USA > Rhode Island > Newport County > Newport > The story of the Jews of Newport; two and a half centuries of Judaism, 1658-1908 > Part 3
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This is the first time the Jews are mentioned in the official records of the colony. No wonder, for they were not freemen, nor had they had any litigation with any one. This mention would also not have occurred had they not needed to ask for protection. But it was for the best. For thus their position was made clear and they knew what they might expect.
This resolution of the General Assembly certainly gave the Jews courage to defend themselves fearlessly. The defendants all appeared in court. Major Dyre was not there. He sent his attorney, Mr. Edward Uster. "For want of a declaration in the office according to Law, the defendants enter a nonsuit". They were entitled to ask for a dismissal of the entire case, but they did not wish to do so. They were eager to hear a jury's verdict.
42
On an action implant of Majo William Dyre as Survayer Sett. against mortica Brown, olbiaham Burgin, Rachel the widow and thelich of symon mentes
orzeigne borne - conging to daw, the defendants enter a Monfil ~.
. the afore. name
ation in the office maje byse the Simplement did not appear only.
dlaormay optare. the defendants appear l'oraje Wiliam Dyre to Our Hond (sobeand aganist modica
WTareas upo formation niel th abraham be el Baul Brovary, Abraham Burger Racket the
Widow
and delici
Sy mon mender deceft and chon beate fers. Our said bobeans granted
a warrant to the general serjat Is Scafe the said good , ". Estates to answer the said informer hu change against them as aliens of the four And whereas Re halk not brought the etter in such forme as Our law Requires; gget for By Realors morning, ati pat See laufe with the defendants Content, that the action shall come to a Wayall forth withN. (of Pleaded any (6 miles to the Jury. Verdich Stree find for the defendants and that the Plantit, pay out of fourt
The bouil accept the verdict and allow the bill of Get fifteen shillings Light sence - Whereas Mais William Dyre Elgo, Survayer Gen a simen Ralf Canfed the Estates
Facsimile of the Court Record of the Lawsuit against the Jews of Newport, known as the Dyre Suit, which took place in 1685.
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And so the court proceeded :
"Whereas upon the information of Major William Dyre to our Honoed Govern' against Mordecai Campanell, David, Daniell & Abraham Campanell, Saul Brown, Abraham Burges, Rachell the Widow and Relict of Symon Mendez Deceasd and Aron Verse, Jews, Our said Govern' granted a warrant to the Generall Serjat to sease the said Jews goods or estates answer the said informer his charge against them as aliens at this Court. And whereas he hath not brought the matter in such forme as Our Law requires: Yett for weighty Reasons moveing, this Court doe see Cause with the defendants Consent that the Action shall Come to Tryall forthwith".42
The verdict was not a surprise. The 'Jurrors' reported "Verdict, Wee find for the defendants and that the Plaintiff pay Cost of Court". The court ordered unanimously that "the distraint upon the defendants goods be taken off and their Estates so seized be Re- stored by the General Serjt".43
This decision not only assured to the Jews the protection which had been given them by the General Assembly, but actually gave them an impetus to trade and to engage in the larger mercantile pursuits. This attracted many new Jewish settlers to the shores of Newport and paved the way for the successful com- mercial era of the eighteenth century.
It has not passed without notice that between the time the resolution of the General Assembly was passed in 1684 and the trial in 1685, Simon Mendez passed into
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THE STORY OF THE JEWS OF NEWPORT
the world of eternity. So too about this time Moses Pacheco was laid to rest with his fathers.
