CHAPTER V.

shekelA Shekel.Simon Maccabeus, 141-135B. C. E.

A Shekel.Simon Maccabeus, 141-135B. C. E.

In addition to the Book of Daniel there are other writings that throw light on these times; notably the collection known as "The Apocrypha." This is a Greek word meaning hidden or obscure. This title as applied to theirusewas to indicate that the books were used for private circulation, rather than for reading at public worship. This title as applied to theiroriginwas to indicate that their authority as sacred scripture was not as certain as that of the Bible books—to be included in the Canon of Scripture. This last application has given a rather sinister meaning to the word "apocryphal." But the collection is full of lofty religious sentiment well worthy to be included in our most sacred treasures.

Like the Bible, this collection was not written all at one time, nor in one land. It spreads over the period between 200B.C.E.and 150A.C.E., written therefore under Persian, Greek and Roman rule; some in Judea, others in the Diaspora, lands of Jewish dispersion. While the term covers some writings of non-Jewish scribes, the Apocrypha proper includes the Jewish writings only, and only such will be considered here.

These consist of fourteen books grouped in the following order:

I Esdras,Judith,II Esdras,Additions to the BookTobit,of Esther,Wisdom of Solomon,History of Susanna,Wisdom of Jesus, son of Sirach or Ecclesiasticus,History of Bel and the Dragon,Baruch (with epistle of Jeremiah),Prayer of Manasses, King of Judah,Song of the Three Holy Children,I Maccabees,II Maccabees.

Some are narratives, some books of homilies and maxims, here and there an apocalypse, i.e., prophetic vision. While the narratives are not all histories, they are invaluable as revealing the inner life of the people, their brave struggles, their deep convictions, and their yearnings for better things. One idea seems common to all. Each story is presented as an illustration of the temporal trials of good men and women, like Tobit and Susanna, and the ultimate reward of their fidelity; the edifying purpose throughout tending to foster the faith and courage of the people in time of tribulation. In this respect the apocryphal books resemble the book of Daniel, which might be appropriately included in the collection.

While these books as a whole lack the freshness and originality and the exquisite simplicity of the best Bible books, they show in some respects an advance in thought and survey. There is more mysticism in the apocryphal writings. Wisdom is personified, almost merging into a being. Angels and spirits play a larger part. Immortality is brought to the fore, and Asmodeus, a sort of devil, appears upon the scene. Some of these ideas, such as the personification of wisdom and the existence of a devil, were further fostered in Christianity and developed into distinct doctrines, while the inherent rationalism of Judaism gradually threw them off.

Now to consider briefly the books in detail:

Esdras is a later version in Greek of the events told in the Books of Ezra and Nehemiah, but it begins further back in the reign of Josiah and carries the story through the exile down to the re-dedication of the Second Temple. The author breathes into it some later religious ideas of his own time. The following story quoted from it is known as the "Dispute of the Courtiers":

"Now King Darius made a great feast unto all his subjects and unto all that were born in his house, and unto all the princes of Medea and of Persia."Then the three young men of the body-guard that kept the King's person, spake one to another: let every one of us say one thing which shall be strongest; and he whose sentences shall seem wiser than the others, unto him shall Darius the King give great gifts and great honors in token of victory. The first wrote, Wine is the strongest. The second wrote, The King is the strongest. The third wrote, Woman is the strongest: but, above all things, Truth beareth away the victory."Then began the first, who had spoken of the strength of wine, and said thus: O sirs, how exceeding strong is wine. It causeth all men to err that drink it: it maketh the mind of the king and of the fatherless child to be all one; of the bondman and of the freeman, of the poor man and of the rich; it turneth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt: and it makes every heart rich, so that a man remembereth neither king nor satrap: and when they are in their cups, they forget their love both to friends and brethren, and a little after draw their swords: but when they awake from their wine they remember not what they have done. O sirs, is not winethe strongest, seeing that it enforceth to do thus. And when he had so spoken, he held his peace."Then the second, that had spoken of the strength of the King, began to say: O sirs, do not men excel in strength, that bear rule over the sea and land and all things in them? But yet is the King stronger: and he is their lord and hath dominion over them; and in whatsoever he commandeth them they obey him. If he bid them make war one against the other, they do it: and if he send them out against the enemies, they go, and overcome mountains, walls and towers. They slay and are slain, and transgress not the King's commandment. If they get the victory they bring all to the King, as well the spoil as all things else. Likewise for those that are no soldiers and have not to do with wars, but use husbandry, when they have reaped again that which they had sown, they bring it to the King, and compel one another to pay tribute unto the king. And he is but one man. If he command to kill, they kill; if he command to spare they spare; if he command to smite, they smite; if he command to make desolate, they make desolate; if he command to build, they build; if he command to cut down, they cut down; if he command to plant, they plant. So all his people and all his armies obey him: furthermore, he lieth down, he eateth and drinketh, and taketh his rest; and these keep watch round about him, neither may any one depart, and do his own business, neither disobey they him inanything. O, sirs, how should not the king be strongest, seeing that in such sort he is obeyed? And he held his peace."Then the third, who had spoken of women, and of truth (this was Zorobabel) began to speak: O, sirs, is not the king great, and men are many, and wine is strong; who is it then that ruleth them or hath the lordship over them? Are they not women? Women have borne the king and all the people that bear rule by sea and land. Even of them came they: and they nourished them up that planted the vineyardsfrom whence the wine cometh. These also make garments for men; these bring glory unto men; and without women, cannot men be. Yea, and if men have gathered together gold and silver and every goodly thing, and see a woman which is comely in favor and beauty, they let all those things go, and gape after her, and even with open mouth fix their eyes fast on her; and have all more desire unto her than unto gold or silver or any goodly thing whatsoever. A man leaveth his own father that brought him up, and his own country, and cleaveth unto his wife. And with his wife he endeth his days, and remembereth neither father, nor mother, nor country. By this also ye must know that women have dominion over you. Do ye not labor and toil and bring all to women? Yea, a man taketh his sword, and goeth forth to make outroads, and to rob and to steal, and to sail upon the sea and upon rivers; and looketh upon a lion; and walketh in the darkness.... Yea, many there be that have run out of their wits for women, and become bondmen for their sakes. Many also have perished, have stumbled, and sinned, for women. O sirs, how can it be but women should be strong, seeing they do thus? Then the king and the nobles looked one upon another: so he began to speak concerning truth. O sirs, are not women strong? Great is the earth, high is the heaven, swift is the sun in its course for he compasseth the heavens round about and fetcheth his course again to his own place in one day. Is he not great that maketh these things? Therefore great is truth and stronger than all things. All the earth calleth upon truth, and the heaven blesseth her: all works shake and tremble, but with her is no unrighteous thing; wine is unrighteous, the king is unrighteous, women are unrighteous, all the children of men are unrighteous, and unrighteous are all such their works; and there is no truth in them; in their unrighteousness also shall they perish. But truth abideth, and is strong forever; she liveth andconquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just and refraineth from all unrighteous and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, and the kingdom, and the power, and the majesty of all ages. Blessed be the God of truth. And with that he held his tongue. And all the people then shouted and said, Great is truth, and strong above all things."

