, 424

Krummacher, Dr., 242
Kruse, Mr., missionary at Caiio, 255
Kudus Michael Onomtay, 494

Index.

(523

Kugel, Jewish dumpling, 163
Kugler, missionary at Axum, 498
Kuller, a sect of Hindoos, 452
Kurds, at Orpha, 187; legends of,
189 ; treatment of Wolff, 523, 542
Kurillos, archbishop of Nicosia, 172
Kuriltay, assembly of Tatars, 582
Kuruaul, 390, 405
Kurultay, the diet of Bokhara, 560
Kushta, 200

Kyafa, i q., Caiphas, 199
Kyes, order in Abyssinian Church, 492
Kylius, Mr., in Crimea, 212
Kyrillos, Aboona of Abyssinians, 492

LABEDOYERE, execution of, 35,
36

Lachenal, Professor, in Basel, 36,37

La Croix, 397

Lacunza, Jesuit Jew, 282

Lndack, 349; Jeusat,350

Lahore, 349, 373, 480

Lailat Almahhya, 199

Laing, Mr. at Agra, 409

Lake, Lord, 393

Lamb, Master of Benet College, Cam
bridge, 87

Dr., surgeon to E.I.C., 201,

522

Lambach, Benedictine monastery at,
72

Lamech, followers of, 433

Language, knowledge of, 43

Lante, Cardinal in Bologna, 65, 69

Lanusse, Madame, at Latakia, 166

Larnaca, in Cyprus, 172, 255

La Roche sent out by Church Mis
sionary Society, 83

Las Casas, 230/275

Lasgerd, 549

Lassa, 349

Latakia, 166, 169; destroyed by earth
quake, 170

La Trappe, order of, 73, 212

Laughton, Dr., at Umballab, 392

Lausanne, 76, 77

Lavater, hymn by, 37

Lazar, Mrs., at Bushire, 208

Lazurus, St., at Venice, 147

Lazza, in Thibet, 189

Leamington, death-place of Lewis
Way, 82

Leardi, Count, in Vienna, 65

Lebanon, Mount, 82, 138, 140, 148,
165, 177

Lee, Dr., at Cambridge, 82, 86, 90
Mr., English Consul at Alexan
dria, 107

solicitor of Earl of Orford,

238

Leeds, Wolff preachers at, 521, 524
Leeka Papas 1 orders in the Abys-

Kahnat J sinian Church, 492

Leeves, Rev. H., 182, 224, 230, 247,

479, 528

Leghorn, 42, 118

Leibach, Benedictine monastery at, 70
Leibnitz, 105, 226, 397
Leighton, at Oxford, 596
Lemnos, 267

Lena Singh, a Pundit, 379
Lent Fast, at what time, 191
Lenz, Director at Saxe-Weimar, 11
Lesseps, French Consul at Aleppo,

169, 185

Leupold, missionary at Benares, 415
Leutroeritz, Wolff confirmed at, 14
Leutzen, German at Jerusalem, 151
Levade, Professor, 76
Levi, 135

Joseph, a Jew of Cochin, 460

Lewis, Rev., a missionary, 163, 182

Liddle,Dr., of Malta, 270

Liede, Missionary, in Cyprus, 255 ; in

Egypt, 486

" Light of Israel," Rabbi Mendel, 156
Liguori, St. Alphonso Maria, canoni
zation of, 57
Limasol, in Cyprus, 255
Limborch's " Controversy," 83
Linke, missionary at Bnrdwan, 424
Lindsay, Hon. Hugh, 478
Linthwaite, in Yorkshire, 520
Lipchowitz, Isaac, cousin of Rabbi
Wolff, 1

- Sarah, Wolff's mother, 2

Lisbon, 242
Lit, 500

Litta, Cardinal, Wolff's first inter
view with, 44; conduct of, 48;

command from, 52 ; advice of, 59 ;

letter to, 63; dismisses Wolff, 64;

letter from, 67; Wolff's affection

for, 232

Duchess, letter from, 61

Little, Captain, of English merchant

vessel, 229, 230
Liverpool, Lord, Grand Vizier of

England, 132
Livingstone, Dr., 431

624

Index.

Lobo, Father, in Africa, 114 note

Loheyah, 474

London, Wolff arrives in, 78; stays

in, 233

Bishop of, 520, 539

Missionary Society, at Malta,

106

Long, Lady Catherine, 250, 578
Longley, Bishop, 524
Loodiana, 357; Wolff in, 380— 382,

391, 405

Looloe, Sheikh, 508, 511
Lorton, Lord, 20
LuuisXVI,291

XV11L, 451

Low, General, at Luck now, 412

Lowe, Sir Hudson, 230

Lo wndes, Rev. J., at. Corfu, 253

Loyola, Ignatius, 7, 12, 594

Lucknow, 390, 412

Ludlow, Malcolm, "British India,"

370, 374

Lusaworitsfh, vide Gregory
Luscombe, Bishop, 140
Luslaneau, Mons., with Lady H.

Stanhope, 167—169
Luther, Stolberg's opinion of, 29 ;

history of, 49 ; Wolff's resemblance

to, 59 ; effect on Rome, 89, 142 ; a

demi-god, 145 ; no persecutor, 146 ;

name of, 152; translation of Bible

by, 165 ; visions of, 517
Lutheran missionary, Rhenius, 456
Luxor, ruins of, 130, 176
Luzena, a Jew at Malta, 103
Lyndhurst, Lord, 342
Lyons, Romish priest at, 77
, Sir Edward, 526, 528

MAARABEE, Jos., Reformer of
' Jews in Bokhara, 334
Macan, Mr-, 592
Macbride, Dr., 593, 596
Macdonald, Lieut., of the "Hugh

Lindsay," 478

Mackenzie, Archdeacon, 114 note
Mr. and Mrs., at Pondi-

cherrvj 451
Mackintosh, Eneas, 400, 412

Sir J., son-in-law of, 202

Macknaghten, Sir W. and Lady, 385
Mackworth, Major, 148, 522
Macneil, Dr., at Albury conference,

234
Macullah, 472

Madlener,25, 71

Madras, 390, 448, 450

Madura, 452

Mafhak, 508

Ma gee, Archbishop, 455

Magi, Mad., at Aleppo, 184

Magic, 118

Mahallamia, mountaineers of, 195

Mahee, Thug symbol, 436

Mahmood, Sultan, 247, 505

, Shah, son of Abbas Mirza,

299,300; Wolff's interview with,

548 ; letter from, 578
Mahratta country, 468
Maitland, on miracles. 77
Makarditsh, 133, 152
Makariev, market-place in Russia, 340
Makhrantf Chamberlain to King of

Bokhara, 566

- Saadat, 570

Malabar, church at, 450, 457 ; kings

of, 459

Malayalim language, 458
Malcolm, Sir J ," Sketches of Persia,"

207 ; at Alexandria, 274, 295, 447

, daughter of, 424

Maldonatns, commentary of, 395
Malek, Nizam, 297, 314
-Shah, 557

Malta, 89, 101—107, 173, 272, 354,
381, 478, 484, 526, 528; prayer
for, 125; governor of, 207, 246;
college in, 273 note; knights of,
370

, near Cairo, 109

Mamiani, Conte, genius of, 47 ; senti
ments of, 52 ; improvisator, 53

Mamlooks, destruction of, 120; de
feat of, 134

Mamoon, killed Imam Resa, 313

Mamusia, tribe of, 198

Mandaye, various names of, 203, 204 ;
history of, 205

Mandeville, Lord (Duke of Man
chester), 233, 234

Manes or Mani, Yezeedi name, 194,
199

Mangag, tribe of, 354

Manichaeans, same as Yezeedi, 194,
199

Manoel de Portugal Castro, Viceroy
of Goa, 466

Mant, commentary of, 395

Manuli, Father Florian, at Molk,
10

Index.