The relationship between the Jewish and non-Jewish population grew closer. Upon the death of Moses Pacheco, Caleb Carr was appointed by the Superior Court as the administrator of his estates.44 Apparently Pacheco and Carr were good friends. The latter, we find, made provision in his will "I give to my son Edward Carr ... the Chest that stands in the hall, which I had of Moses Pacheco the Jew".45
The resolution of the General Assembly and the verdict of the court in the Dyre suit gave the Jews more privileges. They were permitted to hold property and become freemen. On the first Thursday in September 1688, we find Abraham Campanal among the "Persons Lycenced" as a freeman. 46
Saul Brown left for New York, where he engaged in business and acted as the Minister of the Congregation Shearith Israel.47 Other members of the Brown family likewise moved to New York.48 We find in New York members of the Pacheco family in the early part of the next century, active in the affairs of the Congregation Shearith Israel and in the building of the Mill Street Synagogue in 1730.49
Some of the Campanals moved to Massachusetts. We find "David Campanal a Jew from Rhode Island" - no doubt the David Campanal in the Dyre suit - warned out of Boston on June 15, 1726.50 He died in Ipswich, Massachusetts in 1732.51 Another Campanal is also found in Ipswich at the same time.52
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In the records of the Congregation Shearith Israel of New York, there are references to some members of the Campanal family. In 1713 one Valentine "Campanel" is referred to as the Shamash of that congregation.53 Another, Asher Campanal, we find holding the same position in 1739.54 A little later we also find in New York a Rachel Campanal.55
Isaac Naphtaly apparently also took up residence in New York. On August 29, 1695, he petitioned the authorities there for letters of denization.56
Other members of the Naphtaly family have been found among the first seat-holders of the Mill Street Synagogue.57
Thus we see a number of the Newport Jewish families scattered to different parts of the colonies. A sufficient number, however, remained here to continue the Con- gregation, care for the cemetery and carry on a trade that began to show signs of success.58
The Jewish families that lived scattered in the various parts of New England looked up to Newport as the mother Jewish community. In no place did they attempt to hide their identity as Jews.59 They did not surrender their faith in the face of many adversaries and missionary attempts. At death some were taken to Newport for interment in the Jewish cemetery. One such interesting case is recorded in the early part of the eighteenth century in the Diary of Samuel Sewall; "Feb. 4, 1703/4 Joseph Frazon, the Jew, dyes at Mr. Mayors. Feb. 5, satterday, is carried in Simon's coach to Bristow, from thence by water to Newport where there is a Jew bury-
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THE STORY OF THE JEWS OF NEWPORT
ing place".60
Unfortunately no trace can be found of the interments in the Cemetery that took place during the seventeenth century. Time has erased all marks of these early graves.
In the last decade of the century, before the new chapter for Newport and Newport Jewry began to be written, a large contingent of Jews coming from Curacao augmented the Jewish colony in Newport. In 1693, says a writer on the Jews of Curacao, a great num- ber of Jewish inhabitants, about 90 in all, departed the settlement in the West Indies for Rhode Island. This body included the families of Touro, Gomez, Molina, De Meza, Casseres, Rodrigues da Costa, Cohen, Henriquez and Luis.61
According to some, among the Jews who lived in Newport at the end of the seventeenth century, in addition to those already mentioned, were the following: Samuel Isaac and Judah Moses, soap boilers; Moses and Jacob James, workers in brass; Isaac and Abraham Benjamin, Isaac Moses and Jacob Franc, merchants and traders; Jacob and Joseph Judah; Benjamin and Moses Myers; Naphtali Myers; Isaac and Nathan Lyons; David Solomon. Abraham Jacobs; Solomon Mendez; Solomon, Nathan, Aaron, and Isaac Cohen.62
The new contingent of Jews from Curacao together with the other members already in Newport formed the nucleus of the prosperous Jewish community of the new century.
While the Jews of Newport during the 17th century did not obtain such a distinguished position and did not
46
Picture of the Exterior of the Old Jewish Cemetery
as it appears today.
1
Picture of the Interior of the Old Jewish Cemetery.
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leave such a lasting impression as did those of the next century, they were the pioneers who paved the way, and it was they who suffered deprivation and discrimination, and who enabled their coreligionists later to live more freely.
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CHAPTER III PROGRESS
The blessing, which God gave Abraham, "And in thee shall be blessed all the families of the earth", may be applied to America in general and to Newport of the eighteenth century in particular. The eighteenth century ushered in to Newport cultural advancement, social progress, intellectual and religious growth, and more especially economic prosperity. The seventeenth cent- ury planted the seed; the eighteenth reaped the harvest. The success of the harvest was in no small degree due to the descendants of Abraham.
We noted in the last chapter that towards the end of the seventeenth century the Newport community was greatly increased by a large group of Jewish settlers who came from Curacao. These Jews, like their co- religionists already living in the city, were of Spanish- Portuguese origin. Previous to their settlement in Curacao, they had lived in Holland, whither they had escaped either from the Spanish or from the Portuguese Inquisition. It was their skill in commercial pursuits, as well as their natural diligence, that induced the Dutch Government to persuade them to aid in the settlement of Curacao in order to promote the commerce and wel-
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fare of the island.1 With this natural energy and ability, which they immediately set to good use, they brought new grace to Newport.
