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diff --git a/40671-8.txt b/40671-8.txt deleted file mode 100644 index f0eb0ee..0000000 --- a/40671-8.txt +++ /dev/null @@ -1,4933 +0,0 @@ -The Project Gutenberg eBook, Synopsis of Jewish History, by Henry A. Henry - - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - - - - -Title: Synopsis of Jewish History - From the Return of the Jews from the Babylonish Captivity, to the Days of Herod the Great - - -Author: Henry A. Henry - - - -Release Date: September 5, 2012 [eBook #40671] - -Language: English - -Character set encoding: ISO-8859-1 - - -***START OF THE PROJECT GUTENBERG EBOOK SYNOPSIS OF JEWISH HISTORY*** - - -E-text prepared by Chuck Greif, Jeannie Howse, and the Online Distributed -Proofreading Team (http://www.pgdp.net) from page images generously made -available by the Google Books Library Project (http://books.google.com) - - - -Note: Images of the original pages are available through - the the Google Books Library Project. See - http://books.google.com/books?vid=cwsRAAAAIAAJ&id - - - +-----------------------------------------------------------+ - | Transcriber's Note: | - | | - | Inconsistent hyphenation in the original document has | - | been preserved. | - | | - | Obvious typographical errors have been corrected. For | - | a complete list, please see the end of this document. | - | | - +-----------------------------------------------------------+ - - - - - -A SYNOPSIS OF JEWISH HISTORY - -From the Return of the Jews from the Babylonish Captivity, -to the Days of Herod The Great; - -Giving an account of the different Sects of those days; the -introduction and use of Synagogues and Schools; the origin and -introduction of Prayer among the Jews; the Ureem and Thumeem; -the Mishna or Oral Law; the Gemara-Completion, usually styled -the Talmud. - -by - -REV. H. A. HENRY, - -Rabbi Preacher of Congregation Sherith Israel, San Francisco; -Author of Class Book for Jewish youth; of Discourses on the -principles of the belief of Israel, &c., &c. - - - - - - - -San Francisco: -Towne & Bacon, Publishers and Printers, -No. 125 Clay Street, corner Sansome. -1859. - -Entered according to Act of Congress in the year of the World -5619,--1859, by Towne & Bacon, -for the Author, in the Clerk's Office of the District Court of -the United States, for the Northern District of California. - - - - -PREFACE. - - -The design and purpose of this little production will, at a cursory -glance, be self-evident, so that a formal preface seems scarcely -necessary. We have endeavored to furnish a synopsis of useful -information, selected from the history and teachings of the chosen -people of God, in such a manner as to suit the capacity of all -readers, since it is free from all sectarian bias, and therefore may -prove useful to all denominations. - -This work consists of two parts. The first part contains a synopsis of -Jewish history, commencing with the return of the Jews from the -Babylonish captivity, down to the days of Herod the Great. The second -division of the work contains an account of the several sects which -sprang up among the Jews before and after the days of the Maccabees. -We have also given a succinct description of the origin and -introduction of Prayer, of the synagogues and schools, of the Ureem -and Thumeem, of the Mishna or Oral Law, of the Gemara or Completion, -usually styled the Talmud, together with some additional remarks in -the last two chapters under the head of appendix. - -Should this unassuming little composition lead the reader to seek a -more extended information on the subjects treated, we shall feel -ourselves happy in having been the means of thus exciting the -curiosity of those who desire to peep a little further into the vast -field of sacred literature, and deem our compensation to be fully -realized. - -We have compiled in some instances from the writings of others. In -many cases we have also thought for ourselves; but at the same time, -we have embraced the advantages afforded by the writings of others, so -far as we thought them suitable for the undertaking. - -In conclusion, we send this work out to the world, such as it is, -aware of its many deficiencies; trusting, at the same time, that -whatever errors may have crept therein will be pointed out by kind -friends, in order to a rectification of the same. - -SAN FRANCISCO, February, 1859--5619. - - - - -CONTENTS. - - - CHAPTER I. - PAGE. - - Of the return of the Jews from the Captivity of Babylon, - and the rebuilding of the City of Jerusalem and the Holy - Temple 9 - - CHAPTER II. - - Of the state of the Jews in the days of Ezra the Scribe 15 - - CHAPTER III. - - Of the affairs of the Jewish Nation during the days of - Nehemiah 23 - - CHAPTER IV. - - Of the state of the Jewish Nation under the Persian and - the Grecian Monarchies 37 - - CHAPTER V. - - Of the affairs of the Jewish Nation under Ptolemy Soter, - Ptolemy Philadelphus and Ptolemy Philopater, Kings of Egypt 43 - - CHAPTER VI. - - Of the Jewish affairs under Antiochus the Greek, Seleucus, - and Antiochus Epiphanes, Kings of Syria 48 - - CHAPTER VII. - - Of the state of the Jewish Nation in the days of Mattathias - the Priest, the father of the valiant Maccabees 55 - - CHAPTER VIII. - - The Government of the Jewish Nation under the Maccabees, or - as they were otherwise called, the Asmoneans, this being - the family name 62 - - CHAPTER IX. - - Of the Jewish affairs under the conduct of the posterity - and successors of Simon the Maccabee 79 - - CHAPTER X. - - Of the Government of Herod the Great and his posterity - over Israel 96 - - - PART SECOND. - - CHAPTER I. - - The Assideans 111 - - CHAPTER II. - - The Pharisees 113 - - CHAPTER III. - - The Sadducees 117 - - CHAPTER IV. - - The Samaritans 120 - - CHAPTER V. - - The Essenes 123 - - CHAPTER VI. - - The Herodians 125 - - CHAPTER VII. - - The Galileans or Gaulonites 127 - - CHAPTER VIII. - - The Karayeem or Karaites 129 - - CHAPTER IX. - - Of the Synagogues among the Jews 133 - - CHAPTER X. - - Of the origin and introduction of Prayer among the Jews 138 - - CHAPTER XI. - - Of the Ureem and Thumeem 147 - - CHAPTER XII. - - Of the Mishna or Oral Law 152 - - CHAPTER XIII. - - Of the Gemara-Completion, usually styled the Talmud 169 - - CHAPTER XIV. - - Appendix 172 - - - - -CHAPTER I. - - Of the Return of the Jews from the Captivity of Babylon, - and the Rebuilding of the City of Jerusalem and the Holy - Temple. - - -In fulfilment of the prophecies of Jeremiah and the other prophets, -Israel and Judah were carried into captivity by Nebuchadnezzar, king -of Babylon, in the days of Zedekiah, the last king of Judah; and as -predicted by the prophets of the Lord, the bondage continued during -seventy years. - -This banishment was inflicted as a just punishment on the people for -their repeated misconduct and impiety towards the Gracious God, and -for their direct opposition to the constant exhortations and unceasing -warnings of the Almighty, through the medium of his inspired and holy -prophets. - -The seventy years of captivity being ended, God put it into the mind -of Cyrus, king of Persia, again to restore Israel to their own land -and possessions, thus fulfilling the prophecy of Isaiah, which was -pronounced by him above one hundred years previously. Accordingly -Cyrus permitted the Jews to return to Jerusalem and to rebuild the -temple. He also restored to them the golden and silver vessels which -were used for divine service in the former temple built by king -Solomon. - -Many of the people of the several tribes availed themselves of this -opportunity to return to the land of their fathers--but so far as -history informs us, it appears that the majority of those who returned -to Jerusalem, consisted chiefly of the tribes of Judah and Benjamin, -together with a number of Priests and Levites. And now it was for the -first time, that they were all united under the title or name of Jews. - -The people were led forth under the direction of Zerubbabel, the -grandson of Jehoiachin, king of Judah, who became the governor of the -land by a commission granted at the hands of king Cyrus; and Jeshua, -the grandson of Seraiah, who was slain by Nebuchadnezzar, was -installed high priest. - -The people having returned to their own land, the first thing which -occupied their attention was the rebuilding of the temple, for which -purpose they set about making collections, both of money and -materials, and gathering themselves together at Jerusalem, they set up -the altar, and offered sacrifices thereon in gratitude to God for his -goodness in thus restoring them to their own country and possessions. - -When the foundation of the new temple was laid, great rejoicings took -place among the people. Yet, many of those who had grown old in the -captivity, and who still had the recollection of the glory and -magnificence of the first temple, mourned and grieved for its loss, -and very much despaired of the second temple ever approaching the -first, in beauty, splendor, or holiness. - -The building of the second temple was very much interrupted by the -neighboring people, who manifested great enmity toward the Jews, and -evinced much jealous feeling, when they saw them restored to their own -country, and thus likely to recover their long lost national position -in the world. - -Yet, notwithstanding all the difficulties which presented themselves, -and in spite of all the representations made by their enemies, the -Jews were favored with great assistance from the court of Persia, in -order to complete their noble undertaking. And then it was, that after -a period of twenty years interrupted labor, the second temple rose on -the very same spot on which the first noble fabric had adorned the -happy days of the royal Solomon, the son of king David. - -In the days of Darius Hystaspes, complaints were made by the enemies -of the Jews, in order to prevent them from continuing the building of -the temple. This prince, considering the interruption to be the result -of the malicious insinuations of the Samaritans and their followers, -instituted an inquiry, and it being found on record at Babylon that -permission had been granted to the Jews by Cyrus to rebuild the temple -at Jerusalem, Darius immediately gave orders that the work should be -continued undisturbed. And in the sixth year of the reign of Darius, -the second temple was completed, and dedicated for divine worship. -Sacrifices were resumed, and offered upon the altar of the Lord as in -former days. Great rejoicings prevailed, and the festival of Passover -was in that year solemnized in great splendor, and with grateful -feelings toward the God of their fathers. - -Happy, however, as the people appeared to be in again beholding the -house of God reared and dedicated to his holy worship, they still felt -and saw the deficiency in the one, when compared with the other; for -it must be observed, that in the second temple but few of the glories -remained which had adorned the first temple, so renowned in history -for its beauty, magnificence, and architectural delicacy and elegance. - -The temple erected by king Solomon at Jerusalem, was built after the -model of the tabernacle erected in the wilderness. This superb edifice -was completed in about seven years. Its grandeur and magnificence -excited the envy and the curiosity of all the surrounding nations. - -The glory of this temple, however, did not consist in the magnitude of -its dimensions alone. The main grandeur and excellency were in its -ornaments, the workmanship being everywhere curiously and exquisitely -wrought by the most expert workmen of the day. But still more -admirable in this majestic building, were those extraordinary works of -divine favor with which it was honored. These, indeed, were -excellencies and beauties derived from a divine source only, -distinguishing and exalting this sacred structure above all others of -mortal invention. - -The deficiencies thus complained of and regretted, were five in -number, which formed the principal and most essential ornaments of the -sacred edifice. - -FIRST.--The ark of the covenant, and the mercy seat upon it; the -cherubim of gold, and the two tables of stone, on which the decalogue -was inscribed by the finger of God. These were all in their proper -places in the first temple built by king Solomon. It is the generally -received opinion among the learned men of the Jewish nation, that -there was such an ark made, and that the copy of the five books of -Moses, called the Pentateuch--as corrected and revised by the scribe -Ezra--was deposited therein. Hence, it is in imitation of this, that -in the present day, the Jews have in their synagogues throughout all -the habitable globe wherever dispersed, the holy ark in which the -scroll of the law called in Hebrew "Sepher Torah," book of the law, is -deposited. - -SECOND.--The Shechinah, divine presence manifested by a visible cloud -of glory hovering over the mercy seat. - -THIRD.--The Ureem and Thumeem. These were two sacred signs placed in -the breast-plate of judgment worn by the high priest, who made use of -these signs to consult the will of God, and to ask counsel of him on -such momentous occasions touching the public interest of the nation at -large. The first of these words signifies in the Hebrew, light; the -second, perfection. Of these we shall have to speak more fully in the -course of the work. - -FOURTH.--The sacred fire which descended from on high upon the altar, -to consume the daily sacrifices and burnt offerings brought in honor -of the Lord God of hosts. - -FIFTH.--The spirit of prophecy; for though the three last prophets, -Haggai, Zachariah, and Malachi, lived during the time of the second -temple, yet, after their death, the prophetic spirit ceased to exist -any longer among the Jewish nation. - - - - -CHAPTER II. - - Of the state of the Jews in the days of Ezra the Scribe. - - -Henceforward we are not to look on the Jews, free, rich and glorious, -under the direction of Prophets and warlike Monarchs; they had been -sold as slaves by their conquerors, and dispersed throughout all their -vast and mighty Empires. Some few of the favored, eminent and worthy -characters obtained posts of honor, who distinguished themselves in -the discharge of those duties imposed on them in their several -appointments. Of the great number of the people who had been carried -into captivity, scarcely more than fifty thousand returned to -Jerusalem, and those were principally of the poorer classes, who, it -must be noticed, are in all ages the most religious. The richer -portion of the nation remained behind--and, as proverbial with the -Jews for their charity and fellow feeling, they raised among -themselves a subscription sufficient to enable their brethren to -proceed on their holy pilgrimage. - -The proposal made to the Jews was, that they should be governed by -their own laws; but as they became subject to Persia, and -subsequently to Syria and Rome, their privileges, and even the -exercise of their religion, greatly depended on the caprice of their -several conquerors. Immediately on the publication of the edict, the -Chief of the tribes of Judah and Benjamin assembled at Babylon, with -the Priests and Levites; and as many who retained a love for their -country and a zeal for the honor of their God, were disposed to return -to that once happy land, and now came and signified their intention of -returning. The wealthy portion, and many who formed connections with -them, and were engaged in traffic, or had acquired places and -employments, chose rather to stay and content themselves with raising -a large contribution to supply their brethren with what they could -spare of gold, silver, and other valuables for the Temple. - -The book of Ezra informs us of the three great and pious men whom God -raised up to assist the poor Jews, and gives us some particulars of -their return to Jerusalem. Zerubbabel, who built the Temple and the -Altar; Ezra, who reformed and re-established the sacred religion to -its former standard, which, during the captivity had undergone many -changes and innovations; as the people were not in a position at that -time fully to observe it, as it was practised in the palmy days of -their Fathers; and Nehemiah, who built the walls of the City, and ably -assisted Ezra in his good work in introducing and ultimately effecting -a great and solid improvement among the people. This book embraces a -period of about one hundred and forty-six years, and the acts thereof -were accomplished during the reigns of six successive Persian -Monarchs, viz: Cyrus, Darius, Ahasuerus, Artaxerxes, Darius the -second, and a second Artaxerxes. About eighty years after their -establishment, Ezra obtained a full commission from Artaxerxes to -succeed Zerubbabel, the present Viceroy, and return to Jerusalem, with -as many of the nation as were willing to go with him; and there to -regulate and reform all matters of State, and restore the worship of -the true God among his people in the city of Jerusalem. - -The high reputation of Ezra in the Court of Persia, may be imagined by -the nature of the commission granted to him by the King, who addressed -him as the Priest of the Law of the God of Heaven; and declared to him -as his decree, that whosoever felt desirous to go up to Jerusalem were -permitted to do so freely and safely; and furthermore, that they -should take with them presents direct from the King himself, as a -proof of his sanction and approbation. In the middle of March, about -the year of the World 3540, Ezra set out on his journey, and pitched -his tents on the banks of the river Ahavah, where he waited till his -companions had assembled together, from whom he selected a number of -Priests and Levites to assist him on the journey. - -As soon as Ezra had collected about him a large body of people, he -issued a proclamation for a general fast and days of thanksgiving, to -implore the blessing and protection of God. He then proceeded on his -journey, and arrived safely with all his company at Jerusalem in the -middle of the month of July, being about four months after he had set -out for Jerusalem. - -Having arrived at Jerusalem, Ezra convened all the Elders of the -people, before whom he laid open his Commission and had it publicly -read to all the people. He then delivered up to the Treasury and the -Priests, all the presents which had been made by the Persian Monarch -and his Nobility; also the presents of those Jews who preferred to -remain at Babylon. - -Ezra then appointed Judges and Magistrates, and gave each of them -their Commission, empowering them to enforce the Laws as laid down for -the general government of the people. - -Ezra maintained the supreme authority under his Commission from the -Persian Court, during thirteen years, occupying himself with the -faithful discharge of every part of his sacred duty, with unfeigned -and pious zeal and assiduity. And still it seems that Ezra had not -power or influence enough fully to accomplish by himself, his noble -and praiseworthy enterprise. - -About this time it was that Nehemiah, of whom we shall speak in the -following Chapter, succeeded Ezra as Governor or Viceroy, and he -brought with him a new Commission, with fresh power and authority from -the Persian Court. - -Ezra, now with a graceful and pious condescension, assumed a -subordinate station. He acted as President to the Sanhedrin, the -Grand Council of the Elders, and employed the whole of his time in -reforming the Temple service, which had been sadly abused during the -long captivity, and succeeded in restoring all its former rites and -discipline. He carefully examined all the sacred Books, revised and -corrected them. He then divided and fixed the number of Books to -twenty-four, such as are now in use among the Hebrew Nation, called -the Old Testament. Ezra was learned and well versed in them all; his -high station and authority enabled him to collect the best copies from -which to take the standard. In addition to all this, Ezra being -himself inspired, and zealous in the sacred cause, and favored as he -was with the valuable assistance of the three later Prophets, Haggai, -Zachariah and Malachi, no doubt exists in the hearts of the Jewish -Nation that the Bible now in their possession, is the same which -existed in the days of the great Patriot for his God and his Religion, -the inspired Ezra. - -One of the strongest proofs that the Jews are correct in this respect -is, that recent travelers have stated in all their journals, that -wherever they met with Jews and their Synagogues they found a -uniformity in the Scroll of the Law as read in the Jewish Church; -besides, if we take into our consideration that Moses either wrote -himself, or had written, thirteen copies of the Pentateuch, one of -which he gave to each of the twelve Tribes, and the other he deposited -in the Ark to remain there, in obedience to God's command in -Deuteronomy, Chap, xxxi: 26, it is not at all surprising that the -Jews have the original law in their possession, as handed down from -Moses, the Divine Legislator. - -When Nehemiah was established in his new Government, Ezra being -relieved from the public duties and affairs of the State, now employed -himself in expounding the Scriptures to the people, from morn till -noon; and that he might be properly heard and understood, he had a -platform fixed in one of the widest streets in the City. Ezra, -himself, was raised upon the middle of the platform, and on each side -of him stood the Priests, who were assistants and interpreters; and as -Ezra read the Law in the Hebrew, the Priests explained it to the -people in the Chaldee language, which had become familiar to them in -consequence of their long sojourn in the great City of Babylon. In -this way it was, that all the people of the Holy City, as well as -those who came from very distant parts, especially on the Festivals -and Holy days, could thus have the Bible and the Law explained to -them, and their duty fully recommended to them every day, or at least -regularly every Sabbath. - -It must here be noticed, that all those Jews who had settled -themselves in Alexandria and all the Grecian Provinces, had the Bible -interpreted to them in the Greek language, after that the Bible had -been translated into that language. From this circumstance it arose -that those of the people who used the Greek language in the -Synagogues, were called Hellenists, to distinguish them from those -who continued the use of the Chaldee language. - -The last work which Ezra performed, was, the restoring to the people -the sacred service of the Temple, according to the original and usual -form before the captivity. He revised and amended the Jewish Liturgy, -adding many new prayers and forms of Thanksgiving composed since the -return from Babylon, on the blessings of Liberty and freedom from -bondage. This pious and truly religious man composed also the service -used at the dedication of the new Temple; and he carefully arranged -all the Psalms and Hymns chanted on that occasion by the Priests and -the Levites, in the house of God. Many of the prayers above noticed, -are still extant among the Jewish Nation, of which we shall have to -speak in a future Chapter. - -Ezra as a Priest, a Preacher of righteousness, and a skilful Scribe of -the Law of God, unweariedly continued the reformation he had begun. He -spent almost the whole of his time in preparing correct editions of -the Holy Scripture--as during the captivity at Babylon, many copies -had been lost, and many of them had been destroyed by the enemy--those -which remained were chiefly in the hands of private individuals. Ezra, -therefore, carefully examined these copies, and corrected those errors -which may have been made, probably through the carelessness of the -various transcribers. - -It is stated, that in the Church of Saint Dominic, in Bononia, or -Bologna, in Italy, there is a copy of the Law, kept with great care, -said to be written by Ezra himself, upon leather made up into a roll -according to the ancient manner, and in the same form as used now -among the Israelites of the present day. This very eminent, pious and -good man, may truly be said to be a second founder of the Jewish -Church and State--a character highly esteemed, honored and -beloved--zealous for his God, and anxious only for the happiness and -welfare of his people. - -Ezra had now been some years succeeded by his friend and coadjutor -Nehemiah, whom Ezra had originally introduced at the Court of Persia; -and to whom he had rendered every assistance in his power to enable -him to discharge his mission with credit to himself, and satisfaction -to the Government by whom he was engaged. - -Ezra continued to employ the remainder of his life in the religious -affairs of his Nation. There is some doubt entertained as to the place -where he died--some suppose that he died and was buried in -Jerusalem--others again assert that in his old age Ezra returned to -the Court of Persia, and died there at the advanced age of one hundred -and twenty years. Ezra brings down the history of his Nation to the -twentieth year of Ahasuerus, the then reigning King of Persia. - - - - -CHAPTER III. - - Of the affairs of the Jewish Nation during the days of - Nehemiah. - - -This great and good man stands a noble example and instance of a -zealous and disinterested patriot in the cause of religion and its -Divine author. - -Nehemiah was the son of Hechaliah, who was one of the captive Jews -carried in early life to Shushan, the metropolis of Persia. He had -been fortunate in obtaining an appointment in the Persian Court, and -he chose rather to continue in his office at Court, than to return -with his countrymen to Jerusalem. - -Nehemiah was born at Shushan. He was a man of public spirit, learning -and piety. He was appointed Cup-bearer to the King of Persia. In this -office he obtained the royal favor, which made him much beloved at -Court; and he thus became a man of great influence, and in the -possession of considerable wealth. Nehemiah had never seen Jerusalem, -although his ancestors had lived and died there; he, however, had at -all times expressed himself kindly disposed towards his brethren, -though strangers to him, and he anxiously wished for an opportunity -to exercise the influence of his high position for their benefit. - -Nehemiah was taking a walk one evening near Shushan, and seeing some -travelers who appeared to be strangers going toward the city gates, -curiosity led him to listen to their conversation, which was held in -Hebrew. He saluted the strangers, and enquired of them from what -country they came? Jerusalem, was the reply. Anxious to know something -of his people, he entered deeply into conversation with the strangers, -and earnestly sought all the information respecting his brethren in -Jerusalem. He learned from the travelers that the walls of the City -were broken down, and that the people were constantly being annoyed -and plundered by the riotous banditti who infested the neighborhood; -that there was no possibility of preventing these outrages, and that -every morning the roads were strewed with the dying and the dead. - -Nehemiah was so affected at the account of this deplorable situation -of his brethren, that he burst forth into tears, and prayed fervently -to God in their behalf. While thus engaged and agitated in mind, -orders came from the Palace informing Nehemiah that the King demanded -his presence. The King observing sorrow depicted in the countenance of -his favorite Nehemiah, enquired the cause, in which enquiry, the Queen -who was present, also joined, and seemed solicitous to know the reason -of his apparent grief. The King kindly asked Nehemiah what was the -cause for sorrow and tears? Nehemiah, encouraged by this favorable -opportunity, explained to the King the cause of his grief, and related -to him that which he had previously heard from the passing travelers. -He then stated to the King that Jerusalem was the City of his -ancestry; that the walls and gates were broken down by its enemies, -and that all its inhabitants were being murdered by the robbers who -infested the place. Nehemiah closed his sorrowful tale by presenting a -petition to the King, praying that he might be commissioned to go to -Jerusalem, and be empowered to repair the walls of the City. - -The King in reply, said to Nehemiah, "Dry up your tears and be -cheerful; your petition shall be granted, and an order shall be given -to assist you in your noble and praiseworthy undertaking." The King -then issued out immediate orders to Sanballat, and other officers of -his Court, to furnish Nehemiah with money from the Royal Treasury, and -every necessary material to carry out the proposed object. Nehemiah -overflowing with joy and gratitude, fell down on his face and poured -out his soul in thanks and praises to his Monarch for his inimitable -goodness towards himself and his people. The King then granted to -Nehemiah leave of absence from the Court, to fulfil the mission he had -thus undertaken. - -Nehemiah set out immediately for Babylon, and took with him a -sufficient number of men to accompany him on his journey, together -with a troop of guards which the King had given him as an escort. -Thus equipped, Nehemiah and all his company arrived safely at the Holy -City, Jerusalem. He here shut himself up three whole days in religious -devotion and pious meditation. The three days being ended, Nehemiah -went forth towards evening to examine the City and its walls. The -report he had received from the travelers whom he saw at Shushan, -proved to be quite true. - -The next day Nehemiah assembled all the Elders and heads of the -people, and made known to them his commission, and likewise his object -in coming to Jerusalem. He then requested their co-operation, in order -to fulfil the task he had imposed upon himself. The people readily -assented to all which the good man proposed to them, and thus enabled -him to complete the work in repairing and fortifying the walls. He -engaged a numerous body of mechanics and their families, and -diligently presided daily over the work himself, until the whole was -completed. - -The work being ended, and all in good order, Nehemiah with true piety -and religious zeal, caused a Dedication to be solemnized by the -Priests and the Levites, in gratitude to Almighty God, by whose mighty -power