625

Mar-Athanasius, 191 ; in England,

192, 458, 521
Mardeen, 189—193, 457 ; Bisliop of,

541
Mar AthanasiuSj metropolitan at Ko-

tiarn, 458
Mar-Elias, Lady H Stanhope at, 167 ;

monastery of, 264

Maria Theresa, befriends the Jews., 1
Mariolatry, 143

Markowiz, Rabbi, 159—162, 261
Marrnatay, old man of, 197
Maron, " Hungarian grammar" of,25

of Lebanon, 495

Marone, Bishop Giovanni, 144

Maronites, 140, 182

Mai purgo, Dr., Jewish physician, 108,

109, 113

Marriage of Wolff, 237 ; Jewish cere
monies, 336

Mar-Saba, monastery of, 153, 164
Marsh, Dr., of Colchester, 82; Bishop
of Peterborough, 90 ; " Michaelis "
of, 416 ; at Albury conference, 234
Marshall, Rev. W., of Ilton, 246
Marshman, Dr., Baptist missionary,
407, 430; St Martin, 117

„ — Father, follower of Hoff-

bauer, 413

Martini, Archbishop, 182
Martyn, Henry, 87, 211, 220, 222,

421,483; grave of, 278
Marwaries, in connection with Thugs,

444
Marwee, the worst of people, 343,

553, 572

Mar-Yakoob, i.q. St. James, 151
Mat z, book of, 463
Mashiakh, Moolah, from Balkh, 574,

576

Masillon, 144, 503
" Masuavi," 211
Mason, the traveller, 481
Masoodi, book of, 203
Masseyk, Dutch Consul at Aleppo,

168; 172, 183—185
Massowah, 474
Masulipatam, 431
Matna, 511

Matthews, Miss, at Kurnaul, 390
Maurice, Rev. F. D., 595
Maury, Cardinal, 45
Maurocordato, Prince, in Greece, 248
Max Miiller, the Polyglot, 597
Mayer, 335

Mayr, from Switzerland, 138
Mazio, Dr., member of Inquisition, 70
McCaul, Dr., 88; wrong about Co-

raem, 92 note, 152, 595
McMurdo,252
McNeil, Dr., Sir J., 207, 552; at

Teheran, 220 ; Astaara, 280, 282
Mecca, 120, 121, 354, 404, 475;

black stone at, 145; drawings of,

176; "gate of," 180; statue of

Abraham at, 189 ; temple at, 203 ;

caaba of, 477

Medem, Count von, Russian Ambas
sador, 548, 588
Meerut, newspaper, 387 ; Princess of

Sardhana, at, 405
Mehdee, Moolah, Prince of Jews in

Meshed, 310, 552, 577
Mehitarists, at Venice, 147
Mehrnoon Doost, at Bokhara, 329

Dah, 543

Mekukahan Khan, 545

Melaucthon, 145, 146

Melchisedec, holiness of, 135, 298;

identical with Shem, 509
Melindar, General of Sultan Selim,

488

Mellard, Captain, at Bushire, 208
Mellish, Captain, 390
Menahem, Jews, 510
Mendel, Rabbi, 157—163 , widow and

son of, 261

Mendelssohn, Moses, 7
daughter of (Madame

Schlegel), 15, 44

Menelik, £on of Solomon, 475, 497
Menocchio, Bishop, miracles of, 45 ;

words to Wolff, 59, 63
Merdeen, see Mardeen
Meribah, rock of, 124, 125
Mermaids, story of, 219
Merw, 284, 298, 554, 587; Jews of,

556; school at, 557
, Grand Dervish of, 322, 326,

554, 587
Meshed, 290, 308—316, 381, 523,

544, 552, 586 ; Grand Moofti of,

330; Jews of, 552
Mesrop, disciple of Gregory Lusawo-

ritsh, 225
Metcalf, Thomas and Mrs., at Delhi,

406

Metcalfe, Sir C,, 431
Meyer, Jewish lawyer at Amsterdam,

241

626

Index.

Mey Gogo, 498

Mezzofanti, the linguist, 69

Miana, mountaineers of, 195

Michael, servant to Came and Clarke,
122—127

, servant to Wolfe, 534

Michel, General Sir John, 594

Michigan, Bishop of, 63

Middlemcre, Major -General, Go
vernor of St. Helena, 513

Mieville, Huber, a nun at Novara, 40

Milan, 40, 61

Miles, Captain, 387

, Rev. R., 388

Miller, Peckham, American Philhel-
leinst, 249,253

Millenium, Wolff's views on, 361

Milo, 249

M'llvaine, Bishop, 315

"Mines d'Orient," by J. von Ham
mer, 184

Miracles, not ceased, 237

Mirza-lbrahim, sent to England by
Wolff, 212, 221

Abd-Alwehab, Persian Minis
ter, 220

Baba, physician to Albas-Mirza,

312, 480

' Hadayat Ullah, priest at Me
shed, 315

Kullee Khan, Governor of Co-

chan, 315

Mi rza poor, 41 3; Thug temple at, 433

Missionary societies, of England, 55,
56 ; of Basle, 226 ; Baptist, 394

Mitchell, missionary in Bombay, 471

Mithridates, defeat of, 537

Mityleue, 267

Mocha, 90, 473, 506,511

Moguls, 355.

Mohler, Dr., at Ratisbon,26

Molk, Benedictine monastery, 10

« Moloch," 193

Money, Robert, at Bombay, 471

Monod, Mons., at Lyons, 77

Montefiore, Sir Moses, 261

Monteith, Major, 223

Moolahs, a division of Muhammadans,
211,314,412

Moonasra, Christianized Arabs, 507

Moonshee, scribes, 374

Moore, Captain, 446; a pretended
Jew, 447

Moosa, a Rechabite, 508

Moosaaee, i.q. children of Israel, 318

Moravians, 241

Morawetz, Charles, Wolff's god
father, 14

Mordecai, position of, 339

More, Hannah, letters to, 388

Joseph Alkaree, Rabbi of Sanua,

409

David, 570

" More-Neboochirn," by Mymoon, 3

Morecroft, murder of, 284/331, 333,
353, 563; history of, 348, 355;
treatment of, 364

Morocco, 92, 95, 169

Morris, Mr., of the Factory of China,
431

Morrison, the Chinese missionary,
395, 431

Morse, Colonel, 470

Mosaffir. dynasty of the sons of,
582

Mosawah, 489, 499

Moses at the burning bush, 123; the
books of, 124, 130; brother-in-law
of, 196

Mossul, ancient Nineveh, 196

Mostock,227, 522

Mostroon, on the frontier of Persia,
588

Mountain, Colonel, 468

Mountnorris, Lord, 474

Mowlana Jelaad Uddeen, the der
vish, 344

Mowlvee Ahmede, learned Muham-
madan, 422

Mowr, see Merw

Mozaur, death-place of Guthrie,331 ;
sacredness of, 348 ; danger of, 353

Muattesim, Khaleef, 545

Mudge, Mr., 90

Muhammad, description of, 203; pre
dicted, 213, 410; daughter of, 293;
attacks Khaber, 364'; at Mount
Sinai, 488

Ali, words of to Burck-

hardt, 120, 131 ; Wolff introduced
to, 173; orders Wolff out of Alex
andria, 266; policy of, 475 ; nephew
of, 505 ; beard of, 507

— : Effendi, 115

Ali Mirza, Prince, 222,

223

Iszhak Khan, ruler of

Torbad Hydarea, 285, 300, 304;
justice of, 308, in prison, 543, 544;
autograph of, 505

Index.

(>27

Jawad, 295, 353

Bakeer-Nakasb, the

painter, 576, 577

Moorad Beyk, 355

Takee Khan, 299, 300

Shah Nakshbandi, Moor-

shed of Turkistan, 402

Muhammadans at Aleppo, 183 ; vices
of, 369; inhumanity of, 442; divi
sions of, 210, 314; Sham, 120,131 ;
in Jaffa, 137; idolatry of, 309; of
Bombay, 471

Muir, Dr., in Cephalonia, 251

Mullah Soleeman, 341

Muller, Adam, 17,23

Theodor, 267

Johannes von, 446

a missionary, 451

Andreas, servant to Wolff, 489,

496, 499

Captain of" Amalia," 513

Mulline, M., at Geneva, 77

Munich, 10, 242, 590

Murad, name of Euphrates, 186

Sultan Bayazeed, 193, 536

Murray, Captain, 381

Muscat, desert around, 208

Mussulmans, decline of, 505 ; at
tempted conversion of Wolff, 578

Muttra, 386

Muzaur, see Mozaur

Myrnonides, 241, 364, 397; account
of, 2, 3 ; treatise of, 362

"Mysterium Magnum," by Jacob
Bohme, 117

Mysteries, the fifteen, 415

NAASRAAN, Christian Arabs,
507

Nablous, Samaritans at, 134—136
Nadir-Shah, King of Persia, 312, 362
Nadoun, 92—94
Nao-ash, Joseph, baptized by Wolff,

510

Nagercoil, 457

Naguma^ar, capital of Cashmere, 399
Nakht-shavan, city of, 225
Nakshbandee, Dervish, 298
" Nalus," translated by Dr. Bopp, 82
Napier, Sir C., 238, 249, 586; meets

Wolff in Cephalonia, 250, 523 ;

victory of, 194; letters of, 407,

408; conduct of E.I.C. to, 483;

names of, 552
Xapi^r, Lord, 532

Naples, 107, 185, 372

Napoleon 1., return from Elba, 29;
influence in Rome, 45; birth of,
120; victory of, 134 ; unsuccessful,
139; escape predicted, 168; story
of, 499 ; in exile, 544

111., 291,454

Napthali, legend of, 333; tribe of,
341

Narea, in Abyssinia, 475

Nares, Bishop, 237

Naselli, at Bokhara, 569

Naser Ullah Behadur, King of Bok
hara, 325, 559, 562

Nathan, a Jew at Mowr, 557

Naturalization of Wolff, 238

Naudi, C., career of, 101—103

Navarin, battle of, 247, 249

Nayeb Sultanah, Prince Regent of
Persia, 222

Nayeb Szalszala, 317, 319

Nazaretli, monasteries of, 138 ; Greek
of, 600

Bishop, 151

Nazir of King Of Bohhara, 330

Neander, 84, 455; history of, 233
note, 481

Nellore, 448, 450

Nemaaica, a Servian Prince, 487

Neophitos, Bishop, President of Greek
Synod, 529

Papas, head of St. Cathe
rine's, 487

Nepff, Father, at Bamberg, 7

Neri Filippo, life of, 60

Nersus of Armenia, 495

Nesselrode, Count, Chancellor of Rus
sia, 282

i.\Testorius, residence of, 178

Nestorians, 223, 225, 457, 459 ; mis
sionaries of, 320

Newark, U.S., 517

Newcastle, 449

Newdigate, Mr., 339

New Jersey, Bishop of, 517

Newman, 50; at Mardeen, 193; at
Bagdad, 209; views of, 237

Newton, Sir J., 105, 221,226, 397

, Captain, of the " Thetis,"

229

New York, 513

" Nibreed," tr.be at Axurn, 498

Nicholas, patron saint of Servia, 540

Emperor of Russia, 281,

530, 573

u u

628

Index.