"Now King Darius made a great feast unto all his subjects and unto all that were born in his house, and unto all the princes of Medea and of Persia.

"Then the three young men of the body-guard that kept the King's person, spake one to another: let every one of us say one thing which shall be strongest; and he whose sentences shall seem wiser than the others, unto him shall Darius the King give great gifts and great honors in token of victory. The first wrote, Wine is the strongest. The second wrote, The King is the strongest. The third wrote, Woman is the strongest: but, above all things, Truth beareth away the victory.

"Then began the first, who had spoken of the strength of wine, and said thus: O sirs, how exceeding strong is wine. It causeth all men to err that drink it: it maketh the mind of the king and of the fatherless child to be all one; of the bondman and of the freeman, of the poor man and of the rich; it turneth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt: and it makes every heart rich, so that a man remembereth neither king nor satrap: and when they are in their cups, they forget their love both to friends and brethren, and a little after draw their swords: but when they awake from their wine they remember not what they have done. O sirs, is not winethe strongest, seeing that it enforceth to do thus. And when he had so spoken, he held his peace.

"Then the second, that had spoken of the strength of the King, began to say: O sirs, do not men excel in strength, that bear rule over the sea and land and all things in them? But yet is the King stronger: and he is their lord and hath dominion over them; and in whatsoever he commandeth them they obey him. If he bid them make war one against the other, they do it: and if he send them out against the enemies, they go, and overcome mountains, walls and towers. They slay and are slain, and transgress not the King's commandment. If they get the victory they bring all to the King, as well the spoil as all things else. Likewise for those that are no soldiers and have not to do with wars, but use husbandry, when they have reaped again that which they had sown, they bring it to the King, and compel one another to pay tribute unto the king. And he is but one man. If he command to kill, they kill; if he command to spare they spare; if he command to smite, they smite; if he command to make desolate, they make desolate; if he command to build, they build; if he command to cut down, they cut down; if he command to plant, they plant. So all his people and all his armies obey him: furthermore, he lieth down, he eateth and drinketh, and taketh his rest; and these keep watch round about him, neither may any one depart, and do his own business, neither disobey they him inanything. O, sirs, how should not the king be strongest, seeing that in such sort he is obeyed? And he held his peace.

"Then the third, who had spoken of women, and of truth (this was Zorobabel) began to speak: O, sirs, is not the king great, and men are many, and wine is strong; who is it then that ruleth them or hath the lordship over them? Are they not women? Women have borne the king and all the people that bear rule by sea and land. Even of them came they: and they nourished them up that planted the vineyardsfrom whence the wine cometh. These also make garments for men; these bring glory unto men; and without women, cannot men be. Yea, and if men have gathered together gold and silver and every goodly thing, and see a woman which is comely in favor and beauty, they let all those things go, and gape after her, and even with open mouth fix their eyes fast on her; and have all more desire unto her than unto gold or silver or any goodly thing whatsoever. A man leaveth his own father that brought him up, and his own country, and cleaveth unto his wife. And with his wife he endeth his days, and remembereth neither father, nor mother, nor country. By this also ye must know that women have dominion over you. Do ye not labor and toil and bring all to women? Yea, a man taketh his sword, and goeth forth to make outroads, and to rob and to steal, and to sail upon the sea and upon rivers; and looketh upon a lion; and walketh in the darkness.... Yea, many there be that have run out of their wits for women, and become bondmen for their sakes. Many also have perished, have stumbled, and sinned, for women. O sirs, how can it be but women should be strong, seeing they do thus? Then the king and the nobles looked one upon another: so he began to speak concerning truth. O sirs, are not women strong? Great is the earth, high is the heaven, swift is the sun in its course for he compasseth the heavens round about and fetcheth his course again to his own place in one day. Is he not great that maketh these things? Therefore great is truth and stronger than all things. All the earth calleth upon truth, and the heaven blesseth her: all works shake and tremble, but with her is no unrighteous thing; wine is unrighteous, the king is unrighteous, women are unrighteous, all the children of men are unrighteous, and unrighteous are all such their works; and there is no truth in them; in their unrighteousness also shall they perish. But truth abideth, and is strong forever; she liveth andconquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just and refraineth from all unrighteous and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, and the kingdom, and the power, and the majesty of all ages. Blessed be the God of truth. And with that he held his tongue. And all the people then shouted and said, Great is truth, and strong above all things."

II Esdras is an entirely separate work, originally written in Hebrew. It consists of a series of visions of the future of Jerusalem, but it also takes up profound religious questions, as to why man is created to suffer and sin. The answer it offers to these queries is the salvation of the righteous after death. Its view of life is severe and sad. Chapters i and ii and probably xv and xvi are later editions by a Christian hand.