and parental care alone, the people had thus far gained a -victory over their unrelenting persecutors. - -In the execution of this work, Nehemiah exhibited great courage, and -exposed himself to many dangers and insults. He kept a body guard -about him to protect him from the attacks of the enemy, and -personally superintended the building of the walls. He made the -laborers work in armour; both the mason and his man carried swords, -with shields lying at their side, while trumpeters were placed at -certain distances, to sound the alarm at the approach of the enemy. -Nehemiah was once told of a conspiracy formed against him, by -assassins who had determined to kill him, and his friends advised him -to take refuge in the Temple, but Nehemiah nobly replied: "Should such -a man as I flee? Who is there, being as I am, would go into the Temple -to save his life? I will not go in!" - -The walls of the City having been finished, which was the extent of -the Commission granted to Nehemiah, he went back to Shushan to obtain -further orders; and during his temporary absence, he entrusted the -care of his Government and the City, to two of his brothers. - -On the return of Nehemiah to Jerusalem, he set about fortifying the -City, and beautifying the Temple. It was at this time that Ezra the -Scribe delivered his public Lectures, as related in the history of -that great man. - -Nehemiah zealously and diligently corrected all the abuses and -disorders in the State, as far as his influence and authority enabled -him. He now called upon all the people for contributions to beautify -and adorn the Temple, and for the support of its service; and in order -to set a good example, he very liberally gave from his own purse a -thousand drachms of gold, fifty dishes, and two hundred and fifty-two -dresses for the Priests. He further arranged that the Priests and the -Levites should be near the Temple, so that they should at all times be -regular in their attendance at Divine Worship; for which purpose, -Nehemiah had houses built in the immediate neighborhood of the Temple. - -Nehemiah kept a princely table, a splendid equipage, and a train of -servants, altogether at his own expense--exacting no tribute whatever -from any one, but giving himself liberally, wherever it was required. -Thus with the highest honor, credit and generosity, he completed the -period of his Commission. - -Nehemiah had now presided as Governor during twelve years; and -therefore, according to his promise, he returned to the Court of -Persia. After five years residence at Shushan, Nehemiah obtained -permission to return to Jerusalem, and resume his office as Governor. -On his return he found great depravity and corruption among the -people, both in the Church and the State. The people had sadly -neglected the service in the Temple--they had profaned the Sabbath by -making it a day of traffic, and following their usual avocations as on -the other days of the week. - -Nehemiah immediately assembled all the Magistrates and other officers -of the State, and severely rebuked them for suffering the people to -commit such outrages against their Holy Religion. He then ordered that -the gates should be closed on every Friday, from sun set, until -Saturday evening after dark--by which means all traffic was -suspended--was, that the people were again brought into the practice -of keeping the Sabbath Holy, and abstaining from all worldly matters -during that sacred day. - -Nehemiah strenuously persisted in his good work, by enforcing the -observance of the Mosaic Law throughout the length and breadth of the -land; he had Lectures delivered daily in Jerusalem, in the hearing of -all the people, and the Pentateuch expounded in a language familiar to -all the people. This practice was first carried out in the open -streets, (as already noticed in the former Chapter,) or in the public -market places, as found most convenient, until such time when -arrangements could be made for the establishment of Schools and -Synagogues suitable for such purposes. These Schools were, however, -not built nor in full action until some time after the death of this -venerable and pious man. - -Nehemiah is supposed to be the last Governor of the Jews sent from the -Court of Persia. The Government of Judea was afterwards conducted by -the High Priests, till the days when Alexander the Great had totally -ruined the Persian Empire. Nehemiah lived till he became very far -advanced in years, happy in the love of his people, and in the success -of his honest and disinterested labors. He recorded his own history, -in which his name is transmitted to posterity with delight to all who -read of his zeal, and his religious devotion to the welfare and -improvement of his poor suffering brethren in Jerusalem. - -This truly pious and zealous patriot had his recompense in this world, -by the satisfaction he had, in seeing his good work carried out -according to his ardent wishes and anxious desires. He, together with -his cotemporary, the good Ezra, of whom we have already spoken, were -devoted to the cause of true religion; they were not actuated by any -worldly selfishness, or literary fame, for they only endeavored to -restore the people to the original pure worship of the Temple, such as -was commanded and practised by Moses and the Elders, and the -subsequent generations, without any attempt on their part to introduce -new laws for the government of the Synagogue or Temple worship; and -hence they succeeded in their noble and pious undertaking. A bright -example to all those whom God Almighty in his wisdom may be disposed -to select as Priests or Chiefs over the people, to see that naught but -the true spirit of religion be preached and practised among the -people, to the honor and glory of Him who so graciously condescended -to give his people a code of laws for their guidance and instruction, -in every stage of existence. Nehemiah has transmitted a name and -reputation to all generations, more honorable and durable than the -Grecian Pillar, or the Roman Statue. His liberality, disinterestedness, -courage and industry--his affectionate feelings and love for his -country--will live in the hearts of his people forever and ever. - -Before we close this Chapter, we must briefly notice some events of -deep interest and importance to the Jews, which took place in Persia, -during the days of Nehemiah. In the third year of the reign of -Ahasuerus, King of Persia, the whole Nation of the Jews were in great -danger of being destroyed through the wicked misrepresentations of a -haughty and imperious Minister of the Persian Court; this was Haman, a -descendant of Amalek, who was at all times a dire enemy of the Jewish -race. The malicious designs of this crafty Amalekite, were frustrated -by the inscrutable ways of an all-wise Providence, who never forsakes -the good and the just, in the hour of distress. The King of Persia -made a great Feast for his Captains and nobles, after which, he made -another Feast for all the people who were found in the Metropolis of -Shushan. On the seventh day of this banquet, the King commanded his -Queen Vashti to appear in the grand chamber before all the company who -were then assembled. It being contrary to the laws of Persia for -ladies to be seen in public assemblies, the Queen refused to do the -King's bidding. This refusal of the Queen greatly incensed the King; -and having consulted his Council as to the mode necessary to be -adopted on this occasion, the King at their advice, removed Vashti -from the Court, and deprived her of all her regal glory. When the King -began to reflect on his hasty decree, he became disconsolate, and -sorely regretted the loss of his favored Vashti. His friends and -counsellors seeing this change in the King's manners, divined the -cause, and endeavored to divert him therefrom, by advising and -recommending him to select for himself another Queen, in the place of -Vashti. The King, on reflection, approved the advice, and accordingly -issued a Commission, throughout all his dominions, to select the most -celebrated beauties that could be found, and present them at court, -from whom the King might select one as his future Queen. - -Among the many ladies thus presented to the Persian Monarch, was a -beautiful Jewess, named Esther, an orphan of both parents. She was -brought up and educated under the kind care of her cousin Mordecai, a -man of rank among the Jews, who was at that time living in the Capital -of Persia. - -The King, on seeing Esther, was so charmed with her personal -appearance, the elegance of her deportment, and her exquisite beauty, -that he immediately resolved to crown her as the future Queen of -Persia; and accordingly in the seventh year of his reign, the nuptials -were celebrated in great pomp and magnificence. - -Esther now being at the Palace of the Persian Monarch, Mordecai -considered it his duty to be near her, in order to watch over her as -he did in the days of her youth--and for this purpose he took up his -station in one of the King's gates. This enabled him to know all that -was passing, without being particularly observed by those who -frequented the Court. About this time a conspiracy was formed against -the life of the King, by two of his attendants. Mordecai, having -discovered the plot, made known the same to the King; an investigation -took place, and the charge being fully sustained, the criminals were -both executed, and the facts registered in the Persian records; but no -other reward was given to Mordecai for his services. - -The King's Prime Minister, Haman, had contracted a strong antipathy -against Mordecai, who refused to pay homage to him in the manner he -had exacted from all the King's household. Not content to punish -Mordecai alone, for his supposed want of respect to Haman's dignity, -he resolved to extirpate the whole race from off the face of the -earth; and in order to accomplish this atrocious design, Haman -represents to the king that the Jews were a people different from the -rest of the king's subjects, and very disobedient to his laws. The -king relying on the truth of the statement made by his favorite -minister, and he offering to pay into the king's treasury 10,000 -talents of silver to pay necessary expenses, the king gave him the -power to do as he thought proper; and Haman accordingly appointed a -day for the total extermination of the whole Jewish nation. This -affair took place in the twelfth year of the king's reign, and about -five years after Ezra had received his commission to go to Jerusalem. - -Up to this period, none knew, not even the king himself, that queen -Esther was a Jewess, for her cousin Mordecai had particularly enjoined -her not to divulge her kindred, nor her nation. Strictly did Esther -obey her cousin in everything that he conjured her; and the result was -that her obedience to him, who was her second father and her natural -guardian, proved to be the great contributing cause of her becoming -the sole instrument in preventing her nation from being totally -exterminated. - -Mordecai having learned all that had passed in reference to this -decree, sent a message to queen Esther informing her of all that had -occurred, and imploring her to go to the king and petition him to save -her people. The queen, on hearing this sad news felt sorely grieved, -and was at a loss how to act, knowing as she did, that the laws of the -Medes and Persians were unalterable; and that the ordinance had been -passed, prohibiting any person, on pain of death, from approaching the -king without being called to attend him, unless he should condescend -to hold forth his golden sceptre as a signal of his pleasure. The -queen sent a message to her cousin Mordecai, pointing out to him the -danger of such an undertaking; to which he replied, that it was not -her own personal safety that was in question, but the security of a -whole race, who were unjustly condemned to perish by the vile -artifices of an arrogant and ambitious man. Esther, feeling the force -of the appeal made to her by Mordecai, repaired to the palace, at the -risk of her own life, to save her people; and to her great joy and -astonishment, the moment the king beheld her in the court, he kindly -extended the sign of mercy, and gave her a favorable reception. -Esther, encouraged by this pleasing invitation, related to her husband -the intentions and plot of the wicked Haman, who was instantly -condemned to death, and Mordecai was favorably admitted into the -king's household as the relative of the queen. The king, by another -royal edict, published throughout all his dominions, that the Jews -should be empowered on the day named by Haman for their destruction, -to stand on their own defense; and as this decree became known all -over the land to be the real wishes of the sovereign, and Haman being -no more, it proved serviceable to the poor Jews, and fully answered -all that could have been expected; but yet, not without great -slaughter among the people during the various conflicts and battles -which took place on the day appointed. In these conflicts, the Jews -standing only on their own defense, slew upwards of seventy-five -thousand of their enemies, who rose up against them. It is in -commemoration of this signal deliverance from their enemies, that the -feast of Purim is celebrated annually among the Jews throughout the -world. - -Without referring to any particular cause, there is no doubt that the -influence of Esther, and that of Mordecai, who became high in honor, -and a favorite at the court of Persia, must have proved very -beneficial to the Jews in general, and especially those who were in -Jerusalem. Mordecai being now in power, promoted all his kindred to -posts of honor, dignity and emolument; and through his influence, many -of his countrymen became wealthy and prosperous. Here we may observe -how the overruling providence of God is signally displayed. Mordecai -retained his influence with the king, being the next in the -administration; he was beloved and revered by all his brethren, whose -happiness and welfare were his constant study. - -It is stated, that in a place called Amdam, in Persia, the tombs of -both Mordecai and Esther are still to be seen, and are highly prized -by all the Jews living in Persia and the adjacent countries. - - - - -CHAPTER IV. - - Of the state of the Jewish Nation under the Persian and - the Grecian Monarchies. - - -After the death of Nehemiah, Judea became subjected to those whom the -Kings of Persia made Governors of Syria. These governors placed the -regulation of affairs under the control of the high priest, who had -all the sacred authority, as well as civil power, vested in him, but -still he was under the direction of the governor of Syria. This -arrangement, however, was frequently interrupted by the different -governors and princes, from time to time, who occasionally appointed -other persons, not of the family of the priests, to officiate in such -sacred office. - -It is recorded in the book of Nehemiah, that when Johannan, the son of -Jehoiada, had been in possession of the royal priesthood during many -years, Bagoses, the governor of Syria, appointed Jeshua the younger -brother of Johannan to depose him, and take the priesthood to himself. -This caused considerable disturbance and dissatisfaction; a tumult -arose in the inner court of the Temple, and Jeshua was slain there by -his brother. - -Bagoses, the governor of Syria, incensed at such opposition to his -views, immediately entered the inner court of the Temple, in defiance -of the remonstrance of the Jews, who explained to him that he was -unclean, and therefore unfit to enter the holy edifice. In reply, -Bagoses proudly remarked "that he was purer than the dead carcass of -him whom they had slain there;" and as a punishment for this outrage, -he imposed a heavy fine for every lamb that was offered throughout the -year. - -About this period the Jews were most miraculously saved from the -threatened oppression and resentment of Alexander the Great, king of -Macedonia, in Greece, who had marched toward the city of Jerusalem -with a powerful army, determined to punish the people for refusing to -assist him in the siege of Tyre. - -At the time when Alexander declared war against the people of Tyre, -they were so wholly occupied as merchants that they had entirely -neglected all agricultural pursuits, and consequently had to be -supplied with provisions by their immediate neighbors. Judea was at -this time the place from which they were mostly furnished with all -that they required. Alexander was necessarily compelled to seek -provisions from the same source, and accordingly sent his orders to -that effect. The Jews had previously declared their allegiance to -Darius, and considered that they were bound in faith not to -acknowledge any new power during his lifetime, and therefore refused -to obey the command of the proud Macedonian. Alexander, being then in -the zenith of his glory, having been so eminently successful in his -late wars, considered that every nation was bound to submit to him, -and that he durst not be contradicted. The refusal of the Jews in this -respect, greatly incensed Alexander; he marched towards Jerusalem -determined to punish the Jews, as he had the Syrians, for not obeying -his commands. The Jews, fearing the consequences of the Emperor's -power, which was certainly great at that time, felt severely the -dilemma into which they were thus innocently involved; and as usual -with the chosen people of God when in distress, they had no other -course to adopt but to rely on the protection of Him who had at all -times responded to their call, in the hour of trouble. For this -purpose all Jerusalem were assembled together in prayer and -supplication, and offering additional sacrifices in the -Temple--imploring the mercy of God in their great distress. The high -priest then gave instructions that the gates of the city should be -thrown open, and that all the priests should be clad in their official -robes, (he himself being attired in his pontifical habiliments,) and -that all the elders and heads of the nation should go forth to meet -the conqueror in grand procession. On the approach of Alexander to the -city, and beholding this imposing scene, he was smitten with profound -awe and religious veneration. He saluted the high priest and tenderly -embraced him--entered the city in the most friendly manner, declaring -himself the friend and protector of Israel. The Syrians and -Phoenicians, who being the enemies of the Jews, were in expectation -that the Emperor would wreak his vengeance on them and destroy them as -he had those of Tyre, surprised and disappointed at this sudden change -of the Emperor's conduct, naturally enquired into the cause; to which -Alexander replied, that while at Macedonia he had a dream, in which he -saw the figure of the same high priest, dressed in his sacerdotal -robes, encouraging him to pursue his expedition against the Persians, -and promising him success; which was fully realized beyond his most -sanguine expectations. In the person of the present high priest, he -saw the same figure which had appeared to him at Dio, and therefore he -concluded that his success was mainly attributable to the will of God; -and that, in the person of the high priest, he paid adoration to God -in gratitude for the favor thus conferred upon him. - -Alexander, thus pacified, enquired of the Jews what favor they had to -ask of him, which was in his power to grant; to which they replied, -the privilege of being governed by their own laws, and to have no -obstruction in following the religion of their forefathers, which was -more dear to them than all worldly distinctions. This request was -accordingly granted; and further, as a mark of Alexander's favor, they -were to be exempt from paying tribute or taxes during the seventh -year, because in that year they neither sowed nor reaped their land. - -Alexander then requested the high priest to have a golden image of his -likeness placed between the porch and the altar, as a memorial of his -visit. The high priest in reply to the Emperor, explained to him that -according to the Jewish law, it was forbidden to have any image or -likeness set up in the house of God, which was exclusively devoted to -the worship of Him who is the sole ruler of the universe. But, said -the high priest, we will make a greater memorial for you, which shall -descend to ages yet to come; that all the male children which shall be -born unto the priests during the coming year, shall be named after -your imperial majesty, in honor of your illustrious condescension and -clemency on this momentous occasion. - -The king expressed himself highly pleased with this promise of the -high priest, and in token of his approbation presented a considerable -amount of gold for the use of the Temple service. Alexander then -retired, well satisfied with all that had transpired; and on leaving -the Temple, he declared in a very fervent tone, "Blessed be the Lord -God of Israel, the God of this house." - -Alexander, on leaving Palestine, marched into Egypt, over which he -made an easy conquest, as the people having heard of his success, -immediately surrendered; and thus he became master of that country. He -built the city of Alexandria, and peopled it with different nations, -among whom were many Israelites, who enjoyed the same privileges with -the rest of his subjects. - -In the following spring, Alexander became perfect master of the whole -of the Persian Empire; he then made war with India and conquered it. -Elated with success in all his enterprises, he indulged in all the -excesses of life, and within five years from this time he died from -the effects produced by such an extravagant mode of life. A short time -after his death, the Empire was divided among four of Alexander's -generals, and then the Jewish nation fell into the power of Ptolemy -Soter, who became master of Egypt, Arabia, Cael Syria, and Palestine -of Judea, these countries being his share of the division of the -Empire of Alexander. - -The kings of Egypt and Syria being constantly at war with each other, -and desirous of enlarging their dominions, the Jews were at a loss -whose cause to support, as they were called upon by all parties. This -placed them in extreme difficulties, being in danger on both sides, -and consequently badly treated by both parties in power. - - - - -CHAPTER V. - - Of the affairs of the Jewish Nation under Ptolemy Soter, - Ptolemy Philadelphus, and Ptolemy Philopater, Kings of - Egypt. - - -Ptolemy Soter signified his intention to make Alexandria, in Egypt, -his capital city. He persuaded many of the Israelites to settle there, -with the promise that the same privileges granted them by Alexander, -should be continued to them. This boon induced numbers of Jews to -settle in Alexandria. - -A remarkable story is told of one Mossolam, a Jew, who was one of -those who followed Ptolemy at this time. This Mossolam was one of a -Jewish troop of horse, who were advised by some soothsayer to stand -still at the sight of a bird which appeared in the air, and that the -people should follow the direction of this bird, either to go one way -or the other, as that bird took its flight; to test the truth of -which, this Mossolam shot the bird with his arrow, and the bird fell -dead at his feet. He then declared aloud to the people, "How could -that poor bird foretell our fortune, which knew nothing of its own?" -His object was, in this expression, to expose the superstition of the -heathens, so prevalent in those days. - -Ptolemy Soter established a college of learned men, at Alexandria, in -Egypt, and commenced a library there, which Ptolemy Philadelphus, his -youngest son and successor, improved to one hundred thousand volumes. -It is stated that this prince ordered the Pentateuch to be translated -into the Greek language, that the Gentiles might be enabled to read -it; this was accordingly done, and placed in the great library, as we -shall read hereafter. - -This college of learned men was encouraged, and the library increased -under the several Ptolemys till it contained seven hundred thousand -books. This circumstance made Alexandria the place of residence and -resort for learned men during several ages. It happened, unfortunately -for posterity, that one half of this famous library was burnt by -Julius Cæsar in his Alexandrian war, and the balance was finally -destroyed by the Saracens, in the year 642 of the Christian era. - -Ptolemy gained the favor of the Jews, by paying a ransom of one -hundred thousand of their countrymen, who had been taken captive and -made slaves in Egypt. Having thus ingratiated himself into their good -opinions, he proposed the translation of the Pentateuch above -mentioned, in the following manner: he selected six Elders out of each -tribe, making the number of seventy-two; these he invited to his -court, and engaged them to perform the task, which was accordingly -done and approved by him; and in token of his approbation, he very -liberally rewarded them for their labors. This translation is known by -the name of the Septuagint--so called from the circumstance of there -having been seventy-two learned men employed for that purpose. The -Septuagint is, however, by no means considered a correct translation, -there being many incongruities contained therein; the rendering of -many passages being at variance with the original Hebrew. The -translation of the prophets, etc., into Greek, was made many years -later, in the days of Antiochus Epiphanes; this completed the -translation of the whole of the Old Testament. - -When Ptolemy Philopater reigned over Egypt and Syria, he persisted in -offering up sacrifices in gratitude to the God of Israel, for his -success against Antiochus the Great, the successor of Seleucus, king -of Syria. The Jews naturally opposed this measure, and were -consequently persecuted because of their strict adherence to their -religion. - -The kings of Syria and Egypt, in order to annoy the Jews, would force -themselves into the holy Temple, and burn sacrifices upon the altar. -It is related of Ptolemy Philopater that he insisted on entering even -the holy of holies. The priests and the levites, and all the people, -assembled together in prayer and supplication to the Almighty, to -assist them in preventing the sanctuary from being polluted by the -heathen. It happened that, when the king was about to enter the holy -Temple, he was smitten with such terror and confusion of mind, that -he was removed from the holy place almost lifeless. - -The king, on his recovery from this attack, which he believed was -caused by the prayers of the people, was determined to be revenged on -the whole Jewish nation; for which purpose, he went to Alexandria, and -commanded that all the people should sacrifice to his idols. The -people in general refused to do so, on which account he deprived them -of all the privileges which had been granted to them by Alexander the -Great. He then directed that every Jew should be marked with an ivy -leaf, (the same being the badge of his idol Bacchus,) burned in their -flesh with a hot iron; and further, that all those who resisted this -infliction, should either be made slaves or put to death. Some few of -the poor Jews reluctantly obeyed the king's mandate, in order to -prevent the threatened punishment; but many thousands of them stood -firm in the religion of their fathers, and suffered all the -persecutions of the tyrant, rather than forsake the God who had -wrought so many miracles in their behalf. - -Ptolemy, vexed to find that the people would not sacrifice to his -idols, and that they submitted to every degradation rather than -forsake their God, resolved to be revenged, and threatened to destroy -and annihilate the whole of the nation; and this he attempted to do, -by issuing an order that all the Jews who lived _in_ and _about_ -Egypt, should be brought to Alexandria in chains, and there to be -devoured by his elephants. The Jews were brought to the place of -execution, where the elephants were made drunk with wine and -frankincense, and then let loose among the people; but instead of -falling upon the Jews, they turned their rage upon the spectators who -came to witness the scene, and destroyed great numbers of them, -leaving the Jews unhurt. - -The king on seeing his plans frustrated, began to reflect, and to be -convinced that the God of Israel would protect his people from their -enemies; and fearing that he would become the victim of the vengeance -of a justly offended God, he immediately revoked his cruel decree, and -restored to the people all their former privileges. Those, however, -who had forsaken their God and abandoned their religion by sacrificing -to his idols, were delivered into the hands of their enemies, and many -of them were put to death. - -How just are the dispensations of Providence! and how secure is man -under the most perilous circumstances, while he puts his trust in his -God and remains firm to the true worship of Him who is ever watchful -of the safety of his faithful and trustworthy followers. - - - - -CHAPTER VI. - - Of the Jewish affairs under Antiochus the Greek, - Seleucus, and Antiochus Epiphanes, Kings of Syria. - - -After the death of Ptolemy Philopater, Ptolemy Epiphanes came to the -throne. The Jews, having experienced severe persecutions at the hands -of the Ptolemys, surrendered to the power of Antiochus the Great, King -of Syria; and when he came to Jerusalem, the people went out to meet -him in great procession, and very graciously welcomed him to their -city. - -Antiochus, flattered by this mark of their attention granted them the -same privileges as he had done to their brethren who had settled -themselves in Babylon and Mesopotamia. He had at all times expressed -himself satisfied with the conduct of the people, having found them on -all occasions true and loyal subjects. - -Antiochus, wishing to show his confidence in the Jews, and with a view -of encouraging them, sent many of them from Babylon to Lower Asia, to -guard and protect his forts and garrisons, and allowed them good -settlements; hence many of the Jewish nation peopled that part of the -country. At the death of Antiochus, his son, Seleucus Philopater, -succeeded him. In his day, Simon, a Benjamite, was made Governor of -the Temple. He had some difference with