CHAPTER III

Hear, people of proud Asia, Europe, too,How many things by great, loud-sounding mouth,All true and of my own, I prophesy.No oracle of false Apollo this,Whom vain men call a god, tho' he deceived;But of the mighty God, whom human handsShaped not like speechless idols cut in stone.

The Sibyl speaks of the true God, to love whom brings blessing. The ungodly triumph for a while, as Assyria, Media, Phrygia, Greece, and Egypt had triumphed. Jerusalem will fall, and the Temple perish in flames, but retribution willfollow, the earth will be desolated by the divine wrath, the race of men and cities and rivers will be reduced to smoky dust, unless moral amendment comes betimes. Then the Sibyl's note changes into a prophecy of Messianic judgment and bliss, and she ends with a comforting message:

But when all things become an ashy pile,God will put out the fire unspeakableWhich he once kindled, and the bones and ashesOf men will God himself again transform,And raise up mortals as they were before.And then will be the judgment, God himselfWill sit as judge, and judge the world again.As many as committed impious sinsShall Stygian Gehenna's depths conceal'Neath molten earth and dismal Tartarus.But the pious shall again live on the earth,And God will give them spirit, life, and meansOf nourishment, and all shall see themselves,Beholding the sun's sweet and cheerful light.O happiest men who at that time shall live!

But the pious shall again live on the earth,And God will give them spirit, life, and meansOf nourishment, and all shall see themselves,Beholding the sun's sweet and cheerful light.O happiest men who at that time shall live!

The Jews found some consolation for present sorrows in the thought of past deliverances. The short historical record known as the "Scroll of Fasting"(Megillath Taanith) was perhaps begun before the destruction of the Temple, but was completed after the death of Trajan in 118. This scroll contained thirty-five brief paragraphs written in Aramaic. The compilation, which is of great historical value, follows the order of the Jewish Calendar, beginning with the month Nisan and ending with Adar. The entries in the list relate to the days on which it was held unlawful to fast, and many of these days were anniversaries of national victories. The Megillath Taanith contains no jubilations over these triumphs, but is a sober record of facts. It is a precious survival of the historical works compiled by the Jews before their dispersion from Palestine. Such works differ from those of Josephus and the Sibyl in their motive. They were not designed to win foreign admiration for Judaism, but to provide an accurate record for home use and inspire the Jews with hope amid the threatening prospects of life.

Josephus.

Whiston's English Translation, revised by Shilleto (1889).

Graetz.—II, p. 276 [278].

Sibylline Oracles.

S.A. Hirsch.—Jewish Sibylline Oracles, J.Q.R., II, p. 406.

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I(220-280) Palestine—Jochanan, Simon, Joshua, Simlai; Babylonia—Rab and Samuel.II(280-320) Palestine—Ami, Assi, Abbahu, Chiya; Babylonia—Huna and Zeira.III(320-380) Babylonia—Rabba, Abayi, Rava.IV(380-430) Babylonia—Ashi (first compilation of the Babylonian Talmud).V and VI(430-500) Babylonia—Rabina (completion of the Babylonian Talmud).

TheTalmud, orGemara("Doctrine," or "Completion"), was a natural development of the Mishnah. The Talmud contains, indeed, many elements as old as the Mishnah, some even older. But, considered as a whole, the Talmud is a commentary on the work of the Tannaim. It is written, not in Hebrew, as the Mishnah is,but in a popular Aramaic. There are two distinct works to which the title Talmud is applied; the one is the Jerusalem Talmud (completed about the year 370 C.E.), the other the Babylonian (completed a century later). At first, as we have seen, the Rabbinical schools were founded on Jewish soil. But Palestine did not continue to offer a friendly welcome. Under the more tolerant rulers of Babylonia or Persia, Jewish learning found a refuge from the harshness experienced under those of the Holy Land. The Babylonian Jewish schools in Nehardea, Sura, and Pumbeditha rapidly surpassed the Palestinian in reputation, and in the year 350 C.E., owing to natural decay, the Palestinian schools closed.

The Talmud is accordingly not one work, but two, the one the literary product of the Palestinian, the other, of the BabylonianAmoraim. The latter is the larger, the more studied, the better preserved, and to it attention will here bemainly confined. The Talmud is not a book, it is a literature. It contains a legal code, a system of ethics, a body of ritual customs, poetical passages, prayers, histories, facts of science and medicine, and fancies of folk-lore.