The growth of the Jewish community was character- istic of the growth of the city in general. As the city shared the profits of the enterprising Jew, so did the Jew share the profit of the progressive city. Newport was not only a beneficiary but also a benefactor in this case.
The Jews found the city of Newport in the very beginning of the century in its full bloom. Before the century was half passed, the city doubled its population.2 In 1712, when John Mumford surveyed the streets of Newport and noted "Jew's Street" on his map, he remarked "The town had grown to be the admiration of all and was the metropolitan".3 When Dean Berkeley was greeted by the people of all nationalities 4 upon his arrival in Newport in 1729, he is quoted as having said: "The town of Newport is the most thriving place in all America for bigness".5
Indeed it was. And the "bigness" was not solely in the economic and commercial pursuits of the island, but equally so, and perhaps more so, in religious, cultural and social enterprises. In view of our knowledge of the religious toleration that existed in this colony since its inception, we are not surprised, at the words of Callender in 1739, that "at this time" there were seven churches in town, besides the groups that had no regular places of worship. It was an index of the vitality of religion in the life of the people, at a time when they
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THE STORY OF THE JEWS OF NEWPORT
enjoyed the abundance of plenty, to note in a town of but twenty-five small streets and about a half dozen lanes and wharfs, three Baptist, two Congregational, one Church of England, and one Friends' house of worship.6
At this time the Jewish Congregation still held its services in private homes.
As the seed of religion was sown "in the beginning" of the colony, so was the seed of culture and education. In 1640, one year after the settlement of Newport, the city had a school supported by taxes. The Reverend Robert Lenthal, who was appointed to keep the school "for the encouragement of the poorer sort, to train up their youth in learning", was granted besides four acres for his personal estate, one hundred acres of land for the support of the school.7 The people of Newport liked learning, and they had books, when books were rare, to satisfy this love. Dr. John Clarke, a familiar figure in Newport bequeathed to a friend, "my Concord- ance and Lexicon to it belonging, written by myself, being the fruit of several years study; my Hebrew Bibles, Buxtorf's and Pastor's Lexicon, Cotton's Concordance and all the rest of my books".8 Books were left as heirlooms by many an early settler.9 Governor Benedict Arnold10 willed in his last testament in 1678 a large tract of land concerning which he gave this instruction: "I desire ny executors hereafter named to take care thereof and cause it to be disposed towards erecting and maintaining a free school in Newport".11
In the beginning of the eighteenth century, booksellers
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flourished in Newport. As early as 1705 an attempt was made to establish a printing press in the city;12 and, by 1727, there was a printing press here, owned and operated by James Franklin, a brother of the famous Benjamin. In the spirit of the day, the Newport printing press produced an abundance of religious discourses and sermons, together with a good share of secular material. In 1732, Newport had its first newspaper from the press and editorship of James Franklin, called "The Rhode Island Gazette".13
Dean Berkeley, upon coming to Newport, found it to be intellectually fruitful.14 In fact Berkeley was partly drawn to Newport by the brilliant society al- ready there.16 A year after his arrival, he founded the Philosophical Society, for the "Promotion of Know- ledge and Virtue, By Free Conversation". Berkeley found here fertile soil for this child of his mind, and a receptive audience for his discussions on, "Divinity, Philosophy, Morality and History".16 Mason in his "Annals of the Redwood Library" remarks, "The Quaker, the Baptist, and the firm supporter of the Church of England maintained each his part; but the Quaker preacher and the Jewish Rabbi, alike tenacious of their rules of doctrine, listened respectfully to the preaching of Berkeley".17
The Philosophical Society was the intellectual fore- runner of the Redwood Library, that living testimony of the "Culture" of Newport in the early part of the eighteenth century.