This is the story of the trials of a good man (Tobit—Goodness) in the sad times of the overthrow of Israel by Assyria. He "walked in truth and justice, fed the hungry and clothed the naked" and was a strict observer of every precept of the Jewish Law. A particular duty he took upon himself in those gloomy days of warfare was the giving decent burial to those of his brethren slain in the battle-field—daring the tyrant's edict against it. His property was confiscated, yet he remained undeterred in fulfilling this holy obligation. It was through this very duty, voluntarily undertaken, that he accidentally lost his eyesight. But he never lost his faith in God.

The story now turns from the trials of a good man to those of a good woman—Sara. The spirit of evil, Asmodeus,slew her husband on the very day of her marriage. Again her hand was sought in wedlock and again her husband was snatched from her side. On seven occasions this happened, making her the reproach of her neighbors.

Now kind Providence intervenes to aid its faithful servants. God sends the angel Raphael, who restores the eyesight of Tobit and brings about a marriage between his son Tobias and the much tried Sara. This time the murderous scheme of Asmodeus is happily frustrated. Tobit obtains his lost property and virtue is rewarded.

The following is a part of Tobit's prayer of thanksgiving:

"And Tobit wrote a prayer for rejoicing, and said,Blessed is God that liveth for ever,And blessed is His kingdom.For he scourgeth, and sheweth mercy:He leadeth down to the grave, and bringeth up again:And there is none that shall escape his hand.Give thanks unto Him before the Gentiles, ye children of Israel.For he hath scattered us among them.There declare His greatness,And extol Him before all the living:Because He is our Lord,And God is our Father for ever.And he will scourge us for our iniquities, and will again shew mercy.And will gather us out of all the nations among whom we are scattered.If ye turn to him with your whole heart, and with your whole soul,To do truth before him,Then will He turn unto you,And will not hide His face from you,And see what He will do with you.And give him thanks with your whole mouthAnd bless the Lord of righteousness.And exalt the Everlasting King.I, in the land of my captivity, give Him thanksAnd shew his strength and majesty to a nation of sinners.Turn, ye sinners, and do righteousness before him:Who can tell if he will accept you and have mercy on you?. . . . . . . . . . . .Rejoice and be exceeding glad for the sons of the righteous:For they shall be gathered together and shall bless the Lord of the righteous.O blessed are they that love thee;They shall rejoice for Thy peace;Blessed are all they that sorrowed for all thy scourges:Because they shall rejoice for thee,When they have seen all Thy glory:And they shall me made glad forever.Let my soul bless God the great King.For Jerusalem shall be builded with sapphires and emeralds and precious stones;Thy walls and towers and battlements with pure gold.And the streets of Jerusalem shall be paved with beryl and carbuncle and stones of Ophir.And all her streets shall say, Hallelujah, and give praise,Saying, blessed is God, which hath exalted thee for ever."

This is the story of a good and beautiful woman, who, like Esther, saved Israel from a tyrant by stratagem and bravery. Like Tobit, it lays stress on obedience to the Law, of which deeds of kindness form a part. Henceboth belong to that period, whence so much emphasis was placed on law enacted. Both Judith and Tobit might be called historical romances.

These additions introduce the religious note lacking in the biblical Esther, which does not even mention God. A beautiful prayer is ascribed to Esther, in which she, as a devout Jewess, opens her heart to the Lord.

If Syrian paganism showed the influence of the Greek at his worst on Jewish morals, Ben Sirach and Wisdom of Solomon are indications of the influence of Greek thought at its best on Jewish thinkers. Together with the Bible books of Proverbs, Job and Ecclesiastes, they form a group called "Wisdom Literature." A large part of both books is devoted to the value of wisdom, but it is that wisdom the beginning of which is the fear of the Lord.

The Wisdom of Jesus (Greek for Joshua), Ben Sirach or Ecclesiasticus is a commentary on the times. It was written aboutB.C.E.180, in Judea, before the persecution began under Antiochus, the Syrian who was so little Greek and so largely pagan. It urges obedience to the Law and Commandments and gives copious rules of conduct in every relation of life.

Ben Sirach was a Jewish scribe. Some of his sayings are edited and some are original. Here are a few quotations:

Woe to the sinner that goeth two ways.Wine and music rejoice the heart, and the love of wisdom is above both.The knowledge of wickedness is not wisdom and the prudence of sinners is not counsel.They (the laboring class) maintain the fabric of the world; and in the handiwork of their craft is their prayer.He that sacrificeth of a thing wrongfully gotten, his offering is made a mockery.As one that slayeth his neighbor is he that taketh away his living.As God's mercy is great, so is His correction also.Before man is life and death, and whatsoever he liketh shall be given to him.There is a shame that bringeth sin, and there is a shame that is glory and grace.A slip on the pavement is better than a slip with the tongue.Depart from wrong and it shall turn aside from thee.He that keepeth the law bringeth offerings enough.He that requiteth a good turn offereth fine flour.If thou come to serve the Lord prepare for adversity.Let not reverence of any man cause thee to fall.Hide not thy wisdom in its beauty.Rejoice not over the death of thy greatest enemy but remember that we die all.Forsake not an old friend, for the new is not comparable to him.Unto the slave that is wise shall they that are free do service.The bee is little among such as fly; but her fruit is the chief of sweet things.Judge none blessed before his death.The rich man hath done wrong yet he threateneth withal. The poor man is wronged and he must entreat also.Blessed is he whose conscience has not condemned him.He that despiseth small things by small things shall he fall.Wisdom that is hid and treasure that is hoarded, what profit is there in both?He that setteth a trap shall be taken therein.He that revengeth shall find vengeance from the Lord.The stroke of the whip maketh marks in the flesh, but the stroke of the tongue breaketh the bones.

Woe to the sinner that goeth two ways.

Wine and music rejoice the heart, and the love of wisdom is above both.

The knowledge of wickedness is not wisdom and the prudence of sinners is not counsel.

They (the laboring class) maintain the fabric of the world; and in the handiwork of their craft is their prayer.

He that sacrificeth of a thing wrongfully gotten, his offering is made a mockery.