Nicholayson, missionary at Jerusalem.
482

Nicola, at Bombay, 489

Nicolayef, 228

Nicosia., Christians in, 172

Nidda, treatise of, 160

Niebelungenlied, translated, 145

Niebuhr, 29, 31, 56, 59, 61, 92, 137,
165, 223

Nielson, Miss, of Edinburgh, 81, 228

Niemayer, Professor, 9

Nikestasiab, Queen of Sheba, 475

Nicholas von der Flue, in Switzer
land, 495

Nilachue Pahur, mountain of, 382

Nilmadhoe Vishnoo, image of, 382

Nimrod, legend of, 187

Nineveh, modern name of, 196

Nisbet, missionary at Bombay, 471

Nishapoor, one of the three most an
cient cities, 289, 299, 300, 310;
Jews in, 338

Nisibene, 194

Nisiberius, St. Jacob, 191, 225

Nizam, the, 432

Nizam-oolmulk, school of, 557

Noah, Mr., of New York, 422

Nod, the land of, 553

Noel, Baptist, 87, 90

, Gerald, 87, 90

s Laylaud, 90

Nogay Tatars, 229, 343, 572

Non-existence of matter, believers in,
413

Norland House, Henry Drurnmond's,
78

Normanby, Marquis of, 520

Northumberland, Duke of (Lord
Prudhoe), 523

North, Lord (Guilford), 134

Norton, J. and G., at High Hoyland,
524

1 Hon. Mrs., 526

Norwich, Bishop of, 520

Novara, 40

Nunez, Secretary of Government at
Goa, 464, 466

Nurnberg, 26

Nwab Jabr Khan, in Cabul, 359,360

Nyersis Shnorhaali, Armenian com
mentary of, 395

o

BERNICK, 335
O'Brien, Lucius, at Cambridge,

Odeschalchi, Cardinal, 547

Odessa, 229

O'Halloran, General, 421

Ohio, witch of, 514

<f Old man of the mountain," 297

Oliel, Mr. Ben, at Gibraltar, 95

Olives, Mount of, 153

Olivieri, Benedetto, member of the
Inquisition, 42

Olympus, Mount, 504

Omar, worshipped by Muhammadans,
145; mosque of, 155

, exiled King of Bokhara, 325,

562

O'Meara, 230

Ommaney, Captain of " Vesuvius,"
529

Onkelos, story of, 3 ; Targum, 93

Onore, 448

Oonawala, in the Himalaya, 380

Oormia, or Ooroomia, 224, 557, 546

Oossum Hassan, Prince, 541

Oporto, Uriel da Costa in, 83

Ordination of Wolff, deacon, 517;
priest, 520

Orenbourg, in Siberia, 290, 562, 573

Orford, Earl of, 237, 238

Origen, belief of, 383

Orioli, Professor, in Bologna, 43, 69

Orpha, 186—188

Orobio, the Jew, 83

Osbecks, original inhabitants of Bok
hara, 329, 343, 353, 422, 572,585 ;
Christians, 347 ; description of, 559

Osman, worshipped by Muhamma
dans, 145

, dynasty of, 582

, a* renegade Scotchman, 118,

119

Nureddin Effendi, sent to

England, 121

Ostini, Abbate, 44, 50,51,55, 57,67,
69; account of, 45 ; lectures of, 49

Oubea, Chief of Simean, 495

Oude, King of, presents to Wolff, 400,
412, 482 ; Wolff writes to, 420

Oural mountains, 341

Ousely, Sir Gore, 221,295

Ovenden, at Jiddah, 500

Overbeck, the painter, 44, 45, 58

Overberg, of Miinster, 27, 495

Owen, Rev. J., Secretary to Bible
Society, 182

Oxford, compared with German Uni
versities, 90 ; friends at, 596

Index.

629

Oxford, Bishop of, 431, 594, 596
Oxus, river, 326, 338

PAADESHAH, title of, 330
Pacca, Cardinal, Wolff intro
duced to, 46

Padanaratn, modern name of, 189

Paget family, 519

Pakenham, Secretary to Lord W.
Bentinck, 387

Palamcottah, station of Rhenius, 453

Palermo, monastery at, 40

Palmerston, Lord, Wolff writes to, 312

" Panegerica " of the saints, 53

Pangim, 464

Papas Joel, Superior of Mar Elias, 264

Paran, valley of, 123, 126, 128

Paris, Jews of, 95 ; Abbe Gregoire at,
134

Parish, Dr., chaplain at Kurnaul, 390 ;
at Agra, 409

Parker, Dr., at Gibraltar, 91

Parkes, David, 524

Parnell, Mr., a missionary, 209

Parsees, chief seats of, 281 ; at Bom
bay, 471

Parsons, Levi, American Missionary,
151

Pascal, 56

Paskewitsch, General, takes Erivan,
225; emigrates with Armenians,
279

Passerat, Redemptorist at Fribourg,
38 ; superior of Val-Sainte, 73—75

Pathan, meaning of, 365

Patna, 421—423

Patrons of Wolff, 481

Paul, St., journey to Yemen, 507

Paulus, Professor, writings of, 11

Payse, Father, in Abyssinia, 113

Pearson, on the creed, 395

, Captain, on board the

" Hugh Lindsay," 478

Pedro, Don, nephew of, 466

Pedrucci, in the Propaganda, 62

Peel, Sir R., 589

Peerpanjaal, mountain of, 399

" Peme," Yezeedi name, 194

Pentateuch, MS. of, by Ezra, 109

Penzance, 126, 140

Penkler, Baron, acquaintance with,
15; encourages Wolff's openness,

Pera, 532
Peregrine, St., 24

Perkins, Dr, American missionary,

479 note, 547 note
Persepolis, 216
Persecuting spirit, 146
Persia, 182, 209, 225 ; Princesses of,

222; prejudices in, 280; King of,

282, 290, 526, 573, 548, 586, 588 ;

slaves from, in Bokhara, 286; H.

Martyn in, 421 ; AH Ullahi in, 480 ;

language, 519; territorial dispute,

537
Personal reign of Christ, 420, 429,

485, 516, 518
Perugia, 43
Pesaro, 47, 264

Peschel, party of, in Vienna, 16
Peshawur, 364, 365, 568, 573
Pestalozzi, 36, 61, 76
Pesth, 25

Peter, St., lineal descendants of, 225
Petersham, General Powney's, 424
Ptiaum, Mr., married Wolff's sister,

242

Phantomizers, 135, 516
Pharisees, the sect of, 154, 156
Philadelphia, R. C., Bishop of, 59, 518
Philistines, idolatry of, 356, 422
Phillips, Dr., at Cambridge, 596
Piatti, Professor, in the Propaganda,

48
Picciotto, family of, 184, 464

--, Ezra de, at Aleppo, 172,

184, 185

--, Hilel, 185

Pictet, Professor, 77
Piedmont, 488

Pierides, Demetrius, sent to England
by Wolff, 173

, Paul, sent to England by

Wolff, 173, 255

Pieron, Professor, at Turin, 42

Pilapus, Yezeedi name of Pilate, 199

Pilat, at Vienna, 23

Pilgrimages, 423

Pilkington, Sir W., 524

Pirates, off Mount Kartalia, 268

Piraeus, 528

Pisa, 43

Pisani, F., interpreter at Constanti
nople, 530

1 Count, A., 530, 532

Pius V., bull of, 48

VII., supports Hoffbauer, 17 ;

Wolff introduced to, 39, 46 ; men
tion of, 36, 58, 69, 569 ; in exile,

630

Index.