Onias, the high priest, who -was a very good man. Simon, however, not succeeding in his -expectations with the high priest, reported to Appolonius, the -Governor of the Province under Seleucus, that great treasures were -deposited in the Temple; upon which information Heliodorus, the -treasurer, was sent to seize them. - -Heliodorus accordingly repaired to the Temple to make this seizure. -When he entered the Temple he found the priests and all the people -engaged in solemn prayer to Almighty God, imploring his divine -assistance in their present distress. The scene which thus presented -itself to him at that moment so powerfully affected him, that he fell -prostrate before the Lord of Hosts, whose power he publicly -acknowledged, and resolved not to interfere with the people of God, as -he called them, and immediately left the city. - -Antiochus Epiphanes succeeded his brother Seleucus in the kingdom of -Syria. When seated on the throne, Jason, the brother of Onias the high -priest, bribed Antiochus with a large sum of money to deprive Onias of -the priesthood and to banish him to Antioch; at the same time Jason -wished to have the priesthood conferred on him; not, as it is -supposed, that he wished to have it as a religious office, but -because it would invest him likewise with the power of the civil -government. Antiochus received the bribe; banished Onias to Antioch, -and then appointed Jason to the office of high priest. - -When Jason became high priest, he erected a place of exercise at -Jerusalem for training up youth according to the fashion of the -Greeks, and induced many of them to forsake the religious customs and -usages of their forefathers, and to conform in many things to the -customs and ceremonies of the heathens. Some few years after Jason had -been in office, he commissioned his brother Menelaus to go to the -court of Syria to pay the annual tribute money. Menelaus took -advantage of this opportunity, and offered the king a larger bribe -than his brother had given for the priesthood. - -Antiochus made no scruple in the matter, and accepted the money thus -offered by Menelaus; and gave instructions to his secretary to make -out a fresh commission in favor of Menelaus, who returned triumphantly -to Jerusalem, deposed his brother Jason, and placed himself in the -office of the priesthood. - -Menelaus being in office, abused the power and authority vested in -him, and conducted himself in a manner much worse than his brother -whom he had deposed. He stole some of the golden vessels from the -Temple, impoverished the country, and by degrees he managed to enslave -the whole of Judea, and overturned all that was left of her religion -and her freedom. He then visited Antioch, where he met his brother -Onias, who rebuked him for his misconduct both towards him and the -people in general. Menelaus, chagrined at his brother's rebuke, -adopted means by which Onias was put to death. During this time, -Lysimachus, who had been appointed by Menelaus to officiate as his -deputy during his absence, stripped the temple of many of its most -costly vessels. He also committed many other sacrilegious acts; this -occasioned a great tumult and confusion among the people, which ended -in considerable bloodshed, and in which conflict the deputy himself -fell a victim. - -This circumstance led to a false report being industriously -circulated, that Antiochus had fallen in the affray. Jason, availing -himself of this confusion, headed an army of resolute and desperate -men; repaired to Jerusalem which he assaulted; succeeded in putting to -flight his brother Menelaus with his party, and committed great havoc -among those who opposed him. Jason, however, was in the end defeated; -his party routed; he himself perished in some strange land, and it is -supposed even without the usual rites of burial. - -Antiochus hearing of this affair, and imagining that Judea had -revolted, gave immediate orders to his soldiers to repair to Jerusalem -and to kill young and old without any reserve. The soldiers obeyed -their cruel master in so unmerciful a manner, that in less than three -days upwards of forty thousand souls were slain; thousands taken into -captivity, and sold as slaves to the several neighboring nations. - -Antiochus then entered the holy Temple, stripped it of all the sacred -vessels still remaining--the altar of incense--the golden table and -the golden candle-stick. - -He then destroyed all the beautiful decorations of the House of God, -robbed the noble edifice of all its treasures, and impiously polluted -the holy of holies. And to further satiate his cruel revenge, he -sacrificed a sow on the altar of burnt offerings, and scattered its -fragments over every part of the Temple. The tyrant then departed, -leaving the city of Jerusalem overwhelmed in sorrow and in mourning. -The streets were strewed with the dying and the dead. The cries and -lamentations of the orphan and the widow deplored the loss of their -natural protectors and their property, which the tyrant carried away -with him to enrich his unholy possessions. - -Some time after, Antiochus sent his general Appollonius to collect the -annual tribute to which the Jews were subject, and at the same time -commanded him at the head of a thousand men, to attack the city of -Jerusalem on the sabbath day, while the people were all engaged in -their religious worship in the Temple. - -Appollonius fully executed the mandate of his cruel master. He slew -the priests and the Levites while at their sacred duties, together -with numbers of the private citizens; led the women and children into -captivity; destroyed all their houses; built a castle near the Temple, -and placed a troop of men as guards to watch and annoy those few Jews -who still remained in the city. - -Not yet satisfied, the cruel tyrant issued a decree throughout all -his dominions to suppress every religion excepting the worship of the -idols, he himself had set up, and to which alone he paid his -adoration. He forbade the Jews to perform the initiatory rite on their -male children, and prevented them from offering any more sacrifices in -the Temple to the God of Israel. He then set up an image upon the -altar, and sacrificed to it, and called it the Temple of Jupiter -Olympus. He compelled the people to offer up the flesh of swine, and -other unclean beasts, and even to eat of them. He forced the Jews to -profane the sabbath, and cruelly persecuted all such who did not -strictly conform to his wishes; rendering the position of the poor -Jews pitiable in the extreme, and probably unequalled by any other -nation in the annals of the world. Antiochus then ordered all the -books of the law, and other books used for worship, to be destroyed; -and to effectually carry out his cruel edict, officers were appointed -to search every house, and every person was examined on oath as to the -possession of any Hebrew books or tablets. By this means not a copy of -the law was to be seen among the poor Jews. Notwithstanding all these -persecutions, there were found numbers of the people who defied the -power of the merciless king; and putting their trust in the God of -Israel, would not defile themselves with the idolatrous worship then -imposed on them, and break the law of God. Sad to relate, that daily -and hourly these people who adhered to their religion, were put to the -sword and other torments, to compel them to act in obedience to the -king's orders. Their love for their religion was greater than the -pleasures of this world, and in support of that religion they -sacrificed their own lives and those of their wives and children. - -In the next and following chapters we shall inform our readers of the -manner in which the Lord raised up champions in Israel, who valiantly -and bravely resented the injuries inflicted on their countrymen, and -zealously fought the battles of the Lord; the success which ensued, -together with the total defeat of their enemies, and the punishment -which awaited the tyrant Antiochus and his army. - - - - -CHAPTER VII. - - Of the state of the Jewish Nation in the days of - Mattathias the Priest, the father of the valiant - Maccabees. - - -In the days of the tyrant Antiochus, who so frightfully and cruelly -persecuted the Jews, there lived at Modin a very learned, pious, and -noble priest; he was of the family of the Asmoneans, named Mattathias. -This zealous and brave man was one of the first who was determined to -oppose the future progress of Antiochus. Mattathias, who was known to -be a man of considerable influence among his brethren, was highly -complimented by the king's officers, and tempted by them to comply -with the request of the king to renounce the Jewish religion and -embrace that of the heathen. The priest boldly and fearlessly rejected -their entreaties; and in the hearing of all the people he declared -that no consideration whatever should induce him, or any of his -family, to forsake his God and his holy religion; they would continue -to walk in the sacred path of their fathers, and that no king on earth -could be found to compel them to adopt any heathen worship. - -This bold declaration of the valiant priest, created great sensation -among the people--and some of them fearing the torments threatened to -be inflicted on all such who refused to obey the king's orders, -consented to offer sacrifices on the altar set up for heathen worship; -this altar was placed at Modin. The priest, zealous in the cause of -his religion, was determined to be avenged of this outrage committed -by some of his brethren; he exhorted the people in general, not to be -led away by the acts of these apostates, but to remain true to their -holy faith, and that he and his family would pour out their life's -blood for their sacred cause. - -At this time a Jew presented himself at the altar, and sacrificed to -the idol there erected. Mattathias, fired by religious zeal, fell upon -the apostate and slew him on the spot. His sons, actuated by the same -religious spirit, slew the king's chief officer and his men who -enforced his wicked commands. They then destroyed both the altar and -the images, declaring aloud to all their brethren, "Ye who are zealous -for the cause of the Lord and His religion, follow us! Follow, -follow!" The priest then collected together all the members of his -family, and took up his abode in the neighboring mountains. Many of -the Jews followed this example, and fled--some to the deserts, some to -the mountains, and there assembling together, formed themselves into a -little army--bold, resolute, zealous and brave in their just and noble -cause. - -The king's troops pursued them, and attacked them on the Sabbath day. -The people unwilling to profane the Sabbath, made no resistance, -unanimously declaring, "Let us rather die in innocence than triumph in -guilt." The enemy taking advantage of this, slew them in great -numbers. The venerable Mattathias grieved at seeing his brethren so -cruelly and innocently murdered, made a decree, (having previously -consulted his brother priests,) and published it throughout the land, -that it should be lawful, should it be found requisite, for the people -to defend themselves against their enemies, in the event of their -being attacked, on the Sabbath day. This resolution was adopted and -followed in all the subsequent wars, under the direction of their able -and pious champions. - -When Antiochus heard of this bold and daring resolution, so much -beyond his expectations, he perpetrated the most frightful cruelties -on every Jew who would not forsake his religion. On this occasion -happened the martyrdom of the venerable and pious Eleazer, a priest of -great learning, probity and zeal in the cause of religion. At the -advanced age of ninety years, this poor man was led forth to the -scaffold, and was desired to make a public declaration that he would -renounce his religion--that he should eat swine's flesh in the -presence of all the people, as a proof of his conversion. With -resolute firmness, and becoming resentment, the venerable priest -refused to comply with the wishes of the tyrant, and preferred death -rather than forsake the religion of the one true God. - -At this period it occurred, that a mother and her seven sons were -scourged in order to compel them to eat swine's flesh. Both the mother -and her sons publicly declared their resolution to die under the hands -of the executioner, rather than transgress the laws of God. The tyrant -then ordered their limbs to be cut off, their tongues to be cut out, -and the skin of their heads to be stripped off with the hair; all -which was executed in the presence of the mother, who encouraged her -children to suffer their tortures bravely in the cause of their -religion. She soothed their afflictions by the tenderest affections, -beseeching them to fear God, and not the tyrant--and patiently to -endure the torment, in the hope and expectation of a happy and -glorious resurrection, where she would meet them again in mercy, and -under the protection of an all gracious father, who never forsakes the -truly righteous. The mother having witnessed the sufferings of all her -sons, martyrs to the cause of their religion, shared the same sad -fate, and under similar torments was ushered into eternity. - -What a noble example to parents of the present day to watch over the -conduct of their children, and exert all the means in their power to -induce them to walk in the path of virtue; to inculcate in them true -religion, and not suffer them to think so lightly of the precepts of -the Lord--for it must be admitted that the apathy evinced in the -present day by all classes of society, is the sole contributing cause -of the infidelity so prevalent amongst us. If we are asked what is -the cause of this infidelity, the answer is, the Holy Bible is not -studied sufficiently, either privately or publicly; and not being -understood, is consequently rejected by thousands of those who grow up -in ignorance; hence, in the hour of distress, they have nothing to -console them, as in olden times, as exhibited in the history before -us. - -During this time, Mattathias who still remained concealed in the -mountains, encouraged his brethren to remain firm in their cause. He -spoke so emphatically to them that he gained their confidence, in -consequence of which, great numbers declared themselves true to the -noble enterprise before them. Those who more particularly were devoted -to the cause, were such as were called _chasideem_, or pious; of this -sect we shall have to speak in a future chapter, and therefore we -shall proceed with our narrative, in which we shall see the result of -true piety and honest zeal in the defence of upright principles. - -Mattathias and his party then marched, well armed, through all the -towns and villages, destroyed all the altars and places of worship -belonging to the heathens. They then circumcised all the male -children, who had been neglected in this matter in consequence of the -edict passed by the tyrant Antiochus. In this affair they met with -very strong opposition, and in their defence they committed great -slaughter among their enemies. They succeeded on this occasion in -recovering many copies of the law, which had been hid at the time the -mandate was issued to destroy all the copies of the law, or any other -Hebrew manuscripts which might be found among the people. The -venerable and pious priest had now grown grey in the service, and -appeared to be fast approaching the verge of the grave. Sensible of -his position, Mattathias assembled together all his children, together -with his friends, and on his death bed he thus addressed them: - -"My sons, be ye valiant and zealous in the cause I have so long -advocated--expose your lives in its defence, and hereafter you will -share the glorious reward of your perseverance. Let me, says the dying -man, bring to your memory the spirit, the noble spirit and pious zeal -of your ancestors, to animate your hope, and to encourage your steady -reliance on the power and protection of your all-gracious God. Thus -inspired, my dear children, and thus determined to defend your laws, -your liberties, and your religion, you _will_ not, you _cannot_ fail -of success. My son Simon has proved himself a man of wisdom, follow -his advice as a father, and as a counselor. Judas, your brother, is -well known for his courage and valorous conduct, let him be your -general, let him head your army and lead you to the battle-field. My -sons, may God Almighty ever protect you and prosper you in all your -righteous undertakings, and crown all your laudable efforts with -success." - -After this tender and affectionate interview, this, his last -and farewell advice to his sons, Mattathias in a good old age -expired, and was honorably buried at Modin, in the sepulchre of his -ancestors--beloved and esteemed by all who knew him in life, and -revered and lamented by all who attended his mortal remains to the -grave. - - - - -CHAPTER VIII. - - The Government of the Jewish nation under the Maccabees, - or as they were otherwise called, the Asmoneans, this - being the family name. - - -Judas, at the dying request of his father, and with the full consent -of his brothers, took upon himself the command of the forces, and at -once erected his standard. Judas is henceforth called Judas Maccabees, -because he chose for the motto of his banner in the field of battle, -the sentence from the song of Moses, Exodus, chap, XV: "Who is like -unto thee, amongst the powers, oh Lord!" In Hebrew the initials of the -words in the sentence form the word "_Mochbee_." Hence it is, that all -those who fought under the banner of Judas, were called "_Maccabees_," -and all of that race were known by that name. - -Judas and his brethren achieved many very valiant deeds, in defending -the cause of the holy law, and the holy religion of the God of Israel, -of which they were the bold champions. Judas was successful in gaining -the many battles he fought with Antiochus; and to encourage his army -to fight bravely, he exhorted them to put their trust in God and that -they would conquer. This inducement held out to the army, appears to -have produced the desired effect. - -The tyrant Antiochus, seeing their repeated success, became resolute -and determined to be avenged of his powerful opponents, the Maccabees. -To effectuate this, he adopted the following stratagem: when he went -into Persia to gather the tribute of the countries round about, he -left Lysias with half his army, with express orders to destroy and -root out all the Jews from their land. - -Lysias proved as cruel as his master; he collected numerous forces and -encamped near Jerusalem; his army consisted of forty thousand foot, -and seven thousand horse. Encouraged by the hope of success on the -part of Lysias, a body of merchants, about a thousand in number, -repaired to the place of action, provided with large quantities of -gold and silver, with the full expectation of buying the captive Jews -for slaves. Whilst the enemy contemplated a complete victory, Judas -and his brethren gathered themselves together unto Mizpah; here they -fasted, put on sackcloth, and prayed to God to help them in their -great distress. They opened the book of the law before God, where the -heathens had polluted it by painting their images which they -worshiped. They then sounded the trumpets and prepared for battle, -resolved to a man to die in defence of their country and their -religion. The result of this zeal and courage on the part of Judas, -proved successful; Judas and his army put to flight and destroyed -several large forces which Lysias had sent against them. They drove -the enemy out of Jerusalem, and almost out of the land of Judea, and -succeeded in possessing themselves of a large booty, both from the -army and the merchants, who expected to become their masters. - -Judas and his party, grateful to heaven for this great and glorious -success over such powerful enemies, immediately repaired to Mount -Sion, where they saw the sanctuary of God made desolate, deserted and -neglected; even the altar was polluted, the gates and walls thrown -down, the courts of the Temple, the beautiful edifice itself bedecked, -not with sweet or odoriferous herbs, but with wild shrubs and grass -which the hand of time had allowed to grow on that sacred spot. What a -heart-rending scene for the pious Judas and his followers! Grieved at -beholding such a devastation of God's holy place, they fell on their -faces, rent their clothes, and made great lamentations; at the same -time imploring the aid of heaven to repair the loss thus sustained. - -Judas and his party diligently applied themselves to repair the -Temple, and to restore the worship of God. They selected some of the -good priests to purify the sanctuary; they removed the altar, which -had been profaned by the heathens, and built a new one as the law -directs. They then made some new vessels for the use of the Temple, -from the gold which they had taken from the enemy in the late battle. -The regular order of divine worship was again introduced, and -sacrifices offered up according to the law of Moses. - -It is somewhat remarkable, and worthy of our attention, that that very -day three years, on which the heathen had profaned the altar by -offering up unclean beasts, the Temple was dedicated with great -rejoicings and grateful acknowledgments to God, which continued during -eight days. It was on this occasion that Judas and his brethren -ordained that this feast of dedication should be celebrated annually -on the return of this period, with mirth and gladness, together with -praises and thanksgiving to God. This feast of dedication is known -among Israelites by the name "_Honucha_," Hebrew word for dedication. -The fact related is, that when Judas and his men had purified the -Temple, a very small lamp of consecrated oil was miraculously found, -capable of furnishing sufficient to supply all the established holy -lights in the Temple during eight days, until a fresh portion could be -procured. This circumstance occurred about two years after Judas had -the chief command, and upwards of three years after the city and the -Temple had been laid desolate by Appollonius. History informs us, that -the holy worship in the Temple continued with little interruption from -the heathen, until the destruction of the Temple by the Romans, though -Jerusalem itself was often in the power of its enemies. - -Notwithstanding the success achieved by Judas and his party, they were -much annoyed by their enemies, from the fact that the fortress built -by Appolonius still remained in the hands of the heathens. It stood on -Mount Acra, a rising ground facing the Temple. The heathens placed -themselves here to annoy the Jews, on their going to, and returning -from the Temple. Judas finding that he could not drive out the enemy -at once, endeavored to prevent these annoyances by building up Mount -Sion with high walls and strong towers. He also placed guards there to -protect the priests and the people when they went to the Temple, with -the view of preventing the Gentiles from invading the sanctuary. - -Though Judas and his men continued the Temple worship, they were still -in constant warfare. The neighboring nations were all jealous of the -success gained by the Jews, and dissatisfied that they had restored -the sacred worship in the Temple of the Lord. To show their -displeasure they attacked the Jews on all sides; war ensued, and -fierce battles were fought, in most of which Judas proved victorious, -sustaining but little loss in his army. - -Judas, encouraged by such success, which he always acknowledged to be -from the hand of God, and not from his own power, led forth his army -against Georgius, a general of Antiochus, as also against the -Idumeans, who had in their turn proved vexatious to the Jews. In these -attacks Judas lost many of his men, but nevertheless proved -victorious. Judas was a noble and valiant general; his policy was at -all times to encourage his men by inducing them to put their trust in -God, who had done so much for their ancestors, and instilling in their -minds the belief that he would continue his protection to them as long -as they were inclined to act righteously to each other. During this -time, Antiochus was visiting Persia in order to receive his tribute -from the people of that country--and plunder the Temple of _Diana_, -erected at _Elymos_, which was said to contain great riches in gold -and silver, and a very valuable armory. The people of Persia having -gained intelligence of the king's intention, boldly defended the -Temple of their idol, and succeeded in totally defeating the enemy. - -Antiochus enraged at this discomfiture, and at the reports he had -received of the defeat of his generals in Judea, resolved to march -toward Jerusalem, and threatened to make the whole city as one grave, -in which to bury all the Jews then in the Holy Land. How far this -wicked man succeeded in his cruel resolve, the following facts will -show; they need no comment on our part, to prove that it was the -finger of God that was directing all that befel Antiochus, and other -persecutors of mankind. It is generally supposed by historians, that -the same disaster which befel the tyrant Antiochus, was visited on -many persecutors of God's people, both in former and latter -times--hence supporting our views on the subject, that Heaven ordained -all that had happened. Whilst on his journey, Antiochus was smitten -with an incurable plague; his chariot was upset, and he was seriously -hurt. He was then carried to a small town on the road side, put to -bed, in which he lingered for some time, suffering the most -excruciating agonies of body, and torments of mind, until he died. On -his death-bed, Antiochus showed great contrition of mind for the -crimes which he had perpetrated against God and man. The heathens -declared that it was a punishment inflicted for his intended sacrilege -of the Temple of Diana; but the Jewish historians acquaint us, that -the tyrant himself imputed his sufferings as a punishment for the -cruelties towards Israel, and the impieties he practised against the -Lord and his holy Temple. Thus ended the life of this great and -relentless tyrant. - -The pleasing tidings of the death of the tyrant having reached the -ears of Judas, he was encouraged to besiege the garrison of the -Syrians, in the town of Acra, in which enterprise he succeeded by a -stratagem which will be hereafter related. - -At the death of Antiochus Epiphanes, his son Antiochus Eupator became -his successor. He proved to be no better than his father, whose -footsteps he followed by persecuting the Jews wherever found -throughout his empire. Antiochus Eupator commenced his career by -bringing a vast army against Judas, consisting of one hundred thousand -foot, twenty thousand horse, thirty-two elephants, and three hundred -armed chariots of war. Judas's army being so small, compared with that -of the enemy, encouraged his men by the watchword which he issued -among them: "Victory is of the Lord." Animated by the hope of success, -they managed to surprise the enemy at night, and slew upwards of four -thousand of them, and then made a safe retreat to Jerusalem. In this -encounter, Eleazer, one of the brothers of Judas, evinced great -courage; he saw one of the elephants raised much higher than the rest. -Supposing that the king himself must be mounted thereon, he ran -through the camp, made his way to the beast, and thrust him through -with his spear. The wound proving mortal, the beast with his heavy -burthen fell down and crushed Eleazer to death. - -Antiochus Eupator's army then marched to Jerusalem under the command -of Lysias, and besieged the sanctuary. During this siege, the Jews -suffered much from the want of provisions. They were on the point of -surrendering to the enemy, when, by the providence of the Almighty, -they were strangely released from the impending danger. It happened -that Lysias, the general, heard that the city of Antioch was seized by -one Philip, a favorite of the late king, who had taken upon himself -the government of Syria; Lysias, on this account, persuaded the -present king to declare peace with the Jews, to which proposal he -readily consented. - -About this time Demetrius, the cousin of Antiochus, became king in his -place, under the following circumstances: Demetrius was the son of -Seleucus Philopater, the eldest brother of Antiochus Epiphanes; at his -death, Seleucus endeavored to persuade the Romans to assist him in -obtaining the kingdom of Syria, but without success. Being -disappointed in his expectations, Demetrius went to Syria and there -induced the people to believe that the Romans had sent him. On the -strength of this report, Antiochus Eupator, and his general, Lysias, -were seized by their own soldiers, and put to death by order of -Demetrius. - -Demetrius being seated on the throne, one Alcimus, a descendant of the -tribe of Aaron, applied to him to be assisted in procuring the -appointment of high priest, to which office he had been raised by the -late king, Antiochus Eupator. Alcimus had been refused by the Jews, he -having complied with the heathen superstition in the time of the -persecution, in order to gain favor with the king and his generals. -Judas and his party, now, as before, strenuously opposed the -appointment of Alcimus, though strongly recommended by Demetrius. This -opposition to his wishes, induced Demetrius to send one Bacchides to -enforce the command of the king, but to no purpose. Demetrius then -selected Nicanor, who was master of his elephants, as the future -governor of Judea, with instructions to kill Judas, and bring the -people under still greater subjection. Nicanor was at first unwilling -to make war against Judas, but being urged on by the king, he pursued -it with fresh fury; he boldly declared his intention to demolish the -Temple at Jerusalem, and build one on the same spot in honor of the -idol Bacchus. Nicanor was slain in the battle, and his army entirely -routed by Judas and his party. Judas, desirous of making an example of -this wicked man, for his blasphemous words which he uttered against -the Temple of the Lord, cut off the head and right hand of Nicanor, -and placed them in a conspicuous situation on one of the towers in -Jerusalem. Judas then gave orders