As one that slayeth his neighbor is he that taketh away his living.

As God's mercy is great, so is His correction also.

Before man is life and death, and whatsoever he liketh shall be given to him.

There is a shame that bringeth sin, and there is a shame that is glory and grace.

A slip on the pavement is better than a slip with the tongue.

Depart from wrong and it shall turn aside from thee.

He that keepeth the law bringeth offerings enough.

He that requiteth a good turn offereth fine flour.

If thou come to serve the Lord prepare for adversity.

Let not reverence of any man cause thee to fall.

Hide not thy wisdom in its beauty.

Rejoice not over the death of thy greatest enemy but remember that we die all.

Forsake not an old friend, for the new is not comparable to him.

Unto the slave that is wise shall they that are free do service.

The bee is little among such as fly; but her fruit is the chief of sweet things.

Judge none blessed before his death.

The rich man hath done wrong yet he threateneth withal. The poor man is wronged and he must entreat also.

Blessed is he whose conscience has not condemned him.

He that despiseth small things by small things shall he fall.

Wisdom that is hid and treasure that is hoarded, what profit is there in both?

He that setteth a trap shall be taken therein.

He that revengeth shall find vengeance from the Lord.

The stroke of the whip maketh marks in the flesh, but the stroke of the tongue breaketh the bones.

The influence of Greek ideas on Ben Sirach is slight, in Wisdom of Solomon it is pronounced. Indeed, this latter book was written in Greek, in Alexandria, the centre of Hellenist government. Its date is about 100B.C.E.Like most of the books of this collection, it is ascribed to one of the great men of the Bible. Here King Solomon exhorts the rulers of the earth to seek wisdom and to shun idolatry. He expatiates on the influence of divine wisdom on life as exemplified in the noble souls of Israel's great past. Here are some extracts:

Beware of murmuring which is unprofitable: and refrain your tongue from back-biting: for there is no word so secret that shall go for nought.Honorable age is not that which standeth in length of time, nor that is measured by number of years.If riches be a possession to be desired in this life, what is richer than wisdom that worketh all things.Fear is nothing else but a betraying of the succours which reason offereth.For these men (idolators) there is but small blame, if they peradventure do but go astray while they are seeking God and desiring Him.Even if we sin, we are Thine. But we shall not sin, knowing that we have been accounted Thine; for to be acquainted with Thee is perfect righteousness.Court not death in the error of thy life. God made not death, nor delighteth He when the living perish, for He created all things that they might have being.Wisdom is the effulgence from everlasting light, and the unspotted mirror of the working of God and the image of His goodness.Surely vain are all men by nature who are ignorant of God,And could not out of the good things that are seen know Him that is:But deemed either fire or wind or the swift air,Or the circle of the stars, or the violent water, or the light of heaven,To be the gods which govern the world....For, if astonished at their power let them understandThrough them how much mightier is He that made them....To know God is perfect righteousness,Yea, to know thy powers is the root of immortality.

Beware of murmuring which is unprofitable: and refrain your tongue from back-biting: for there is no word so secret that shall go for nought.

Honorable age is not that which standeth in length of time, nor that is measured by number of years.

If riches be a possession to be desired in this life, what is richer than wisdom that worketh all things.

Fear is nothing else but a betraying of the succours which reason offereth.

For these men (idolators) there is but small blame, if they peradventure do but go astray while they are seeking God and desiring Him.

Even if we sin, we are Thine. But we shall not sin, knowing that we have been accounted Thine; for to be acquainted with Thee is perfect righteousness.

Court not death in the error of thy life. God made not death, nor delighteth He when the living perish, for He created all things that they might have being.

Wisdom is the effulgence from everlasting light, and the unspotted mirror of the working of God and the image of His goodness.

Surely vain are all men by nature who are ignorant of God,And could not out of the good things that are seen know Him that is:But deemed either fire or wind or the swift air,Or the circle of the stars, or the violent water, or the light of heaven,To be the gods which govern the world....For, if astonished at their power let them understandThrough them how much mightier is He that made them....To know God is perfect righteousness,Yea, to know thy powers is the root of immortality.

This is a general collection of four different writings.

(a) A Prayer of Israel in Exile (i-iii, 8.)(b) The fount of Wisdom (iii, 9-iv, 4.)(c) Consolation to Zion's Children (iv, 5-v, 9.)(d) The Epistle of Jeremiah.(e) The folly of idolatry (vi.)

Baruch was the secretary of Jeremiah. See Jer., chaps. xxxii, xxxvi, xliii.

These "children" are none other than the three young men, who with Daniel dared the fiery furnace in testimony of their faith. The song is presumed to have been sung in the furnace. The book, then, is an amplification of the Bible book of "Daniel." This amplification of Scripture became more and more a favorite custom of the rabbinic age. It is calledAgada, i.e., story.

To quote:

"At this time there is neither prince, prophet nor leader, burnt offering or place of sacrifice. Nevertheless, in a contrite heart and a humble spirit let us be accepted. Like as burnt offerings of bullocks and thousands of fat lambs may our sacrifice be in thy sight this day, and grant that we may wholly go after thee. For they shall not be confounded who put their trust in thee."

This is the story of a chaste woman whom wicked men tried to betray. In the end both her purity and their sin are discovered.

Like "The Song of the Three Holy Children" this also is an addition to the story of Daniel. It is anexposeof the hypocrisy of the priests of the Babylonian idol Bel.

This is the Greek spelling of Manasseh, one of the last Kings of Judah. It is a prayer ascribed to him in Babylonian exile. This prayer might be introduced in the confessions of the Day of Atonement.

The Books of the Maccabees are the classic authority on the Maccabean uprising. The first Book gives a graphicpicture of the struggle and the events that led up to it. It is also our source for the subsequent events which will be related in due course, carrying the narrative down to 135B.C.E.It is written from the strict standpoint of the Chassidim. These, it will be remembered, were the extremely pious party. It is couched in sober historic style. Its value as authentic Jewish history cannot be over-estimated. Written originally in Hebrew (or Aramaic), it has come down to us unfortunately only in a Greek translation.