The Amoraim were what their name implies, "Expounders," or "Discoursers"; but their expositions were often original contributions to literature. Their work extends over the long interval between 200 and 500 C.E. The Amoraim naturally were men of various character and condition. Some were possessed of much material wealth, others were excessively poor. But few of them were professional men of letters. Like the Tannaim, the Amoraim were often artisans, field-laborers, or physicians, whose heart was certainly in literature, but whose hand was turned to the practical affairs of life. The men who stood highest socially, the Princes of the Captivity in Babylonia and the Patriarchsin Palestine, were not always those vested with the highest authority. Some of the Amoraim, again, were merely receptive, the medium through which tradition was handed on; others were creative as well. To put the same fact in Rabbinical metaphor, some were Sinais of learning, others tore up mountains, and ground them together in keen and critical dialectics.

The oldest of the Amoraim, Chanina, the son of Chama, of Sepphoris (180-260), was such a firm mountain of ancient learning. On the other hand, Jochanan, the son of Napacha (199-279), of dazzling physical beauty, had a more original mind. His personal charms conveyed to him perhaps a sense of the artistic; to him the Greek language was a delight, "an ornament of women." Simon, the son of Lakish (200-275), hardy of muscle and of intellect, started life as a professional athlete. A later Rabbi, Zeira, was equally noted for his feeble, unprepossessing figureand his nimble, ingenious mind. Another contemporary of Jochanan, Joshua, the son of Levi, is the hero of many legends. He was so tender to the poor that he declared his conviction that the Messiah would arise among the beggars and cripples of Rome. Simlai, who was born in Palestine, and migrated to Nehardea in Babylonia, was more of a poet than a lawyer. His love was for the ethical and poetic elements of the Talmud, theHagadah, as this aspect of the Rabbinical literature was called in contradistinction to theHalachah, or legal elements. Simlai entered into frequent discussions with the Christian Fathers on subjects of Biblical exegesis.

The centre of interest now changes to Babylonia. Here, in the year 219, Abba Areka, or Rab (175-247), founded the Sura academy, which continued to flourish for nearly eight centuries. He and his great contemporary Samuel (180-257) enjoy with Jochanan the honor of supplying theleading materials of which the Talmud consists. Samuel laid down a rule which, based on an utterance of the prophet Jeremiah, enabled Jews to live and serve in non-Jewish countries. "The law of the land is law," said Samuel. But he lived in the realms of the stars as well as in the streets of his city. Samuel was an astronomer, and he is reported to have boasted with truth, that "he was as familiar with the paths of the stars as with the streets of Nehardea." He arranged the Jewish Calendar, his work in this direction being perfected by Hillel II in the fourth century. Like Simlai, Rab and Samuel had heathen and Christian friends. Origen and Jerome read the Scriptures under the guidance of Jews. The heathen philosopher Porphyry wrote a commentary on the Book of Daniel. So, too, Abbahu, who lived in Palestine a little later on, frequented the society of cultivated Romans, and had his family taught Greek. Abbahuwas a manufacturer of veils for women's wear, for, like many Amoraim, he scorned to make learning a means of living, Abbahu's modesty with regard to his own merits shows that a Rabbi was not necessarily arrogant in pride of knowledge! Once Abbahu's lecture was besieged by a great crowd, but the audience of his colleague Chiya was scanty. "Thy teaching," said Abbahu to Chiya, "is a rare jewel, of which only an expert can judge; mine is tinsel, which attracts every ignorant eye."

It was Rab, however, who was the real popularizer of Jewish learning. He arranged courses of lectures for the people as well as for scholars. Rab's successor as head of the Sura school, Huna (212-297), completed Rab's work in making Babylonia the chief centre of Jewish learning. Huna tilled his own fields for a living, and might often be met going home with his spade over his shoulder. It was men likethis who built up the Jewish tradition. Huna's predecessor, however, had wider experience of life, for Rab had been a student in Palestine, and was in touch with the Jews of many parts. From Rab's time onwards, learning became the property of the whole people, and the Talmud, besides being the literature of the Jewish universities, may be called the book of the masses. It contains, not only the legal and ethical results of the investigations of the learned, but also the wisdom and superstition of the masses. The Talmud is not exactly a national literature, but it was a unique bond between the scattered Jews, an unparallelled spiritual and literary instrument for maintaining the identity of Judaism amid the many tribulations to which the Jews were subjected.

