Uriah Levy

Uriah Levy's naval career spanned the age of sail to the era of steam-driven ironclads. As one of the few Jewish Americans in the U.S. Navy, Levy was the target of prejudice and was court-martialed six times for his response to perceived insults, yet he was the only Jew who reached the rank of Flag Officer. As an advocate for the enlisted soldier, he fought for and succeeded in putting an end to flogging in the Navy. As perhaps the first American historic preservationist, he bought and restored Jefferson's beloved but failing Monticello and opened it for public tours. In further tribute to his idol, he commissioned the statue of Jefferson that stands in the U.S. Capitol rotunda today. Drawing on archival and printed sources, British and American naval records, local records of Levy's residences, the records of several Jewish congregations in the United States, and rarely used naval court martial records, Ira Dye has produced a modern biography of Levy in the context of his time, focusing on his contributions as a naval officer from the War of 1812 until the Civil War as well as the personal characteristics that drove him to make those contributions. Levy served in the Mediterranean during the early antebellum period when the United States was establishing a presence in that area, later commanded the Mediterranean Squadron during the turbulent years of European unrest in the 1850s, was on board the Argus during its fatal cruise in the War of 1812, and presided over one of the few documented charges of homosexual activity in the Old Navy. Rich with details of life in the sailing navy, the story of Uriah Levy is a significant contribution to antebellum naval history.

Uriah Phillips Levy declared himself “an American, a sailor, and a Jew." On his way to achieving the Navy's highest rank of Commodore, Levy faced pirates, a mutinous crew, and six courts-martial, which led to three dismissals from service. He helped abolish flogging as a means of punishment and saved Monticello (President Jefferson’s estate) from destruction.

The complete history of Thomas Jefferson's iconic American home, Monticello, and how it was not only saved after Jefferson's death, but ultimately made into a National Historic Landmark. When Thomas Jefferson died on the Fourth of July 1826, he was more than $100,000 in debt. Forced to sell thousands of acres of his lands and nearly all of his furniture and artwork, in 1831 his heirs bid a final goodbye to Monticello itself. The house their illustrious patriarch had lovingly designed in the Blue Ridge Mountains of Virginia, his beloved "essay in architecture," was sold to the highest bidder. So how did it become the national landmark it is today? Saving Monticello offers the first complete post-Jefferson history of this American icon and reveals the amazing story of how one Jewish family saved the house that became their family home. With a dramatic narrative sweep across generations, Marc Leepson vividly recounts the turbulent saga of this fabled estate. Monticello's first savior was the mercurial U.S. Navy Commodore Uriah Phillips Levy, a sailor celebrated for his successful campaign to ban flogging in the Navy and excoriated for his stubborn willfulness. In 1833, Levy discovered that Jefferson's mansion had fallen into a miserable state of decay. Acquiring the ruined estate and committing his considerable resources to its renewal, he began what became a tumultuous nine-decade relationship between his family and Jefferson's home. After passing from Levy control at the time of the commodore's death, Monticello fell once more into hard times. Again, a member of the Levy family came to the rescue. Uriah's nephew, a three-term New York congressman and wealthy real estate and stock speculator, gained possession in 1879. After Jefferson Levy poured hundreds of thousands of dollars into its repair and upkeep, his chief reward was to face a vicious national campaign, with anti-Semitic overtones, to expropriate the house and turn it over to the government. Only after the campaign had failed, with Levy declaring that he would sell Monticello only when the White House itself was offered for sale, did Levy relinquish it to the Thomas Jefferson Foundation in 1923. Pulling back the veil of history to reveal a story we thought we knew, Saving Monticello establishes this most American of houses as more truly reflective of the American experience than has ever been fully appreciated.

Written to mark the centenary of the outbreak of WWI, this short story by multi-award-winning, million copy bestselling author Andrea Levy tells the tale of two Jamaican service men in that conflict.

A biography of the Jewish American who fought anti-semitism within the United States Navy and was instrumental in preserving Thomas Jefferson's home, Monticello.

This edited transcript of over 900 pages of testimony, charges, interrogatories, examinations and cross-examinations of the witnesses for and against Navy Captain Uriah Phillips Levy at the Naval Court of Inquiry in 1857 shows the magnitude of the anti-Semitic attitude amongst certain naval officers during that period of history.

Three New York Times bestsellers chronicle the rise of America’s most influential Jewish families as they transition from poor immigrants to household names. In his acclaimed trilogy, author Stephen Birmingham paints an engrossing portrait of Jewish American life from the colonial era through the twentieth century with fascinating narrative and meticulous research. The collection’s best-known book, “Our Crowd” follows nineteenth-century German immigrants with recognizable names like Loeb, Sachs, Lehman, Guggenheim, and Goldman. Turning small family businesses into institutions of finance, banking, and philanthropy, they elevated themselves from Lower East Side tenements to Park Avenue mansions. Barred from New York’s gentile elite because of their religion and humble backgrounds, they created their own exclusive group, as affluent and selective as the one that had refused them entry. The Grandees travels farther back in history to 1654, when twenty-three Sephardic Jews arrived in New York. Members of this small and insulated group—considered the first Jewish community in America—soon established themselves as wealthy businessmen and financiers. With descendants including poet Emma Lazarus, Barnard College founder Annie Nathan Meyer, and Supreme Court Justice Benjamin N. Cardozo, these families were—and still are—hugely influential in the nation’s culture, politics, and economics. In “The Rest of Us,” Birmingham documents the third major wave of Jewish immigration: Eastern Europeans who swept through Ellis Island between 1880 and 1924. These refugees from czarist Russia and Polish shtetls were considered barbaric, uneducated, and too steeped in the traditions of the “old country” to be accepted by the well-established German American Jews. But the new arrivals were tough, passionate, and determined. Their incredible rags to riches stories include those of the lives of Hollywood tycoon Samuel Goldwyn, Broadway composer Irving Berlin, makeup mogul Helena Rubenstein, and mobster Meyer Lansky. This unforgettable collection comprises a comprehensive account of the Jewish American upper class, their opulent world, and their lasting mark on American society.

"Why do people come to reject climate science or the safety and efficacy of vaccines, in defiance of the scientific consensus? A popular view explains bad beliefs like these as resulting from a range of biases that together ensure that human beings fall short of being genuinely rational animals. This book presents an alternative account. It argues that bad beliefs arise from genuinely rational processes. We've missed the rationality of bad beliefs because we've failed to recognize the ubiquity of the higher-order evidence that shapes beliefs, and the rationality of being guided by this evidence. The book argues that attention to higher-order evidence should lead us to rethink both how minds are best changed and the ethics of changing them: we should come to see that nudging - at least usually - changes belief (and behavior) by presenting rational agents with genuine evidence, and is therefore fully respectful of intellectual agency. We needn't rethink Enlightenment ideals of intellectual autonomy and rationality, but we should reshape them to take account of our deeply social epistemic agency"--