that a day should be annually -appointed as a day of thanksgiving, in memory of this victory, which -was called Nicanor's day. This day is not however celebrated as a -holiday among the Jews in the present generation; it has been -discontinued for many ages past. - -At this period the Romans were growing great and powerful; Judas, -aware of the danger likely to result from such power, deemed it -advisable for the good of his country to propose a league with the -Romans, to which they readily consented, and acknowledged the Jews as -their friends and allies. Demetrius then received orders not to -interfere with the Jews any more. Unhappily for Judas and his people, -before the orders had reached Demetrius, he had already despatched -Bacchides a second time to avenge the course of Nicanor, who had been -slain, and to insist on establishing Alcimus in the priesthood. This -circumstance proved very unfortunate for both Judas and his -countrymen. Judas having but three thousand men with him, was -overpowered by the strong forces of Bacchides; so little chance was -there of success on the part of Judas, that many of his men deserted -him through fear and fright. Judas, brave and valiant to the last in -defence of his country's cause, and scorning to flee even for his -life, fell a victim to the fury of the enemy. - -The death of Judas created great excitement among the people, and -sorely depressed their spirits. They became absorbed in sorrow and in -grief for the loss of their noble chieftain. The people had fallen -into such a state of lethargy, that they became an easy prey to the -tyrant Bacchides, who, taking advantage of this state of things, -committed great havoc among the people, and put to the sword all of -Judas's friends and companions on whom he could lay hand. - -Alcimus also availed himself of this opportunity, and exercised his -authority in the office of the priesthood. He introduced into the -worship of the Temple, imitations of heathen idolatry, and gave orders -that the sanctuary should be thrown open, with equal freedom and -liberty, both to Gentiles and to Jews. Alcimus, however, did not long -prosper in his wicked career; in a very short time he was struck with -palsy, deprived of his speech, and ultimately died in great anguish of -mind and torment of body. - -After the death of Judas Maccabees, his brother Jonathan was -unanimously appointed by the people as their leader. Jonathan was ably -assisted by his brother Simon; they both bravely resisted the many -inroads made upon them by their enemies. Bacchides finding himself so -powerfully opposed, sued for peace, which was granted on condition -that he should restore all the captive Jews, depart from Judea -forever, and in no way molest the people of that country. These -conditions were cheerfully accepted by Bacchides, who left Judea in -peace and in tranquility. - -Jonathan, happy in having restored peace, commenced to govern his -people under the old Jewish polity; he resumed all the rites and -ceremonies of the Jewish religion, and succeeded in obtaining the -confidence of his people by the zeal which he evinced in the -performance of the duties of his office. - -After the death of Alcimus, the office of high priest remained vacant -seven years, when a man calling himself Alexander, appeared, and -declared that he was a son of Antiochus Epiphanes. He seized the -kingdom of Africa, and solicited Jonathan to join him against -Demetrius, who had proved himself a formidable enemy of the Jews. As -an inducement to Jonathan, Alexander made the following proposals to -him: That Jonathan should be constituted both the Governor and the -High Priest of the Jews, and be called the king's friend and -counselor. - -Jonathan considering these proposals likely to prove beneficial to his -people, and there not being any one else for the priesthood, consulted -them on the subject, and with their unanimous consent he accepted the -offer made by Alexander. - -At the following Feast of Tabernacles, Jonathan was duly installed in -his new office, and vested with the sacerdotal robes usually worn by -the high priests. Being thus dignified, he joined Alexander, and -proceeded to battle against Demetrius, whose army was totally routed, -and he himself, slain on the battle field. - -It is said that from this time forward the high priesthood continued -in the family of the Asmoneans or Maccabees, till the days of Herod, -who changed it from an office of inheritance to an arbitrary -appointment. Herod appointed those whom he pleased, without reference -to merit or ability. This practice was continued until the total -extinction of the priesthood at the final destruction of the Temple by -the Romans. - -Jonathan succeeded by his judicious conduct, in securing for his -people their possessions, with free scope to exercise all their -religious rites, without any interruption from their neighbors. He -occasionally extended his assistance to those of the nations who -proved kind to him, by which means the bond of friendship became -strongly cemented between both parties. - -Like most great men, Jonathan had his enemies: among them was one -Tryphon, who sought to possess the kingdom of Syria, and by whose -treachery, Jonathan was made prisoner in Ptolemais, and was afterwards -cruelly murdered, together with his two sons. - -The death of Jonathan and his two sons caused great lamentations among -the people. Being in constant fear of their enemies, and now without a -leader, they were at a loss what to do. In this dilemma they applied -to Simon, the only surviving brother of Judas, to become their chief. -Simon consenting to become their general, a council of war was called, -at which meeting he was unanimously appointed and vested with power -equal to his predecessors. Simon having been regularly installed into -his new office, commenced his career by addressing his brethren in the -following manner: - -"You, my countrymen, are not ignorant how bravely my father, brothers, -and myself, have fought in defence of our laws and our religion, our -Temple and our people. They have sacrificed their lives in that -glorious cause; I, only I, survive to maintain it. God forbid I should -value my life at a higher price than they did theirs. Behold me then -as they were, to glory in this undertaking, to die in defence of our -nation, our Temple, our wives and our children." "Take courage my -friends; the Lord is with us, and success will crown our righteous -intentions." - -Simon at the request of the people, then assumed the sacred office of -the priesthood. - -Having now entered into his new office, he procured the dead bodies of -his brother Jonathan and his two sons, and buried them with great -honors in the sepulchre of his fathers at Modin, and erected a stately -monument to their memory. - -Simon then repaired the fortresses and the walls of the city, which -had been destroyed by their enemies, built for himself a very splendid -mansion, and made Jerusalem his place of residence, where he held his -court. The Jews were still annoyed by the garrison on the tower of -Acra, when they went to and returned from the Temple. Simon succeeded -in shutting up the enemy so closely in the tower that many perished -from famine, which made the survivors surrender the tower. Simon being -in possession of the tower, he, with the sanction of the people, -pulled it down, and lowered the mount in such a way so that it could -no more be made available for the purpose of annoying the people when -assembled at their worship in the Temple. - -Simon now turned his attention to the repairs of the sanctuary. He -enforced a rigid observance of the laws of God, and successfully -introduced peace and unanimity of feeling among the people. The nation -at large, sensible of the good conduct of their leader, convened a -general meeting of all the elders, priests and magistrates at -Jerusalem. - -At this meeting it was unanimously resolved, that the office of -Governor of the nation, and that of the high-priesthood, should be -henceforth vested permanently in Simon and his posterity after him, so -that the said office should be hereditary in his family for ever. It -was further decreed that an account of the noble deeds of Simon and -his family should be engraven on a tablet, and placed in the Temple as -an everlasting memorial, and that a copy of the same should be placed -on the records in Judea. This excellent priest was held in such high -estimation by all the surrounding nations, that the Romans sought his -friendship, entered into a covenant with him, and conferred on him -many honors. - -The king of Syria followed the example of the Romans, and entered into -a similar covenant with Simon. - -The king of Syria, however, was not true to his covenant, he having -after a time invaded Judea. Simon assisted by his two eldest sons, -bravely defended themselves, and drove the enemy away with great -discomfiture. - -Simon continued to maintain a high reputation in his office for about -eight years. He was at all times employed in providing for the comfort -and welfare of his people. Simon now set out to examine into the -affairs of his country, accompanied by his two sons, Judas and -Mattathias. Having arrived at Jericho, they were invited by Ptolemeus, -the son-in-law of Simon, to a banquet which he had prepared for them. -Simon readily accepted this polite invitation of his relative, not -suspecting in the least any treachery on the part of Ptolemeus, who -had already concerted his plans with the court of Syria to destroy his -father-in-law and his two sons who were then with him. While the -guests were indulging at the banquet, Simon and his two sons were -inhumanly murdered by order of Ptolemeus. He then dispatched a party -to the residence of John, another son of Simon, who was captain of the -forces at Judea, with orders to murder him also. John fortunately -gained intelligence of all that had occurred at Jericho to his father -and brothers, as also the plot laid for him. He courageously and -bravely defended himself, and cut to pieces the enemy. - -John then fled to Jerusalem for safety. Ptolemeus followed him, and -arriving at the same time, they both presented themselves at different -gates. From the respect the people had for Simon and his ancestors, -John was received by the people with open arms, whilst the murderer of -Simon and his two sons, was repulsed with all his followers. John was -then unanimously appointed to succeed his father, both in the -government and the priesthood. He was then surnamed Hyrcanus, and -henceforward known by the name of John Hyrcanus. - - - - -CHAPTER IX. - - Of the Jewish affairs under the conduct of the posterity - and successors of Simon the Maccabee. - - -Antiochus Sidetes, being informed of the death of Simon, and being -invited by Ptolemeus, invaded Judea again, besieged Jerusalem, and -reduced Hyrcanus and the Jews to the last extremity of famine. -Hyrcanus then sued for peace, which was granted on the condition of -paying certain tributes to the king, and removing the fortifications -of Jerusalem. A few years after, Antiochus died, which occasioned -great confusion among the surrounding nations; Hyrcanus took advantage -of this to enlarge his territories, by seizing some neighboring towns -round about Judea, and renounced all further dependence on the kings -of Syria. Hyrcanus then renewed the friendship originally made by his -father with the Romans, who assisted him in being released from the -tribute paid to the Syrians; at the same time he received a -compensation from them for former injuries done by them to the Jews. - -It was at this time that the Edomites, or Idumeans, lived on the -south side of Judea. Hyrcanus proposed to them either to embrace -Judaism or leave the country. The Edomites readily acquiesced, and -became Jews. They ultimately became so incorporated among the Jews, -that in less than two centuries scarcely any trace or character was -left to signalize the Edomite nation. - -Hyrcanus's power being thus increased by the addition of these -Edomites, he turned his attention to the Samaritans. He marched with -his army and took Shechem, which was then the chief seat of the -Samaritan sect; he destroyed their Temple which Sanballat had built -for them on Mount Gerizim. The Samaritans, however, continued to keep -the altar there, and to offer sacrifices thereon. - -Hyrcanus became master of Samaria, ruled in Judea, in Galilee, and in -some of the adjacent towns; he proved himself one of the noble princes -of his age; he, with great perseverance, preserved both the Jewish -church and the state from the power of their enemies, throughout a -long and tedious government. He was so highly esteemed among the -people, that they believed him to be a prophet, from the fact that he -had predicted one or two things which eventually came to pass. He -built the castle _Baris_ on a rock about fifty cubits high, outside -the square of the Temple; this was used as the palace of the Asmonean -princes in Jerusalem, and here the sacred robes of the high priest -were deposited when they were not in use. - -Toward the close of his life, Hyrcanus experienced severe troubles; -his claim to the priesthood was questioned by a bold and daring man, -one of the Pharisees, of whom we shall speak hereafter in the course -of the work, as also of the different other sects which sprang up in -those days. - -Hyrcanus, supposing that this bold man represented the whole body of -the Pharisees, without even inquiring into the matter, immediately -renounced the Pharisees, and rashly joined the sect called Sadducees. -This hasty conclusion of Hyrcanus, considerably lessened that love and -esteem in which the people had previously held him. The Pharisees felt -indignant at the conduct of Hyrcanus in this instance; and forgetting -all former favors received at his hands, proved very ungrateful toward -him. They became arrogant and mutinous, which caused Hyrcanus entirely -to desert their party, and even refused to meet them any more. Many -civil broils and troubles ensued, which sorely embittered the -declining life of Hyrcanus, and he died during the following year. - -Hyrcanus had been in office nearly thirty years, during which time his -wisdom and counsel at home, and his bravery and conquests abroad, -marked his reign one of glory and happiness. The commonwealth -recovered more of its glory during his government, than at any other -period since the return from Babylon. It is generally supposed that -his death was hastened by the troubles which began to surround him. - -Hyrcanus had five sons; the eldest, named Aristobulus, succeeded his -father as high priest and governor in Judea. He then took upon himself -the title of king, which had fallen into disuse since the Babylonish -captivity. - -Aristobulus did not follow the good example of his noble father. We -are informed how he became the murderer of his mother; it having been -reported that she laid claim to the government. Three of his brothers -he put into close confinement, and the fourth, who was even his -favorite, he had put to death owing to a false report being raised -that he would oppose him in the government. - -Aristobulus now fixed his household and other affairs, according to -his own wishes. He then put himself at the head of his army, attacked -and subdued the Itureans who lived on the north-east of the land of -Galilee. Having the people thus in his power, he compelled them to -embrace the Jewish religion, which they did out of fear, and thus -became mixed among the people of Israel. In the midst of all these -victories, Aristobulus was taken sick and brought to Jerusalem. -Antigonus, one of his brothers, acted in his stead. - -Aristobulus continued dangerously sick, and there appeared but little -hope of his recovery. This being apparent to the king's courtiers, who -were jealous of Antigonus, they endeavored to persuade the king that -his brother was not faithful to him. In this intrigue they were -supported by the queen. - -On the return of Antigonus to Jerusalem, he repaired to the Temple, -there to return thanks to God for his success, and to pray for the -recovery of his sick brother. Whilst thus piously engaged, it was -represented to the king that his brother was attempting to usurp the -government, which the king too readily received as truth, from the -statements previously made to him, and gave orders for his brother to -appear in the sick chamber. Antigonus obeyed, and attended in full -uniform. The king then desired him to unrobe. This command was given -in such a tone, as to assure him that a refusal would be considered as -treason, and punished accordingly. - -Antigonus retired, much degraded and sorely perplexed as to the cause. -The queen, who, we have already noticed was in the conspiracy, then -wrote to him that the king had changed his mind and that he wished to -see him in his uniform, having been told of the beauty of his armour. -Antigonus accordingly repaired in full dress to the palace, and on his -way to the king's chamber, he was slain by the guard. This -assassination of Antigonus, caused the king to reflect with keen -remorse, both on account of this murder, as well as that of his -mother. His mind became sorely agitated, which brought on a vomiting -of blood, so that he died in great agony of both body and mind. - -Thus ended the life of him, who is handed down to posterity as one of -the most wretched beings recorded in the annals of Jewish history; and -it is worthy of notice how God punishes the wicked. He who had shed so -much innocent blood, that his own blood was made to flow from him -until he breathed his last; an example as well as a warning to those -who were in the service of this wicked man, and who were following the -same sinful career as their cruel master. - -Aristobulus was succeeded by his brother Alexander; he began his reign -by putting his brother to death, because of some attempt to supplant -him in the government. Alexander immediately set about arranging all -matters relating to the home department, and then commenced to attack -his neighbors around him without any reserve. - -At this time Ptolemy Lathyrus was heir to the crown of Egypt; -Alexander behaved very deceitfully toward him, which caused much -enmity and ill feeling to exist on both sides; and the result was, a -very severe battle between them, near the river Jordan. Alexander and -his army were completely routed, with the loss of about thirty -thousand men. - -There is a very cruel and barbarous action charged to Lathyrus on this -occasion. On the evening after the victory, he marched his men from -the field of battle to take up quarters in the adjacent villages, -which were all crowded with the wives and children of the vanquished -army. He gave orders to kill all of them, without any distinction; -their bodies to be cut in pieces and boiled in cauldrons. It is -supposed that he did this with a view of creating terror among all the -surrounding nations, and to cause a belief that his men fed on human -flesh. After this, Lathyrus ranged at liberty all over the country, -plundering and destroying it in a very lamentable manner; for -Alexander after this battle, was not in a condition to resist him. - -In this dilemma, Alexander fortunately met with assistance from -Cleopatra, the queen of Egypt. Cleopatra, fearing lest Lathyrus, her -eldest son, should become possessed of Judea, and might be induced to -take Egypt out of her hands, agreed with her youngest son to support -Alexander. - -Alexander, encouraged by such offers of support, resumed his courage, -besieged many places, and gained the fortress of Gadara and Anathus, -toward Galilee, together with much treasure; but he was surprised by -Theodorus, prince of Philadelphia, who had laid up that treasure -there, with the loss of ten thousand men. Yet being a man of courage -and diligence, Alexander assembled his men and succeeded in taking the -city of Gaza from the Philistines, who were entirely defeated by his -army. He took possession of the chief cities, and made them part of -his own dominions. The Philistines being thus subdued, were glad to -embrace Judaism as a protection from further inroads. It appears to -have now become a custom with the Asmonean princes to impose their -religion on all the conquered, leaving them no other choice but to -become proselytes or to be banished. - -Alexander was not, however, well supported by his own people, many of -them being opposed to him. These were chiefly of the Pharisees, who -were very numerous and influential, and were supported by a large body -of their class, who were excited to such a degree, that they insulted -Alexander, while at the altar performing the duties devolving upon him -as high priest. - -Alexander, enraged at such conduct by his own people, sought to be -revenged, and appointed his own body guard from the heathen nations, -fearing to trust himself in the hands of his own people. This act -brought on a civil war which lasted six years; it was the cause of -much grief and calamity throughout the land, and occasioned the death -of about fifty thousand people. Though Alexander gained many victories -over his enemies, yet he became much weakened from their continual -attacks: he at length sued for peace, offering the people to grant -them whatever they would reasonably desire. But so embittered were the -people against him, that they declared nothing would satisfy them but -his life. This reply on their part, aggravated the cause, and the war -was continued still more rigorously on both sides. As all mundane -affairs must have an end, Alexander after having encountered many -severe conflicts, at last gained one great battle, which concluded -this protracted war. Numbers of his enemies fell victims to his fury, -while others were driven to the city of Bethome, and there were -besieged. Alexander having taken the place, he had eight hundred of -the people carried to Jerusalem, and there had them all slain in one -day, together with their wives and children. This act of Alexander's -terrified the Jews to such an extent that they never again attempted -any insurrection. We cannot however refrain from observing here, that -however provoked Alexander might have been, he justly merited by this -cruel conduct the reproach of after ages; such conduct being -incompatible with his dignified station as high priest, in whose heart -nought but peace and humanity should ever find place. - -Alexander, like most cruel monarchs after having satiated their lust -for blood, gave himself up to very inordinate luxuries, which in the -end produced an attack of ague, very severe in its character. This -disease ultimately proved fatal to Alexander, who died in the camp -while he was besieging a castle of the Gerasenes beyond Jordan. -Alexander reigned twenty-seven years; he left two sons, Hyrcanus and -Aristobulus; he bequeathed the government to his wife Alexandra, -during her life time, and to be disposed of at her death to which of -her sons she pleased. Alexandra in a flood of tears, expressed to her -dying husband her justly apprehended dread of the Pharisees, who had -grown into a powerful party at that time in Jerusalem. Alexander -listened to his wife with considerable emotion, while he employed his -last moments in contriving an expedient for the removal of her fears. -The dying man then addressed his wife in the following words: - -"Alexandra, you are not unacquainted with the cause of our mutual -enmity. I am well convinced that your security and happiness, when I -am dead, must rise or fall, as you make them your friends or your -foes. I advise you, therefore, to keep my death a secret from the -army, till they have taken the fort, then lead them in triumph to -Jerusalem; carry my body with you, and as soon as you arrive assemble -the heads and the leaders of that party, and lay it before them; tell -them you submit it wholly to them, after the injuries it had done -them, to give it burial, or cast it ignominiously on the highway; as -for your part, you are devoted to them, they shall always be your -first advisers, at the head of your council; you will do nothing -without their consent and approbation; begin instantly to show them -some marks of your favor and friendship, upon which they will order my -body a royal burial, and they will support you and your sons in the -peaceful enjoyment of the kingdom." - -Alexandra followed the advice of her husband, and kept his death a -secret from the world, till the castle was taken. She then led the -army back to Jerusalem, and gave the body of her deceased husband to -the Pharisees, to act with it as they pleased, at the same time -declared herself ready to be guided by them in the management of all -the affairs of the government. This declaration on the part of -Alexandra, gained for her the confidence of the Pharisees, who granted -to her late husband an honorable funeral. - -Alexandra thus enjoying the good opinion of the Pharisees, assumed -the government, enlisted herself under their banner, and became firmly -and peaceably settled on the throne; she then invested Hyrcanus, her -eldest son, with the office of high priest. Alexandra, at the request -of a party of the Pharisees, gave her consent to punish all the -persons who had counselled her late husband to behave so cruelly to -the mass of the people; these men were in their turn put to death by -the Pharisees. The queen was induced to adopt this medium in order to -prevent any further civil wars; the evil consequences of which she had -so sadly experienced, and which, therefore, she was so desirous to -avoid. - -Alexandra having reigned nine years, died in the seventy-third year of -her age; leaving by her will, the whole of the government to her -eldest son, Hyrcanus, who was then the high priest. He is known in -history by Hyrcanus the second. He was bred and trained in the schools -of the Pharisees, and consequently influenced by their tutorage. - -Hyrcanus did not long enjoy his new office. Aristobulus, his younger -brother, perceiving that the people and the army were weary of the -administration of the Pharisees, raised an army against his brother -Hyrcanus, and marched them on to the plains of Jericho. A desperate -battle was fought, Hyrcanus was put to flight, and the remainder of -his forces joined those of Aristobulus. Hyrcanus in this dilemma, went -to Jerusalem, shut himself up with a small party in the citadel, and -appeared happy to accept any terms in order to procure peace. - -Aristobulus then deprived his brother of both the regal and pontifical -dignities, commanding the same to be resigned to him, which having -been done, Hyrcanus was expelled the capital, and compelled to retire -into private life. Hyrcanus, being of a peaceful disposition, made no -resistance, although he had enjoyed his regal honors but three months. - -Aristobulus then ascended the throne of his father, but he did not -prove so happy on it as he had anticipated, as we shall learn from the -following circumstance. An Idumean named Antipater, who was brought up -in the court of Alexander with Hyrcanus, advised him to seek -assistance at the hands of Aretas, the king of Arabia, and not quietly -suffer himself to be so easily vanquished. Hyrcanus, acting on the -advice of Antipater, applied to Aretas, who immediately headed an army -to espouse the cause of Hyrcanus. An obstinate battle took place in -which Aristobulus was totally defeated, driven into the mountains, and -there sorely besieged. - -At this time there lived at Jerusalem, a very pious man named Onias. -He was so much esteemed and beloved by the people for his true piety -and virtue, that it was generally believed, that at the instance of -this good man's prayers, the Almighty had sent rain from heaven in a -season of great drought. The people imagining that he possessed a -similar power in cursing as well as blessing, prayed to him to curse -Aristobulus and all his party. This good man weary of their -importunities, and anxious if possible to satisfy their wishes, raised -his hands towards heaven in prayer, of which the following is said to -be a copy: - -"O God of the universe, since those that are with us are thy people, -and they that are besieged in the Temple are thy priests, I pray that -thou wouldst hear the prayers of neither of them against each other." - -The multitude, disappointed at the good man's prayer, cruelly murdered -him on the spot. - -This circumstance tended to increase the enmity between both parties, -and provoked a warfare between the two brothers and their parties. - -The two brothers ultimately agreed with each other to lay the matter -before Pompey, the Roman general, for his decision. The mass of the -people, however, were not satisfied with this plan of appealing to the -Roman general, and declared that they would not be ruled by princes, -but by God's priests. The appeal was made to Pompey, who did not feel -disposed to give an immediate decision. Aristobulus availed himself of -this opportunity, and prepared himself for a fresh war. Pompey hearing -this, immediately seized Aristobulus in one of his castles, and -confined him in prison. He then marched his army in front of -Jerusalem; a division within weakened its power, the two opposite -parties contending. At length Hyrcanus's party prevailed and threw -open the gates of the city. The adherents to Aristobulus retreated and -fortified themselves in the Temple, and on Mount Moriah. Pompey and -his army marched through the city, and laid close siege to the -Temple. The Jews held out for three months; at length a huge tower was -thrown down, and a breach was made large enough for an assault; the -place was taken sword in hand, and so fierce was the battle, that more -than twelve thousand persons were slain. - -It has been remarked by historians, "how is it possible that so strong -a place could have been taken in so short a time?" The cause of this -easy victory on the part of the Romans was, in consequence of the Jews -having suffered the enemy to prepare their war machines on the Sabbath -day undisturbed, notwithstanding the agreement made in the days of -Judas Maccabees, that they should defend themselves if attacked on the -Sabbath day. - -Pompey then entered the holy edifice, and being overawed by some -religious prepossession, refrained from defiling any of the sacred -vessels, nor did he