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

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СКАЧАТЬ for this loss of chastity and morality. Even earnest men, under Greek influence, began to cast doubts upon their old traditional belief. They questioned whether the teachings of Judaism were correct and true throughout, whether God really demanded from man the denial of all self-gratification, and whether the Deity in any way concerned itself about the great universe and the small world of mankind.

      The teachings of Epicurus, inculcating the impotence of the gods, and recommending self-indulgence to man, were well received by the degenerate Græco-Macedonians, and particularly by the upper circles of the Alexandrians. It was from that city that the poison spread to Judæa. In Jerusalem also doubters arose, who disregarded the teachings of Judaism. These doubts might have led to increased mental activity, had not discord been added to the corruption of manners. Feelings of jealousy sprang up between the seven sons of Joseph by his first marriage, and the youngest, Hyrcanus, the son of his second wife. The latter was distinguished in youth by his quick intellect, his ability, and his craftiness, characteristics that endeared him to his father. In the year 210, a son was born to the king Philopator. The different representatives of the cities of Cœlesyria were anxious to express, by presents and congratulations, their devotion to the Egyptian king. Joseph felt that he ought not to absent himself upon such an occasion. But his growing infirmities not allowing him to undertake such a journey, he asked one of his sons to represent him. Hyrcanus was the only one who felt equal to the task, and his brothers unanimously requested their father to accept his services. At the same time they suggested to their friends in Alexandria to put him out of the way. But Joseph's young son instantly gained favour at court. His extravagant gifts upon the great day of public congratulation—one hundred handsome slaves to the king, and one hundred beautiful female slaves to the queen, in the hands of each a gift of a talent—threw the presents of all others into the shade. His ready wit and adroit tongue soon made him a favoured guest at Philopator's table. He returned to Jerusalem filled with pride. But his perfidious brothers were lying in wait for him on the road, and determined to accomplish what the Alexandrians had failed to do. Hyrcanus and his companions defended themselves, and in the combat which ensued killed two of his brothers. His father received him sternly on account of his extravagance in Egypt, being perhaps also jealous of his extraordinary popularity. Hyrcanus dared not remain in Jerusalem, and probably returned to Alexandria.

      Thus far, this discord was confined only to the family of Joseph, and seemed not to affect the people at large or the inhabitants of Jerusalem. No one could have imagined that the violent dissensions among the members of that house, and its Greek proclivities, would end by bringing misery upon the whole nation. The present seemed bright and sunny; prosperity was widespread in the land, and offered the means for beautifying life. The neighbouring peoples acknowledged the supremacy of the Judæan governor, and none ventured to attack the nation, or to treat it with contempt. Judæa had not known so peaceful a state of things since the age of Nehemiah.

      It was, therefore, not unnatural that a poem in the form of a love song should have appeared at that time, shedding a rosy flush over the age, and reflecting happy and joyous days.

      A cloudless sky, green meadows, fragrant flowers, and, above all things, careless light-heartedness are mirrored in it, as though there were no more serious occupation in life than to wander over hills of myrrh, to repose among lilies, to whisper words of love, and to revel in the ecstasy of the moment. In this period of calm which preceded the storm, the "Song of Songs" (Shir-ha-shirim) was written. It was the offspring of untroubled, joyous days. In it the Hebrew language proved its capability of expressing tenderness and depth of sentiment, exquisite dialogue and picturesque poetry of nature. The author of this poem had seen the life of Greece, had felt the charm of its literature, and learned the cunning of its art. But beneath the veil of poetry he reprovingly pointed out the evils of the time.

      In contrast to the impure and unchaste love of the Greek world, our poet's ideal is a shepherdess, Shulamit, the beautiful daughter of Aminadab. She bears in her heart a deep, ardent, unquenchable love for a shepherd who pastures his flock among the lilies, and with and through this love, she remains pure and innocent. Her beauty is enhanced by her grace of movement, by her soft voice and gentle speech. As her eyes are like the dove's, so is her heart full of dove-like innocence. In the flowery language of the most exquisite poetry, the author of the Song of Songs denounces the debauchery of the times, the lewdness of the public dancers and singers, the voluptuousness of town life, and the enervating effects of riotous living.