45,51; principles of, 62; sentence

on Wolff, 64; Wolff's respect for,

70, 99, 232 ; fond of dress 423
IX., 52, 56, 569 ; in the Propa
ganda, 47
Plagiarism, 204
Plymouth Brethren, 209
Pocock, at Rock of Men bah, 125
Poison given to Wolff, 261
Poland, the fate of, 145, rebellion of,

281 ; Wolff objects to go lo, 598
Polish Jews, in Alexandria, 114, 173;

in Tartary. 347; one in London,

427; at Cochin, 462
Pollock, General Sir G., 424
Polygamy allowed to Eastern Jews,

109, 510
Pompey, pillar of, 114, 130; victory

of, 537

Pondicherry, 451
Ponsonby, Sir F., Governor of Malta,

207, 238, 246, 354

Pbojah, Thug religious ceremony, 436
Pooluj, the, in central Asia, 294
Poonah, 468
Pope, infallibility of, 99, 143; not

Antichrist, 237, 595
Popham, Captain of the if Zebra," 254
Porta Pia, at Rome, 54
Porte, Sublime, 177
Porto Fino, near Geneva, 42
Portsmouth, Jews in, 88
Portuguese Jews, 95; in India, 460
Possession by devils, 259, 453
Potemkin, M., at Turin, 42
Pottinger, Captain, 478, 557
Pouget, Captain, at Belgaum, 468
Powney, General, at Ishapoor, 424
Poynter, Vicar Apostolic in England,

79

Prague, 9, 14, 15, Jews in, 1
Preiswig, Mr., of Geneva, 403
Prejudices, national, 280
Prendergast, Mr., near Mellore, 450
Presburg, 25

Prescott, Mr., at Salem, U. S., 517
Priestley, religion of, 430
Pringle, Mr., on board the <f Hugh

Lindsay," 478

Prinsep, editor of newspaper, 429
Proby, Mr., at Meerut, 405
Proclamation to Muhammadans, 66,

373, 384

Procopius at Jerusalem, 151
Propaganda, college of, 34, 39, 43,

143, 182, 192, 232, 463; restora
tion of, 46, 59; Wolff enters, 55,
59, 60—69, 99 ; dress in, 60 ; mis
sionaries of, 56,113; treatment of
Bishop Shawris, 223

Prophecies, unfulfilled, 250, 386, 407 ;
conference about, 234

Prophets not acknowledged by Sama
ritans, 134; dervishes, 203, 336;
character of, 589

Prophete, of Lady H. Stanhope, 167

Propositions, the rive, of Jansenius,40

Proverb of Kafir Seeahpoosh, 356

Prudhoe, Lord, at Egina, 248; at
Cairo, 255, 523

Prussia, 108

Psalms, not acknowledged by Sama
ritans, 134

Ptolemais, now Acre, 138

Pul, King of Assyria, 338

Punjaub, 330, 389 ; account of, 370

Puritans, persecuting, 146

Pusev, Dr., commentary of, 359

--, Sidney, 204

Pushtoo language, 365

Pyramids, 116, 117, 130, 131

QUAKERS, 76, 79, 518
Quarienti, Padre, at Genoa, 42
1 Quesnel, 56, 395
Quietism, 76, 77

RABBAN, Jos , celebrated Jew
of Cochin, 460

Rabbanim,, division of Jews, 210
Rachel, tomb of, 164
Radzivil, Prince, 282, 426
Hagusa, Jews from, 103
Rahdar, who repair roads, 216
Rajawr, 397

Ramadan, season of, 262
Ramahpatam, 448
Ramlah, anciently Arimathea, 148,

260

Ramohun Roy, Unitarian, 429
Ramsay, work of, 396

, Dean, at Edinburgh, 420

Rapelve, G., at Jiddah, 103
Raphael, 85
Rashleigh, Mr., 447
Ratisbon, 26 ; Bp. of, 144, 512

, M., of Strasbourg, 85

Ratisbonne, M., Ill note; 525

Raumer, Professor, 145

Raupach, Baron von, at Rome, 535

Index.

631

Rawliuson, Major, 587
Rawl-pindee, 368
Raymond, M., at Bagdad, 202
Read, Mrs., of Sheffield, 39
Rochabites, 196, 500, 501, 508
Rechberg, Count, 528
Redemptorists, order of, 15, 73, 145,

420
Redhoiise, Mr j the Turkish scholar,

528, 539

Rees, Wesleyan missionary, 91, 92
Reichardf, missionary of Jews' So
ciety, 241
Reignauld, French Consul at Saida,

168

Reis, Grand Moolah in Bokhara, 564
Reis Effendi, Turkish dignitary, 530
Renard, Pere, at Lebanon, 141, 463
Rese, Bp. of Michigan, 63
" Researches and Missionary La
bours," 429

Resurrection, doctrine of, 130
Reuben, Jew of Meshed, 333
Revelation, undervalued., 129
Revolutionists of Europe, 183
Rhenius, the missionaiT, 451, 452,

456

Rhodes, 267

Riach, Dr., at Bushire, 208, 209
Rich, Mr. Cl., at Bagdad, 202
Richmond, M. Deb., Governor of
Pondicherry, 451

, Wolff stays at, 519

Richter, J. P., tutor to Prince Hohen-

lohe, 31 ; a German " saint," 47
Ridsdale, missionary at Kotiam, 458,

459, 462
Riley, Lord, at Albury Conference,

234

Ringseis, Physician to King of Ba
varia, 58, 528

Ripon, Bp. of, (Longley,) 521
Rishta, disease at Bokhara, 572, 592
Ritter, Geography, 114 note; re
mark of, 370

Rivaz, Mr., at Mirzapoor, 413
Robertson, " Mexico and Peru," 275

, Chaplain at Calcutta, 425

Robinson, criticisms of, 127

, Archdeacon, 457

Roden, Lord, 232
Rodriguez, meditations of, 54
Roebuck, Mr., 238
Rogers, Captain, of "" Euphrates,"
507, 512

Rogers, Mr , Consul at Caifa, 136

Rolt, Mr., at Cairo, 258

Rome, 44—67

Roomkalah, Castle of, 189

Roopar, 375

Rooshne-Abaad, 300

Rosalie, story of, 20, 21

Rose, Captain, of the " Coot," 474

, Sir G., 484

Roselet, M., gives Wolff Hebrew
bible, 39

Rosetti, Professor, at Malta, 107

Rostum, the Persian Hercules, 292

Ross, Major, at Cairo, 118

Rottler, S. P. G. missionary, 450

Rournelee, Chief Judge of, 531

Roumelian Shepherds, 269

Riickhert's poerns, 423

Ruggic-ri, Archbishop, 107

Ruha, Arab name of Orpha, 187

Rundjucl Singh, 326, 330, 349, 365,
569; letter from, 367; conduct,
371 ; son of, 372 ; interview with,
374-377, 378-380; policy of,
389 ; presents, 390 ; compared with
Muhammad Ali, 476; assists Wold',
482; attack on Afghanistan, 564

Ruspini, Mr., at Dinapore, 421

Mussel, Sir J., at Valticlauss, 227 ;
kindness, 522

Russia, Lewis Way in, 81 ; govern
ment of, 229 ; fear of, 484

Rzewuskv, Polish Count, 184

SAADI, the Persian Poet, 596
Saadiah, a Jew at Jerusalem,

154—156
Saaheb-K'taab, possessor of the book,

318

Saaket, a class of Soofees, 212
Sabagades, chief of Tigre, 495
Sabat, pretended convert, 87, 137
Sabbath, Jewish, respected by Arabs,

132
Sabeans, around Orpha, 187; account

of, 203-206
Sabelli, Joh., Hoffbauer's secretary,

22, 7'2, 75, 403

Sabz-Awar, Jews settle in, 338
Sadi, the great poet, 210
Sadra, Rabba, Sabean book, 205

, Nishmata, Sabean book, 205

Saghaym, J. D., a converted Hindoo,

456
Sagheer,Yezeedi name of the devil, 194

632

Index.