The second Book of Maccabees was written in Greek and is a condensation of a larger work. It confines itself to the series of events between 175 and 160. Though written in more ornate style, it is less reliable; but it contains some interesting stories, such as the martyrdom of Eleazer, Hannah and her seven sons. Like Daniel, it is written to edify and inspire.

In most of the Apocryphal Books, the writers have but a vague knowledge of the location of places, or the sequence of historical events. Books are loosely assigned to ancient authors without sufficient consideration of the historic possibility. But then the exact science of history is late.

The discovery of fragments of the original Hebrew text of Ecclesiasticus was made by Prof. Schechter and further additions by Messrs. Neubauer and Cowley. See a number of articles in vols. x and xii of theJewish Quarterly Review. (Macmillan, London.)

Montefiore,Bible for Home Reading, Pt. ii, Section i, chaps. i-v.

Read "A Glimpse of the Social Life of the Jews in the Time of Jesus, the son of Sirach." Schechter,Studies in Judaism, 2d series, J. P. S. A.

Compare the treatment of wisdom inProverbs(viii) and inEcclesiasticus.

water bottlesGOAT-SKIN WATER BOTTLES.

GOAT-SKIN WATER BOTTLES.

Having brought our story to the close of an epoch, we will pause and glance at the status of the Jew in other lands. The dispersion of Israel in a voluntary way had already begun, though Judea was still the centre of gravity. So the sway of the High Priest reached not only to the Palestinian provinces—Phœnicia, Samaria, Galilee, Gilead, Edom and Philistia—but extended through parts of Asia Minor and to lands on both banks of the Mediterranean Sea. These lands of Jewish settlement outside of Palestine are called the Diaspora.

The land that next to Judea contained the largest number of Jews was Egypt. Our narrative has been moving to and fro between these two lands. In no country outside of Greece itself was the Greek spirit so completely diffused as in Egypt. Alexandria, its new capital, displacing Athens as the intellectual centre of the world, was second in importance only to Rome. While the Greek civilization at its worst was tinctured with an enervated orientalism and had much in it debasing, yet the Greek spirit at its best also found its way to Alexandria, and its influence was intellectually broadening and elevating on the Jews resident there. Look back to Chapter ii.

Under this Greek regime the Jews were given equality at least officially, in Egypt, and also in Cyrene (on the coast of the adjoining country, Lybia). The GreekEgyptian royal house was called the Ptolemaic, from Ptolemy, the family name of its kings. Ptolemy Philometer was a contemporary of Antiochus Epiphanes, and many Jews fled from Palestine to take refuge under his benevolent sway. What a contrast for Israel between Egypt under the Ptolemies and Egypt under the Pharaohs a thousand years earlier!

When settling in lands where they would find themselves a small minority, Jews have usually concentrated in large cities. This has been a source both of strength and of weakness.Of strength—for when scattered in twos and threes in country places, the maintenance of their religion and their historic consciousness would become imperilled; while numbers closely grouped offer power of achievement. Cities too, are the intellectual centres of a land.Of weakness—for city dwellers lose the simplicity that goes with country life in close contact with nature, which deepens faith; and work on the soil in the open, aids in the building of character. So here, in a land outside of Israel, we find Jews settling in one of the great cities of the world.

The Delta, an Alexandrian district on the sea-coast, was wholly a Jewish colony. The Jews participated in both the commercial and intellectual activities of this famous capital of antiquity. They exported grain, formed artisan guilds, and established schools which were also their synagogues.

Interest in Israel was further manifested in its hearty endorsement of the translation of the Jewish Scriptures into Greek given by Ptolemy Philadelphus. But this translation was made first and chiefly for the Jews themselves.Hebrew was growing more and more of a strange tongue to the new generation in Alexandria and its surroundings. Even in Palestine proper they no longer spoke Hebrew, but Aramaic, a sister tongue. A translation of the Bible had already been made in this language; it is called Targum. Indeed, the books of Daniel and Ezra are written in Aramaic; so are some of the prayers in our ritual.

This Greek translation was made, secondly, for the Greeks. It gave the desired opportunity to the Jews to explain their faith and literature to the people with whom they were now brought in friendly contact, and would silence the slanders of ill-wishers such as the Egyptian priest Manetho.

At first only the Pentateuch was translated, each book being assigned to a different scholar. A pretty story that we must not take too seriously says it was entrusted to seventy-two persons, six from each tribe. The tradition survives partly in name—Septuagint—(seventy), written lxx. The anniversary of this really great event was commemorated by the Jews as a holiday. We may say that this translation of our Scripture into this widely spoken tongue was the beginning of the mission of the Jew to carry God's Law to the Gentiles. The Greeks were among the great educators of the world. Now that the Bible was revealed in their tongue, it became the property of the world and its lessons reached the hearts of many, scattered far and wide.

Onias, son of the Jewish High Priest of the same name, was the most renowned of the Judean settlers in Alexandria. He was entrusted with an army in one of Philometer'scampaigns. He was likewise chosen by the Judeans of Egypt as their Ethnarch (governor), to direct the affairs of the Jewish community. Around him the people coalesced into a strong body.

He conceived the idea of building a Temple for the benefit of the Alexandrian Jews whom distance practically debarred from the benefits of the Temple in Jerusalem. If justified at all, the right to establish it was most naturally his as heir of the High Priest at Jerusalem. Yet it was a bold step, a daring precedent, since only one sanctuary, that at Jerusalem, had been recognized since the days of Josiah. Such was the law. (See Deut. xii, verses 13-15.) The new Temple was, not unnaturally, condemned by the Jews of Jerusalem.