      Joseph, the grandson of Simon the Just, died in the year 208, leaving his family torn by dissension. His office was to be transferred to one of his sons; but Hyrcanus, the youngest, being the only one known at the Egyptian court, and a favourite of the king, the preference was no doubt given to him. This fired the hatred of his brothers. They assumed a hostile position towards him upon his arrival in Jerusalem, and as Hyrcanus had a large number of followers, civil war seemed imminent. The action of the high-priest, Simon II., who sided with the elder brothers, turned the scale, and Hyrcanus was again compelled to flee the city. If he intended pleading his cause in Alexandria, as he probably did, he was disappointed, for he could obtain no hearing at the Egyptian court, as his patron Philopator had just died (206), and Egypt was a prey to disorder.

      Two ambitious kings, tempted by the weakness of the house of Ptolemy, seized upon Egypt and her provinces, and divided them. These were Antiochus the Great, of Syria, and Philip of Macedon.

      Joseph's elder sons, or, as they were generally called, the Tobiades, out of hatred to their younger brother, Hyrcanus, determined to side with Antiochus against Egypt. They raised a Seleucidæan party. They are described as scoffers and reprobates, and, as matters went on, they showed themselves to be unprincipled men, who sacrificed their country's weal to their thirst for revenge and the gratification of their lusts. They opened the gates of Jerusalem to the Syrian king, and did homage to him. The adherents of the Ptolemies and of Hyrcanus yielded or were crushed.

      Thus Judæa came under the rule of the Seleucidæan kings (203–202). But an Ætolian commander of hired troops, Scopas, undertook to oppose the Syrian conqueror. He soon overran the Jordanic and trans-Jordanic territories, causing terror amongst the Tobiades and their followers. Desperately but in vain they struggled against their impending doom. Scopas took Jerusalem by storm, laid waste the city and the Temple, and put to the sword those who were pointed out as hostile to him. Numbers sought safety in flight.

      In order to secure the allegiance of the conquered people, Scopas left a contingent in the fortress of Baris or Acra. But the re-conquest of Judæa and Cœlesyria for the son of Ptolemy, the child Epiphanes, was not to be lasting. The Syrians now re-appeared on the scene. In the beautiful valley at the foot of Mount Hermon, near the mountain city of Panion, at the source of the Jordan, a terrible battle was fought, in which Scopas and his troops were entirely routed. Judæa once again became a prey to the horrors of war and internal dissensions; she resembled a storm-tossed ship, flung violently from side to side. Both parties inflicted unsparing blows on her.

      Antiochus succeeded in re-conquering the greater part of the land, and then marched upon Jerusalem. The people, headed by the Synhedrin and the priests, came out to meet him, bringing provisions for his troops and elephants. But the Ætolian contingent still held the fortress of Acra. Antiochus or one of his commanders, with the help of the Judæans, undertook the siege of the fortress. The Seleucidæan king, it appears, greatly valued the friendship of the Judæans, for he gave orders to rebuild their ruined city and repair their Temple. They were treated with much consideration, and were allowed to govern themselves according to their own laws. None but Judæans had the right of entering the Temple; no impurities were suffered to pollute it, and no unclean animals were to be bred in Jerusalem.

      Antiochus remained in undisputed possession of Cœlesyria, and therefore also of Judæa. But he cast a greedy eye upon Egypt and her neighbouring provinces, of whose conquest, since they were under the rule of a boy-king, he felt assured. But the Romans, free for action since the downfall of Carthage, formed a stumbling-block to his progress. Compelled to abandon his plans on Egypt, Antiochus conceived the idea of making war upon the СКАЧАТЬ