attempt to touch about two thousand talents of -gold, which were laid up for the service of God's Holy Temple. On the -contrary, Pompey ordered the Temple to be purified, and on the very -next day, its usual services were resumed. Thus an end was put to the -very serious quarrel and contention between the two brothers. - -It may be worthy of notice, that though this Roman general was not -disposed to plunder the sacred property of the Temple on this -occasion, yet it escaped not the avarice and covetousness of another -Roman general. Crassus, when he became Governor of Judea instead of -Gabinius, plundered the Temple, and carried off the solid beams of -gold, magnificent vessels, utensils and golden tables, and all the -beautiful hangings, which adorned the Holy of Holies. This wicked -man's sacrilege did not pass unpunished, for when he was in an -engagement with the Parthians, he was defeated, and met with his -death, and as a mark of infamy, his head was cut off, and molten gold -was poured down his throat, to show to the people how much benefit the -gold was to him which he took from the holy Temple. - -Pompey now demolished the walls of Jerusalem, slew many of the chief -supporters of Aristobulus, and restored Hyrcanus to the office of high -priest, and made him also the Governor, but under tribute to the -Romans. - -Aristobulus and his sons were carried prisoners to Rome, whence they -escaped after a time, and made several attempts to regain their former -position, but without success. - -It may fairly be concluded that in consequence of the civil broils -between Aristobulus and his brother Hyrcanus, the Jewish nationality -became very much shaken, and ultimately produced the total ruin of -both Jerusalem and the whole of Judea. At this time the regal power -was arrested, and enjoyed by the Romans. The sovereign authority had -hitherto descended with the priesthood; although at different periods -already mentioned, the Jews were subject to the several strange powers -who had become their masters. - -The enemies of the Jews did not seem to be satisfied with their -already degraded state; but every exertion must be made to crush them -still more, by even preventing them from attending and praying to the -God of their fathers. This infliction appears to have been far more -grievous to the nation at large, than all the worldly persecutions -which could possibly have been invented against them. - -After a short time, Gabinius, a Roman general, passed through Judea on -an expedition. He took upon himself to reduce the power of Hyrcanus, -and made new arrangements relating to the Sanhedrim or Jewish Senate. - -All these differences were however, very happily settled in a short -time by Julius Cæsar, who, when Emperor of Rome, listened to the -petition of Hyrcanus, and granted him permission to rebuild the walls -of Jerusalem. This enabled Hyrcanus to resume the former friendship -between the Jews and the Romans, who passed a unanimous decree in -their favor. - -During this time, Antipater, who had encouraged Hyrcanus in the -recovery of the government of Judea, was in the employ of Julius -Cæsar. Antipater was appointed Lieutenant of Judea, by Julius Cæsar, -under Hyrcanus, who was now in full power both in the government and -the priesthood. The eldest son of Antipater was made Governor of -Jerusalem, while his second son Herod, was made Governor of Judea. -This Herod became after a time, great in power, as we shall hereafter -read of him. He was called Herod the Great, and became King of Judea. -Antipater did not long enjoy his office. Malichus, who envied him his -position, had Antipater poisoned. Herod having discovered this, -obtained permission of the Roman general to have Malichus captured and -put to death as a murderer. - -Pacorus, the Parthian general, was at this time at war with the -Romans. By some treachery or other, Hyrcanus, and his eldest son -Phasael, came into the custody of Pacorus; Jerusalem was taken, and -Antigonus appointed Ruler in Judea. Hyrcanus and his son were -delivered over to him in chains and made prisoners. Herod, however, -had made his escape. Phasael, weary of his existence in prison, put an -end to his own life. Hyrcanus had both his ears lopped off, in order -to disqualify him for the priesthood; he was then banished the country -to prevent him appearing against Antigonus. - -Herod, in the mean time, repaired to Rome, to lodge his complaint, and -fully to report all that had happened. Herod was well received by Mark -Antony and Octavius, who governed Rome at that time, owing to the -death of Julius Cæsar, who was slain in the Senate House at Rome. - -Herod's report having been properly accredited, he was immediately -appointed King of Judea, by full consent of the Roman Senate. - - - - -CHAPTER X. - - Of the Government of Herod the Great and his posterity - over Israel. - - -Herod, having received his appointment, returned to Judea. The first -thing which engaged his attention, was the releasing of his mother, -who had been imprisoned by Antigonus. Herod now declared war against -Antigonus, and with the assistance of the Roman legions, he besieged -Antigonus in Jerusalem. - -While preparations were being made to carry on the siege, Herod went -to Samaria, and there married Mariamne, the grand-daughter of Hyrcanus -the second, a descendant of the valiant and noble race of the -Asmoneans. Mariamne was a lady of exquisite beauty and great virtue, -and thus highly calculated to dignify the lofty position she was about -to fill as a queen in Israel. She inherited all the piety and goodness -of her ancestors, who were justly esteemed ornaments to the Jewish -nation. Herod, sensible of this, was the more anxious for the -alliance, in the hope of endearing himself to the great body of the -people. - -Herod, successful in his suit, returned to the siege at Jerusalem, -and took it by storm after six months' hard struggle. Antigonus was -taken prisoner by the Romans, who sent him to Antioch; he was -afterwards put to death by Mark Antony, at the instance of Herod the -Great. - -The death of Antigonus concluded the race of the Maccabees, who had -held the government about one hundred and twenty years. - -The possession of Jerusalem, together with the death of Antigonus, -established Herod upon the Jewish throne. - -Herod commenced his reign in bloodshed, as the only way open to -establish himself. The partizans of Antigonus fell easy victims to -Herod's cruelty. These were all the counselors of the great Sanhedrim, -excepting the two celebrated and learned divines and disputants, -Hillel and Shamai. These two influential men induced the people to -receive Herod as their King, not for the love they entertained for -him, but, because they foresaw the mischief which would have resulted -from any opposition on their part. Herod now appointed one Ananelus, a -descendant of the house of Aaron as the high priest. He was not of -very high rank, but rather of obscure origin, trained far off in -Babylon; he was therefore suited for Herod, as not likely to oppose -any of his designs which he might form in Judea. - -Mariamne, the wife of Herod, considering that the priesthood belonged -to her family, prevailed on her husband to remove Ananelus, and place -her brother in his stead. The queen's brother was at this time only -seventeen years of age; still, he was appointed high priest by Herod, -because of his wife's importunities, though much against his own will. - -Hyrcanus, who was in banishment among the Parthians during many years, -hearing of the advancement of Herod, and his marriage with his -grand-daughter, felt a desire to return to Jerusalem, anticipating a -kind welcome at the hands of Herod, on account of the family alliance -which now so closely united them. - -Hyrcanus, arriving at Jerusalem, was received by Herod with all the -appearance of pleasure and satisfaction. But a short time after, Herod -fancied that Hyrcanus, being of the Asmonean family, might one day or -other, take the kingdom from him, although Hyrcanus was now upwards of -eighty years old! Herod therefore invented some pretext, and had the -old Hyrcanus put to death. - -About this season, a very alarming earthquake shook the whole country -of Judea, and destroyed about thirty thousand of the inhabitants, -together with their houses and their property. Shortly after, a very -destructive pestilence infested Judea, and swept away many of the -people. A few years later a grievous famine pervaded the land, on -which occasion Herod behaved very liberally to the people, in order to -gain their affections; but in this he was disappointed. - -It was just at this period that Mark Antony and Octavius, the two -brave Romans, fell into a disagreement with each other. The result -proved in favor of Octavius, by whom Mark Antony was vanquished and -entirely ruined. - -Mark Antony was the true and tried friend of Herod, who being now -fearful of the power of Octavius, sought to appease him by making a -servile submission to him. Herod accordingly waited on Octavius in -humble attire, having laid aside his royal diadem, and with a free and -open countenance, confessed his sincere regard and friendship for Mark -Antony in former days; but now he wished to declare his perfect -obedience to the will and wishes of Octavius, if such trust would be -reposed in him at his hands. - -Octavius, allured by the flattery and cringing tone of Herod, received -his declaration of obedience in the most polite manner, and requested -him immediately to return, resume the crown, and ascend the throne. He -then fully established Herod in his kingdom, and remained his friend -during his life-time. - -The history of Herod's life will be found overshadowed by crimes of -the blackest dye. Avarice, envy, jealousy and pride; these had so -great an effect upon his wicked mind and cruel heart, that no -redeeming quality existed in the breast of this hateful tyrant. - -Herod was now visited by severe domestic troubles, which disturbed his -peace of mind, and produced in him great irritability of temper, -violent grief and rage throughout the remainder of his life. - -It will be recollected that Mariamne was one of the most beautiful -women in Judea. Herod, fearful lest at his death any other man should -possess so great a beauty as his queen, and lest any branch of the -Asmonean family should become master of Judea, and thus deprive his -own lawful heirs of their right to the crown, gave secret -instructions, that if his death should be before that of Mariamne, -that both she and her mother should be immediately put to death. - -This cruel and inhuman decree of Herod reached the ears of the Queen, -who from that very day rejected him for ever, and upbraided him with -the murder of her relations, and that by such means alone he had -obtained the crown. She further resented his wicked designs, by -heaping bitter reproaches on his mother and sister, in reference to -the obscurity of their birth and parentage. Herod's conscience -becoming tormented, he implored his Queen by all kind and affectionate -importunities, but without effect. Mariamne seemed resolved to punish -Herod for his wicked intentions. She would not yield to his -entreaties, and positively determined to discard him for ever. This -conduct of the Queen so enraged Herod, that acting on the advice of -his mother and sister Salome, he slew his beautiful and innocent -Mariamne, and to palliate this outrageous cruelty, alleged that she -had attempted to poison him, and that he only acted in self defense. -It was not long before the mother shared the same fate as her daughter -at the hands of her relentless son-in-law. The death of Mariamne was -not easily forgotten by Herod. It preyed on his mind so violently, -that he became one of the most miserable wretches in existence. His -love for his Queen whom he had so atrociously put to death, produced -extreme grief and vexation of spirit which rendered him truly -wretched. He became more arbitrary and despotic in his government; he -appointed those whom he wished to favor, as high priests, and deposed -them as frequently, to satisfy his unruly passions and caprice of -temper. - -He introduced innovations into the religious observances of the -Temple, in direct opposition to the will of the people, who -remonstrated with him on the mischief which would result therefrom. - -Notwithstanding all the arguments advanced to dissuade him from such -wicked and impious conduct, Herod obstinately adopted the practices -and customs of the heathen nations, under the false pretext of -pleasing and gratifying the wishes of Cæsar. - -Herod's conduct in this respect, brought upon him the hatred of the -people; who being jealous at all times lest their ancient and holy -religion should in any way be infringed upon, regarded him with -suspicious distrust. Herod becoming sensible at last of the disrepute -into which he had fallen, and fearful of the consequences thereof, -sought to protect himself by building several strong towers in and -about Jerusalem. He then built temples in the different places and -dedicated them to Cæsar, who was at that time his great friend. - -Herod finding that the hatred of the people toward him did not abate, -then sought to appease them, by proposing to pull down the old Temple -and build up a new one in its stead, far superior in every degree to -the one then in existence. In order to induce the people to second his -views, he pointed out the necessity of a new Temple, since the old one -had undergone many repairs, owing to the frequent outrages which had -been committed against it. - -The people were, however, not disposed to listen to Herod's proposal -to remove the old Temple until he had assured them that it should -remain untouched till all the requisites for the new building should -be ready and prepared to be set up. Herod, being on this occasion, -earnest in his intentions, executed all that the people requested of -him, at an enormous outlay of both labor and material. To carry out -his plans he employed nearly ten thousand of the best mechanics under -the direction of about one thousand priests. At the expiration of two -years, the new Temple rose in all its glory and splendor, at an -immense labor and cost, as fully described by the faithful historian -Josephus, who says it was one of the most magnificent and beautiful -structures that ever adorned the country of Judea. - -When completed, the Temple was dedicated for divine worship on the -anniversary day of Herod's ascension to the throne. The occasion was -celebrated with a large number of sacrifices after the ancient custom, -and amidst great rejoicings and public festivities. - -It has been asked why this new Temple, built by Herod, was not called -the third Temple? The reply is, that though it was built anew from -the foundation, yet it was only by way of reparation, it not having -been destroyed by the enemy as in the days of Nebuchadnezzar; nor did -it lay in ashes, and remain desolate, as the first Temple. It is -therefore still designated by the name of the second Temple. - -Herod having completed this work to the satisfaction of the people, -was anxious to further secure their good opinion; he therefore -procured for such of his people who were scattered in Greece and Asia -Minor, a renewal of their privileges, and permission to live in other -countries, according to their own laws and religion, which had been -granted them before by the kings of Syria, and by the Romans. - -Herod was not permitted to enjoy that peace of mind which he -anticipated; he was visited with domestic troubles which he little -expected, but which he richly deserved. Aristobulus and Alexander, the -two eldest sons of Mariamne, who were educated at Rome, now returned -to Jerusalem. These youths deeply lamented the loss of their mother, -and often reflected with sorrow on her untimely death, and they gave -vent to their feelings by public demonstrations of their resentment -for the death of their injured parent. These expressions being -repeatedly and loudly declared, were very disagreeable to the ears of -Salome, the sister of Herod, who was instrumental in the death of -Mariamne. Salome being wickedly disposed, and probably fearing the -vengeance of the two youths, endeavored to rouse the jealousy and -anger of Herod against his sons, by persuading him that they were -plotting against his life. This intelligence created disputes and -quarrels between the father and the two sons, which lasted many years, -and caused Herod much annoyance and fear during the remainder of his -old age. Salome, by her crafty design, ultimately succeeded in -effecting the execution of the two sons by an edict from Herod, and -the sanction to the same at the hands of Augustus Cæsar. It must be -observed that Herod had been already married to one Doris, previous to -his alliance with Mariamne. By this wife he had a son named Antipater, -who had been actively engaged with Salome in procuring the death of -the two sons of this said Herod. - -When Herod was displeased with his two sons, he placed Antipater in -some post of honor; and now that they were dead, he intended that -Antipater should succeed in the kingdom. Antipater eager to obtain the -crown, conspired to poison his father. This being detected, he was -sentenced and condemned to be executed, by and under the directions of -Augustus Cæsar, and with Herod's approbation. This was the third son -whom Herod put to death. In the seventieth year of his age, and five -days after the death of Antipater, Herod himself died by a dreadful -complication of diseases. He was attacked by fever and ulcerated -bowels, in which excruciating pain he lingered for some time, till he -died. No doubt the extreme pains which he suffered, were inflicted as -a punishment for his enormous cruelties, and the multiplied iniquities -of his whole life. - -On his death-bed, Herod, considering that the extreme hatred the -people had for him would prevent them from lamenting his loss, and -that his death would no doubt cause much rejoicing in the land, was -determined even in his last moments to be wicked and cruel. To effect -this, he convened a meeting of all the principal Jews, from all parts -of the kingdom, on pain of death, to appear at Jericho where he then -lay. He ordered them all to be shut up prisoners, and then commanded -his sister Salome and her husband, his chief confidants, that they -should have them all put to the sword by the soldiery, for this, said -he, "will provide mourners for my funeral all over the land." - -Herod died, but his orders were not attended to, for Salome, although -wicked, hesitated to commit so horrid a deed as the murder of so many -innocent persons, and therefore as soon as Herod was dead, she -released all the prisoners. - -At Herod's death, his son Archelaus succeeded him in the government of -Judea, nearly ten years, during which time he was guilty of many acts -of cruelty and tyranny, for which he was ultimately deposed by the -Roman emperor, and banished to an obscure place in France. The Romans -being so displeased with the evil practices and bad government of -Archelaus, they reduced Judea to a Roman province, to be ruled by a -Roman procurator or governor, who was sent thither and removed -therefrom at pleasure. It was now that the power of life and death -was taken out of the hands of the Jews, and placed in that of the -Roman governor; and from that time all taxes were gathered by the -publicans, and paid directly to the Roman emperor. - -This new regulation very much annoyed the people; for the Pharisees, -and all those under their influence, considering it unlawful to -acknowledge a heathen for their king or governor, looked upon their -tax-gatherers with greater detestation than any of those kings or -governors of former days, appointed to rule over them, and who were of -their own nation or religion. True, Herod was an Idumean by birth, yet -all the Idumeans having embraced the Jewish religion, he was so far -counted a lawful governor, that the people did not scruple to pay him -their taxes. The Romans followed the plan adopted by Herod in the -appointment of the high priests, and the removing of them as often as -they pleased, to answer their own purposes. - -In this way the affairs of the Jews were carried on for some years, -when about this period christianity was ushered into the world; which -caused much rage and persecution to take place among the Jews, until -at last they were driven to such extremities, and thus exposed to the -furious and formidable army of the Romans, who were then great in -power; and the Jews were thus so weakened by the continued inroads -made upon them, that they fell an easy prey to the enemy. The city of -Jerusalem was utterly demolished, the beautiful Temple desecrated and -finally destroyed, and about eleven hundred of the people perished in -the conflict. The country all round became desolate; the streets -overflowing with human blood, terrified the few of the poor Jews who -still survived, so that they fled for their lives, and were scattered -all over the face of the globe. Thus ended the Jewish polity; from -that time up to the present, the Jewish nation has been dispersed -throughout the known world; seeking protection under those governments -where they may chance to fix their residence. In concluding this -portion of the work, we venture the following few remarks: - -From the time when the Jews returned from the Babylonish captivity, -both the Temple service and the general affairs of the nation at -large, appear to have been in an unsettled state. Oppressed and -persecuted by the various powers near and about Judea; the continued -civil broils among themselves; the tyranny and cruelty of their own -kings and priests, all tended to keep them in a state of confusion and -disorder: yet worse still, was the neglect of God's holy laws, and the -introduction of heathen rites and customs, by which the pure religion -of their ancestors became polluted. Add to this the innovations which -were permitted to creep in upon the sacred worship of God, and the -party feeling which strengthened such on the one hand, and the furious -opposition on the other--this had the effect of preventing the nation -from possessing that peace of mind and happiness which they would have -otherwise enjoyed, owing to those glorious prophetic predictions -which made such an impression on them, and which promised nought but -real comfort and divine peace on their release from Babylonish -captivity. - -It is therefore to be concluded that there is a period yet to come, -which shall bring together again all the scattered flock of Israel, to -the Holy Land of their fathers. Then will they be convinced of their -past errors, and the sins committed by their fathers of old, whose -wickedness brought down upon them the just vengeance of an offended -God. Then will all the blessings reserved for the righteous, be -conferred upon them in that day, as foretold by the prophet Zephaniah: - -"At that time will I bring you _again_, even in the time that I gather -you; for I will make you a name and a praise among all the people of -the earth, when I turn back your captivity before your eyes, saith the -Lord." - - -END OF PART I. - - - - -Part Second. - -AN ACCOUNT OF THE SEVERAL SECTS WHICH SPRANG UP AMONG THE JEWS BEFORE -AND AFTER THE DAYS OF THE MACCABEES. - - - - -CHAPTER I. - -The Assideans. - - -After the spirit of prophecy had ceased among the Jews, and there -being no inspired persons to whom they could apply as formerly, they -fell into religious doubts and disputes. This caused different -opinions to exist among them, and divided them into sects and parties; -such as the Pharisees, the Sadducees, and the Essenes, who were the -principal, and supposed to have arisen out of the Assideans. - -The Assideans are called by some "Chasidim," or _pious_. They were a -religious society among the Jews, whose chief and distinguishing -character appears to have been to support the honor of the Temple, and -observe punctually the traditions of the Elders. In the apocryphal -books of the Maccabees, we meet with the word "asidaioi," which no -doubt is derived from the Hebrew word _chasidim_. This sect is -supposed to date their origin either during the captivity, or shortly -after the restoration of the nation. Being of a pious and religious -character, they were the first who adhered to Mattathias, and -afterwards to his son Judas Maccabees, in defense of their religion -and the Law of God. They proved themselves zealous in their cause, as -stated in the following passage: "There came to Mattathias, a company -of Assideans, who were mighty men of Israel, even all such as were -voluntarily devoted unto the law." They were not however, considered a -distinct religious sect from the rest of their brethren; but they were -devoted to their ancient religion and the service of the Temple, the -supporting of the sacrifices, the relief of the poor, and the general -benefit of all their co-religionists. Our views on the subject may be -considered correct, as Josephus, who wrote in those times, and -concerning those affairs, does not mention any such sect being -distinctly marked from the general body of the people. We may -therefore safely adopt the opinions of those who consider the -appellation given them in the book of the Maccabees, to be no more -than used in our days to pious and religious men, who are designated -saints or holy men. - - - - -CHAPTER II. - -The Pharisees. - - -This sect derived their name from the Hebrew word "Perusheem," which -signifies separation, and so called because of their being separated -from the body of the people in point of their religious conduct. They -considered themselves more than ordinarily holy, and more strict in -the observance of their religious precepts and ceremonies. It is not -quite certain at what time the Pharisees first made their appearance; -yet there is no doubt, that like all the other sects among the Jews, -they were not known in any way, until some time after the death of -Malachi, the last of the prophets, when the spirit of prophecy ceased -to exist among Israel. Josephus, who was himself of this sect, speaks -of it as flourishing in the days of Johnathan the high priest. In the -days of John Hyrcanus, a high priest of the Asmonean race, they became -very numerous and influential. It is generally admitted that the -Pharisees were more devout than their brethren, and appear to have -excelled in the knowledge of the law, and to have been more skillful -in their interpretation of the same. - -The principal doctrines of this sect were as follows: - -They held sacred all the traditions of the elders in those days, and -considered the laws of the Rabbins, as contained in the said -traditions, equally binding upon them as the written law. They were of -the belief that the written law could not be properly understood -without the explanation of the oral law, which removed the apparent -difficult passages in the written law. They were guided by the -conviction that both were derived from the same fountain, as handed -down by the tradition from father to son. They further believed, that -when Moses was with God on the mount during forty days, he received -from him both laws--the one in writing, the other traditionary, which -contained the sense and explanation of the former. That Moses having -returned to his tent, taught the same to Aaron, then to his sons, -afterwards to the seventy elders, and lastly to all the people. That -the same was further continued throughout every generation until their -day, and that consequently they considered their system the only true -one, in order to the understanding of the law and the performance of -its precepts. This sect became the most numerous of all the others, -since their doctrines were supported by the scribes and expounders of -the law, who were the most competent judges in those days, and hence -the best calculated to guide the people in all their religious -duties. - -The Pharisees were, therefore, much respected and highly esteemed by -the general class of the people, who followed their example in the -performance of all their religious observances, and because they would -not encourage any innovations to be made in their religion or temple -worship. They were very particular in the performance of all the -ceremonial part of their religion, considering form and custom to be -the great contributing cause to the cementing more firmly the -principles upon which the Jewish religion is based, and that frequent -changes in religious affairs tend materially to weaken, but not to -strengthen, the cause. - -They maintained the belief in the resurrection of the body--at least -of the good--and the future rewards and punishments to all men in an -eternal state of retribution, believing that every soul is immortal. -They ascribed some things to fate, but held that other things were -left in man's own power; that all things were decreed by divine power, -yet not so as to take away the freedom of man in the discharge of -those duties which he is expected to perform in this life, in order to -obtain the promised happiness of an hereafter. - -The religion of the Jew in the present day, is that which was -practised by the sect called Pharisees, and is in general use among -all the descendants of Israel, wherever they may be dispersed -throughout the earth. There are some few exceptions, in those who have -seceded, and have set up a standard for themselves; but they are few -in number, and not very significant in the scale of Judaism. The -principle which they so strenuously advocate is a mere change in the -formulæ of prayer, and the mode of synagogue worship, under the idea -of conciliating the Gentiles, by whom they are surrounded. The belief -in the coming of the Messiah, and the resurrection of the dead, as -also the restoration of Israel to the promised land, is not in the -least invalidated. The Jews in general look forward with anxious hope -for the forthcoming of that period in which all this shall come to -pass, as so frequently foretold by the prophets in the various ages in -which they flourished. - - - - -CHAPTER III. - -The Sadducees. - - -The Sadducees derive their name from the Hebrew word "Tzaddukeem," so -called from Zadok, who was a pupil of Antigonus, the son of Socho, -president of the Sanhedrim, upwards