We might say, if it was a daring innovation, it was abundantly justified by the changed conditions. The Deuteronomy law was of great value at the time instituted, in preventing the spread of idolatrous notions through the ministrations of ignorant village priests; but "new occasions bring new duties;" that was no longer to be feared. Again, the two-and-a-half tribes in the days of Joshua (see Josh. xxii) offered a precedent in building a second altar, when nothing but the Jordan separated them from the rest of Israel. Lastly, it was almost a realization of the exquisite Messianic picture in Isaiah xix, 19-25, where an altar would be built in Egypt, and Israel, Assyria and Egypt would be united under God's blessing.

So built it was, at Leontopolis, in old Goshen, land of early Israel's sojourn, and near the famous Memphis. It received royal sanction and aid; but it never acquired for Egyptian Jews the validity and sanction of the Temple at Jerusalem.

Philometer's confidence was further shown in appointingOnias Arab-arch, i.e., commander of the Arabian province Heliopolis, and also custodian of the Nile ports.

In the following pages we shall see Egypt gradually losing power and independence through the growth of Rome; but we will notice also that through all these changes the status of the Jews remains almost undisturbed—that unfriendly attacks are confined almost wholly to literary slanders. But then, grave persecutions often began with the pen throughout all Israel's history.

So many Hebrew terms and constructions were used in this Greek translation that it became a modification of the language, a sort of Jewish-Greek.

Schürer,Jewish Life in the Times of Christ, 2d Division iii, (Scribner). This is a very valuable work on this era, but should be accepted with reservation.

A "mound of the Jews" recently unearthed near Leontopolis, doubtless marks the ruins of the Temple of Onias.

Read articles "Alexandria" and "Diaspora,"Jewish Encyclopedia, Vols. i and iv respectively.

The fairest presentation of the Judaism of these times by a non-Jewish author is Toy'sJudaism and Christianity.

"Are there traces of Greek philosophy in the Septuagint?" Freudenthal,Jewish Quarterly Review. Vol. ii.

Judea's Rulers and Teachers.ROME.B.C.E.B.C.E.Jose b. Joezer and JoseFinal subjection of Carthageb. Jochanan170and Greece146Judea independent142Simon, Prince142Pompey takes Syria andJoshua b. Perachia andcloses the SeleucidanMattai the Arbelite140-110dynasty65John Hyrcanus I135Aristobulus I105Pompey takes Jerusalem63Alexander Janneus104Judah b. Tabbai and Simon1st triumvirate Caesar,b. Shetach100-90Pompey and Crassus60Salome Alexandra78Caesar48Aristobulus II69Shemaiah and Abtalion65-35Hyrcanus II (tributary to Rome)632nd triumvirate, Antony,Octavius and Lepidus44Antigonus46-371st Emperor, Augustus30Hillel and Shammai30B.C.E.—14 A.C.E.Herod37—4 B.C.E.

templeThe Temple of Jerusalem.—As Restored by Chipiez.

The Temple of Jerusalem.—As Restored by Chipiez.

temple groundsGround Plan of the Temple Area, Representing One Thousand Square Feet.A.: The colossal Royal Bridge, on arches, that spanned the Tyropoeon valley from Mount Zion to Mount Moriah, and led eastward into the Court of the Gentiles.Court of the Gentiles: The outer portions of the Temple area within the walls. The dots in the dotted lines show the number and position of the Corinthian columns forming colonnades that enclosed the Court. Within these colonnades was the Royal porch on the south, and Solomon's Porch on the east. In these porches the oxen, sheep, and doves selected for sacrifices were sold, as in a market.Beautiful Gate: The broad gate leading from Solomon's Porch into the Court of Women.B. B. B.: A terrace ten and a half feet high and fifteen feet broad, which bounded the inner wall of the Sanctuary.A. A.: The inner wall of the Sanctuary.The Sanctuaryconsisted of the three courts: The Court of Women, the Court of Israel, and the Court of Priests, beyond which were the Holy and Most Holy Places, forming lower apartments of the Temple proper.C. C. C. C.: Four south-side flights of steps that led up to the gates in the terrace that opened into the Courts above.D. D. D. D.: Four north-side flights of steps that led up to the gates on the north side.E. E.: The thirteen money chests, forming the Treasury of the Temple.F. F.: Courts and chambers within the Sanctuary.G.: Nicanor Gate, leading from the Court of Women into the Court of Israel.H.: The fifteen terrace steps on which the Levites stood when they sung the fifteen "Psalms of Degrees" at the Feast of Tabernacle: and in the door-way of the gate, all took place that was ordered to be done "before the Lord."J.: Twelve steps leading up to the Porch of the Temple.B.: The two Tables, the one of marble, the other of gold, within the porch.The Holy Placecontained the Tables of Shewbread, the Golden Candlestick, and the Altar of Incense. In the "Holy of Holies" a solitary stone marked the place where should have stood the ark, which Nebuchedrezzar had taken away.—FromThe Wonderful Story of Old.]

Ground Plan of the Temple Area, Representing One Thousand Square Feet.A.: The colossal Royal Bridge, on arches, that spanned the Tyropoeon valley from Mount Zion to Mount Moriah, and led eastward into the Court of the Gentiles.Court of the Gentiles: The outer portions of the Temple area within the walls. The dots in the dotted lines show the number and position of the Corinthian columns forming colonnades that enclosed the Court. Within these colonnades was the Royal porch on the south, and Solomon's Porch on the east. In these porches the oxen, sheep, and doves selected for sacrifices were sold, as in a market.Beautiful Gate: The broad gate leading from Solomon's Porch into the Court of Women.B. B. B.: A terrace ten and a half feet high and fifteen feet broad, which bounded the inner wall of the Sanctuary.A. A.: The inner wall of the Sanctuary.The Sanctuaryconsisted of the three courts: The Court of Women, the Court of Israel, and the Court of Priests, beyond which were the Holy and Most Holy Places, forming lower apartments of the Temple proper.C. C. C. C.: Four south-side flights of steps that led up to the gates in the terrace that opened into the Courts above.D. D. D. D.: Four north-side flights of steps that led up to the gates on the north side.E. E.: The thirteen money chests, forming the Treasury of the Temple.F. F.: Courts and chambers within the Sanctuary.G.: Nicanor Gate, leading from the Court of Women into the Court of Israel.H.: The fifteen terrace steps on which the Levites stood when they sung the fifteen "Psalms of Degrees" at the Feast of Tabernacle: and in the door-way of the gate, all took place that was ordered to be done "before the Lord."J.: Twelve steps leading up to the Porch of the Temple.B.: The two Tables, the one of marble, the other of gold, within the porch.The Holy Placecontained the Tables of Shewbread, the Golden Candlestick, and the Altar of Incense. In the "Holy of Holies" a solitary stone marked the place where should have stood the ark, which Nebuchedrezzar had taken away.—FromThe Wonderful Story of Old.]