Sahate, camp of Bedouins, 489

Saher Beyk, a Turcoman at Sarakhs,
321

Sailam, the Dutch in, 460

Sailer, J. Nich., writings of, 11;
party of, 16 ; Wolff stays with, 25 ;
sermons of, 32, 396 ; acquaintance
with, 144 ; partiality for, 495

Saida, 167, 178

Sainthiil, Lieut., of the " Isis," 246,
247

Sakar, a tribe of Turcomauns, 288

Salahia, village of, 182

Salama, a Christian of Dalak,475

Salame, Abyssinian bishop, 497

Salat, Dr., at Landshut, 25

Sale, Sir R , 385 ; defends Jellalabad,
364

, Lady, 358, 385

Salem, U. S., 517

Salesian Nunnery, 40

Salignac, Prince, Wolff travels with,
44

Salkeram, the sacred stone of the
Sikhs, 376

Salmast, 224 ; Christians at, 457

Salonica, 67, 69, 71, 504, 523

Salt, H., British Consul in Egypt,
107,113—119, 128; uses magic,
118; conversation with, 129; in
troduces Wolff to Muhammad Ali,
173; respect for, 498

Saltet, missionary at Tiflis, 226

Saltzman, 11

Salvin, Chaplain of the " Isis," 246,
247

Salzburg, 72, 422

Samarcand, 291, 347 ; formerly Ha-
bor, 338 ; Jews of, 369 ; Dervishes
of, 532 ; Kerahe in, 345 ; King of
Bokhara, at 574 — 578 ; Timoor at,
582 ; mines near, 583

Samaria, 165

Samaritans, account of, 134 — 137

Sammooms, poisonous winds of the
desert, 539

" Samothrace, the deity of," 110

Samson, 134

Sanaa, Rechabites at, 196, 501, 506 ;
i.q. Uza), 473; besieged, 508;
Prince of, 509

Sananas, a Jew of Alexandria, 109

Sand killed Kotzebue, 226

Sandblicher, Oriental scholar, 72

Saneef, Christianized Arabs at, 507

Sanfoor, treatment of Wolff' at, 507

Sangerd, the village of, 301

Sangoon, 301, 304

Sanhedrim, persecution by, 146; ap
peal to, 217

Sanjaak Shereef, the Holy Standard,
505

Sanjaar, 194, 199

, Sultan, made prisoner, 323

Sanjago, St. James' head buried at,
152

Santa Barbara, Monastery of, 255

Santa Clara, Abraham, 23

Santini, chancellor to Mr. Salt, 116;
a thief, 119

Santone, superior of Dervishes in Je
rusalem, 177

Sapira, Col., rival of Rabbi Mendel,
261

Sarah, daughter of Senacherib, 197,
198

Sarakhs, 284, 316, 480, 553, 588;

account of, 317—322
I Sardagna, 463

Sardanha, Princess of, 405
I Sardinia, King of, 52
' Sarfatay, a Jew at Cochin, 459

Sargon, a Jew at Cochin, 459

Sarp, 198

Sataliah, 274

Sattarah, in the Mahratta country,
468

Savonarola, writings of, 47 ; cause of,

60
; Saxe Gotha, Prince of, 46, 57

Saxe Weimar, 11

Sayd, meaning of name, 200, 359

— — , Muhammad, Wolff travels with,

287

| Saydea, 502
| Sayed-Khan-Bek, chief of Kurds, 190

Scadow, conversion of, 45

S capillaries, 7, 491

Scedius, acquaintance with, 25

Schafter, the missionary, 451

Schauffler, a German at Odessa, 329

Schelling, 122, 486, writings of, 15 ;
system of, 110, 111; persecutes,
146

Schenkendorf, poems of, 423

Scherer, Protestant preacher at Ve-
vay, 38—40

Schiller, 122, 166; writings of, 12,
15; a German "saint," 47; say
ing of, 103; worshipped, 146;

Index.

633

words of, 338 ; poems of, 423, 486,
575
Schillingfurst, Prince A. Hohenlohe,

31—33

Schinderhannes, the famous robber, 47
Schlegel, F. von, 46, 84, 358; ac
quaintance with, 15, 70; supports
Hoffbauer, 16, 23, 72; poems, 366;
work of, 396, 597

, Madame, 44

, A. W. von, at Turin, 42 ;

work of, 597

Schlosser, the two, at Frankfort, 26
Schuurrer, at Tubingen, 33; intoler
ance of, 35
Schreyvogel, missionary of S. P. G.,

357

Schubert, in Nurnberg, 26, 487
Schumber, the historian, 486
Sclmtz, German historian, 233
Schwardner, acquaintance with, 25
Schwarz, 352 ; missionary of S. P. G ,

452

Schwytz, canton of, 73
Science, applied to religion, 237
Scinde, merchants from, 509
Scio, Island of, 546
Scolefield, at Cambridge, 87
Scotland, few Jews in, 446
Scott, Sir W., 78, 122; Wolff intro
duced to, 592

, the commentator, 81, 395

at Oxford, 596

Scythians, descendants of, 288
Seabury, editor of " The Church
man," 516
Sebzawar, 552
Secrets, ability of Easterns to keep,

353
Seema, name of Kafir-Seeahpoosh,

356

Seera, prophetic book of Arabs, 506
Seewas, a town of Room, 277
Seeyahjaa, Blackwell at Bokhara,

555, 363

Seezen, German traveller, 506
Segneri, work of, 60
Seinsheim, Count, with King of Ba
varia, 528
Sekardoor, descendent of Alexander

the Great, 391
Selim, Sultan, 488
Seljukjan, dynasty, 323, 582
Semavloflf, M. de, Russian interpreter,
531

Semiuo, M., quarrels with Borrow-

sky, 211, 312
Semnaun, 289

Senacherib, conversion of, 197, 198
Seneca, 113

Senner, Captain, of Liverpool, 100
Separatists, sect in Wiirtemberg, 496
Sephardim, a party among Jews, 153,

156, 461
Sepher Yashar, book of Cochin Jews,

461

Serampore, 407, 430
Seraroot, in Abyssinia, 490
Serdomenici, Raimondo, rector of

Propaganda, 60
Serkerdehaa, aristocracy of Bokhara,

344,559

Serrejeshmee, near Cabul, 359, 360
Servants, Wolff's, always bad, 287,

351

Servetus, death of, 146
Seth, author of the Sadra Rabba, 205
Seventh day, according to Jews, 365
Severoli, Pope's nuncio at Vienna,

44

Seyd, an Affghan in Bokhara, 579
Shaadi, Elias, at Mardeen, 192
Shabatay Zebee, 218, 270
Shaftesbury, Lord, of Jewish de
scent, 342; acquaintance with, 594
Shah-Hydar, treatment of Morecroft

by, 284

Kamran, King of Herat, 294

Rook, Timoor's son, 346, 580

Shoojah, King of Affghanistan,

361

Zadee, Prince Royal of Aff
ghanistan, 361

Zemaun, ex-King of Affghanis
tan, 381

Shahe-Addaalat\ names for Melchi-
Soolkh / zedek, 298

Shahee-Mardaan, name of Ali, 348
Shahr-Islam, birth-place of Afrasiab,

586
Sabz, Jews settle in, 338, 369 ;

burial-place of Timoor's children,

379

Shakspeare, Sir R., 412
Shamay, Polish Jews at, 347
Shamseea, sun worshippers., 187, 193
Shanasar, an Armenian, 215, 216
Sharoot, 289

Shasters, sacred book of Hindoos, 370
Shat-al-Arab, 202

634

Index.

Shaved, Wolff, by Bedouin, 127; by

Irving, 233

Shaw, Mr., at Madras, 450
Shawns, Bishop, 223, 224
Sheah, a division of Muhammadans,

219,213,284,318,583
Sheba, Queen of, leg-ends of, 475,490,

494

Sheddon, Mrs., makes Wolff' a pre
sent, 479
Shee, Captain, with Abbas Mirza,281,

522
Sheeraz, H. Martyn in, 87, 210—

216; Prince of, 208, 216
Sheer Singh, son of Rundjud Singh,

372; presents from, 391 ; interview

with, 400, 404
Sheikh Ibrahim (Burchardt), 120

Islam, of Bokhara, 577

Owl, an office in Bokhara, 555

Looloe, of the tribe Hamdan,

508
Sheil, Col , Envoy in Persia, 526,

543; helps Wolff, 548 ; respect for,

352

Shelley, Capt., at Simla, 385, 386
Shem, figure of, at Boot-Bamian, 358 ;

residence of, 473; i.q. Mek-hize-

dec, 509
Shetnas, an order in Abyssinian

Church, 492

Sheol, the place of the wicked, 493
Shera Firimalen, government of, 460
Shereef-Abaad, 309

Ahmed-/,boo Mesameer, 501

Sherro, an Abyssinian dish, 495

Shidiack, a convert, 269

Shiho, the tribe of, 490

Shiloh, meaning of, 135, 161, 162

Shinar, i.q. Sanjaar, 194

Shonh, birth-place of Teckla Hayma-

u^t, 496

Shoopeyan, valley of, 399, 404
Shore, Mr., friend of Muhammadans,

406

Shujah-Almulk, ex-King of Afgha
nistan, 381

Shuluk, the tribe of, 274
Shushee, in Armenia, 226, 227
Sidon, 140, 162, 178
Siena, St. Catherine de, 43
Sieveking, with Duke of Wellington,

519
Sikhs, oppress Muhammadans, 368,

404; religion of^S/O, 374

Sirnean, in the Amhara country, 495 ;

Jews in, 498
Simeon, hatred of Joseph, 135

, Rev. C., Friendship with, 79,

82—88, 484; married Wolff, and
Lady Georgia na, 2374; remark of,
429 ; opinion of C. Buchanan, 465 ;
at Jews' Society meeting, 599

, Stylites, favourable to Jews,

146 ; the Pillar Man, 507

Simha, Rabbi, in Bokhara, 571

Simkha, a Jew in Bokhara, 349

Simla, Czoma de Koi 6.s at, 349 ; stay
at, 384-390,350, 361, 367, 375

Simpheropol, 228

Simons of Paul's Cray, 234

Simonians, St., the, 476

Sinai, Mount, 121, 124, 126, 130, 145,
205, 417, 486, 487

Si nope, 533

Sistan, capital of, 580

Six, Franz, Wolff's servant, 122, 127,
131

Skandar Sulkamein, name for Alex
ander the Great, 323

"Sketches of Persia," by Sir J. Mal
colm, 207

Skinner, Colonel J., 167

Skop, in Bulgaria, 270

Slade, Lieut, at Salonica, 270, 272;
kindness of, 523

Slaves, story of the two, 164; Wolff
sold as, 302; Wolff releases Per
sian, 324

Sleepers, story of the Seven, 333

Small, Captain of "Eblana," 231

Smith, C. H , at Malta, 107

, Sir Sidney, 148

, Dissenting Minister at Madras1,

450

, establishes schools at Benares,

415

, Judge at Glmzepoor, 419

visits Nestorians, 479 note

Smyrna, 231, 247, 272, 529; a Jew
of, 486

Smytham, Dr., at Bombay, 513

Sobathoo, see Subathoo

Societies, missionary, 389; commit
tees of, 510

Socinians, 71, 87

Sodom, site of, 153, 164

Sohoron, one of the Mandaye, 204

Sole<-man, converted Armenians,
541

Index.