of two thousand years ago. This -sect arose from the following circumstance. - -Antigonus taught in his school the doctrine that "Man ought to serve -God from pure love, and not in a servile manner, either out of fear of -punishment or the hope of reward." - -Zadok, not comprehending the spiritual idea of this doctrine, -concluded that there would not be any future state of reward or -punishment; and, accordingly, taught and propagated this false -doctrine after the death of his preceptor, Antigonus. - -This sect believed in the written law as handed down from the time of -Moses; but not in the oral or traditional law. They rejected all the -traditions maintained among the Pharisees. They not only denied the -resurrection of the body, but even the existence of the soul after -its departure from the body here on earth. They ignored the idea -entertained of divine decrees, and held the belief that man is -absolute master of his own actions, with the full privilege of acting -as he pleases, either for good or evil. That God does not in anywise -influence his creatures in the doing the one or the other; that man's -prosperity or adversity in life depends entirely on his own acts, and -that both are respectively the result of either his wisdom or his -folly. The Sadducees received the Pentateuch as divine; but not the -other books of the old testament. In the days of Josephus, the -celebrated Jewish historian, the Sadducees were not very numerous, but -supposed to have been the most wealthy among the people; and the more -opulent joined them. We can easily reconcile this to our minds, as we -observe in our times that the rich and the great are apt to prefer the -pleasures and enjoyments of this life to any expectancy in a future -state of existence. Hence they are found ready and willing to embrace -such a system of religion as enables them to follow their own -inclinations. - -These men do not wish to tax their minds with any uneasy reflections -on the subject of retribution, or of the world to come, when they -shall be called to account for their past conduct in this life. - -The Sadduccees were, however, not tolerated among the mass of the -people, in consequence of their assertions, precepts, and doctrines, -which were held by the community at large as impious, and, therefore, -injurious to the happiness of society. - -At the destruction of Jerusalem, this sect became very -insignificant--their name became nearly forgotten for many years--and -subsequently the name was applied to the sect called Karaites, whom we -shall notice hereafter, in reproach and disgrace. - - - - -CHAPTER IV. - -The Samaritans. - - -The Samaritans were originally heathens, consisting of persons from -the several nations, to whom the king of Assyria gave the lands and -cities of the Israelites when they were made captives by the said -monarch. - -This sect was called Samaritans from the fact of their having been -settled in the city of Samaria, the metropolis of the kingdom of -Israel. When these people were first carried to Samaria, they adopted -the idolatrous worship and customs of the surrounding nations from -among whom they came. - -History informs us that Samaria was infested with lions, which the -people supposed to be a judgment from heaven for their idolatrous and -superstitious practices. - -The king of Assyria being of the same opinion with the rest of the -people, sent a Jewish priest to instruct them in the Jewish religion, -and to put away their idolatry. - -Notwithstanding the instruction they received from the Jewish priest, -these people could not easily be weaned from their old practices; and, -therefore, to conciliate all parties, as they supposed, they made up -among themselves a system embracing the principles of both the Jewish -and the heathen religion. - -At the return of the Jewish nation from the Babylonish captivity--and -after the rebuilding of the temple at Jerusalem--the religion of the -Samaritans underwent a revision, and an alteration in many points, -under the following extraordinary circumstances. - -One of the sons of Jehoiada, the high priest, married the daughter of -Sanballat, the Horonite, contrary to the Mosaical law, which prohibits -the inter-marriage of the Israelite with any of the other nations. - -Nehemiah in his day zealously endeavored to reform the people among -whom this innovation had spread itself to an alarming extent. He -compelled all those men who had married strange women to repudiate -them. - -Manasseh, unwilling to obey the order of Nehemiah, together with many -others who acted in concert with him, left Jerusalem with their wives, -and settled themselves under the protection of Sanballat, the governor -of Samaria. - -From that time onward, the worship of the Samaritans came much nearer -to that of the Jews. At a later date, they obtained permission from -Alexander the Great, to build a temple on Mount Gerizim, near the city -of Samaria, in imitation of the temple at Jerusalem, where they -followed the same system of worship, with some few exceptions. - -This sect bears some affinity to the Sadducees--it being the -prevailing opinion among the learned, that they rejected all other -sacred writings excepting the five books of Moses. - -This circumstance created a strong hatred between the Samaritans and -the original Jews. It was considered in those days a great reproach -among the Jews to be designated a Samaritan. So violent was the -animosity on both sides, that the one would not in any way associate -with the other, nor even perform any acts of civility to each other, -and thus all friendly intercourse ceased among them. - -The Samaritans, as well as the Sadducees, are sometimes called by the -Jewish Rabbins, "Cutheem." - - - - -CHAPTER V. - -The Essenes. - - -This sect is supposed to have first appeared a short time before the -days of the Maccabees, when the faithful among the Jews, at least -those who were the most scrupulously religious, had to flee from the -power of their cruel enemies, and take up their abode in the deserts -and in caves. Living in such retreats, many of them became so -habituated to retirement, that they preferred to remain so even in -later days, when they might have again appeared in public. In this way -it was, that they formed themselves into recluses. - -Although this sect has not been noticed in the scripture history of -the Jews, still they formed a considerable party among them, as -mentioned by Josephus. The Essenes appear to have been rather peculiar -in their mode of living. They loved to be in solitude and retirement, -and were devoted to a contemplative life. They were singular in their -piety, humility, and devotion. It is supposed by some of the ancient -writers, that among this sect it was that the Hebrew philosophy and -metaphysics chiefly flourished, because they showed but little regard -for worldly pleasures--as wealth, honors, or vain-glories. They were -remarkable for their patience, moral conduct, and for their strict -observance of the Sabbath according to the law of Moses. - -They were exemplary in their manner of worship, for they would not -speak of any worldly affairs after the sun had risen, until they had -performed their religious duties as customary in those days. In the -present day, nothing is known of this sect; the probability is, that -in the lapse of time, they became mixed up among the rest of their -brethren in their various dispersions throughout the world. - -From the account given of the doctrines of this sect by Philo and -Josephus, that they believed in the immortality of the soul; that they -held the scripture in great reverence; they offered no sacrifices, but -sent presents for the support of the temple at Jerusalem. - -Their quiet, pious habits, rendered them remarkable. They remained -neutral amidst all the political changes, and were thus respected by -all parties of their own nation, as well as those of the heathens. -They lived chiefly in Palestine and in Egypt. - - - - -CHAPTER VI. - -The Herodians. - - -The Herodians were considered by some to be a political party, and by -others, a religious sect. Josephus appears to have passed over this -sect in silence, which leads us to suppose that he did not consider -them very formidable. The opinion, however, of most ecclesiastics, is, -that they derived their name from Herod the Great, and that they were -distinguished from the Pharisees, and other Jews, by their agreeing -with Herod's scheme in putting himself and his dominions under the -power of the Romans, and complying with many of the heathen usages and -customs. - -In their zeal for the Roman authority, they were directly opposite to -the Pharisees, who considered it unlawful to submit to, or to pay -taxes to, the Roman emperor. The Pharisees encouraged this opinion, -because they were forbidden by the law of Moses to set over them a -stranger to be their king. The Herodians were also distinguished, -having adopted some of the idolatrous worship of the heathens, which -had been introduced among them by Herod the Great, when he built a -temple in honor of Cæsar, near the head of the river Jordan; and -erected a magnificent theatre at Jerusalem, in which he introduced the -pagan games, and placed the figure of a golden eagle over the gate of -the holy temple. - -Herod also furnished the temples, which he reared in the several -places out of Judea, with images for idolatrous worship, in order to -gain favor with the emperor of Rome; though, at the same time, to the -Jews he pretended to do it in opposition to his own will, but in -obedience to the imperial ordinance. In all these schemes the -Herodians acquiesced, and encouraged their master in his work of -iniquity. - -It is also probable, from some account in ancient history, that the -Herodians were chiefly of the sect of the Sadducees, who were very lax -in the performance of their religious duties. This sect was, however, -after a very few years, lost in oblivion, and up to the present day, -nothing more is known of them. - - - - -CHAPTER VII. - -The Galileans, or Gaulonites. - - -A sect among the ancient Jews, so called from their founder or leader, -Judas of Galilee. It is supposed that this party seceded from the -Pharisees, and formed themselves into a new sect. - -This Judas, considering it to be improper for his countrymen to pay -tribute to strangers, excited them to oppose the edict of the emperor, -Augustus, who had decreed that a census should be taken of all his -subjects. - -He declared his reason for this opposition to be, that God alone -should be honored as the supreme master, and not any earthly monarch. -This Judas was in company with one Zadoc, a Sadducee, and they -publicly taught that such taxation was forbidden by the law of Moses. -The tumults which they excited were, however, for a time suppressed; -but their disciples were active in propagating this doctrine. This -caused a secession from the body of the Pharisees, declaring it to be -unlawful to pay for infidel princes. In all other respects, they held -the same doctrine as the original Pharisees; but apart from them, -they performed the duties of sacrifices, and all other forms of -worship peculiar among them in those days. - -It is generally supposed that this sect of Galileans ultimately -embodied among themselves most of the other sects which appeared at -that time; and it is even credited, that the zealots, particularly -mentioned at the siege of Jerusalem, were of this faction. - - - - -CHAPTER VIII. - -The Karayeem, or Karaites. - - -The Karaites trace their pedigree from the ten tribes who were carried -away captive by Salmanassar, and settled themselves in Tartary. They -derive their name from the word Kara, which signifies scripture, they -having adhered to the scripture only as the rule of their faith and -religion. Hence they were called Karayeem. They reject the Talmud and -the Mishna, as also all other traditions, and confine themselves -strictly to the written law--the word of God, as they term it--and -content themselves with the literal sense of the text, which admits of -no comment, according to their opinions. The translation of the bible -in use among them, is in the Turkish language, which in all -probability proceeds from their constant intercourse with the -Mahomedans. - -During the time of the celebrated Hillel, and his cotemporary, -Shammai, who were the president and vice president of the Sanhedrin of -those days, the disciples of these two eminent divines became -divided, and formed two parties. They were in constant disputes, -owing to the different opinions entertained by each party on the -several religious subjects. Those who were of the same opinion as the -Karaites, agreed with the school of Shammai; whilst those who were -zealous advocates for tradition, joined the school of Hillel. Though -the name Karaites be thus modern, this sect boasts of their high -antiquity; for they say they are the true followers of Moses and the -prophets, as they undoubtedly are, on account of their adhering so -closely to the scripture. - -This sect differs from the rest of the Jews in this respect--they -expound the scripture, after its having been read in the synagogue in -Hebrew, in the language of the country in which they dwell; and they -read most of their prayers after the same manner, both in private and -in public. At Constantinople, where many of them are living, their -translation is in modern Greek; whereas, in Caffa, it is in the -Turkish language. They are found chiefly in the Crimea, Lithuania, and -Persia, at Damascus, Constantinople, and Egypt. - -They are proverbial for honesty and integrity, and said to be men of -great learning, piety, and true religious principles. - -Their doctrines chiefly are as follow: - -They believe in the immortality of the soul, and in rewards and -punishments hereafter. They believe, also, with the rest of Israel, -that the Messiah is yet to come, with the same hope and fervency of -spirit as all Jews of the present day. - -They are exemplary in their observance of the Sabbath, and the -festivals, according to the strict letter of the law, as contained in -the bible. - -The celebrated traveler, Benjamin of Tudela, who made himself famous -in the twelfth century, visited all the synagogues in the east, where -he became acquainted with all the customs, manners, and ceremonies of -the different parties. He relates that he met some Karaites at -Damascus, in Syria, and in Egypt; that they all appear to have adopted -one uniform mode of worship and religious practices; that they met -with great encouragement in the Ottoman empire, owing to their -unanimity of feeling in synagogue worship, and their general conduct -in religious affairs. In Constantinople, where they are pretty -numerous, they hold an equal position. It was here that Elijah ben -Moses composed his astronomical tables for the capital of the Ottoman -empire. It was here, also, that the learned Rabbi, Judah Alpoka, the -noted Karaite, published his work, the "Gate of Judah," in which he -deplores the unfortunate state of his sect, which, he says, had lost, -by plunder and other persecution, about three hundred volumes of -books, composed in Arabic by their doctors, and translated into -Hebrew. - -This historian further informs us, that this sect is to be found in -Syria, and as far to the east as Nineveh, from which place, some years -ago, one of the Karaites came to Frankfort, in Germany. He brought -with him some books, which he valued at a very high price. He then -visited Poland, Muscovy, and Lithuania, where many of them are -residing at this day. This proves to us the folly of the vulgar -notion, that this sect are extinct in the west. Doubtless, there are -still many Karaites in these countries who trace their origin from the -Tartars. - -Our historian further informs us that, in the course of his travels, -he met in Damascus two hundred Karaites, four hundred Samaritans, and -about three thousand Pharisees, and that none of these sects would -intermarry; and consequently, they remain to this day distinct and -separate, so far as regards their religious intercourse and forms of -worship. In all other respects, however, they are friendly with each -other, and mix together in society as citizens of the world. - - - - -CHAPTER IX. - -Of the Synagogues among the Jews. - - -The term synagogue signifies simply an assemblage of persons, which -name was applied to places or houses in which the people met for -religious worship. Among the Israelites of old, the word synagogue was -used in its primary sense; as when they speak of the great synagogue, -or the court of the seventy elders, which was instituted in the days -of Moses, the legislator, to superintend the political affairs of the -nation. The number of seventy became, in later days, increased to one -hundred and twenty. - -Synagogues were originally instituted as chapels of ease, for the -convenience of those persons who lived far distant from the temple, -and could not, therefore, attend regularly to divine service. In the -later ages of the Jewish state, synagogues became very numerous, even -in Jerusalem, where the temple stood. - -The silence of the old testament respecting synagogues, and the -absence of any other authentic account, have induced most historians -to conclude that synagogues were not generally in use before the -Babylonish captivity. - -It appears to be the current opinion of many who have written on the -subject, that synagogues were first built during the days of Ezra and -Nehemiah. They directed that in every town and city throughout the -land, where ten men could be assembled, synagogues should be erected -for divine worship, which consisted of prayers and praises, reading -the scripture, and expounding the same, in the language of the country -in which the people lived. - -The Israelites having, during their long captivity in Babylon, -neglected the study of the Hebrew language, which was their -vernacular, the result proved that the bible became less understood by -them. It was on this account that Ezra read the law to the people in -Hebrew, and the meaning of the text was given in Chaldee by the -Levites; and thus it was, that the people were enabled to comprehend -the true and proper meaning of that portion of the law when read -publicly every Sabbath in the synagogue. Hence the origin of preaching -in the synagogue, which was considered one of the objects for which -the synagogue was instituted. - -After the Babylonish captivity, the erection of synagogues among the -Israelites proved of great utility to the people in general, as the -frequent public reading of the law was the only means of preserving -the true religion of the Jew, and of diffusing the knowledge of the -holy law of God. It cannot be denied, that it had been partially -forgotten during the long and severe captivity; that many of the rites -and ceremonies had fallen into disuse, in consequence of the many -cruel persecutions which were inflicted upon the people, which -unfitted them for the performance of God's holy law. - -The regulations for divine service were as follow. Two days in each -week, besides the Sabbath and other festivals, were appointed for this -service in the synagogue, viz: Mondays and Thursdays. The hours for -the daily prayers were at the time of the morning and evening -sacrifices. These hours were devoted to prayer in the temple as well -as in the synagogues, as also to private devotion in the respective -homes of the people. - -In addition to these two seasons of prayer, the ancient Hebrews prayed -at the beginning of the first night watch, while the evening sacrifice -was still burning on the altar; as we find recorded of king David in -the book of psalms, who prayed morning, noon, and evening. It is also -mentioned of Daniel, that he prayed three times a day. - -The priests and the Levites were devoted to the service of the temple; -but in the service of the various synagogues, persons of any tribe -were appointed, if found competent, by the elders who were the rulers -of the synagogue. - -The synagogues were also used in olden times as courts of justice, -more especially in ecclesiastical affairs. The great council of the -nation, called the Sanhedrin, whose department was in the temple at -Jerusalem, was vested with the power of deciding between life and -death. Its authority extended over all the synagogues in Judea, as -also over all other places, where the people resided near Jerusalem. -The great synagogue consisted of one hundred and twenty elders, among -whom were the three later prophets, Hagai, Zacharia, and Malachi. This -conclave continued in succession till the days of Simon, the just, the -high priest in Jerusalem, who was the last of this school. He was -designated the just, because of his devotion and unfeigned piety to -his God, and his upright conduct towards his fellow creatures. This -conclave were zealously engaged in restoring the holy religion of -Israel to its former excellence, which had undergone many corruptions -during the captivity and other persecutions which the people endured -subsequent to that period. They published correct copies of the bible, -and taught the same to the people, in order that they should -understand the religion which they professed to follow. - -Then it was that the worship of the synagogue consisted of three -parts--the reading of the scripture, prayer, and preaching. By the -scripture, is understood the pentateuch, portions from the prophets, -and Hagiographa. The pentateuch is divided into fifty-two portions, -for the fifty-two weeks in the year; one of these portions is read -every Sabbath till the whole pentateuch is finished; in addition to -the reading of the law, a chapter from the prophets is read, which -dates its origin to the following fact. - -In those days, when Antiochus Epiphanes destroyed all the books in the -possession of the Jews, he prohibited also the reading of the weekly -portions of the law on the Sabbath. The elders then, as a substitute, -selected chapters from the prophets, corresponding, in some measure, -with the context of the weekly portions of the law. This practice was -continued until Judas Maccabees had conquered Antiochus, when the -reading of the law was resumed. To commemorate this event, the -practice of reading the said portions of the prophets, on Sabbaths and -festivals, has been continued among the Jews, and is now in use in all -Jewish orthodox synagogues. - -Under the head of synagogues, we must notice that the Jews had schools -wherein the children were taught to read the law; as, also, academies, -in which the rabbins and doctors made comments on the law, and taught -the traditions to their pupils. These academies were furnished with -many tutors, of whom one was appointed as president, and under whose -name the academy was denominated. Of this character, were the two -famous schools of Hillel and Shammai, as also the school of the -celebrated rabbi, Gamliel, whom we shall have to introduce to the -notice of the reader hereafter, when we speak of the compilers of the -Mishna and the Talmud. The subject of prayer will form the contents of -the next chapter. - - - - -CHAPTER X. - -Of the origin and introduction of Prayer among the Jews. - - -The bible informs us that, even in the earliest ages of the world, -there existed in the human breast a spontaneous bursting forth of -grateful feeling towards God, the benefactor of mankind. - -The first specimen we meet with is in the days of Seth, the third son -of Adam. "Then began men to call upon the name of the Lord." The same -expression is used in the history of the patriarch Abraham, who built -altars and prayed to God. His example was followed by Isaac and Jacob, -and their immediate descendants. This "calling on the name of the -Lord," is what we now understand by the term prayer. - -From the several verses in Genesis, which speak of the prayers offered -up by the patriarchs, the Talmud infers that the morning prayer was -first introduced by Abraham, afternoon prayer by Isaac, and that of -the evening by Jacob; and, therefore, it is concluded that prayer was, -from the earliest period, held as a regular and stated duty. - -After the release of the Israelites from Egyptian bondage, they were -initiated into a holy communion by divine revelation on Mount Sinai. -The mode of worship then, consisted of regular daily sacrifices, as -described in the bible; additional offerings for festivals, or -propitiatory, as those offered for sins and transgressions. These last -were always accompanied with suitable prayers and confessions. - -In this manner, the sinner had to make confession when he brought an -offering in expiation of his sins. On the day of atonement, when the -high priest presented the offering to the Lord, he had to make -confession on behalf of himself and the congregation. - -In Deuteronomy, chapter the twenty-sixth, fifth verse, we find a -particular form of thanksgiving and confession to be used by the -people, when they offered up the first ripe fruits to the Lord in the -temple at Jerusalem. - -All other addresses to the Almighty appear to have arisen as occasions -required. Of this class, we find several instances, such as Moses, -Joshua, Hannah, Hezekiah, and others. - -Nothing, however, more clearly points out the fact where prayer become -an established custom, than the devout and emphatic prayer to the -Almighty by king Solomon, at the dedication of the temple at -Jerusalem, which he had raised to the honor and glory of the God of -Israel. - -The language used by the royal sage on that occasion, so strongly -proves the assertion that prayer became an established custom, that we -cannot refrain from introducing to the reader the following extract. - -"That thine eyes may be open toward this house, night and day, even -toward the place of which thou hast said, my name shall be there; that -thou mayest hearken unto the prayer which thy servant shall make -toward this place. And hearken thou to the supplication of this -servant, and of thy people Israel, when they shall pray toward this -place; and hear thou in heaven, thy dwelling place, and when thou -hearest, forgive." - -The royal sage then proceeds to particularize the nature of prayers -most likely to be used; as private injuries, national subjugation, -want of rain, famine, or pestilence, even the prayer of a stranger not -of the people of Israel, &c. Surely, a specimen such as this, must -prove an established custom among them to consider it a duty to pray -to God for favors conferred, and solicit his protection in the hour of -trouble and distress. - -The temple at Jerusalem was certainly the consecrated place of regular -prayer and sacrifices, for all Israelites who were within its reach; -yet, as many lived at too great a distance from this sacred spot, -private devotion was no doubt regularly practiced among them. We can -trace, in history, many accounts of the existence of places purposely -devoted to daily prayer and regular worship. The prophets, of whom we -read, at Damascus, Shiloh, Bethel, and Jericho, had, no doubt, a -regular form of prayer; for, at Jericho, there was an assemblage -called the sons of the prophets. - -After the destruction of the first temple, the Jewish nation was -driven to Babylon, and from there they became scattered about the -neighboring heathen countries. The occasions for prayer and -supplication must have increased in such a state of slavery and -persecution. Hence their addresses to the Almighty must have become -more sincere and more constant. The reflection on their former state -in society, compared with that in which they were now placed, must -have caused in the people a strong feeling of devotion, leading on to -the use of regular and earnest prayer. Then it was, that prayer was -the sole solace of the people, while under such persecution. - -The prophet Daniel suffered himself to be cast into the lions' den, -because he persisted in praying three times a day towards Jerusalem, -in defiance of the king's edict, which prohibited any person from -worshipping any other God but the idol set up by the king. - -In the days of Daniel, it is found that the pure Hebrew used by the -Israelites had become much corrupted by the intermixture of the -Chaldee and other languages, with which they became conversant by -their being so closely united with the strange nations. This caused -the holy tongue to be in a great measure forgotten. Nehemiah complains -of this, and says: "Their children spake half in the speech of Ashdod, -and could not speak in the language of the Jew, but according to the -language of the several people." - -Ezra, the scribe, who lived in those days, looked on this matter with -considerable grief. He was fearful that the people would entirely -neglect their holy worship on account of the want of a proper -knowledge of the sacred language. And he further saw the consequences -would be, that when the people did pray, they would fail to select -proper expressions to convey their feelings and sentiments. Ezra, -therefore, in conjunction with his conclave, collected, composed, and -compiled the prayers in the pure and original Hebrew. They were so -arranged as to be suitable for any occasion of private and public -devotion, both for the morning and the afternoon, in reference to the -regular daily sacrifices offered up in the temple. Also, an additional -form of prayer, called "Moosoph" in Hebrew, for those days on which -the additional sacrifices had been offered; such as Sabbaths, -festivals, and the new moon; also, for the evening sacrifice which -burned all night on the altar; likewise, the Nengelah, or concluding -prayer of the day of atonement. These are the prayers which have been -handed down to the posterity of the Jews throughout the known world. - -Ezra and his conclave, who performed this great work, were called "the -men of the great assembly or synagogue." The Talmud, Maimonides, and -other eminent Jewish authorities, inform us that this synod was -composed of one hundred and twenty persons of great piety and -learning, among whom were the prophets, Hagai, Zacharia, Malachi, -Ezra, Nehemiah, Hananiah, Mishael, and Azaria, together with many -other great men, whom we shall notice hereafter. - -These prayers were in daily use among the people during the second -temple; for in the Mishna, when speaking of the order observed in