Ground Plan of the Temple Area, Representing One Thousand Square Feet.

A.: The colossal Royal Bridge, on arches, that spanned the Tyropoeon valley from Mount Zion to Mount Moriah, and led eastward into the Court of the Gentiles.

Court of the Gentiles: The outer portions of the Temple area within the walls. The dots in the dotted lines show the number and position of the Corinthian columns forming colonnades that enclosed the Court. Within these colonnades was the Royal porch on the south, and Solomon's Porch on the east. In these porches the oxen, sheep, and doves selected for sacrifices were sold, as in a market.

Beautiful Gate: The broad gate leading from Solomon's Porch into the Court of Women.

B. B. B.: A terrace ten and a half feet high and fifteen feet broad, which bounded the inner wall of the Sanctuary.

A. A.: The inner wall of the Sanctuary.

The Sanctuaryconsisted of the three courts: The Court of Women, the Court of Israel, and the Court of Priests, beyond which were the Holy and Most Holy Places, forming lower apartments of the Temple proper.

C. C. C. C.: Four south-side flights of steps that led up to the gates in the terrace that opened into the Courts above.

D. D. D. D.: Four north-side flights of steps that led up to the gates on the north side.

E. E.: The thirteen money chests, forming the Treasury of the Temple.

F. F.: Courts and chambers within the Sanctuary.

G.: Nicanor Gate, leading from the Court of Women into the Court of Israel.

H.: The fifteen terrace steps on which the Levites stood when they sung the fifteen "Psalms of Degrees" at the Feast of Tabernacle: and in the door-way of the gate, all took place that was ordered to be done "before the Lord."

J.: Twelve steps leading up to the Porch of the Temple.

B.: The two Tables, the one of marble, the other of gold, within the porch.

The Holy Placecontained the Tables of Shewbread, the Golden Candlestick, and the Altar of Incense. In the "Holy of Holies" a solitary stone marked the place where should have stood the ark, which Nebuchedrezzar had taken away.—FromThe Wonderful Story of Old.]

The new kingdom acquiredde jure(by treaty), must yet be fought for to be maintainedde facto. The citadel of Jerusalem, as well as that key to the mountain passes, Gazara, had still to be mastered. Successful in both enterprises, Israel could enjoy some years of long needed peace. Simon furthered the religious as well as the political welfare of his country. The people could till their ground in peace and for a time at least "sit under their own vine and their own fig-tree"; though it could not yet be said "there was none to fray them away." Simon, moreover, "strengthened those who had been brought low, the Law he searched out, and he beautified the sanctuary." He used the time of quiet for building a haven at Joppa, for enlarging the boundaries and for encouraging agriculture.

The office of High Priest, maintained hitherto in a hereditary priestly family, had been gradually transferred to the Hasmonean House, and hence now devolved on Simon. By this time the people had become reconciled to the transfer. He renewed the treaty with Rome, which had taken the place of Greece in becoming the greatest power in the world and in deciding the fate of nations.

When Tryphon was slain, Antiochus turned against the Jews, but was defeated by Simon's sons. Alas, Simon's fate was not to be an exception to that of the rest of his warrior brothers. None died a peaceful death. Simon, together with two of his sons, was treacherously slainby his own son-in-law, Ptolemy, an unscrupulous man, cruelly ambitious for the throne.

John Hyrcanus, the oldest surviving son of Simon, became the next Jewish ruler. So, imperceptibly a royal house had been created, and the princely honor came to Hyrcanus byhereditary succession. In just that way have all royal lines been created—starting with a great deliverer, like Judas Maccabee. But thetitle, King, came later. Hyrcanus had not only to rout the usurper Ptolemy before the rulership could become his, but had also to resist the siege of Antiochus VII., the next Syrian king, who would not yet renounce Judea without another struggle. Peace was at last reached by Hyrcanus agreeing to the payment of an indemnity and tribute for a few outlying towns.

This first repulse showed that the new kingdom was not very strong and that it owed its independence to Syrian weakness (due to the continued conflicts of rivals and pretenders), rather than to its own material power. But Syria's embarrassment was Judah's opportunity. After Antiochus had been slain in a Parthian conflict, John Hyrcanus, once secure, began a vigorous campaign to enlarge his boundaries. Very soon he had incorporated the old land of the Ten Tribes, now called Samaria. The complete conquest of the Samaritans was undertaken toward the end of his life. Their famous temple on Mount Gerizim was destroyed. Idumea (Edom) was also conquered and Judaism imposed on it by force. But that kind of conversion was always against the free and tolerant spirit of Judaism and against its very genius. Weshall later see that it brought its own retribution and weakened the cause of Israel.

Let us not forget that the rise of the Hasmoneans had come about in a measure through a conflict for religious integrity between the extreme pietists on the one hand, the Chassidim, and the worldly Hellenists on the other, with varied shades of opinion in between. These religious divergences had now crystallized into two schools that acquired the names Pharisees and Sadducees. It is hard to say just when these distinctions began. Perhaps they were always there; for we meet the two groups—conservative and progressive—under different names in all creeds and in nearly all eras. The division is naturally inherent in the human temperament. It marks broadly the two grand divisions into which all men become grouped in organized society.

