History of the Jews, Vol. 3 (of 6). Graetz Heinrich

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СКАЧАТЬ in other words, at the Bible and the Talmud, it quotes alleged divine instructions. As there is no nonsense, however apparent, which cannot find adherents when earnestly and impressively enunciated, this doctrine of mystery, which was based upon a grossly material conception of God, found many followers. Its adepts called themselves "Men of Faith." They boasted of possessing the means of obtaining a view of the divine household. By virtue of certain incantations, invocations of the names of God and the angels, and the recitation of certain prayer-like chants, combined with fasting and an ascetic mode of living, they pretended to be able to perform supernatural deeds. For this purpose they made use of amulets and cameos (Kameoth), and wrote upon them the names of God or the angels with certain signs. Miracle-working was a trifle to these mystics. They asserted that every pious man had the power of performing miracles, if he only employed the proper means. To this end they wrote a number of works on the theory and practice of the esoteric doctrine; for the most part they contained downright nonsense, but here and there they rose to poetry. But this mystical literature only gave hints; the adepts would surrender the real key to a knowledge of the divine secrets and to the power of performing miracles only to certain persons, in whose hand and forehead they pretended to discover lines that proved them to be worthy of this favor.

      This mystical doctrine flourished chiefly in Palestine, where the real study of the Talmud was languishing; little by little it made its way into Babylonia. This became apparent on the occasion of the election of a principal of the Pumbeditha academy (814). The best claim to this office was that advanced by a certain Mar-Aaron (ben Samuel), by reason of his erudition and on account of his having acted up till then as chief judge. Nevertheless, preference was given to the claim of a rival, the aged Joseph bar Abba, who was far inferior to him in learning; the reason of this preference being that the latter was an adept in mysticism, and was believed to be favored with the intimacy of the prophet Elijah. One day when this same Joseph bar Abba was presiding at a public meeting, he exclaimed with rapture, "Make room for the old man who is just coming in." The eyes of all present were immediately turned to the entrance, and those to the right of the principal respectfully stepped aside. They saw no one enter, however, and were therefore all the more positively convinced that the prophet Elijah had entered invisible, had seated himself on the right of his friend Joseph, and had been present during the whole of his discourse. After that time no one dared occupy the place at the side of the principal of the Pumbeditha academy, for it had been honored and hallowed by Elijah, and it became the custom to leave it vacant.

      Joseph's successor, Mar-Abraham ben Sherira (816–828), was likewise a mystic. It was said that he could foresee the future from the rustling of palm leaves on a calm day.

      More liberal views, and even Karaism, found a way into the halls of learning, just as mysticism had done before. Through these opposed views quarrels naturally arose, which came to light when the office of Exilarch was to be filled. In the year 825 there was to be the election of a new Prince of the Exile. For this office there were two candidates, David ben Judah and Daniel. The latter was inclined to Karaism, and perhaps just on this account found in southern Babylonia many supporters who gave him their votes. The Babylonians in the north, who belonged to Pumbeditha (Anbar), decided in favor of David, as he doubtless belonged to the orthodox party. The quarrel was carried on with much virulence. The mystic Abraham ben Sherira was deposed in consequence, and Joseph ben Chiya appointed in his place. It is not known by which party this was brought about. But Abraham had followers in Pumbeditha, who gave him their support, and refused allegiance to the rival Gaon. The quarrel could not be decided by their own authorities, and both parties appealed to the Caliph Almamun to confirm the Exilarch of their choice. Almamun, however, at that time was engaged in a dispute about the Eastern Church. He had been called upon to decide between two claimants for the Chaldæo-Christian Patriarchate, and wanted to rid himself of such litigation. He therefore declined to interfere in the internal affairs of the Jews and Christians, and decreed that in future each party should be empowered to elect its own religious chief. If ten Jews wished to elect an Exilarch, ten Christians an Archbishop, or ten Fire-worshipers a Chief Priest, they had the power to do so. This decree was unsatisfactory to both parties, inasmuch as it left the quarrel undecided; it is not certain how it ended. So much, however, is known: David ben Judah asserted his authority, and filled the post for about ten years (till 840).

      In the school of Sora also quarrels broke out (827). The quarrel between the chiefs lasted for a long time in the school of Pumbeditha. Eventually a compromise was effected. There were to be two Gaons holding office together, who should share equally the title and the revenue. Abraham, however, was to have the privilege of delivering the address at the general assemblies.

      One day both heads of the school at Pumbeditha met in Bagdad at an installation ceremony, at which it was customary to give an address. The capital of the Caliphate had at this time a numerous Jewish community and several synagogues. Bagdad, which was nearer to Pumbeditha than to Sora, belonged to the district of the School of Pumbeditha. Its president was there given the preference to him of Sora.

      When the lecture was to begin, and it was proclaimed aloud, "Hear what the heads of the schools are about to say," those present burst into tears on account of the disunion in their midst. The tears of the multitude had so mighty an effect upon Joseph ben Chiya that he arose, and publicly tendered his resignation in favor of his opponent.

      He received an insulting blessing as the reward of his noble resolve. "May God give you a share in the world to come," said his opponent, who now assumed his position. It was only after Abraham's death (828), that the noble Joseph was re-installed as Gaon of Pumbeditha (828–833).

      All disputes had ceased in the school of Sora, but they soon broke out again, and created such confusion, that Sora was without a Gaon for two years (837–839). We are in the dark as to the true reason of all this discord, but it is probable that the rise of Karaism had something to do with it. However much the Rabbanites hated the Karaite sect, and though they declared it heretical, and kept away from it, yet they adopted several of its teachings, and imitated it in others.

      But if Anan's sect had sown the seeds of dissension amongst the followers of the more ancient sect, it was itself not by any means free therefrom. The principal dogma of Karaism was unlimited freedom in exegesis, and the regulation of religion according to the result of honest inquiry. The result was that every Karaite constructed his Judaism according to his own interpretation of the text. Religious practice was regulated according to the clever or silly ideas of the expositor. Moreover, exegesis was yet in its infancy. The knowledge of the Hebrew language, the basis of a healthy, rational exegesis, was still scanty, and arbitrariness had every opportunity of asserting itself. Every one believed himself to be in possession of the truth, and when he did not condemn them, pitied those who did not share his views. We have a sad picture of the condition of Karaism scarcely a century after Anan's death. New sects, too, arose from it, the founders of which had strange ideas about some customs of Judaism. Musa (or Mesvi) and Ishmael, from the town of Akbara (seven miles east of Bagdad), are said to have held peculiar views about the observance of the Sabbath. What these views were we do not now know, but they approached the doctrines of the Samaritans. The two Akbarites further declared that the Pentateuchal prohibition against eating certain parts of the fat of an animal only referred to the sacrifices, and that it was permissible to use them otherwise. Musa and Ishmael found followers who lived according to their doctrines. These formed a sect within Karaism, and called themselves Akbarites.

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