The Talmud owed much to many minds. Externally it was influenced by the nations with which the Jews came into contact. From the inside, the influences atwork were equally various. Jochanan, Rab, and Samuel in the third century prepared the material out of which the Talmud was finally built. The actual building was done by scholars in the fourth century. Rabba, the son of Nachmani (270-330), Abayi (280-338), and Rava (299-352) gave the finishing touches to the method of the Talmud. Rabba was a man of the people; he was a clear thinker, and loved to attract all comers by an apt anecdote. Rava had a superior sense of his own dignity, and rather neglected the needs of the ordinary man of his day. Abayi was more of the type of the average Rabbi, acute, genial, self-denying. Under the impulse of men of the most various gifts of mind and heart, the Talmud was gradually constructed, but two names are prominently associated with its actual compilation. These were Ashi (352-427) and Rabina (died 499). Ashi combined massive learning with keen logical ingenuity.He needed both for the task to which he devoted half a century of his life. He possessed a vast memory, in which the accumulated tradition of six centuries was stored, and he was gifted with the mental orderliness which empowered him to deal with this bewildering mass of materials.

It is hardly possible that after the compilation of the Talmud it remained an oral book, though it must be remembered that memory played a much greater part in earlier centuries than it does now. At all events, Ashi, and after him Rabina, performed the great work of systematizing the Rabbinical literature at a turning-point in the world's history. The Mishnah had been begun at a moment when the Roman empire was at its greatest vigor and glory; the Talmud was completed at the time when the Roman empire was in its decay. That the Jews were saved from similar disintegration, was due very largely to the Talmud. The Talmud is thus one of thegreat books of the world. Despite its faults, its excessive casuistry, its lack of style and form, its stupendous mass of detailed laws and restrictions, it is nevertheless a great book in and for itself. It is impossible to consider it further here in its religious aspects. But something must be said in the next chapter of that side of the Rabbinical literature known as theMidrash.

The Talmud.

Essays by E. Deutsch and A. Darmesteter (Jewish Publication Society of America).

Graetz.—II, 18-22 (character of the Talmud, end of ch. 22).

Karpeles.—Jewish Literature and other Essays, p. 52.

Steinschneider.—Jewish Literature, p. 20.

Schiller-Szinessy.—Encycl. Brit., Vol. XXIII, p. 35.

M. Mielziner.—Introduction to the Talmud(Cincinnati, 1894).

S. Schechter.—Some Aspects of Rabbinic Theology, J.Q.R., VI, p. 405, etc.

----Studies in Judaism(Jewish Publication Society of America, 1896), pp. 155, 182, 213, 233 [189, 222, 259, 283].

B. Spiers.—School System of the Talmud(London, 1898) (with appendix on Baba Kama); theThreefold Cord(1893) onSanhedrin, Baba Metsia, andBaba Bathra.

M. Jastrow.—History and Future of the Text of the Talmud(Publications of the Gratz College, Philadelphia, 1897, Vol. I).

P.B. Benny.—Criminal Code of the Jews according to the Talmud(London, 1880).

S. Mendelsohn.—The Criminal Jurisprudence of the Ancient Hebrews(Baltimore, 1891).

D. Castelli.—Future Life in Rabbinical Literature, J.Q.R., I, p. 314.

M. Güdemann.—Spirit and Letter in Judaism and Christianity,ibid., IV, p. 345.

I. Harris.—Rise and Development of the Massorah,ibid., I, pp. 128, etc.

H. Polano.—The Talmud(Philadelphia, 1876).

I. Myers.—Gems from the Talmud(London, 1894).

D.W. Amram.—The Jewish Law of Divorce according to Bible and Talmud(Philadelphia, 1896).

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Mechilta, Sifra, Sifre, Pesikta, Tanchuma, Midrash Rabbah, Yalkut.—Proverbs.—Parables.—Fables.

In its earliest forms identical with the Halachah, or the practical and legal aspects of the Mishnah and the Talmud, the Midrash, in its fuller development, became an independent branch of Rabbinical literature. Like the Talmud, the Midrash is of a composite nature, and under the one name the accumulations of ages are included. Some of its contents are earlier than the completion of the Bible, others were collected and even created as recently as the tenth or the eleventh century of the current era.

Midrash ("Study," "Inquiry") was in the first instance anExplanation of the Scriptures. This explanation is often theclear, natural exposition of the text, and it enforces rules of conduct both ethical and ritual. The historical and moral traditions which clustered round the incidents and characters of the Bible soon received a more vivid setting. The poetical sense of the Rabbis expressed itself in a vast and beautiful array of legendary additions to the Bible, but the additions are always devised with a moral purpose, to give point to a preacher's homily or to inspire the imagination of the audience with nobler fancies. Besides being expository, the Midrash is, therefore, didactic and poetical, the moral being conveyed in the guise of anarrative, amplifying and developing the contents of Scripture. The Midrash gives the results of that deep searching of the Scriptures which became second nature with the Jews, and it also represents the changes and expansions of ethical and theological ideals as applied to a changing and growing life.