635

Soleiman Khan, Governor of Khoy

543

Soleure, 12

Solomon, King, the "Shiloh" o
Moses, 135; legends of, 217, 399
marries Queen of Sheba, 475. 491

, Nehemiah, converted Jew,

81,598

, Rabbi, at Jerusalem, 122

Somaglia, Cardinal della, in Collegio

Romano, 50; words of, 51, 78
Soobean, Servian slaves, 487
Soofee, a party of Sheali, 211, 212,

314, 345

Sujah-El-Moolk, a King of Afghan
istan, 564

Sook Alsheeokh, Sabeans in, 203,206
Sooliman, a renegade Jew at Cairo,

256
Soonee, a division of Muhammadans,

209, 285, 526, 583
Soorat, the Borahs from, 477
Southampton, Crabbe at, 518, 591
Southgate, Horatius, at Constanti
nople, 529

Spanish, convent at Jerusalem, 95,
^ 180; Jews, 153
Sparrow, Lady Olivia, 233
Spee, Friederick, the Jesuit, 483, 495
Spellrnan, opinions of, 326
Spies, French, in India, 484
Spiess, words to Wolff, 5
Spiridion, St., miracles of, 253
Spittler, secretary at Basle, 36
Spurrier at Mr. Salt's, 118
Srna, Joseph, at Val-Sainte, 73
Stael, de, Mad., Wolff introduced to,

36, 42
Staines, Sir Thomas, of the " Isis,"

246, 247

Stamboul, Turks from, 177, 181
Stambuli, Giovanni, Arabic master,

144

Stanhope, Lady H., 167—169 ; let
ters from, 178 ; conduct to!L. Way,
179

, Mr. Spencer, 524

Stanley, A. P., criticisms of, 127 ; ac
quaintance with, 592
Stannes,Sir E., at Bushire, 208, 478;

kindness, 522
Stansted Park, 88
Stark, Martin, in Vienna, 21
Steinkopf, Dr., a Lutheran, 79
Stella, Miss, at Alexandria, 173 — 175

Stennet, Mrs., in London, 78
Stephani, Professor at Anspach, 11,

455
Stephen, an Armenian of Bagdad,

152, 153

Stephens, Professor, at Breslau, 110
, Mr., " Travels in Egypt,"

by, 518
Steudel, Professor at Tubingen, 33 ;

piety of, 35
Stevens, chaplain at Patna, 421

-, Vice-Consul at Trebisonde,

533, 534

Stevenson, Dr., Scotch missionary ,468
•, at Bombay, 513

Stewart, Col., at Hyderabad, 432;

on Luther, 446
Stirling, Sir J., in Archipelago, 528
Stocqueler, editor of " The English
man," 429
Stoddart, Col., 366, 525, 552, 567;
news of imprisonment of, 521 ; cer
tainty of death of, 548, 554; recol
lection of, 551 ; the murder of, 555,
568, 576; murder acknowledged,
561, 566; document of, 570 ; the
real murderer of, 200, 571, 573 ;
letter about, 577

Stokes, Major, with Abbas Mir7a,281
Stolberg, Count, 46, 59, 358, 519 ;
party of, 16; invites Wolff, 25;
Wolff stays with, 27—31 ; views
of, 34; "History," &c., by, 74;
words to Wolff, 78 ; fond of mysti
cism, 111 ; prayer for, 125; a dog
matist, 143 note; meditations of,
395 ; quoted, 453 ; verses of, 537

, Countess, 27

, Christian, 27; death of,

29; mention of, 519
Stone, missionary at Bombay, 471
Stone, Mr., of Roseneath, 173
Stormount, Dr., at Jerusalem, 262
Storr, the biblical scholar, 34
Strauss, 456

Strong, Lieut., at Bushire, 208, 209
Stuart, Haldane, at Albury Con
ference, 234
Sturmer, Count, Austrian Internuncio,

532

Stuyvesant, Mr., at New York, 514
Subathoo, Lady Bryant at, 367; stay

at, 382—384, 391

Subeyda, wife of Gehaan-Deed-Shah,
343

x x

636

Index.

Suedia, village of, 167

Suez, 122, 472, 478, 485, 489

Suleyman, a Jew under Tshingis

Khan, 339

• Hydar Shah, 339

Suliman Pasha, a Persian at Khoy

279

Sulkarneyn, an Arab king, 505, 564
Sulmustaun, the laud of darkness, 572
Sultan, The, 188; letters from, 526

531
Sultan Muhammad Khan, Governor

of Peshawur, 364
Sumnauth, Lord Ellenborougb at,
Sun, worshippers of, 187, 193
Superstition, 253
Surur, Mr., consul at Daruiat, 173,255
Sutherland, Major, on board the

" Fifeshire," 431
Sutledge, River, crossing, 380
Suttee, the burning of widows, 370

394; abolition of, 483
Sutton, Archbp. of Canterbury, 132
Swarg, Hindoo paradise, 379
Sweeden, King of, 137, 138
Swedenborg, tenets of, 221
Switzerland, 73, 138,496
Syra, 249
Syria, L. Way in, 179; Christians of

457

Szabo, 25
Szebesy, Baron, in Erlan, 25

TAAJ-MAHAUL, Queen, Tomb
of, 410

Taatsh, Moolah, in Sarakhs, 320
Tabas, Chiefs of, 300
" Tabestan," a Persian book, 203
Tabor, Mount, 122
Tabreez, 222—225, 280, 548, 589
Taganrog, Germans at, 228
Taher, village of, 541
Tahib, Samaritan name of Messiah,

134, 136

Tails, people with, 475, 505
Takhti-Suliman Mountain, 217, 399
Takht-jam-sheed, i.q. Persepolis, 216
Takhtruwan, a sedan-chair, 280
Taktakenyes, Trevenjack de, 25
Talleyran'd, Prince, 35
Talmud, Story in, 3; laws of, 158;

beauty of, 160; Wolff's opinion of,

163, 174
Talmudists, 92
Talut, King Saul, 331

Tamerlane, origin of the name, 276,
313; besieges Mardeen, 190, see
Timoor

Tanaam, Jews of, 509
Tarmeeda, a priest of Mandaye, 205
Tasbas, Armenian bishop, 192*
Tashgorah, three names of, 355
Tasso's " Jerusalem Liberata," 188
Tashkand, 574

Tata Sultan, the Dervish, 546
Tatar messenger hanged, 188; defi
nition of, 276 note, 343; one with
Wolff, 276—279; six from Cash
mere, 404 ; Timoor, king of, 582
Tatenhausen, Stolberg's palace, 25
Tatang, 364

Tashgorkan, three names of, 355
Tatshicks, tribe of, 327, 330; in Bok
hara, 343, 572

Tawrat, code of Tshingis Khan, 342
Taxilla, now Attock, 366
Taylor, Jeremy, sermons of, 395

., General, President U.S., 519
, Col., in Bossora, 202 — 209 ;

kindness of, 522

, Capt. A., at Bagdad, 202

— , Dissenting Missionary at

Madras, 450

, S. P. G. Missionary at Bel-
gaum, 468

Teekla Haymanot, 494—496

Teera, castles in Turkistan, 316

Tefilin, of black Jews in Cochin, 462

Teheran, 220—222, 224, 283—287,
381, 548, 588

Telfeidan, anciently Padan-aram, 189

Temple, American Bible Society's
Agent, 529

Templeman, Rev., 551, 592

Templer at Dinapore, 421

Tenedos, 267

Tennyson, A., acquaintance with, 593

Teotoki, Count, in Ionian Islands, 253

Terah, the grave of, 189

Terra Sancta, Monastery of, 150,151

Terrot, Bp., of Edinburgh, 172

Tertullian, belief of, 117

Testa, M., private secretary to the
Pope, 46, 57, 64

Tett, Jansenist bishop, 239

Thaddeus, the apostle, converted
Assyria, 197 ; the Church of, 541

Thaulerus, the monk, 495

Thebes in Egypt, 130

fheodorus, Abyssinian account of, 491

Index.