the -daily sacrifices in the temple, it is stated that the prefect who gave -the instructions, regularly said to the officiating priests, "repeat -ye one blessing," which they did; then the ten commandments, and the -shemang. He again said, "repeat ye with the people these blessings," -which they did, many of which are in daily use among all orthodox -Jews. Besides, as we have before noticed, many Israelites lived at -great distances from the temple, and, therefore, it is not reasonable -to suppose that God's chosen people should be altogether without some -regular formulæ of prayer. - -Any person who examines the prayers in daily use among the Israelites, -must become sensible of their excellence, and the grateful expressions -and high wrought admiration in which they are composed. They are -adapted to every situation in life, whether in sorrow or in joy, in -grief or in mirth. No one who views the wondrous creation; no one -possessed of the slightest spark of gratitude for favors bestowed; nor -he who looks forward with hope for relief in the hour of distress, or -sickness, can possibly have any language better suited to his -feelings, under any circumstances, and on every occasion. - -Nothing, perhaps, has tended so much to keep Israel distinct from -every other nation in the world, as their religious customs and -observances; but more especially so, their language, the sacred -original, in which the Lord of hosts manifested himself to his -favorite creature; the language in which they pray, and which, in -truth, is the only relic of their former glory and paternal heritage. -It is the continuance of praying in the Hebrew, which forms, as it -were, a communion for their dispersed brethren, from whatever country -or clime they may migrate, and constitute themselves into a -congregation; a language peculiarly their own--venerable for its -antiquity, and sacred from its first promulgation, as being the true -channel of divine revelation. - -The reader will please understand that our observations, as well as -the historical accounts, can only have reference to those prayers and -supplications which were composed for the Jew by the men of the great -synagogue, as already explained. Alas! that any innovation should have -been suffered to mar the beauty of those holy compositions! - -There are many more of a sacred character, such as known by the name -of "Peyutem," or poetical compositions, which are read in the -synagogue on the festivals and other special days. These are of much -later date, and have been introduced, from time to time, into the -Jewish liturgy, by men eminent for their learning, piety, and -devotion. They were written under peculiar circumstances of distress -and persecution, during the varied dispersion of the nation, more -especially in the eleventh and twelfth centuries. - -It was then that the Jews found consolation in the dark storm of -persecution, in pouring out their souls in prayer and religious -devotion, which they did spontaneously on the different occasions -which presented themselves. Their extempore effusions were so -characteristic of their pitiful situation, that they made an indelible -impression upon the minds, not only of their composers, but also upon -those to whom they were recited. To commemorate such events, these -compositions were committed to writing. In honor to the authors, the -several congregations among whom these pious men lived, introduced -them into the festival prayers, and other marked days. These have -become embodied in the regular festival and Sabbath prayer book, and -have been in constant use among the German and Polish Jews up to the -present day. The Portuguese Jews, however, have an entire different -formula. Theirs is more ancient than either the German or Polish. It -is worth notice, though strange, indeed, that the German Jews, who, in -a great measure, omit the recital of these Peyutem, were the very -people among whom they were principally composed. It is, however, not -our province to discuss here the expediency of such proceedings: we -have only to treat of facts; the reader can judge for himself. - -Some few exceptions, however, exist. Many of the Peyutem, above -mentioned, claim a much earlier date, and are from the pen of some of -the most holy men of the ancient race of Israel. These compositions -will be found in the additional service of new year and day of -atonement; also, those prayers called propitiatory--as the -_Selechous_, recited previously to and during the penitential days. -They have in all ages been admired for their beauty of diction, and -sublimity of language, and are highly calculated to inspire the reader -with profound awe and veneration, when addressing them to his creator. - -It remains now only for the Hebrew language to become a primary object -of study among all classes, so that they may learn to appreciate the -beauty of God's own language, and thus to be prepared with devotion -whenever engaged in prayer, either in private or in public. If such -were the case, those who labor in the good cause would be fully -repaid, when, by their exertions, they should succeed in awakening the -dormant feelings of the negligent to such a duty of prayer as may be -acceptable to the creator of mankind. Then will the intelligent mind -become sensible of the excellence of the ancient and holy liturgy of -the chosen people of God. - - - - -CHAPTER XI. - -Of the Ureem and Thumeem. - - -"And thou shalt put in the breast-plate of judgment the Ureem and -Thumeem." Exodus, 28, 30. What the Ureem and Thumeem were is not -distinctly explained in the bible. - -That they were not the twelve precious stones contained in the -breast-plate, as some have erroneously imagined, is quite clear; for -we do not find that God directed Moses to make the Ureem and Thumeem, -as he did when he said, "And thou shalt make the breast-plate," &c., -&c. - -It is plain from the text itself, that they were something in addition -to the breast-plate, and put therein, after it was finished, by Moses -himself; and therefore God says, "And thou shalt put into the -breast-plate of judgment the Ureem and Thumeem." - -From this fact, it is evident that there was something additional -placed in the breast-plate by Moses; and for this reason, it is -supposed that it was made double, that it might the more conveniently -hold them. It now remains to inquire what the Ureem and Thumeem in -reality were, and what the particular use of them. As to the former, -there are various opinions among the learned. Many celebrated -Christian divines have ventured many erroneous definitions on the -subject. According to the opinions of the most erudite and pious -Hebrew doctors and rabbins, the following appears to be the most -reasonable view of the case. - -It was, say the rabbins, the Tetragrammaton, or ineffable name of the -Deity, which Moses was commanded to place in the breast-plate, and was -consecrated to holy purposes. It was vested with divine power to give -an oracular reply from God to any counsel being asked of him by the -high priest, during the time in which he wore it. Now, as the answer -came immediately from God, it was therefore properly designated -"asking counsel of God." As to the Ureem and Thumeem, it was -especially to ask counsel of God on such momentous occasions only, in -relation to the Jewish nation. - -In the Mishna of _Yoomah_ are explained three express conditions -necessary to be observed in the asking of counsel by the Ureem and -Thumeem. - -FIRST.--Concerning the person inquiring. He must not be a private -person. He must be either the king, the president of the Sanhedrin, -who presided over the whole nation, the general of the army, or some -other noble prince, or governor in Israel. - -SECOND.--Concerning the nature of the question. It must not be -respecting the affairs of private persons; but such only as relate to -the public interest of the whole nation, either of church or state. - -THIRD.--Concerning the person who presents the question. He must be -the high priest, clothed in his pontifical robes, and his breast-plate -with the Ureem and Thumeem. - -The learned Maimonides observes in his celebrated work, "Moreh -Nevoocheem," or a "_guide to the perplexed_," part second, chapter -forty-five, that the Ureem and Thumeem was a degree of the divine -inspiration. Speaking of the different degrees or orders of prophecy, -he says: "And thus every high priest who inquired by the Ureem and -Thumeem was of this order, as already mentioned." - -The divine presence rested on him, and he spoke by the holy spirit, -that is, he delivered his answers with the assistance of the holy -inspiration. According to this opinion, it was but one degree below -the spirit of prophecy. All the learned and eminent men among the Jews -say, that the manner of asking counsel, and receiving the answer -thereto, was as follows. - -The person who inquired did not make the request in an audible tone; -but in such a way as one who is at his devotion pronounces the words, -sufficiently loud to be heard by none but himself. - -The question being made, the priest looked into the breast-plate, and -on perceiving some letters on the stone of the same glistening, he, by -combining them together, obtained the answer. We shall best exemplify -the foregoing by the following passage from the book of Judges. - -"Now, after the death of Joshua, it came to pass that the children of -Israel asked the Lord, saying, who shall go up for us against the -Canaanites first, to fight against them." The reply was: "_Yehuda -Yangaleh_" or "Judah shall go up;" for as soon as the question was -propounded, the priest looked into the breast-plate, and seeing the -name of Judah appear prominent, he was assured that Judah was the -tribe. The priest looked again, and beheld the _Yod_ shine, the -_Ngain_ from the name of _Simeon_; then the Lamed from another name, -and the _Heh_ from another; these four letters being put together made -the word "_Yangaleh_" which signifies, "_He shall go up_." When the -priest found that no more letters glistened, he knew immediately that -the answer was completed. Hence the reason why they are called -_Ureem_, which signifies _Light_, from the shining of the letters; and -_Thumeem_, or perfection, as the answer was thus complete and -perfected. - -This fact distinguished the Jewish oracles from the pretended heathen -oracles, which were always delivered in an enigmatical and ambiguous -manner. The Jewish oracles were always clear and explicit, never -falling short of perfection, either in the manifestation or the -certainty of the truth thereof. - -During the existence of the second temple, the Ureem and Thumeem were -not consulted; for when the ark and coverlid, the cherubim and the two -tables of stone, disappeared at the destruction of the first temple, -the breast-plate with the _Ureem_ and _Thumeem_ shared the same fate. -Notwithstanding that on the return of the Jews to Jerusalem, they had -the pontifical robes, with the breast-plate with four rows of stones, -engraved with the names of the tribes of Israel; yet no question was -ever asked, and consequently no communication ever received from the -_Ureem_ and _Thumeem_. Two reasons are assigned for this. - -FIRST.--Because the said _Ureem_ and _Thumeem_ were instituted to ask -counsel of the Lord of such things which concerned _all_ the tribes of -Israel, and the common interest of the whole nation. Now, there being -at that time the tribes of Judah and Benjamin only, these oracles -could not _be_ consulted, the common interest of the nation having -then ceased. - -SECONDLY--And possibly the principal reason, was, that the -_Tetragrammaton_, or ineffable name of the Deity, which Moses put -between the folds of the breast-plate, was wanting. This being the -most important part, and the very essence of the whole--when the cause -ceased, the effect also ceased. - - - - -CHAPTER XII. - -Of the Mishna, or Oral Law. - - -The Pentateuch, or written law, was communicated by God to Moses, and -by him to the people of Israel at different times, and adapted to the -various seasons, places and circumstances during the forty years' -sojournment in the wilderness. - -The mode adopted in instructing the Israelites in the wilderness in -the divine law was as follows: Every passage or chapter of the written -law, whether historical or preceptive, was written by Moses, as -received from God himself, which he placed before his council or -senate, called, afterwards, Sanhedrin, as well as before the whole -body of the people. This council consisted of seventy elders, or -senators, the most learned and pious among the nation, of whom Moses -was the president. Every chapter of the law was explained by Moses -according to the oral tradition, which he received coeval with the -written law. The agreement of these two was proved in such a way as to -show that the oral law is the true and genuine spirit and sense of the -Pentateuch; that they are so intimately and inseparably connected -with each other as to be considered as one and indivisible. - -Aaron, the high priest, was honored with the appointment of repeating, -for the instruction of the people, all the learning taught by his -brother Moses. Aaron was succeeded by his sons. Then came the elders -who gathered together all the Israelites and placed them in their -several academies for the study of the law. Every individual of Israel -was permitted to make memoranda of the oral law, in order to assist -the memory, for personal and private convenience, but the public -instruction was taught orally. This oral tradition was transmitted -from Moses down to the days of the celebrated Rabbi, Judah the Prince, -son of the learned Simon the Just, about a hundred and fifty years -after the destruction of the second temple. After the death of Moses, -Joshua the son of Nun, his successor, taught the said law in his -Sanhedrin, and delivered it to the elders who succeeded him; and in -like manner the tradition of the Mishna was successively transferred -from generation to generation, and was concluded by Rabbi Judah, above -named, who flourished in the reign of the Emperor Antoninus, by whom -he was honored with the title of Prince, and invested with a supremacy -of power for his office. It was generally believed in those days that -there never rose up in Israel any man like unto him, in whom so much -piety, wealth and glory were united. - -It was in consequence of his extreme piety and devotion to spiritual -purposes only, and divesting himself of all worldly cares and -pleasures, that he was designated Rabbinu Hakodesh, or the Holy Rabbi. -This pious man, acting as president of the Sanhedrin, consulted his -colleagues, who, perceiving the decline of literature, such as -contained in the oral law at that period, and fearful of the -consequences thereof to the nation at large, took into their serious -consideration the necessity of adopting some plan by which such -tradition should not be entirely forgotten. They saw and felt that the -many sufferings and persecutions inflicted upon their co-religionists -would ultimately be the cause of the loss of that knowledge which was -so dear to them as God's own people. That it would be impossible for -future generations to understand the practical part of the divine -precepts as embodied in the Pentateuch. It was therefore with holy -zeal that they judged it proper to collect and compile all the oral -tradition explanatory of the written law and commit the same to -writing, in order that it should be handed down to posterity. This is -the same Mishna now in existence among the Jews at this day. It is -written in short sentences and aphorisms, and generally considered to -be in pure Hebrew, with some few exceptions. It contains full -elucidations of the Pentateuch, as admitted by the most eminent Jewish -doctors of all ages, who testify that without such elucidations the -written law would have remained a sealed book to the world at large. - -In the following chapter we shall treat of the Gemara, or Completion, -usually called the Talmud, the same being a commentary on the Mishna. - -For the present, we shall content ourselves by laying before our -readers a succinct account of the contents of the Mishna. - -The Mishna is divided into six general heads, called in Hebrew, -Sedoreem, orders or classes. The first is styled Zeroeëm, which -signifies _seeds_, and is subdivided into eleven sections. - -FIRST--BEROCHOUT, OR BLESSINGS.--This section treats of the laws -directing the order of prayers and thanksgivings for the produce of -the earth, and for all other benefits conferred on man by the -beneficent creator; with the consideration as to time and place when -they are to be said or repeated. - -SECOND--PYOH, OR CORNER.--This section treats of those laws which -direct the leaving of the corner of the field, as the portion for the -benefit of the poor, as commanded in the book of Leviticus. - -THIRD--DEMAI, OR DOUBTFUL.--This treats of such things of which there -exists some doubt, as to tithes having been paid for them, the -Israelites not being allowed to eat of anything until it had been -tithed. - -FOURTH--TERUMOUS, OR OBLATIONS.--This section points out such things -of which a portion was to be set apart as devoted to the use of the -priests. - -FIFTH--SHEVINGIS, OR SEVENTH.--This section explains the laws of the -seventh year, called the Sabbatical year, during which period the land -was to remain at rest, and lie fallow; and during which time all -debts were remitted and obligations canceled. - -SIXTH--KILLAYIM, OR MIXTURES.--This portion lays down the laws which -prohibit the mixing or joining of things together of an opposite or -different nature or species; as, the sowing of various kinds of seeds -in one and the same spot of ground; or suffering cattle of different -kinds to engender; or the grafting a scion of one species of plant on -the stock of another of a different character. - -SEVENTH--MANGSIRE REESHOUN, OR FIRST TITHE. This section signifies the -first tithes, and treats of the laws of the said tithes which shall be -apportioned to the Levites. - -EIGHTH--MANGSIRE SHYNEE, OR SECOND TITHES. This treats of the laws of -the second tithes, which were to be taken up to Jerusalem, and there -to be eaten, or to be redeemed, and the produce expended at Jerusalem -in peace offerings. - -FIFTH--CHALAH, LOAF, OR CAKE.--This section speaks of the laws -relative to setting apart a cake of dough for the priests; of the -description of dough the cake should be, and what kind of dough was -prohibited from being used for the purpose. - -TENTH--ORLAH, OR UNCIRCUMCISED.--This section explains the law -touching the illegality of eating the fruit of any tree until the -fifth year of its growth. As follows: During the first three years of -its bearing fruit, it must not be eaten; the fourth year it was holy -to the Lord; and on the fifth year, it was permitted to be eaten by -the owner thereof. - -ELEVENTH--BICKUREEM, OR FIRST RIPE FRUITS. This section treats of the -manner in which the first ripe fruits were to be offered up in the -holy temple at Jerusalem. - -The second general head or class is called _Seder Moed_, or order of -festivals. It is so denominated because it treats of all those laws -which were made concerning festivals and days of solemn observance. -This second class is divided into twelve sections. - -FIRST--SABBATH, OR REST.--This is so called because it treats of all -the laws respecting the Sabbath. This division contains twenty-four -chapters. - -SECOND--EYRUVEEN, OR MIXTURES, OR ASSOCIATIONS.--This section shows in -what manner food might be conveyed from house to house on the Sabbath -day. All the inhabitants of the court or place in which the -association was formed, were allowed so to do. It also explains the -rules laid down for any journey to be made on the Sabbath. - -THIRD--PESOCHIM, OR PASSOVER.--This portion treats of all the laws, -customs, and ceremonies, to be observed at the offering up of the -paschal lamb on the eve of the festival of Passover. - -FOURTH--SHEKOLEEM, OR SHEKELS.--This treats of the half shekels, which -every Israelite, whether rich or poor, was bound to pay every year -towards defraying the expenses of the daily sacrifices offered up on -the altar in Jerusalem. - -FIFTH--YOUMOH, OR DAY.--This section treats of the great and solemn -day of atonement; pointing out the ceremonies of the day, and the -duties of the high priest on that holy occasion. It also speaks of -the sacrifices which were to be offered up as expiations for the sins -of the people. - -SIXTH--SUCCOH, OR TABERNACLE.--This portion treats of the feast of -tabernacles. It points out in what manner the tabernacle should be -built; the use of the palm tree, the citron, the myrtle, and the -willow of the brook, which were ordered to be taken and used on the -said festival. - -SEVENTH--YOUM TOUV, OR FESTIVAL.--It is called, also, Bytsoh, or Egg, -being the word with which it commences. This section contains the laws -and regulations for the due observance of the festivals of the Lord. -It points out what work may, or may not, be lawfully done on any of -the festivals which are called holy days of convocation, on which all -manual labor or traffic is prohibited. - -EIGHTH--ROUSH HASHONO, OR NEW YEAR.--This treats of the laws and -solemnities of the sacred day of the new year; such as the sounding of -the _shouphar_ or _cornet_; of the prayers and regular service of that -holy occasion. It describes, also, the ceremony for the observance at -the appearance of the new moon, by which all the holy days were -regulated by the Sanhedrin during the existence of the second temple. - -NINTH--TANGANEES, OR FAST.--This division treats of the different -fasts held throughout the year, and the manner in which they are to be -observed by every Israelite. These fasts are held on different -occasions for various reasons, and purposes; such as days of -repentance, humiliation, and of calamity and misfortune which befel -the nation in the several ages of persecution. - -TENTH--MEGILLOH, OR ROLL OF THE BOOK OF ESTHER.--This section treats -of the feast of Purim, and directs how the roll shall be written and -read on this festival. It speaks of many other rules and regulations -to be observed on this feast, which commemorates the miraculous -deliverance of the Jewish people from the hands of the wicked Haman, -who contemplated the destruction of the whole nation. It also treats -of the laws concerning the synagogue, and the reading of the holy law -on the several days of solemn and religious observance throughout the -year. - -ELEVENTH--MOED KOTON, OR LESSER FESTIVALS. This treats of such work as -may or may not be done during the middle days of the passover and -tabernacle holidays. It is, therefore, called Moed Koton, as the -middle days of the said festivals are considered less holy than the -first and last two days. It contains, also, the laws regulating the -conduct of mourners. - -TWELFTH--HAGIGAH, OR FESTIVAL OFFERINGS. This section specifies the -laws relating to the offerings made on the different festivals; the -description of the persons; how they are to be qualified, and in what -manner they are to appear before the Lord on the three great festivals -in every year, when all the Israelites that possibly could, were -expected to be in attendance at the holy city of Jerusalem. - -The third general head, or class, is called Nosheem, or women. This is -subdivided into seven sections. - -FIRST--YEVOMOUS, OR MARRIAGE.--This section is so called, as it treats -of the laws by which one brother is expected to marry the relict of -his deceased brother. It shows how, and when, the obligation shall -take place; the duties and the ceremonies to be observed at the -performance of the same. - -SECOND--KESUVOUS, OR DOCUMENTS.--This speaks of the laws relating to -marriage contracts, and dowries, and of estates, whether real or -personal, which may fall to some married women; how the same shall be -disposed of, by, or allotted to, the said party or parties. - -THIRD--NEDOREEM, OR VOWS.--This treats of such vows which, when made, -become binding, and by what persons such vows shall be made; how vows -are considered null and void, since the husband has the power of -confirming or annulling the vows of his wife. This law is very -particularly specified, as to how such may be done; and the class of -vows which fall under the control of the husband, and those which do -not. - -FOURTH--NOZEER, OR NAZARITE.--This section treats of those laws which -guide the different classes of Nazarites who take upon themselves the -vows of abstinence. - -FIFTH--SOTAH, OR TO TURN ASIDE.--This treats of the enactments -relating to trials occasioned through jealousy between man and wife; -the nature of the punishment inflicted on the woman, if it be proved -that she had been guilty of the crime of adultery. - -SIXTH--GITTEN, OR LETTER OF DIVORCE.--This treats of the laws of -divorce. It explains when, and under what circumstances, a divorce may -be granted. It directs also all the formulæ to be used and observed in -all cases of divorce. - -SEVENTH--KEDUSHEEN, OR BETROTHING.--This treats of the laws, customs, -and ceremony of betrothing; the forms, rites, and regulations to be -observed at the solemnization of the marriage according to the laws of -Moses and Israel. - -The fourth general head, or class, is called Nezeekeen, or Damages. -This class is divided into eight sections; the first of which is again -subdivided into three separate sections, as follow. - -FIRST--BOVOH KAMMA, OR FIRST GATE.--This first section treats of all -such damages, which may be recovered for injuries done, either by man -or beast. - -SECOND--BOVOH MEZIAH, OR MIDDLE GATE.--This treats of the laws of -usury. It explains what is, and what is not, considered an act of -usury. It speaks also on matters of special trust; of letting or hire, -and such like transactions between man and man. - -THIRD--BOVOH BOSROH, OR LAST GATE.--This treats of the laws relating -to commerce, copartnership, buying and selling; also, the laws of -inheritance, and the right of succession. - -The above three sections are called by the Talmud and Mishna, gates, -because, in the East, the courts of law were held within the gates of -the city. - -SECOND--SANHEDREEN, OR SENATE.--This speaks of the great senate, as -also of the minor courts of judicature; of the causes for trial, and -the nature of the punishment inflicted for the several crimes; the -four kinds of death, as the penalty for capital offenses. It -describes, also, very minutely, the mode to be adopted by the Judges -in the examination of witnesses. - -THIRD--MACCOUS, OR PUNISHMENT.--This portion treats more especially of -that which may constitute false testimony, or inadmissible evidence; -the laws relative to the forty stripes inflicted on the delinquent; -the reason why the rabbins directed that only thirty-nine stripes -should be inflicted instead of forty, as stated in the bible; also, -the manner in which the said punishment should be administered. It -relates, likewise, the regulations to be observed by such persons who -were compelled to seek shelter in the cities of refuge. - -FOURTH--SHEVUNGOUS, OR OATHS.--This section explains the laws to be -observed in the administration of an oath; in what cases an oath shall -or shall not be submitted to the contending parties; who shall or who -shall not be considered qualified to take the oath. - -FIFTH--ADOYOUS, TESTIMONIES OR EVIDENCES. This treats of the decisions -of the many important cases, collected from the evidence and testimony -of the most eminent and learned rabbins and doctors of the great -Sanhedrin of olden times. - -SIXTH--AVOUDOH ZOROH, OR IDOLATRY.--This section is so called, as it -treats of all manner of idolatry. It is also entitled the "_the -worship of the planets_." It explains the manner and form of the -different modes of worship, as practised by the idolatrous nations, -with the view of preventing the Israelite from becoming contaminated -by them. - -SEVENTH--OVOUS, OR FATHERS.--This section contains the history of -those holy fathers who, in their respective ages, successively -received by tradition the oral law; from the days of Moses, the great -lawgiver, down to the period when it was compiled and committed to -writing by the celebrated rabbinu Hakodesh. It contains, also, many of -the wise sayings, aphorisms, and moral maxims of the learned men, and -is therefore called the "Ethics of the fathers." - -EIGHTH--HOUROYOUS, OR PRECEPTS.--This section is so called, because it -treats of the punishment and penalty to be inflicted on those who -should presumptuously act against, or teach anything in opposition to, -the decrees and decisions of the great Sanhedrin at Jerusalem. - -The fifth general head, or class, is called Kodosheem, or holy things. -It is subdivided into eleven sections. - -FIRST--ZEVOCHEEM, OR SACRIFICES.--This section treats of the order to -be observed in offering up the cattle for sacrifices, and points out -their nature and quality. It also relates the time and the place; and -specifies by whom they were to be killed and brought up as an offering -upon the altar of the Lord. - -SECOND--MINOCHOUS, OR MEAT OFFERINGS.--This portion treats of the -oblations of oil, flour, and wine, proper for each offering; and of -the two waive loaves, which were to be made of fine flour, such as -were offered up, on the festival of pentecost. - -THIRD--CHOOLIN, OR PROFANE.--This section points out that which is -clean, and that which is unclean; what may and what may not be -lawfully eaten; and the law which prohibits the killing of the dam and -its young, both in one day. It also shows the law prohibiting the -eating of the "sinew which shrank;" and the law forbidding the taking -of the dam with its young. It, moreover, embraces the laws -appertaining to the killing of cattle and fowl for domestic use; and -who may, and who may not, be permitted to kill the animals for food to -be eaten by Israelites. - -FOURTH--BECHOUROUS, OR FIRST BORN.--This section treats of the laws -relating to the first born of both man and cattle; pointing out in -what manner, and at which period, they were to be redeemed, either -with money, or brought up as an offering to the Lord. It speaks also -of the tithes of all manner of cattle. - -FIFTH--EYRACHIN, OR VALUATION, OR ESTIMATION.