From another point of view, also, the Midrash is a poetical literature. Its function as a species ofpopular homileticsmade it necessary to appeal to the emotions. In its warm and living application of abstract truths to daily ends, in its responsive and hopeful intensification of the nearness of God to Israel, in its idealization of the past and future of the Jews, it employed the poet's art in essence, though not in form. It will be seen later on that in another sense the Midrash is a poetical literature, using the lore of the folk, the parable, the proverb, the allegory, and the fable, and often using them in the language of poetry.

The oldest Midrash is the actual report of sermons and addresses of the Tannaite age; the latest is a medieval compilation from all extant sources. The works to which the name Midrash is applied are theMechilta(to Exodus); theSifra(to Leviticus); theSifre(to Numbers andDeuteronomy); thePesikta(to variousSectionsof the Bible, whence its name); theTanchuma(to the Pentateuch); theMidrash Rabbah(the "Great Midrash," to the Pentateuch and the Five Scrolls of Esther, Ruth, Lamentations, Ecclesiastes, and the Song of Songs); and theMidrash Haggadol(identical in name, and in contents similar to, but not identical with, theMidrash Rabbah); together with a large number of collected Midrashim, such as theYalkut, and a host of smaller works, several of which are no longer extant.

Regarding the Midrash in its purely literary aspects, we find its style to be far more lucid than that of the Talmud, though portions of the Halachic Midrash are identical in character with the Talmud. The Midrash has many passages in which the simple graces of form match the beauty of idea. But for the most part the style is simple and prosaic, rather than ornate or poetical. It produces its effects by themost straightforward means, and strikes a modern reader as lacking distinction in form. The dead level of commonplace expression is, however, brightened by brilliant passages of frequent occurrence. Prayers, proverbs, parables, and fables, dot the pages of Talmud and Midrash alike. The ancientproverbsof the Jews were more than mere chips from the block of experience. They were poems, by reason of their use of metaphor, alliteration, assonance, and imagination. The Rabbinical proverbs show all these poetical qualities.

He who steals from a thief smells of theft.—Charity is the salt of Wealth.—Silence is a fence about Wisdom.—Many old camels carry the skins of their young.—Two dry sticks and one green burn together.—If the priest steals the god, on what can one take an oath?—All the dyers cannot bleach a raven's wing.—Into a well from which you have drunk, cast no stone.—Alas for the bread which the baker calls bad.—Slander is a Snake that stings in Syria, and slays in Rome.—The Dove escaped from the Eagle and found a Serpent in her nest.—Tell no secrets, for the Wall has ears.

These, like many more of the Rabbinical proverbs, are essentially poetical. Some, indeed, are either expanded metaphors or metaphors touched by genius into poetry. The alliterative proverbs and maxims of the Talmud and Midrash are less easily illustrated. Sometimes they enshrine a pun or a conceit, or depend for their aptness upon an assonance. In some of the Talmudic proverbs there is a spice of cynicism. But most of them show a genial attitude towards life.

The poetical proverb easily passes into the parable. Loved in Bible times, the parable became in after centuries the most popular form of didactic poetry among the Jews. The Bible has its parables, but the Midrash overflows with them. They are occasionally re-workings of older thoughts, but mostly they are original creations, invented for a special purpose, stories devised to drive home a moral, allegories administering in pleasant wrappingsunpalatable satires or admonitions. In all ages up to the present, Jewish moralists have relied on the parable as their most effective instrument. The poetry of the Jewish parables is characteristic also of the parables imitated from the Jewish, but the latter have a distinguishing feature peculiar to them. This is their humor, the witty or humorous parable being exclusively Jewish. The parable is less spontaneous than the proverb. It is a product of moral poetry rather than of folk wisdom. Yet the parable was so like the proverb that the moral of a parable often became a new proverb. The diction of the parable is naturally more ornate. By the beauty of its expression, its frequent application of rural incidents to the life familiar in the cities, the rhythm and flow of its periods, its fertile imagination, the parable should certainly be placed high in the world's poetry. But it was poetry with atendency, themashal, or proverb-parable, being what the Rabbisthemselves termed it, "the clear small light by which lost jewels can be found."

