History of the Jews (Vol. 1-6). Graetz Heinrich
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Название: History of the Jews (Vol. 1-6)
Автор: Graetz Heinrich
Издательство: Bookwire
Жанр: Документальная литература
isbn: 4064066383954
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Meanwhile Maccabæus had arranged his division in perfect order, and encouraged them to fight for their country, their Law, and their Sanctuary. His younger brother hurriedly read to them a few encouraging verses out of the Law, and gave the warriors the watchword "God's help!" The Judæan army was greater in number than the single division of Syrian troops, and fought with great enthusiasm. Thus the enemy was beaten, and put to flight. Judas forbade his soldiers to seize any booty, as they still had to fight the other division of the enemy's army, which was returning from the mountains. These troops shortly made their appearance, and the Judæans stood ready to resume the battle; but it did not take place, for as soon as the Syrians saw the smoke rising from their camp, they turned and fled southwards into the land of the Philistines. "There was a great rescue on that day." The victory of Emmaus (166), gained by clever strategy and resolute valour, was of vast importance. It crippled the enemy, and inspired the Judæans with confidence in their own power. Neither the cavalry nor the foot-soldiers, with their helmets and shields, alarmed them any longer, and the arms which they needed fell into their hands after the enemy had taken to flight. The booty consisted of gold, silver, and purple, and of the sacks of money belonging to the numerous slave-traders who had come to the Syrian camp. All these things were not to be despised, as they became the means of victory to them in future struggles. The victors returned to their meeting-place at Modin with songs of rejoicing, the refrain of which was, "Praise the Lord, for He is good; for His mercy endureth forever."
But not yet could they lay down their arms; they knew that Lysias, who had received orders to destroy the Judæans, would not let this first defeat pass quietly, but that he would strain every effort to repair the disaster. They therefore remained armed, and had the happiness of seeing their numbers increase to 10,000. If ever a war deserved the name of "holy," the one conducted by the Maccabæans certainly proved worthy of that appellation. In the following year (165), when Lysias attacked Judæa with a powerful, picked army of cavalry and foot-soldiers, he found the Judæans more courageous and determined than ever. He had not ventured to enter their land on the same road as before, but had taken a circuitous route, intending to invade Judæa from the territory occupied by the Idumæans. He encamped near Bethzur, a five hours' march to the south of Jerusalem. Maccabæus marched with his 10,000 men to meet him; a regular battle ensued, in which the impetuous attacks of the Judæans again secured a victory over the strategy of the Syrian hirelings. Lysias departed, furious at his defeat; but he flattered himself that by increasing the number of his army he would ultimately master his opponents. Only in the Acra of Jerusalem, the incorrigible Hellenists, with Menelaus and a small Syrian garrison, still held sway.
CHAPTER XXIII. VICTORIES AND DEATH OF JUDAS MACCABÆUS; JONATHAN THE HASMONÆAN.
Return of Judas to Jerusalem—Reconsecration of the Temple—The Feast of Lights—Fortification of the Capital—The Idumæans and Ammonites defeated by Judas—Ill-treatment of the Galilean Judæans—Measures against Timotheus—Death of Antiochus—Embassy of the Hellenists to Antiochus V.—Battle at Bethzur—Retreat of Judas—Affairs in Jerusalem—Alcimus—Intervention of the Romans—Nicanor's Interview with Judas—Battle of Adarsa—Death of Judas—Results of his Career—Condition of the People after the Death of Judas—The Chasidim, the Hellenists, and the Hasmonæans—Jonathan—His Guerilla Warfare against Bacchides—Death of the High-Priest Alcimus—Truce between Jonathan and Bacchides—Jonathan as High-Priest—His far-sighted Policy—His Captivity and his Death.
165–143 B. C. E.
The two decisive battles of Emmaus and Bethhoron had entirely altered the position of Judæa. The imminent danger was averted. Three years and a half had passed since the beginning of the religious persecution and the desecration of the Temple (Tammuz, 168—Marheshvan, 165), and, just as the Book of Daniel had prophesied, peace had followed the disastrous excitement of this period. Maccabæus and his followers took advantage of this favourable moment to march into Jerusalem, and put an end to the desecration which had hitherto held sway there. The condition of the holy city was deeply distressing to her faithful sons, who had shed their hearts' blood to save her. The town looked like a desert,—the sporting-place of her desecrators. The Sanctuary was deserted, its gates were burnt, its halls were destroyed; idolatrous altars stood everywhere; the image of Zeus, the desolating abomination, towered on the altar, and statues of Antiochus insulted the Judæans. But the holy warriors had not time to give vent to their sorrow at the general desecration, for they were forced to act quickly for fear of being disturbed in their work of purification. Their first duty was to destroy all statues of Jove, and to remove all unclean objects from the Temple courts (3rd Kislev, 165). They also removed the altar, thinking it unfit for their sacrifices, as it had been so frequently polluted. A council of elders determined to place the stones of the altar in one of the porches of the entrance-court, and to keep them there until the prophet Elijah should appear and decree what was to be done with them. Meanwhile a new altar was built, new doors were put up, and new vessels were brought to the Temple to replace the old ones. All these preparations were finished in three weeks, and early in the morning of the 25th Kislev (November), 165, the Temple was consecrated with sacrifices and thanksgivings. The two former consecrations certainly could not have been held with greater fervour and devotion. The purest feelings animated the congregation, and the mortal anguish, which they had endured for three years and a half, now gave place to feelings of joy and hope.
The consecration of the Temple not only denoted the victory of the weak over the strong, the faithful over the sinner, but also, and especially, the victory of Judaism over Hellenic paganism, of the God of Israel over idols. People from every town of Judæa took part in the festival, and the inhabitants of Jerusalem lit bright lamps in front of their houses as a symbol of the Law, called "Light" by the poets. The Hasmonæan brothers and the other members of the Great Council decided that in future the week beginning on the 25th of Kislev should be held as a joyous festival, to commemorate the consecration of the Temple. Year after year the members of the House of Israel were to be reminded of the victory of the few over the many, and of the re-establishment of the Sanctuary. This decree has been conscientiously carried out. For two thousand years these days have been celebrated as the "Days of Consecration" (Hanukkah) by the lighting of lamps in every household in Israel. From this custom the days derived their name of "Feast of Lights." Naturally, the old order of things was restored in the Temple. Priests and Levites were reinstated in their offices; only those Aaronides who had taken part in idolatrous worship were excluded from the Sanctuary. This severity, just as it was, produced bad results, and increased the difficulty of the position of the Judæans. The priests among the Hellenists and followers of Menelaus, despairing of reconciliation with the representatives of the people, became more and more embittered in their hatred against the patriotic, pious party. Maccabæus had placed his soldiers on guard whilst the Temple was being restored, to prevent the Hellenists from hindering the people in their work, and now that the consecration was over, he fortified the Temple Mount by means of a high wall with two strong towers, and placed a garrison in them, to protect it from СКАЧАТЬ