The Jew who had been known as the "Master of the
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THE STORY OF THE JEWS OF NEWPORT
Book" before he was reputed to be the "Master of Business", played his part in this intellectual growth of the city. One of the associates of the Philosophical Society was Joseph Sylvester,18 and when the Redwood Library was founded in the year 1747, Abraham Hart, Moses Lopez, and Jacob Rodrigues Rivera were amongst its first members.19 Among the donors of money for the purchase of books for the library were James Rivera, Aaron Lopez, Isaac Hart, Naphtaly Hart Myers, Abraham Hart and others, all of whom were closely identified with the Jewish religious life of the city.20
A contemporary description by an outside observer reads: "To enjoy the refined and polished society of Newport, many families of fortune from the West Indies and Europe have taken up their permanent re- sidence here; and among them many men of science and erudition, have from time to time made it their abode. 'This circumstance, I presume, in connection with a very extensive and well selected public library, given by an opulent individual, has rendered the whole mass of society much better informed in general literature, than any I have met with in any part of the world".21
This intellectual environment caused the writer to add concerning the Newport inhabitants, that they are "celebrated for their hospitality to strangers, and extremely genteel and courtly in their manners".22 Education and knowledge tend to breed good character.
It is only our knowledge of the religious, cultural and social progress in the city in the eighteenth century, that
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permits us to talk exultantly of the commercial prosperity that then prevailed. For the words of the prophet Zachariah, "Not by virtue of material strength nor political power, shall ye prevail; but by My spirit," may well apply here. None of the great material enterprises remain to witness to the commercial prowess of the peoples of pre-Revolutionary Newport. Yet there are to this day living and tangible testimonies that witness their spiritual and intellectual striving and achievement. In the life of man, however, material and political affairs must also receive their mead of man's praise.
As early as 1669, we hear of a Jew, Isaac Cohen de Lara, who had shipped goods from Rhode Island to New York, which were seized by a private vessel.23 Judah Hays and Moses Levy while still merchants in New York had business relationships with Jewish and non- Jewish merchants of Newport.24 It was Newport's commercial progress that attracted them to settle there. So was it too with Moses Levi, who after a successful business career in New York, engaged in extensive mercantile enterprises in Newport in the early part of the eighteenth century.25 Similarly was it with a number of other Jewish families of New York.26 At this period the Hart family figures prominently, as well as Israel Abraham and Nathan Nathan, who were established as partners.27 Others in business during this time were Judah Israel and Abraham Judah.28
A little later Moses Levy displayed and advertised at his store on Long Wharf goods imported from
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THE STORY OF THE JEWS OF NEWPORT
London. David Lopez who resided in the Point district in the house of Rivera was selling dry goods. Isaac Moses advertised his European and Indian goods for sale. Jacob Isaacs offered "to change any New York bills in his House next door to John Collins or in the store opposite Mr. Peter Harrison's". Naphtaly Hart and Company dealt in Lisbon Salt. Nathan Hart offered stone ware and glass from London. Moses Seixas, Moses Levy, Jacob Pollock, Abraham Sarzedas, Issachar Pollock, James Lucena and others all had their "Variety" shops, and reaped the benefits of advertising their goods. Even Jacob Rodrigues Rivera kept a shop and advertised "to sell goods just imported in the Sloop Fairy Lady". Auctions of land were also not strange events; and that Judah Hays should advertise that a number of silver utensils were stolen from his home on Broad Street, does not surprise us, for we know that Hays and Myers were successful silversmiths and merchants in pre-Revolutionary days.29
By the middle of the century, Jewish merchants in town owned seven vessels, which they used for inter- colonial and foreign trade, an index of their mercantile advancement.30 At this time there were 439 warehouses in Newport.31
As active as were the Jews of Newport in business, just so active were they in manufacturing. As early as 1705, they had introduced the manufacture of soap into the colony.32 They joined in the established foundries as workers of brass and iron.33 They worked as silver- smiths;34 and several Jews were found also engaged in
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tailoring and other occupations.35
In the seventeen-forties, the Riveras established the first spermaceti candle factory, in Rhode Island. The manufacture of spermaceti, within a short time, was destined to surpass other industries in the colony.36 1750 saw, "The Scotch Snuff Manfactory, Between Lopez Rivera & Cordoza in Comy.", doing business with, Isaac Gomez Junr. Hayman Levy, Jacob Malhado, Naphtaly Hart Myers, David Hart, Joseph Jacobs, Moses Benja 'Franks, Moses Gomez, Isaac Dias, Isaac Gomez, Benjamin Levy, David Jeshurun, besides Jacob Pinto of Albany, Jacob Turk of Esopus and Daniel Gomez of New York.37 In 1753, the General Assembly granted a license to Moses Lopez for the manufacture of potash, because of the advantages to Great Britain and the colonies and because "the said Moses, by the assistance of a particular friend that is not in this country, hath made himself master of the true art and mystery of making potash, which is known to very few in the kingdom".38
In answer to a petition of James Lucena, "represent- ing that he had acquired from the King's manfactory in Portugal, the true method of making soap of the same kind and quality as that made in Castile, Spain, and called "Castile Soap", and desiring to set up the manufactory thereof in the colony of Rhode Island", the General Assembly in 1761 voted that "the prayer of the said James Lucena be granted".39 Thus the manufacture of Castile Soap was introduced to America, by the Jewish merchant James Lucena, who was
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THE STORY OF THE JEWS OF NEWPORT
rewarded for his contribution by citizenship of the colony.