Now let us consider in particular the distinctions that differentiated these two parties in the Jewish State. The Sadducees were largely composed of the priestly families; but the priestly caste was not necessarily the religious class. It corresponded rather to what we would call the aristocracy—we have seen that the High Priest was also a prince. In this party, too, were largely the military. They were faithful to the Mosaic Law, the Pentateuch, which they rigorously enforced, but gave slight allegiance to the later religious injunctions that came to be developed from the Law by the Scribes; in so far they were religiously unprogressive. Still in their attitude toward life in general, they did not approve of holding aloof from the world, but encouraged a mingling with it and enteringinto intimate commercial and political relations with other nations. They regarded it their patriotic duty to aggrandize the nation in every way and to make it a splendid power.

The name Sadducee is derived from Zadok, of the family of Aaron, the chief priest of the time of Solomon's Temple, who thus gave his name to the priestly house, "Sons of Zadok."

The Pharisees, while interpreting Biblical law more leniently in certain respects than the Sadducees, were determined supporters of all the mass of legal minutiæ that had been evolved from the Law proper and which had become a "Second Law." These rites and ceremonies that were added to the original Mosaic code (occasionally by a rather forced deduction) they considered equally binding with it. They called it theOral Lawto distinguish it from theWritten Law, and the tradition was that it, too, was revealed to Moses.

In their political policy they equally diverged from the Sadducees, believing in standing somewhat apart from the peoples about them. They looked askance upon too intimate relations with the world at large; for they believed it their duty to subordinate all interests, national and commercial, to the religious, trusting the outcome rather to divine providence than to the judgment of their statesmen or the enterprise of energetic leaders.

Further, as against the priestly aristocracy, that wished to confine all ecclesiastical functions to the priestly order, the Pharisees were more democratic in that they desired to extend the privileges of priestly sanctification and holiness to all. Purifying ablutions, they claimed, were obligatory on the whole people.Theirmeals should also be consecrated, even as the repasts of the priests—so thatall Israel should be a "Kingdom of priests and a holy nation." Hence, "Second Maccabees," the work of a Pharisee, declares, "Untoallare given the heritage, the kingdom, the priesthood and the sanctuary."

The chief characteristics of the Pharisees are expressed in their name:Pharash, the Law expounders;Pharash, the separatists—though the former is probably its true derivation.

The Pharisees, it will be seen, were the more pious, the Sadducees the more worldly, though the Pharisees as a whole were not as pious as the Chassidim had been, nor the Sadducees as worldly as the Hellenists had been. The Sadducees further denied belief in bodily resurrection or in judgment after death (though not necessarily renouncing immortality), on the strength of the famous teaching of Antigonus of Socho, "Be not as servants who serve the Master for the sake of reward, but rather as those who serve the Master without thought of reward." As distinct from the Pharisees they were strong believers in free-will, that the destiny of men is in their own hands. We might call the Sadducees the rationalists and the Pharisees traditionalists.

Some Pharisees again did carry the fulfilment of rites and ceremonies too far; a few, perhaps, were even ostentatious in their piety. By strange mischance these few have transferred their dubious reputation to all Pharisees as such. Most unjustly however, for the Pharisees earned the confidence of the great bulk of the people and were on the whole identified with them. So strangely has that sinister repute persisted that "Pharisee" is to-day defined in some dictionaries as self-righteous or hypocritical (see note). How undeserved as describing those whose trust in God was absolute, without reservation or misgiving.This is but one of many instances where the world's verdict has been unjust to the Jew.

We meet also a third party nearer in sympathy to the Pharisees. The old Chassidim, the extremists, had developed into an ascetic party under the name ofEssenes, with a similar meaning—pious. They lived the life of a celibate brotherhood, holding the little they allowed themselves, in common. They hardly affected the national life of Israel, because they were too few and because they slighted patriotic obligations. They practiced all the self-denial of the Nazirites of old and sought to reach from cleanliness to godliness. Another derivation of the name Essene is "bather," baptist, from their frequent ablutions. Yet another is "healer."

The Hasmonean royalty—to what party did they belong? Well, we might say that they began their career with all the religious enthusiasm of the Pharisees, they closed it with the political outlook of the Sadducees. This was something like an anti-climax.

John Hyrcanus perhaps represents the dividing line. He started on a career of conquest simply to satisfy national ambition; though he had forced Judaism on the Idumeans. In his later years, he rejected many traditional observances of the Oral Law that completed his estrangement from the Pharisees. Taking a material and external survey, Hyrcanus left the Jews at the end of his life with an independent State, that in power and extent was as great as Northern Israel in its palmy days, as great perhaps as the realm of Solomon. He could mint his own coins, on some of which, still in existence, we find inscribed, "Jochanan, High Priest of the Commonwealth of theJudeans." Yes, it was all very splendid! But surely the Jews had learned by now the insufficiency of national glory that was material and external, that that kind of splendor was apart from the Jewish ideal, "not by might, not by power, but by my spirit, saith the Lord." The age needed a Jeremiah again. Alas, the era of the Prophets was over!

This was the family name of Mattathias, afterwards assumed by his descendants.

Geiger, "History of the Jews," vol. i, chapter viii, translation.

The fact that Jesus of Nazareth condemned the false Pharisees—as Micah condemned false prophets (see Matthew xxiii and Luke xi) has much to do with their general condemnation in literature.

The Talmud is also bitter against the false Pharisees, theZebuim, the tainted ones, who do evil like Zimri and claim the goody reward like Phineas. In its severe denunciation of the false Pharisees, it divides them into six classes:

1. Those who do the will of God for earthly motives. 2. The ostentatious who go with slow steps and say "Wait for me, I have a good deed to perform." 3. Those who knock their heads against a wall because in their looking up they fear they may see a woman. 4. Those who pose as saints. 5. Those who say, "Tell me of another duty." 6. Those who are pious because of the fear of God.

"Who are the genuine Pharisees?" asks the Talmud. "Those who do the will of their Father in Heaven because they love Him."

Carlyle reminds us of the derivation of "King" fromKönnen—the man who "can"!

SeePeople of the Book, vol. iii, p. 244.

Compare modern with ancient parties in Israel.

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