History of the Jews (Vol. 1-6). Graetz Heinrich

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СКАЧАТЬ with cordial affection. Those Israelites who had dwelt in the capital of Nineveh had, without doubt, left that doomed city at the destruction of the Assyrian empire, and had fled to Babylonia, the neighbouring kingdom. Thus the words of the prophets were again fulfilled, "Israel and Judah shall dwell together in brotherly love."

      Those who were able to read eagerly studied the rescued manuscripts, and anxiously sought instruction and consolation in their pages. The prophecies and words of Jeremiah were especially studied, their pathetic and elegiac tone being peculiarly adapted to men living in exile. Jeremiah's writings, which had probably been brought by Baruch from Egypt, became a popular book. The effect which the living words, fresh from the prophet's own lips, had failed to produce was accomplished by the written letter. The spirit of the prophets passed into the souls of their readers, filled them with hopes and ideals, and prepared them for a change of mind.

      In order to make the conversion a lasting one, the spiritual leaders of the people chose a new method of instruction. One of them, probably Baruch, wrote (about 555) a comprehensive historical work for his readers, relating the events from the creation of the world and the commencement of Israel as a nation down to the time when Jehoiachin was released from his prison, and loaded with marks of the royal favour. This collection embraced the Torah (Law), the Book of Joshua, the histories of the Judges, of Samuel, Saul and David. To these Baruch added his own redaction of the history of the Kings from Solomon to Jehoiachin, whose downfall he himself had witnessed. He gave his own colouring to these events, in order to demonstrate that the decline of the kingdom, from the death of Solomon, was owing to the apostasy of the king and the people.

      The historical work that Baruch compiled has no equal. It is simple, yet rich in matter and instructive, unaffected yet artistic; but above all things it is vivid and impressive. It was the second national work of the Babylonian exiles, and they not only read it with interest, but took it to heart, and listened to its lessons. Levitical scribes applied themselves to copying it. This literature gave a new heart to the people, and breathed a new spirit into them. What Ezekiel had commenced, Jeremiah's disciple, Baruch, continued.

      Influenced by the study of these writings, the exiles began to devote themselves to self-examination. This was followed by contrition for their constant disobedience and idolatry. Those who were moved to penitence by the consciousness of their great sins longed to wash away the bitter past in tears of repentance. They acknowledged that all the misfortunes that had befallen them were well deserved, for just as "the Lord of Hosts had purposed to do unto them according to their ways and according to their doings, so had He dealt with them." Many atoned sincerely; four days in the year were set apart, at first by a few, and later on by a large number of exiles, as days of mourning. These occasions were the anniversaries of Nebuchadnezzar's siege of Jerusalem in the tenth month, of the conquest of Jerusalem in the fourth month, of the destruction of Jerusalem in the fifth month, and of Gedaliah's assassination in the seventh month. At these times it became customary for the people to fast and lament, wear garments of mourning, sit in ashes and bow their heads in deep contrition. These days of mourning heralded the people's awakening; they were signs of repentance, and the first institution of national anniversaries after the captivity. This keen feeling of remorse gave birth to a new kind of psalm, which we may call the Penitential Psalm. Those who had forsaken their evil ways in turn converted others; former sinners showed other evil-doers the way to God. The number of the faithful, "those who were eager for God's word," those "who sought after God," thus gradually increased. Naturally, the Patient Sufferers (Anavim) formed the nucleus of this new party. They mourned the destruction of Jerusalem and its former glory; they were "contrite in heart," and "meek in spirit." They bore outward signs of mourning, and called themselves "the mourners of Zion." With them were associated members of noble families, who held some office or dignity at the Babylonian court. All their thoughts dwelt upon Jerusalem. They loved the stones of the Holy City, and longed to see its very ruins, lying in the dust. (Psalm cxx. 14–15.) The Levite, who, in the name of his companions in captivity, described so poetically this faithful remembrance of Jerusalem, gave utterance, in the 137th Psalm, to the sentiments of "the mourners of Zion."