The following is a parable of Hillel, which is here cited more to mention that noble, gentle Sage than as a specimen of this class of literature. Hillel belongs to a period earlier than that dealt with in this book, but his loving and pure spirit breathes through the pages of the Talmud and Midrash:

Hillel, the gentle, the beloved sage,Expounded day by day the sacred pageTo his disciples in the house of learning;And day by day, when home at eve returning,They lingered, clustering round him, loth to partFrom him whose gentle rule won every heart.But evermore, when they were wont to pleadFor longer converse, forth he went with speed,Saying each day: "I go—the hour is late—To tend the guest who doth my coming wait,"Until at last they said: "The Rabbi jests,When telling us thus daily of his guestsThat wait for him." The Rabbi paused awhile,And then made answer: "Think you I beguileYou with an idle tale? Not so, forsooth!I have a guest whom I must tend in truth.Is not the soul of man indeed a guest,Who in this body deigns a while to rest,And dwells with me all peacefully to-day:To-morrow—may it not have fled away?"

Space must be found for one other parable, taken (like many other poetical quotations in this volume) from Mrs. Lucas' translations:

Simeon ben Migdal, at the close of day,Upon the shores of ocean chanced to stray,And there a man of form and mien uncouth,Dwarfed and misshapen, met he on the way."Hail, Rabbi," spoke the stranger passing by,But Simeon thus, discourteous, made reply:"Say, are there in thy city many more,Like unto thee, an insult to the eye?""Nay, that I cannot tell," the wand'rer said,"But if thou wouldst ply the scorner's trade,Go first and ask the Master Potter whyHe has a vessel so misshapen made?"Then (so the legend tells) the Rabbi knewThat he had sinned, and prone himself he threwBefore the other's feet, and prayed of himPardon for the words that now his soul did rue.But still the other answered as before:"Go, in the Potter's ear thy plaint outpour,For what am I! His hand has fashioned me,And I in humble faith that hand adore."Brethren, do we not often too forgetWhose hand it is that many a time has setA radiant soul in an unlovely form,A fair white bird caged in a mouldering net?Nay more, do not life's times and chances, sentBy the great Artificer with intentThat they should prove a blessing, oft appearTo us a burden that we sore lament?Ah! soul, poor soul of man! what heavenly fireWould thrill thy depths and love of God inspire,Could'st thou but see the Master hand revealed,Majestic move "earth's scheme of things entire."It cannot be! Unseen he guideth us,But yet our feeble hands, the luminousPure lamp of faith can light to glorifyThe narrow path that he has traced for us.

Simeon ben Migdal, at the close of day,Upon the shores of ocean chanced to stray,And there a man of form and mien uncouth,Dwarfed and misshapen, met he on the way.

"Hail, Rabbi," spoke the stranger passing by,But Simeon thus, discourteous, made reply:"Say, are there in thy city many more,Like unto thee, an insult to the eye?"

"Nay, that I cannot tell," the wand'rer said,"But if thou wouldst ply the scorner's trade,Go first and ask the Master Potter whyHe has a vessel so misshapen made?"

Then (so the legend tells) the Rabbi knewThat he had sinned, and prone himself he threwBefore the other's feet, and prayed of himPardon for the words that now his soul did rue.

But still the other answered as before:"Go, in the Potter's ear thy plaint outpour,For what am I! His hand has fashioned me,And I in humble faith that hand adore."

Brethren, do we not often too forgetWhose hand it is that many a time has setA radiant soul in an unlovely form,A fair white bird caged in a mouldering net?

Nay more, do not life's times and chances, sentBy the great Artificer with intentThat they should prove a blessing, oft appearTo us a burden that we sore lament?

Ah! soul, poor soul of man! what heavenly fireWould thrill thy depths and love of God inspire,Could'st thou but see the Master hand revealed,Majestic move "earth's scheme of things entire."

It cannot be! Unseen he guideth us,But yet our feeble hands, the luminousPure lamp of faith can light to glorifyThe narrow path that he has traced for us.