--This section treats of -the manner in which things devoted to the Almighty are valued, so that -they may be redeemed and applied to ordinary purposes; as also how -the priest shall value a field, devoted or sacrificed to the Lord by -its owner. - -SIXTH--TEMUROH, OR EXCHANGE.--This portion explains how far it may be -lawful to exchange one sacred thing for another; as, whether an animal -which had been consecrated as an offering to be sacrificed to the Lord -might be exchanged. In most cases, where an animal had been -consecrated to the Lord, and then exchanged, both the animal and its -substitute became sacred. - -SEVENTH--KERISUS, OR EXCISIONS.--This section relates to offenses -which, if wantonly committed, were punished by the offender being cut -off from among the people, called _Kohrice_. It points out, at the -same time, what offenders were liable to this punishment. It likewise -explains how those who had offended through accident, had to bring a -sin or trespass offering. - -EIGHTH--MENGELOH, OR TRESPASS.--This portion treats of the nature of -the trespass made by converting such things which have been -consecrated and devoted to holy purposes, to profane or unholy -matters. - -NINTH--TOMEED, OR CONTINUAL OFFERINGS.--Herein are specified the daily -sacrifices, and the description as to how, and in what manner, they -were to be offered upon the altar of the Lord. - -TENTH--MIDDOUS, OR DIMENSIONS.--This book is so called, because it -speaks of the dimensions and proportions of the temple. It describes -the mount on which the temple stood, and the full extent of the outer -court. This was considered requisite to be known; for whoever had -become unclean, from any circumstance whatever, was prohibited from -entering the temple on pain of excision. - -ELEVENTH--KONEEM, OR NESTS.--This section speaks of the birds, such as -pigeons or turtle-doves, which were brought as offerings by the poor, -instead of the more expensive, which they were unable to bring. The -smaller value was equally acceptable to the God of mercy and kindness. - -The sixth general head, or class, is entitled Taharous, or -purifications. It is divided into twelve sections. - -FIRST--KYLEEM, OR VESSELS, UTENSILS.--This book is so called, because -it treats of the pollutions incident to vessels, and how they are to -be purified from such uncleanness. It treats also of the manner in -which garments of every description may be purified, in the event of -their becoming polluted or defiled by uncleanness of any kind. - -SECOND--OHOLOUS, OR TENTS.--This section treats of the manner in which -houses become polluted; the nature of such pollutions; and how far -those who enter such dwellings may thereby become contaminated, and -how they may be purified. - -THIRD--NEGOIM, OR PLAGUES, OR DISEASES.--This book explains all the -laws relative to the plague of leprosy; whether on man or beast, -dwellings or garments. It shows how and in what manner infection took -place; and how the things or persons so afflicted may become -purified. - -FOURTH--POROH, OR HEIFER.--This section speaks of the laws relating to -the red heifer; how the said heifer should be burned to ashes, in -order to make the water for purification; and in what manner all -defilements, contracted by the touch or contact of a dead body, could -be purified by means of the ashes of the red heifer. - -FIFTH--TAHAROUS, OR PURIFICATIONS.--This portion treats of all those -laws pertaining to such defilements which may be contracted otherwise -than by the touch of a dead body; and of the manner purification may, -and can take place. - -SIXTH--MIKVOOUS, OR BATHS.--This section treats of the laws and -regulations for baths to be used for purification by ablutions; of all -persons who may have from any cause whatever become unclean. Herein is -also specified the manner in which the bath should be constructed, and -the quantity of water required for every ablution. - -SEVENTH--NIDDOH, OR SEPARATION.--This portion explains all the laws -relating to the pollutions and purifications of women after -child-birth, and on every occasion of uncleanness. - -EIGHTH--MACHSHEREEN.--This section explains in what manner seed or -fruit became susceptible of defilement or pollution through the -admixture of liquids. - -NINTH--ZOBEEM, OR ISSUES.--This portion treats of the laws relating to -the impurities arising from the issues of the body; and points out how -and when they are deemed unclean; and how and in what manner either -persons or things may become affected by their pollution. - -TENTH--TIBBUL YOUM, OR PURIFICATION OF A DAY.--This portion speaks of -persons who may become unclean, and require ablution to purify them; -which purification cannot be considered complete until the setting of -the sun on the same day when the purification shall take place. - -ELEVENTH--YODOYEEM, OR HANDS.--This section treats of the laws and -regulations for cleansing the hands from any uncleanness; and the -custom and ceremony to be observed in washing the hands on the -different occasions. - -TWELFTH--UKTSEEM, OR STALKS.--This last section is so called, because -it explains how the touching of the stalks of any sort of fruit may -convey pollution to the fruit itself. - - -SYNOPSIS OF THE FOREGOING MISHNA. - - No. 1.--Seder Zeroeem contains 11 sections. - No. 2.--Seder Moed contains 12 sections. - No. 3.--Seder Nosheem contains 7 sections. - No. 4.--Seder Nezekeen contains 10 sections. - No. 5.--Seder Kodosheem contains 11 sections. - No. 6.--Seder Taharous contains 12 sections. - -- - Total 63 sections. - - - - -CHAPTER XIII. - -Of the Gemara, or Completion, which is usually styled Talmud. - - -In the foregoing chapter we described the manner in which the Mishna -was compiled, together with its contents, from its first delivery by -Moses till the time of its being committed to writing by Rabbi Judah -the Prince. We shall now proceed in regular order to explain what the -Talmud is, and how it was composed by the several learned men among -the Jews both in Jerusalem and in Babylon. - -The compilation of the Talmud ranks among the most ancient Hebrew -writings. It consists of two distinct heads--the Mishna and the -Gemara, and both together form the Talmud. - -The Mishna, as already explained, chiefly contains the oral or -traditional laws transmitted down to posterity from the time of Moses -the Lawgiver, to that of Rabbi Judah the Prince or Nassi. - -The Gemara consists of expositions and comments on the Mishna, as also -various other subjects connected with Jewish literature, and more -especially Jewish theology. It contains also treatises on moral -philosophy, ethics, mathematics, astronomy and chronology, and many -other branches of the different sciences known in those days. The -Gemara or expositions on the Mishna was commenced in the days of the -Rabbins, Gamaliel and Simeon, the two sons of Rabbi Judah the Holy, -about the year 3980 of the creation, and was completed and compiled -into one body by Rav Ashi, President, and Raviny, Vice President, who -are considered the actual compilers of the Babylonian Talmud. This -took place about the year 4260. - -The authors of the Talmud in general are styled Amooroim, dictators, -as they dictated the several explications of the Mishna, as discussed -in the different schools, and which are all found in the Talmud. The -comments and expositions are known by the name of Gemara, which -signifies completion, because therein is fully explained all the -traditional doctrines of the Jewish law and its religion. The Mishna -is the text, the Gemara the comment, or glossary, and both together -form the Talmud. - -There are two Talmudim. The first is styled Talmud Yerushalmi, or -Jerusalem Talmud. This was compiled by Rabbi Jochanan in five sedorim -or divisions. This Talmud does not contain the whole of the Mishna. It -was completed about the year 4060. The second Talmud is called Talmud -Bably, or Babylonian Talmud, which was completed about two hundred -years after the other Talmud. The Talmud Yerushalmi is the least -esteemed of the two, and consequently less studied and quoted by the -learned among Israel. It is the Babylonian Talmud which is usually -studied and consulted in all points of jurisprudence, as connected -with all religious affairs, both in, and out, of the synagogue. It is -therefore to be understood, that whenever the Talmud is simply -notified, it means the Babylonian Talmud; as the other Talmud is never -quoted, unless particularly and expressly mentioned. - -The Talmud Bably is arranged in the following order. The Mishna forms -the text, and the Gemara is annexed as the comment or glossary. The -same order is observed as with the Mishna, although it must be -observed that the Gemara appears only on thirty-six sections, whereas -the whole of the Mishna contains sixty-three sections, as explained in -the foregoing chapter. The order of the Talmud is as follows: - - No. 1.--Seder Zeroeem contains 1 section. - No. 2.--Seder Moed contains 11 sections. - No. 3.--Seder Nosheem contains 7 sections. - No. 4.--Seder Nezekeen contains 8 sections. - No. 5.--Seder Kodosheem contains 8 sections. - No. 6.--Seder Taharous contains 1 section. - -- - Total 36 sections. - - - - -CHAPTER XI. - -APPENDIX. - - -Having given a brief description of the Mishna and the Talmud, and -their contents, we now direct the attention of the reader to the -following observations, as a summary to the preceding two chapters. - -The Pentateuch, or Five Books of Moses, is generally understood by the -term "written law," and the Talmud as the oral or traditional law. The -oral law was handed down from Moses to Joshua, from the elders to the -prophets, and from them to the Great Synod, which consisted of one -hundred and twenty of the most learned men of the age, and in like -manner from time to time, until the days of Rabbi Judah, already -mentioned. This great man, seriously contemplating the state of his -nation as regarded their religious affairs, and perceiving that those -who were learned in the law were gradually diminishing in number, -feared that the knowledge of the oral law might ultimately be -forgotten, and with it the essential portion of the law of Moses. In -the true spirit of devotion and piety, this Rabbi collected all the -doctrines and precepts which had been taught orally, down to that -period, and with the assistance of his pious colleagues, committed -them to writing, and arranged them in the order of the Mishna, as -already described. After the Mishna had been written, and presented to -the nation at large, it was received by them with a general and -unanimous consent. It was universally approved, and was held by them -as an authentic document, delivered to Moses by the Almighty, while on -the mount, as an explanation of the written law. The prevailing -opinion among the people then was, that the Mishna had been handed -down by tradition, and they were confirmed in such opinion by the -conviction that the same had been taught to them in their youth in the -various schools and academies which were established for such -purposes. It was then considered expedient by the learned in those -days, that some further explanation should be given, in order to -render the Mishna more intelligible to the general class of readers. - -With this view, some of the most eminent among the Jewish doctors, -taught in the schools the oral law together with the signification -thereof, and in this way they illustrated all the most abstruse and -difficult passages by useful and instructive commentaries. These -illustrations and glossaries increased from time to time, which formed -the Talmud, such as it is at present in the possession of the -Israelites. It abounds with aphorisms and ethics, which were -introduced by the Rabbins and Doctors who composed the Talmud, in the -course of their discussions. It was in this manner, that they -supported the opinions advanced by them on the various subjects upon -which they treated. These subjects were frequently illustrated by -moral tales and allegories, such being the tutelar system prevalent -among most of the oriental nations in those days. - -In the said Talmud the Rabbins taught also the various arts and -sciences, such as known in those times, although it may be conceded -that they may not have reached to such perfection as in the present -enlightened age; nevertheless the principle was known by the -Israelites of old, and practically applied by them as far as necessity -demanded. It is well known that astronomy, geometry, architecture, -physics, natural philosophy, as well as many of the other sciences, -were in high cultivation both before and after the Babylonian -captivity. - -The building of the tabernacle in the wilderness--the beautiful temple -of Solomon,--the superb edifice erected by Herod the Great, may -certainly be advanced as specimens of the science of architecture, in -which must naturally be included that of geometry. It cannot be denied -that the Jews were also famous in hydraulics, aqueducts, etc., -military tactics and war implements, engineering, agriculture, etc. - -That astronomy was successfully cultivated by the Israelites of old, -is proved by the perpetual chronological calendar which was formed and -brought to perfection in the days of the Talmudical doctors. This -calendar is composed both of the lunar and solar revolutions. Though -it may not be strictly the province of this chapter to treat upon this -subject, the reader will excuse the digression, in order to introduce -a short extract of this calculation to show the basis upon which the -same is founded, and prove that a knowledge of astronomy existed in -those days, by the teachers of the Talmud. According to the Mosaic -Law, the Israelites are directed to calculate the year and compute -their holy days according to the lunar year. Twelve lunar, _synodical -revolutions_, _i.e._ 29 days, 12 hours, 44 minutes and 3 seconds, -compose one simple year. Thus we make sometimes 353, 354, 355 days, -allowing for fractions. Yet the _Epactem_ of 10 days, 21 hours, 11 -minutes and 20 seconds, in which the solar year exceeds the lunar, -might be the cause, that the holy days would be removed from their -respective seasons,--which would be the case, when calculating by the -lunar only. So that in a period of seventeen years the feast of -Passover would be in the autumn instead of the spring, and the feast -of tabernacle in spring instead of the autumn. On this account it was -that the Jewish chronologists took care to remedy this defect, by -forming alternately, sometimes to compose the year of thirteen lunar -months, as 383, 384, 385 days, for which reason they adopted a period -of 19 years, in which they formed seven complete years,--as the 3, 6, -8, 11, 14, 17, 19, complete of thirteen lunar months, and the interval -twelve years, _simple_, of twelve lunar months only; and in this -periodical calculation of 19 years, according to the above rotation -of twelve _simple_ and seven _complete_ years, the _lunar_ and _solar_ -years then agree, without any variation whatever.[A] Hence it is that -the Jewish calculation is very exactly and astronomically contrived, -for it has never failed since its first introduction, now nearly -fifteen centuries. This is a sufficient proof that the science of -astronomy was known to the ancient Israelites. - -We have already stated, that the Talmud contains many allegories, -aphorisms, ethics, etc., which, it must be observed, are not to be -interpreted in their literal sense, but as being intended to convey -some moral and instructive lesson,--such being the system peculiar to -oriental nations. This system not having been clearly understood by -many of the Jews and Gentiles in both ancient and modern times, has -led to the belief that the whole of the Talmud, as it now exists, is -of divine origin. Now in justice to the authors of the Talmud, it must -be stated, that they never intended to convey any such idea; their -object was simply to render their discussions and dissertations -intelligible to their coreligionists of those days, and that it should -be carefully handed down to posterity. With this view it was, that the -compilers of the Talmud left the work in its original and genuine -state, with all the arguments and disputations as given by the authors -in the various ages, so that they might not be charged with having -interpolated it with ideas of their own, foreign to the views and -intentions of the original authors of the work. This is sufficient to -show that the _whole_ of the Talmud never was considered by the -learned, as having a divine origin; but _those_ portions of the -Mishna, illustrative of the written law, as already explained, were -received as divine, having been successively transmitted by oral -tradition, from Moses to Rabbi Judah, the Prince, and by him placed -before the world and handed down unalloyed to succeeding generations. -In coming ages, the learned among Israel, desirous that the study of -the Talmud should not be entirely lost, have added comments and -glossaries, in order to render the work as easy as possible to the -comprehension of the student. The Talmud contains, not, as has been -said, the narrow-minded sentiments of bigots, but the devout and -conscientious discussions of men deeply impressed with the love of -divine providence, and anxious to inculcate that love in others by -precept and observation. - -It was wisely remarked by the celebrated Luzzato, "that the ancient -Rabbies were the incorrupt reporters of the ceremonials and rites of -the Jews, and _no innovators!_ that they did not attempt to grasp a -subject they could not comprehend, nor seek to hide by sophistical -arguments, eloquently clothed, a truth that was apparent." _No!_ for, -says the Venetian sage, they spoke of things to the study of which -their whole lives had been devoted, and their piety gave weight to -their opinions. - -We are aware, however, that we are open to severe criticisms; but we -trust that our remarks may neither shock the ear of the more -enlightened portion of the Jewish nation, nor incur the displeasure of -those, who still believe it to be a crime to urge a word respecting -this time honored production. Much has been said on this subject. -Whilst some have labored incessantly to enforce the divinity of the -Talmud--others again, either from prejudice or other unholy motives, -have set at nought the entire composition, and condemned it as useless -in the present age. How far the latter may be justified in the -promulgation of such sentiments, may be easily ascertained by a glance -at Judaism at the present, in view of the strife and contention -between the Orthodox and the Reform, with but little benefit to -Judaism in general. The reader will look "on this picture and on that" -and decide for himself. - -We might quote many authorities of high standing among the Jewish -literati, such as existed formerly in the schools of Jamnia, Tiberias, -Surah, Pombeditha, etc.; and in subsequent ages, those unrivalled -Luminaries that appeared in Spain and France, Germany and Poland, who -have recommended the study of the Talmud as a guide to the perfect -understanding of the holy writings. On the present occasion we prefer -citing that which has been said of its merits by other divines, -differing from the Jew in faith. - -A celebrated Christian divine of the Catholic church who flourished in -the fourth century, Aurelio Augustino, in a work called "The City of -God," makes the following remarks: - -"For, indeed, that nation, that people, that state, that republic, the -Israelites, to whom was given the eloquence of God, in no way -confounded the pseudo-prophets with their true prophets. But by a -unanimous consent, and differing in nothing among themselves, they -recognized the latter as the depositaries of the sacred writings, and -considered them the authors. These true prophets were philosophers, -that is, lovers of wisdom: being themselves wise men, they were -theologians, prophets, and teachers of probity and piety. Whoever -therefore lives and grows wise according to their doctrines, lives and -grows wise not according to the doctrines of men, but according to the -_doctrines of God_, who spoke through them." - -"He further states, that as the love of virtue, with which these -philosophers were deeply imbued, is the foundation of true belief, and -the basis of all religion, so their works, coming from so pure, so -enlightened, and so pious a source, are entitled to be received, not -only by Jews, but by men of all creeds, as guides to the true -knowledge of God and to that state of spiritual bliss, which it should -be our sole aim in this life to attain," for which reason, in his -first book, "_De Arcanis Catholicæ Veritatis_," he strongly urged the -propriety of having the Talmud translated into Latin, that it might be -studied in the schools of Italy. - -Peter Galatino, a learned Franciscan monk, who flourished in the early -part of the sixteenth century, was known to be a great persecutor of -the Jews. Yet in speaking of the sacred writings and Jewish -literature in general, he expressed himself nearly in the following -terms: That he regarded the Talmud as a divine work, and that he -considered every part of it as perfect, and adorned with excellent -moral instruction, adapted both for the guidance of our active and -contemplative life, and entitled on account of its inspired authors, -to be regarded as a work of extreme piety and goodness. - -The above quotations are worthy of consideration. Let those Jews then, -who would attempt to cast a slur upon the Talmud, look for one moment -at these remarks, and pause while reflecting, that they were made by -Catholics, ere they proceed in their attacks upon a work which could -command such expressions from those whose religion was so widely -different, but whose reason could not refuse to yield to the cogent -proofs the divine book in itself contained. - -FOOTNOTES: - -[A] See the end of the book for an explanation of the Jewish months and -years. - - - - -OF THE JEWISH MONTHS AND YEARS. - - -Time is the duration of things; it is divided into years, months, -weeks, days, hours, minutes, and seconds. A year is the space of -twelve months, which is the time the sun takes in passing through the -twelve signs of the Zodiac. The Zodiac is a circle showing the earth's -yearly path through the heavens. On this circle are marked the twelve -signs, which are numbers of stars, reduced by the fancy of men into -the form of animals, and from these forms they take their name. A -month is the time the moon occupies in going round the earth. There -are two kinds of months, Lunar and Solar. Lunar months are calculated -by the moon; solar months are reckoned by the sun. The Hebrews make -use of lunar months which consist alternately of twenty-nine and -thirty days. The sacred volume directs them to make their computations -by lunar months. The plan adopted by them at this day is that which -was so admirably arranged by the celebrated and learned Rabbi Hillel, -the Prince. The difference between the solar and the lunar months -would occasion, in a period of seventeen years, the passover to occur -in the autumn month called Tishree, instead of Neson, the spring -month; and thus the feast of tabernacles would be in Neson instead of -Tishree. To avoid such imperfections in their calculations, the -Rabbins have arranged that every third year shall consist of thirteen -lunar months instead of twelve. This additional month is called an -intercalary month, and the year in which it occurs is called leap -year. By this arrangement it will be found that, in the course of -nineteen years, there are seven leap years, as follow: - -The third, sixth, eighth, eleventh, fourteenth, seventeenth, and -nineteenth. The moon was more regarded by the Jews than the sun, -because by the new moon all their festivals and fasts were regulated. -The new moon was always the beginning of the month. Persons were -appointed to watch its first appearance and represent the same to the -Sanhedrin, who immediately made it known to the whole of the nation. -The new moon was celebrated by the sound of trumpets, and an extra -sacrifice was offered in the holy temple. - -The ancient Jews had originally no particular names for their months. -It is found occasionally in the Bible that names were given to some of -the months. These names were made use of as descriptive of the season -in which such month occurred; as we find by Moses the legislator, who -called the name of the first month Abib, it being the spring time of -the year. The present names of the Hebrew months are Chaldaic, and are -said to have first been made use of by the nation during the -captivity of Babylon. History informs us that these names were used -both by the Chaldeans and the Persians. The Jews always reckon their -day from evening to evening, because, in the account of the creation -of the world the evening is mentioned before the morning; and thus it -is that the Sabbaths, festivals and fasts commence from the previous -evening. They have no particular names in Hebrew for the days of the -week; they are called first, second, third, fourth, fifth, sixth, and -the seventh is called _Sabbath_. - -The term week owes its derivation to the Hebrew word _Shovuang_, which -signifies seventh, on which day God rested from his labors. In former -times the Jews had three sorts of weeks: - -First--Weeks of Days, which were reckoned from Sabbath to Sabbath. -Second--Weeks of Years, which were reckoned from one sabbatical year -to another. The sabbatical year happened every seventh year. This year -was called _Shemittah_, or year of release. Third--Weeks of seven -times seven years, or forty-nine years, and the fiftieth year was -called the year of _Youvile_, or Jubilee. The Jubilee was celebrated -on the day of atonement, and was proclaimed by the sounding of rams' -horns and seven trumpets. The Jubilee allowed the same privileges as -the sabbatical year. On both these occasions the ground was not -cultivated, but suffered to lie at rest, in order to recruit its -fruitful powers. All Hebrew slaves were set at liberty, and all lands -or houses, that may have been sold or pledged, returned to the -original owners. - -It is thus plainly shown that the sabbatical year was evidently -appointed to inculcate humanity, fellow-feeling, and brotherly love. -At these periods the sovereignty of the Almighty was publicly -acknowledged by the restoration of all property to its original and -proper owner! Brotherly love was exercised by setting at liberty all -bondsmen: thus showing that all men are equal in the eyes of the the -Lord; and humanity was promoted by the care which was taken of the -poor and the stranger. - - - - -PRAYER IN BEHALF OF THE UNITED STATES OF AMERICA. - - -The following prayer is read in the Synagogue in Lodge street, -Cincinnati, on Sabbaths and festivals, the same having been composed -by the Rev. H. A. Henry, Minister of the said Synagogue, at the request -of the Board of Trustees of the congregation, as a substitute for the -Hebrew prayer formerly used by them, in accordance with the custom and -practice of the various European congregations. - - -PRAYER. - -Almighty God and Supreme Governor of the Universe. Thou who art -enthroned on high, and condescendest to look down, on earth, O! bless -and prosper in thine abundant goodness, this _happy_ country--this land -of _freedom_--which thou hast destined to be our resting-place--_the -United States of America_. Grant, O Lord, that virtue, truth, charity -and mercy may flourish in these States. O! bless the inhabitants of -this land! Grant that nought but peace and happiness may surround them -both at home and abroad. Deliver them from all dangers and -misfortunes! Endue them with the spirit of love and affection for each -other, that they may live as brethren, as the children of the Universal -Father of all mankind for ever and ever. - -Pour forth, O Lord, thy blessings toward their excellencies the -President and the Vice-President of the United States. May they be -favored with health and vigor, and may all their efforts for the -well-doing of the people prove prosperous. May righteousness and -justice flourish in their days. O! banish all errors from their minds, -and fashion their hearts according to thy infinite and gracious -providence. - -O! shed thy grace, O God, upon the Governor of this State, and the -Mayor and Common Council of this City. Teach them to judge the people -truly. Instruct them in the path they should tread, that their -administration may prove wise, steady and prosperous. - -Send forth thy salvation, O Lord, into this City, and unto all its -inhabitants. O! spread over them thy pavillion of peace, and remove -from them all sorrows--all troubles--protect them and shield them from -all harm. Incline their hearts unto wisdom and piety, that they may -serve thee in holiness of life and purity of soul. - -And we, thy chosen people, Israel! O! satisfy us with thy goodness! -Let us also rejoice in thy salvation! Guide us, O Lord, by thy -unerring Providence, that we may find grace in thy sight, and favor in -the eyes of the world. O may our daily supplications ascend thy throne -of Grace, that we may live in peace with all mankind, and seek the -welfare of the land where thou in thy mercy hast directed our course. -In their days, and in our days, may Judah be saved, Israel dwell in -comfort, and the Redeemer come unto Zion! O! may such be thy Divine -Will, and let us say--Amen. - - - - - * * * * * - - - - - +-----------------------------------------------------------+ - | Typographical errors corrected in text: | - | | - | Page 91: seige replaced with siege | - | Page 99: recived replaced with received | - | Page 128: seige replaced with siege | - | Page 129: CHAPER replaced with CHAPTER | - | Page 144: learing replaced with learning | - | Page 161: ceromony replaced with ceremony | - | Page 177: succeding replaced with succeeding | - | | - +-----------------------------------------------------------+ - - - -***END OF THE PROJECT GUTENBERG EBOOK SYNOPSIS OF JEWISH HISTORY*** - - -******* This file should be named 40671-8.txt or 40671-8.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/4/0/6/7/40671 - - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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