The community prospered in commerce and manu- facture. It was aided to a great extent by the enterprises of the energetic Jewish "inhabitants". Between 1734 and 1768, one chronicler records that there were established in the colony of Rhode Island ten forges for making iron ore, two furnaces for turning the ore into pig iron and hollow ware, six spermaceti factories, twelve potash works, three rope-walks, and one paper mill.40 Besides these, other industries of lesser importance flourished. The United Company of Spermaceti Chandlers, a Syndicate organized in 1761, was a natural outgrowth of the flourishing Newport industry. The Jewish membership in this syndicate was predominant.41 Thus the promise, "And in thee shall be blessed all the families of the earth", was finding fulfillment in Newport.
Commercial occupations did not prevent the Jews from taking an active voluntary part in the political life of the colony, and even serving in its armed forces. Jacob Judah served in the French and Indian War in 1747.42 Michael Isaacs volunteered in the campaign of 1755.43 Isaac Moses, marched in the company of Captain J. Whiting, in 1757.44 Moses Lopez was naturalized in 1750.45 James Lucena became a citizen in 1761.46
Thus in Newport, the Jew and the non-Jew, though worshipping separately in different forms and langu- ages, had the same aspirations, and met on equality in the street, in the home, in the club or society, at the
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library, in the factory, on the vessel and in the store, in the army and in the assembly throughout the early part of the eighteenth century. This mutual friendship, understanding, and good relationship fostered at the time, were fruitful later of many noble consequences.
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CHAPTER IV FROM INQUISITION TO FREEDOM
In the middle of the eighteenth century, the fame of Newport attracted to its shores some important Jewish families that figure prominently in pre-Revolutionary and Revolutionary Days. These were the families of Lopez, Rivera, Touro, Seixas, Levy, Hays, Hart, Pollock, Isaacs, Elizer, and others of less fame. Peterson in his History of Rhode Island 1 refers to this migration as follows : "Between the years of 1750-60, many families of wealth and distinction came to this country from Spain and Portugal, and settled in Newport, which contributed largely to the intelligence and commercial prosperity of the town".
Who were these Spanish-Portuguese Jewish families ? What in their lives still leaves a lasting impression of them on our memories?
Their fascinating story will now engage our attention.
The Jew had been subjected to many inhuman cruelties during the Dark and Medieval Ages. Expul- sion, massacre and forced conversion were every day occurrences in those days when fanaticism reigned supreme. The innocent often suffered and were burned at the stake, while the guilty and cruel prospered.
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FROM INQUISITION TO FREEDOM
Of all these sufferings none are imprinted so deeply in the heart of the Jew, and none have left such wounds in Israel as the persecution in Spain and Portugal.
The history of the Jew in the Iberian peninsula is a romantic chapter in the history of Israel. Long before Spain identified itself with Christianity, the daughter religion of Judaism, the Jew lived there. He called it Sepharad, a Biblical name2 originally designating Sardis in Asia Minor.3 Some Jewish families in the peninsula considered themselves descendants of King David. Others were content with a lesser pedigree, tracing their ancestry to noble families of Jerusalem who in the days of the Temple were associated with the sanctuary.
In Roman days the Jews of Spain enjoyed citizenship as did other Roman provincials. They owned land and plantations, they engaged in trade and commerce, they lived in amity with their neighbors, and they constituted a useful and progressive element of the population. Even when Spain became Christian, in the early days "ere we were plucked out in anger and in wrath, thrones were set for the Jews where they rose to be princes and counselors of the land".4
The Jewish people in Spain and Portugal produced men eminent in the field of scholarship and science. They helped to build the country. They served the princes and monarchs of all provinces. They were physicians to the nobles and to the masses. They were financiers in the royal treasuries, and advisors and ambassadors for kings. Yet when the Church became supreme in its influence, the Jew became the victim of the fanatical
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