Finally, there are theBeast Fablesof the Talmud and the Midrash. Most of these were borrowed directly or indirectly from India. We are told in the Talmud that Rabbi Meir knew three hundred Fox Fables, and that with his death (about 290 C.E.) "fabulists ceased to be," Very few of Meir's fables are extant, so that it is impossible to gather whether or not they were original. There are only thirty fables in the Talmud and the Midrash, and of these several cannot be parallelled in other literatures. Some of the Talmudic fables arefound also in the classical and the earliest Indian collections; some in the later collections; some in the classics, but not in the Indian lists; some in India, but not in the Latin and Greek authors. Among the latter is the well-known fable of theFox and the Fishes, used so dramatically by Rabbi Akiba. The original Talmudic fables are, according to Mr. J. Jacobs, the following:Chaff, Straw, and Wheat, who dispute for which of them the seed has been sown: the winnowing fan soon decides;The Caged Bird, who is envied by his free fellow;The Wolf and the two Hounds, who have quarrelled; the wolf seizes one, the other goes to his rival's aid, fearing the same fate himself on the morrow, unless he helps the other dog to-day;The Wolf at the Well, the mouth of the well is covered with a net: "If I go down into the well," says the wolf, "I shall be caught. If I do not descend, I shall die of thirst";The Cock and the Bat, who sit together waiting for thesunrise: "I wait for the dawn," said the cock, "for the light is my signal; but as for thee—the light is thy ruin"; and, finally, what Mr. Jacobs calls the grim beast-tale of theFox as Singer, in which the beasts—invited by the lion to a feast, and covered by him with the skins of wild beasts—are led by the fox in a chorus: "What has happened to those above us, will happen to him above," implying that their host, too, will come to a violent death. In the context the fable is applied to Haman, whose fate, it is augured, will resemble that of the two officers whose guilt Mordecai detected.

Such fables are used in the Talmud to point religious or even political morals, very much as the parables were. The fable, however, took a lower flight than the parable, and its moral was based on expediency, rather than on the highest ethical ideals. The importance of the Talmudic fables is historical more than literary orreligious. Hebrew fables supply one of the links connecting the popular literature of the East with that of the West. But they hardly belong in the true sense to Jewish literature. Parables, on the other hand, were an essential and characteristic branch of that literature.

Midrash.

Schiller-Szinessy.—Encycl. Brit., Vol. XVI, p. 285.

Graetz.—II, p. 328 [331]seq.

Steinschneider.—Jewish Literature, pp. 5seq., 36seq.

L.N. Dembitz.—Jewish Services in Synagogue and Home(Jewish Publication Society of America, 1898), p. 44.

Fables.

J. Jacobs.—The Fables of Æsop(London, 1889), I, p. 110seq.

Read also Schechter,Studies in Judaism, p. 272 [331]; andJ.Q.R., (Kohler), V, p. 399; VII, p. 581; (Bacher) IV, p. 406; (Davis) VIII, p. 529; (Abrahams) I, p. 216; II, p. 172; Chenery,Legends from the Midrash(Miscellany of the Society of Hebrew Literature, Vol. II).

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Representative Gaonim:Achai, Amram, Zemach, Saadiah, Sherira, Samuel, Hai.

For several centuries after the completion of the Talmud, Babylonia or Persia continued to hold the supremacy in Jewish learning. The great teachers in the Persian schools followed the same lines as their predecessors in the Mishnah and the Talmud. Their name was changed more than their character. The titleGaon("Excellence") was applied to the head of the school, the members of which devoted themselves mainly to the study and interpretation of the older literature. They also made original contributions to the store. Of their extensive works but little has been preserved. What has survivedproves that they were gifted with the faculty of applying old precept to modern instance. They regulated the social and religious affairs of all the Jews in the diaspora. They improved educational methods, and were pioneers in the popularization of learning. By a large collection of Case Law, that is, decisions in particular cases, they brought the newer Jewish life into moral harmony with the principles formulated by the earlier Rabbis. The Gaonim were the originators or, at least, the arrangers of parts of the liturgy. They composed new hymns and invocations, fixed the order of service, and established in full vigor a system ofMinhag, or Custom, whose power became more and more predominant, not only in religious, but also in social and commercial affairs.

The literary productions of the Gaonic age open with theSheeltothwritten by Achai in the year 760. This, the first independent book composed after the close ofthe Talmud, was curiously enough compiled in Palestine, whither Achai had migrated from Persia. The Sheeltoth ("Inquiries") contain nearly two hundred homilies on the Pentateuch. In the year 880 another Gaon, Amram by name, prepared aSiddur, or Prayer-Book, which includes many remarks on the history of the liturgy and the customs connected with it. A contemporary of Amram, Zemach, the son of Paltoi, found a different channel for his literary energies. He compiled anAruch, or Talmudical Lexicon. Of the most active of the Gaonim, Saadiah, more will be said in a subsequent chapter. We will now pass on to Sherira, who in 987 wrote his famous "Letter," containing a history of the Jewish Tradition, a work which stamps the author as at once learned and critical. It shows that the Gaonim were not afraid nor incapable of facing such problems as this: Was the Mishnahorallytransmitted to the Amoraim (or Rabbis ofthe Talmud), or was itwritten downby the compiler? Sherira accepted the former alternative. The latest Gaonim were far more productive than the earlier. Samuel, the son of Chofni, who died in 1034, and the last of the Gaonim, Hai, who flourished from 998 to 1038, were the authors of many works on the Talmud, the Bible, and other branches of Jewish literature. Hai Gaon was also a poet.