      While praying for deliverance or confessing their sins, the mourners turned their faces towards Jerusalem, as if the place where the Temple had once stood were still holy, and as if only thence a merciful answer to their supplications were to be expected. As those "eager for God's word" would not offer up sacrifices in a strange land, they accustomed themselves to look upon prayer as a substitute for sacrifice. Three times a day, a number of persons forming a congregation met for this purpose. The House of Prayer took the place of the Temple. It was probably the penitential psalms and the psalms of mourning that were sung in these houses of prayer, and were composed for them.

      The enthusiasm for Jerusalem, for the deliverance from captivity, and for the Law, was fanned to a brighter flame by the astounding fact that some of the heathen population accepted the doctrines of the exiles, and entered into their covenant. Only the enthusiasm of the exiles could have effected this wonderful phenomenon. Zeal of a self-sacrificing, self-forgetting nature is a magic power which kindles enthusiasm. It was comparatively easy, by contrasting the Judæan doctrine of one sublime, spiritual God with the childish image-worship of the Chaldæans, to make the latter appear ridiculous. The Judæan, fully conscious of the majesty of his God, could ill restrain his derision, or withhold a smile of contempt at the sight of a Babylonian workman carving an image out of wood, praying to it for help in adversity, and then kindling with the rest of the material a fire, at which he warmed himself, or over which he baked his bread and cooked his meat. In this way many who heard of the great name of the God of Israel forsook their own false belief, and associated themselves with a people that professed a totally different religion. These newly-won proselytes, after their conversion, kept the Sabbath, obeyed the statutes, and even submitted to the rite of circumcision. This, the first achievement of the exiles during the Captivity, exercised a reflex influence upon the Judæans. They began to love their God and their Law with far greater fervour, as soon as they discovered that heathens had been won to their side. This regeneration was effected before two decades had elapsed since the death of the prophets Jeremiah and Ezekiel.

      The now accessible literature, the Torah and the Prophets, was a rejuvenating fountain, refreshing the spirit and softening the heart. However, this new spirit, by which the nation was inspired, had to be tried and tested, and the hour of probation was at hand.

      Some of the most distinguished families amongst the Judæans adhered to their old abominations, and in addition adopted many of the errors of their heathen neighbours. The giant capital Babylon and the vast Chaldæan empire exercised a magical charm over those "who stood highest" among the exiles, tempting them into imitating the Chaldæan customs, opening a wide horizon before them, and giving them the opportunity of developing their talents. The products of the soil and the artistic fabrics of Babylonia, which were eagerly sought after and largely exported, formed the staples of a flourishing commerce. Thus the former merchants of Judah were able, not only to continue their calling, but to follow it more actively. They undertook frequent journeys for the purpose of buying and selling, and began to accumulate great riches. In a luxurious country wealth produces luxury. The rich Judæans imitated the effeminate life of the Babylonians, and even began to profess their idolatrous beliefs. To ensure the success of their commercial undertakings, they prepared a table with food for the god of Good Fortune (Gad), and filled the pitcher of wine for the goddess of Fate (Meni). So completely did the wealthy exiles identify themselves with the Babylonians, that they entirely forgot Judah and Jerusalem, which until lately had been the goal of their desires. They could not bear to think of their return; they wished to be Babylonians, and looked with contempt upon the fanatical lovers of their own land. The two rival parties, which hated each other, were represented, on the one hand, by men of zeal and piety, and on the other, by men of worldliness and self-indulgence. The earnest-minded Judæans, who were full of fervour for their cause, attempted to influence their brethren, whose religious views and conduct were so widely opposed to their own. To this effort we are indebted for a new poetical literature which almost excelled the old. The last twenty years of the Captivity were more productive even than the times of Hezekiah. The men of genius, disciples of Jeremiah and Ezekiel, СКАЧАТЬ