(587

Theodosia in Crimea, 228
Thessalonica, i.q. Salonica, 269
Thibet, 189,349; Buddhists of, 194
Thomas, Saint, in Mesopotamia, 547

, Col., travels with Wolff,

472,473,476

Thorn a son, the Missionary, 87
Thompson, Baptist Missionary at
Delhi, 406

, Missionary at Trichinopoly,

452

, Mr., at Teheran, 548

Thoresby, Col., at Benares, 416
Thugasays, son of, 580
Thugs, account of, 432 — 445
Tiberias, 184

Tibur, excursion to, 52, 53
Tieck, the poet, 45
Tiflis, 224—227

Tiglath-Pilneser, king of Assyria, 338
Tigre, chief of, 495 ^capital of, 496
Tigris, river, 202
Tikai, the Abyssinian writer, 497
Timbuctoo, Wolff wishes to go to, 272
Timoor conquers Bayaseed, 276; at
Meshed, 313 ; battles of, 323, 580 ;
Jewish secretary of, 339; justice
of, 340; children of, 346, 579;
history of, 347; rebuilt Bokhara,
350; the conqueror of the world,
545; tower at Sebzawar, 552;
battles at Mowr, 557 ; Diet founded
by, 560; comparisons with, 586
Timoortogloo Khan, lord of Turkis-

tan, 581

Tingley, Admiral, 518
Tippoo Saib, 167
Tirtat, king, converted by Gregory

Lusaworitsh, 541

Tithes, Wolff's opinions about, 389
Titow, Count, remarks of, 291 ; at

Constantinople, 530
Titus, story of, 3 ; destroys Jerusa
lem, 163

Tiutiungi, Boghos, the monk, 153
Tivoli (Tibur), excursions to, 52, 53
Tob, the tribe of, 203
Tobolsk, 355

Tod, Mr., at Constantinople, 532
Todd, d'Arcy, at Cawnpore, 411;
recollection of, 557, 587

, R , at Alexandria, 254

To^armah, descendants of Japheth,

154, 285
Togrool, son of Bayaseed, 77

Tokat,278— 279; illness at, 281
Tomlinson, Bishop of Gibraltar, 528
Toole, Lieut., on board the "Sham
rock," 101
Toon, chiefs of, 300
Tooran, extent of, 284
Toorshesh, 299

Toos, original name of Meshed, 313
Tor mountain, 192, 193, 457
— , the ancient Elim, 489
Tora of Tsinghis Khan, 580
Torbad Hydareea, 285-303, 307,

519, 543

Torquay, Miss Greaves at, 76
Tcrquemacla, the inquisitor, 83
Torre, Count de la, at Turin, 42
Tosi, Abbate, 42
Tournelly in argument, 463
Trablous, anciently Tripolis, 165
Tractarians, 49, 144
Traditions, confidence in, 127 ; under
valued, 237
Translations of the Bible, 165 ; into

Kurdish, 224; into Persian, 313
Transmigration of Souls, 383
Travellers in Egypt, class of, 130
Travancore, Rajah of, 457
Trebeck, murder of, 284, 331,

348, 353

Trebisonde, 279, 532—534, 590
Trenk, a German " Saint," 47
Trevandram, 457
Trichinopoly, 452
Tricoupi, M., Ambassador in London,

248

Trotter, Mr., at Ghuzepoor, 419
Tschuddy, Melchoir, a missionary,

108, 138

Tshagatay, the, 38, 47, 559, 582
Tshinghis Khan, battles of, 323,352;
people of, 338 ; parentage of, 342 ;
destroys Bokhara, 352 ; death, 352 ;
sons of, 545, 580; Jew secretary
of, 339, 583

Tuam, Archbishop of, 232
Tubingen, university of, 33, 34, 83,

144, 305

Tucker, Rev., at Madras, 451
Tufukat, Timoor's code, 581
Tule Khan, son of Tshinghis Khan,545
Tunis, Deys of, 509
Turah Zadeh, murder of, 562
Turcomauns, customs of 317; a- troop
of, 323 ; signs of distinction among,
399; Wolff's treatment by, 586

638

Index.

Turin, 41, 52

Turkan-Khatoon, Timoor's sister, 579

Tnrkistan, 284

Turks of high birth, 176; gratitude

of, 139; at Orpha, 187; border

quarrel with, 537
Turner, Bishop, 456
Tyre, 140, 178
Tyrnau. Ecclesiastical seminary at,

32

Tyrol, Koch, the artist, in, 85
Twisleton, E., letter from, 207

UGOLINO, death of, recited, 107
Ulemas, the, 581
Ullfeld, Jews at, 2, 218, 239
Ulman, Professor, at Prague, 14
Umeer-Assad-Ullah-Beyk, of Bur-

chund, 544
Shah, the watchman of Bok
hara, 328
Umballah, 392
Umritsur, Ruridjud Singh at, 367,
371—374

United States, the Propaganda in, 55
Unitarians, principles of, 430
Ur, of the Chaldees, proverb at, 188
Urban, Pope, college of, 67
Urkasdim, Jewish name of Orpha, 187
Utrecht, Jews in, 182 ; Jansenists of,

239, 240
Utshkleesia, 541
Uzal, i.q. Sanaa, 196, 473, 508

VALAIS, 39, 40
Valenti, Dr., 12
Valentia, Lord, travels in Abyssinia,

107

Val-Sainte, monastery of, 71 — 75
Van Buren, President of U.S., 517,

518

Vashti, Q., legend of, 188
Vedoni, Cardinal, at Rome, 40
Vedova. Signor, at Alexandria, 173,

175
Veit, J. and Ph., sons of Madame

Schlegel, 44, 84
, Dr., Emmanuel, convert of Hoff-

bauer's, 71, 73, 84
Veith, J., one of Wolff's godfathers,

14

Vella, Giuseppe, the impostor, 40
Vellore, 448

Venice, 69, 70 ; college at, 146
Venning, Mr , in St. Petersburg, 228

Ventura, M., with Muhammad All

Mirza, 223

Venus, Syrian name for, 140
Verapula, Archbishop of, 462
Vetch, Capt., at Burdwan, 424
Vevay, 38, 76
Vicars, at New York, 513
Victor Emmanuel, reforms of, 488
Vidal, M., Wolff travels with, 202
Vienna, 9, 65, 69, 145, 224; parties

at, 15; Hoffbauer's influence at,

16, 71, 521

Vigoi oux, M., Wolff travels with, 202
Villele,451

Villiers, Mr., Lord Clarendon, 519
Vincent, St., di Paula, order of, 60
Virginia, Bishop of, 317
Vishnoo, image of, 382 ; incarnations

of, 417

Visions, 381, 402, 517
Viterbo, Sepulchre of St. Rosa at, 43
Vivante, the robber, 504
Vizier, the grand, 530; of England,

567

Vlaticaucass, village of, 227
Vock, with Prince Hohenlohe, 31 ;

Wolff lodges with, 35
Vogel, the painter, 45 ; story of, 57 -

Wolff writes to, 65
Voice, loud, virtue of, 203
Volney, arguments of, 104, 105 ; des
cription of Alexandria, 107
Voltaire, 62, 105, 152, 153
Von der Recke, Count, 242
Vondiziano, British Consul at Laa-

naca, 172
Vanholdt, tutor in Count Stolberg's

family, 27

Voss, Joh. H., at Heidelderg, 12
Vulgate, value of, 165
Vuzeer-Abad, 371

WADE, Sir Claude, at Lood-
hiana,380,390,404

Wahabites, subdued, 121, 507, 511

Wafkan, River, in Bokhara, 572

Wakefield, 521

Wald Raphael, the chief, 495

Waldbourg-Truchsess, Count, at Tu
rin, 41

Walpole, Sir R.,233; Horace, 239 ;
Hon. F., 326

Walsh, Dr., 479 note

War burton, " on the discrepancies of
Scripture," 116

Index.

