scarcely orthodox. We also hear of Manasseh's presence at a merry gathering in the house of Episcopius in honour of Sobierre, a noted French wit. On occasion, Manasseh would also introduce some of his Jewish friends to his Christian acquaintances. In one of his letters to a Professor at Leyden, Vossius mentions that Manasseh had just paid him a visit, and brought with him a Portuguese Jew, whom he desired to recommend for the medical degree. It does not seem unreasonable to suppose that Manasseh ben Israel exercised a potent personal influence over Spinoza, who must have studied under him for a number of years. Not that Manasseh was competent to make any direct contribution towards the development of Spinoza's philosophy. But his indirect influence must have been considerable. After all, the greatest service which even the best teacher can render does not consist so much in the actual information which he imparts as in the stimulus which he gives, and the love of truth which he inculcates. And Manasseh, we have seen, was a man of wide culture, of broad sympathy, and really devoted to scholarship. What is more likely than that he should use his influence with Spinoza's father so that Baruch might be taught Latin and other secular subjects? And what is more natural than that Manasseh, who encouraged and helped his young Christian friend, a son of Gerhard Vossius, to study and translate Maimonides, should have been even more eager to urge his Jewish students to study their own Hispano-Jewish literature, of which they were justly so proud?
At the house of his Rabbi, Spinoza would occasionally meet Christians who were interested in Judaism, or in the Jewish interpretation of the Old Testament. Here also he may have met Rembrandt, who, between 1640 and 1656, lived in the very heart of the Jewish quarter and was probably on friendly terms with "The Amsterdam Rabbi," as Manasseh was called. For Rembrandt etched a portrait of
