ws of all the world. He interviewed the captains of ships, he
conversed with foreign envoys concerning the Jews of other lands. He
entered into a correspondence with the Chazars, Jews by adoption, not by
race. It is not surprising that the influence of Chasdai survived him.
Under the next two caliphs, Cordova continued the centre of a cultured
life and literature. Thither flocked, not only the Chazars, but also the
descendants of the Babylonian Princes of the Captivity and other men of
note.

Half a century after Chasdai's death, Samuel Ibn Nagdela (993-1055)
stood at the head of the Jewish community in Granada. Samuel, called the
Nagid, or Prince, started life as a druggist in Malaga. His fine
handwriting came to the notice of the vizier, and Samuel was appointed
private secretary. His talents as a statesman were soon discovered, and
he was made first minister to Habus, the ruler of Granada. Once a Moor
insulted him, and King Habus advised his favorite to cut out the
offender's tongue. But Samuel treated his reviler with much kindness,
and one day King Habus and Samuel passed the same Moor. "He blesses you
now," said the astonished king, "whom he used to curse."

"Ah!" replied Samuel, "I did as you advised. I cut out his angry
tongue, and put a kind one there instead."

Samuel was not only vizier, he was also Rabbi. His knowledge of the
Rabbinical literature was profound, and his "Introduction to the Talmud"
(_Mebo ha-Talmud_) is still a standard work. He expended much labor and
money on collecting the works of the Gaonim. The versatility of Samuel
was extraordinary. From the palace he would go to the school; after
inditing a despatch he would compose a hymn; he would leave a reception
of foreign diplomatists to discuss intricate points of Rabbinical law or
examine the latest scientific discoveries. As a poet, his muse was that
of the town, not of the field. But though he wrote no nature poems, he
resembled the ancient Hebrew Psalmists in one striking feature. He sang
new songs of thanksgiving over his own triumphs, uttered laments on his
own woes, but there is an impersonal note in these songs as there is in
the similar lyrics of the Psalter. His individual triumphs and woes
were merged in the triumphs and woes of his people. In all, Samuel added
some thirty new hymns to the liturgy of the Synagogue. But his muse was
as versatile as his mind. Samuel also wrote some stirring wine songs.
The marvellous range of his po