639

Ward, the Baptist, 407

, letter to Mr., 147

Warka, an Abyssinian, 497

Wartanes, grand prior of Kraim, 146

Washington, U.S., 517

Water-ton, Mr., a Roman Catholic,,
525

Watson, Methodist Minister, 79

Way, Mr. J., leaves his property, 80

, Lewis, 182, 229; friendship of,

79, 179; history of, 80; letters to,
88 ; in Crimea, 92 ; hymn by, 149

Week-herlin, Hebrew exercises of,
34

Weiler, Kajetan, at Munich, 11

Weilersbach, 1, 2

Weimar, 146 ; Duchess of, 2

Weissenbach, at Salzburg, 72, 73;
quoted, 422

Weisshaupt, the Atheist, 50

Weld, family of, 525

Wellington, Duke of, birth, 120;
" Seraskir " of England, 132 ; pass
port from, 273

Wentworth House, (Earl Fitzvvil-
liam's) 521

Werner, the poet, of Hoffbauer's
party, 17,23, 70, 72; Wolff imi
tates, 26; converted by Ostini,
45

" Werther, the sorrows of," 333

Wesley, Joh., visions of, 381

Wesleyans, in Gibraltar, 91 ; at
Malta, 101 ; in Alexandria, 274

Wessenberg, J. H., Von, 25

West, Capt., 381

WThately, Archbishop of Dublin, 196
note, 520

White, Chaplain at Cawnpore, 411

, Genera], at Benares, 414

Whiting, Chaplain at Meerut, 405

Whish, Mr., from Bristol, 86

Whittingham, Dr., U.S., 513—517

Wiedman, a Jesuit, 144

\Vieland, 12, 15, 47, 122, 146

Wight, Isle of, 518

Wilkinson, Sir Gardiner, 116—117

Williams, Miss, with Lady H. Stan
hope, 178

, Col., at Erzroom, 537 —

540

, Rev. G., 594, 596, 601

Willock, Sir H., at the court of
Persia, 219—221

Wilna, 122, 156

Wilson, Dan., Bp. of Calcutta, 87,
393,429; letter from, 424

, Dr., at Southampton, 518

, Sir R., at Gibraltar, 528

, Capt., of Indian Navy, 208,

478

, Dr., Scotch Missionary, 468,

471, 497, 513

, Sheridan, Dissenting Missi
onary, 106

Windischman, the philosopher, 26

Winkelmann, 57

Witman, Bp. of Ratisbon, 512

Wolff', Rabbi, Wolff's grandfather, 1

} Rabbi David, Wolff's father,

1—6, 8, 219

, Lady Georgiana, 102, 136,

255, 526, 578, 583

Wolffenbuttelsche, Fragmente, 11,
455

Wood, Col., at Poonah, 468, 473
, Lieut , in command of " Ben
ares," 474

, at Constantinople, 532

, Basil, at Jews' Society Meet
ing, 598

Woodford, Sir A., in Ionian Isles,
254

Woronzoff, Count, governor of Odessa,
228, 229

Wiirtemberg, Jews in, 6; King of,
33,34; Cherubim in, 145

Wurtembergians, Church founded by,
226

Wiirtzberg, 8

Wyburd, Lieut., in Bokhara, 563

XAVIER, St. Francis, followed
St. Paul, 7; Wolff's mode],
12, 378, 594 ; admiration of, 233 ;
character of, 447 ; converts of, 462,
464 ; at Goa, 467 ; advantages of,
481 ; success, 482

Ximenes, Cardinal, 83 ; Wolff com
pared to, 532

YAAFA, Tribe of, 473
Yakoob, Moolah, a£ Sarakhs,
480

Yala, River, 364

Yarkand, Merchants from, 347; pil
grims from, 377, 554
Yayah Khan, with Abbas Mirza,
544

640

Index.

Yazid Tbn Moawea, founder of Ye-
zeedi, 199

Yazd, seat of Parsees, 281 ; Abbas
Mirza at, 282

Yehiel, a Polish Jew at Alexandria,
114

Yehooda, a Jew from Balkb, 352

Yehya-Zaleb, baptized by Wolff, 510

Yemen, Rechabites in, 196 ; Arabs
from, 498 ; commotions in, 510

Yermaloff, Governor of Tiflis, 226

Yezeedi, worshippers of the devil,
190, 194, 198

Yoghee, near (Jmritsur, 371 ; self-
punishments of, 375; on road to
Cashmere, 391; two at Bombay, 472

York, Duke of, story about, 209

, Archbishop of, (Longley) 521,

594

Youssuf-Aboo-Mansoor, servant to
Wolff, 267—269, 272

Yussuf-Boghos, Minister of Muham
mad AH, 121

Kalah, Castle in Cairo, 120

Talkhtoon, Jewish dervish in

Merw, 324

Yvon, d', Chevalier, a Quietist, 76

ZAASEGA, Monastery near, 492
Zabeed, 506

Zachariah, the tomb of, 145
Zacharias, son of Jeremiah at Jeru
salem, 163

Zah, the Pei sian Hero, 580
Zal Khan, tongue of, cut out, 207
Zala, Eph., famous Jew of Cochin,

460

Zalda, Rev. L., baptized Wolff, 14
Zarah, daughter of Ashur, 334
Zaremba, Count, Missionary at Shu-

shee, 226 ; history of, 227
Zeist, 241
Zemaun, Shah, 564
Zimmer, Professor, at Landshut, 25
Zion, Mount, 130, 135
Zirnderfer, philosopher, 335
Zoar, the site of, 164
Zohar, the book, 161
Zohrab, Mr., at Erzroom, 537, 539
Zoroaster, native place of, 224
Zschocke, at Aaran, 35 ; letters from,

61 ; observation of, 596
Zsigrey, Major, at Vienna, 9
Zubier, Arab Village, 207
" Zwieback," a Dutch bun, 241

CORRECTIONS.

Page 19, last line, after "his alms were unbounded," omit the comma
and make a fall stop ; and omit the words " but he frequently gave with
a bad grace."

Page 20, line 2 from above, add, after " but he said at the same time,"
the following words : " (knowing the feelings of so many beggars who
come in time of need to the Priests, whilst they hate them after all.)"

Page 43, line 18, omit "jackass," and print "man."

Page 43, line 17 from below, after "Inquisition in Spain," add
"Prince Salignac, one of the fellow passengers, said to the Spanish
friars, ' You Spaniards hold a wise dogma : z.e., Melius est credere quam
uri !' English — It is better to believe than being roasted."

Page 70, line 14 from below, omit "his brethren," and read "to the
nations," and add the following note : " Wolff never considered himself
strictly Missionary to the Jews, but to the nations at large."

Page 104, lines 13, 14, 15, omit entirely " 'You were born a Roman
Catholic, and, having seen the superstitions of your Church, you think
that the true system of Christianity consists in that!'" This answer of
Wolff was that of a jackass !

Page 186, line 10, omit " scoundrel," and read " the worst character."
Page 191, line 7 from above, omit "scoundrel," and read "Digeon."

Page 196, line 7 from below, (note) omit Tropvrj^ and read with Bently,
Xopeta — pork.

Page 204, line 6, omit "me," and read "Wolff."

Page 211, line 21 from above, after the words, "Say of every one,
whose morals are good, that he is good," add, " let him be of the sect of
AH or of Omar !"

Page 265, line 22 from below, read "Damiani" instead of "Diamini."

Page 267, line 6 from below, omit " scoundrel," and read " Youssuff,
converted to Protestantism from the Maronite faith."

Page 272, line 12 from above, omit "scoundrel," and read "Youssuff,
the convert to Protestantism."

Page 297, line 3 from above, read " Hasrat- Sultan," instead of
" Hasrat, Sultan."

Page 298, line 11 from above, read " Nakshbandee," instead of
" Nakshpandee."

Page 298, line 2 from below, read " Rookhsat," instead of " Rookh-
sad."

Page 327, line 4 from above, read "he did not know at that time,"
instead of " he does not know."

Page 335, line 21 from below, read " Zeennoo Urennoo," instead of
" Zeennos urennos."

Page 335, line 3 from below, read " Zirndorfer," instead of " Zirn-
derfer."

Page 350, line 4 from above, omit " for there was no one there to
laugh at him," instead of this shallow wit, read " for the Hungarians are
Huns, whose cradle Koros had now found !" which Wolff ought to have
added, and the Editor, unacquainted with the History of the Huns,
thought that Wolff had intended a joke !

Page 360, last line, read " afterwards," instead of " aftewards."
Page 380, line 10 from below, read "last," instead of "lost."

Page 395, line 20 from below, read " Nyerses Shnorhale," instead of
" Nyersis, Shnorhaali."

Page 407, line 21 from above, omit " ass," and read " Wolff."

Page 539, line 15 from above, read "Thomas Baring," instead of
" James Baring."

Page 540, line 13 from below, read "pillaw," instead of "pillow."

Page 567, omit, in last line, the words "Nor does anyone else in
England, now-a-days," for it is a shallow wit.

66, Brook Street, Hanover Square, W.

MESSRS. SAUNDERS, OTLEY, &

LITERARY ANNOUNCEMENT

THE VOYAGE OF THE NOVARA ROUND

THE WOULD. The Circumnavigation of the Globe, by the Austrian
Frigate Novara. English Edition. Containing an Unpublished Letter
from Baron Humboldt. With numerous wood engravings. Dedicated,
by special permission, to Sir Roderick Murchison. 3 vols., 8vo.

THE MARQUIS OF DALHOUSIE'S ADMINIS
TRATION of BRITISH INDIA. By Edwin Arnold, M.A., of Uni
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