The language used by the Gaonim was at first Hebrew and Aramaic, and the latter remained the official speech of the Gaonate. In course of time, Arabic replaced the Aramean dialect, and became thelingua francaof the Jews.

The formal works of the Gaonim, with certain obvious exceptions, were not, however, the writings by which they left their mark on their age. The most original and important of the Gaonic writings were their "Letters," or "Answers" (Teshuboth). The Gaonim, as heads of the schoolin the Babylonian cities Sura and Pumbeditha, enjoyed far more than local authority. The Jews of Persia were practically independent of external control. Their official heads were the Exilarchs, who reigned over the Jews as viceroys of the caliphs. The Gaonim were the religious heads of an emancipated community. The Exilarchs possessed a princely revenue, which they devoted in part to the schools over which the Gaonim presided. This position of authority, added to the world-wide repute of the two schools, gave the Gaonim an influence which extended beyond their own neighborhood. From all parts of the Jewish world their guidance was sought and their opinions solicited on a vast variety of subjects, mainly, but not exclusively, religious and literary. Amid the growing complications of ritual law, a desire was felt for terse prescriptions, clear-cut decisions, and rules of conduct. The imperfections of study outside of Persia,again, made it essential to apply to the Gaonim for authoritative expositions of difficult passages in the Bible and the Talmud. To all such enquiries the Gaonim sent responses in the form of letters, sometimes addressed to individual correspondents, sometimes to communities or groups of communities. These Letters and other compilations containing Halachic (or practical) decisions were afterwards collected into treatises, such as the "Great Rules" (Halachoth Gedoloth), originally compiled in the eighth century, but subsequently reedited. Mostly, however, the Letters were left in loose form, and were collected in much later times.

The Letters of the Gaonim have little pretence to literary form. They are the earliest specimens of what became a very characteristic branch of Jewish literature. "Questions and Answers" (Shaaloth u-Teshuboth) abound in later times in all Jewish circles, and there is no real parallelto them in any other literature. More will be said later on as to these curious works. So far as the Gaonic period is concerned, the characteristics of these thousands of letters are lucidity of thought and terseness of expression. The Gaonim never waste a word. They are rarely over-bearing in manner, but mostly use a tone which is persuasive rather than disciplinary. The Gaonim were, in this real sense, therefore, princes of letter-writing. Moreover, though their Letters deal almost entirely with contemporary affairs, they now constitute as fresh and vivid reading as when first penned. Subjected to the severe test of time, the Letters of the Gaonim emerge triumphant.

Gaonim.

Graetz.—III, 4-8.

Steinschneider.—Jewish Literature, p. 25.

ToC

Anan, Nahavendi, Abul-Faraj, Salman, Sahal, al-Bazir, Hassan, Japhet, Kirkisani, Judah Hadassi, Isaac Troki.

In the very heart of the Gaonate, the eighth century witnessed a religious and literary reaction against Rabbinism. The opposition to the Rabbinite spirit was far older than this, but it came to a head under Anan, the son of David, the founder of Karaism. Anan had been an unsuccessful candidate for the dignity of Exilarch, and thus personal motives were involved in his attack on the Gaonim. But there were other reasons for the revolt. In the same century, Islam, like Judaism, was threatened by a fierce antagonism between the friends and the foes of tradition. In Islam the struggle lay between the Sunnites, whointerpreted Mohammedanism in accordance with authorized tradition, and the Shiites, who relied exclusively upon the Koran. Similarly, in Judaism, the Rabbinites obeyed the traditions of the earlier authorities, and the Karaites (fromKera, orMikra, i.e. "Bible") claimed the right to reject tradition and revert to the Bible as the original source of inspiration. Such reactions against tradition are recurrent in all religions.

Karaism, however, was not a true reaction against tradition. It replaced an old tradition by a new one; it substituted a rigid, unprogressive authority for one capable of growth and adaptation to changing requirements. In the end, Karaism became so hedged in by its supposed avoidance of tradition that it ceased to be a living force. But we are here not concerned with the religious defects of Karaism. Regarded from the literary side, Karaism produced a double effect. Karaism itself gavebirth to an original and splendid literature, and, on the other hand, coming as it did at the time when Arabic science and poetry were attaining their golden zenith, Karaism aroused within the Rabbinite sphere a notable energy, which resulted in some of the best work of medieval Jews.

Among the most famous of the Karaite authors was Benjamin Nahavendi, who lived at the beginning of the ninth century, and displayed much resolution and ability as an advocate of free-thought in religion. Nahavendi not only wrote commentaries on the Bible, but also attempted to write a philosophy of Judaism, being allied to Philo in the past and to the Arabic writers in his own time. At the end of the ninth century, Abul-Faraj Harun made a great stride forwards as an expounder of the Bible and as an authority on Hebrew grammar.

During the ninth and tenth centuries, several Karaites revealed much vigor andability in their controversies with the Gaonim. In this field the most distinguished Karaitic writers were Salman, the son of Yerucham (885-960); Sahal, the son of Mazliach (900-950); Joseph al-Bazir (flourished 910-930); Hassan, the son of Mashiach (930); and Japhet, the son of Ali (950-990).

Salman, the son of Yerucham, was an active traveller; born in Egypt, he went as a young man to Jerusalem, which he made his head-quarters for several years, though he paid occasional visits to Babylonia and to his native land. These journeys helped to unify the scattered Karaite communities. Besides his Biblical works, Salman composed a poetical treatise against the Rabbinite theories. To this book, which was written in Hebrew, Salman gave the title, "The Wars of the Lord."

Sahal, the son of Mazliach, on the other hand, was a native of the Holy Land, andthough an eager polemical writer against the Rabbinites, he bore a smaller part than Salman in the practical development of Karaism. His "Hebrew Grammar" (Sefer Dikduk) and his Lexicon (Leshon Limmudim) were very popular. Unlike the work of other Karaites, Joseph al-Bazir's writings were philosophical, and had no philological value. He was an adherent of the Mohammedan theological method known as the Kalam, and wrote mostly in Arabic. Another Karaite of the same period, Hassan, the son of Mashiach, was the one who impelled Saadiah to throw off all reserves and enter the lists as a champion of Rabbinism. Of the remaining Karaites of the tenth century, the foremost was Japhet, the son of Ali, whose commentaries on the Bible represent the highest achievements of Karaism. A large Hebrew dictionary (Iggaron), by a contemporary of Japhet named David, the son of Abraham, is also a work which was oftenquoted. Kirkisani, also a tenth century Karaite, completed in the year 937 a treatise called, "The Book of Lights and the High Beacons." In this work much valuable information is supplied as to the history of Karaism. Despite his natural prejudices in favor of his own sect, Kirkisani is a faithful historian, as frank regarding the internal dissensions of the Karaites as in depicting the divergence of views among the Rabbinites. Kirkisani's work is thus of the greatest importance for the history of Jewish sects.

Finally, the famous Karaite Judah Hadassi (1075-1160) was a young man when his native Jerusalem was stormed by the Crusaders in 1099. A wanderer to Constantinople, he devoted himself to science, Hebrew philology, and Greek literature. He utilized his wide knowledge in his great work, "A Cluster of Cyprus Flowers" (Eshkol ha-Kopher), which was completed in 1150. It is written in a series ofrhymed alphabetical acrostics. It is encyclopedic in range, and treats critically, not only of Judaism, but also of Christianity and Islam.

Karaitic literature was produced in later centuries also, but by the end of the twelfth century, Karaism had exhausted its originality and fertility. One much later product of Karaism, however, deserves special mention. Isaac Troki composed, in 1593, a work entitled "The Strengthening of Faith" (Chizzuk Emunah), in which the author defended Judaism and attacked Christianity. It was a lucid book, and as its arguments were popularly arranged, it was very much read and used. With this exception, Karaism produced no important work after the twelfth century.

On the intellectual side, therefore, Karaism was a powerful though ephemeral movement. In several branches of science and philology the Karaites made real additions to contemporary knowledge. Butthe main service of Karaism was indirect. The Rabbinite Jews, who represented the mass of the people, had been on the way to a scientific and philosophical development of their own before the rise of Karaism. The necessity of fighting Karaism with its own weapons gave a strong impetus to the new movement in Rabbinism, and some of the best work of Saadiah was inspired by Karaitic opposition. Before, however, we turn to the career of Saadiah, we must consider another literary movement, which coincided in date with the rise of Karaism, but was entirely independent of it.

Karaites.

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