The Age of the Maccabees (Illustrated) Read Online Free Page A

chargeable with, peculation, adultery, and crimes
of violence. They mocked at purity either of ritual or life, and found the
observance of the Law a weariness. On the other hand, there were still to be
found a few faithful ones, an inner circle whose spirituality of mind caused
them to cherish the worship of God, and listen to His prophet. For them the
Messianic hope was not extinguished. Yet even they were willing to a large
extent to merge that hope in the watching for the messenger who should herald
His approach. On the appearance of Elijah the Prophet—for so they named him who
was to come in the spirit and power of the Tishbite of old— not only should the
Jewish nation be at harmony with itself, and the hearts of parents and children
turned towards one another, but the worship of the true God should be diffused
through the nations. “From the rising of the sun even unto the going down of
the same My name shall be great among the Gentiles; and in every place incense
shall be offered unto My name and a pure offering; for My name shall be great
among the heathen, saith the LORD of hosts”.
    As there was no great
scope for political energy at this period, and no leader at once possessed of
ability and of patriotic instincts to enter upon any schemes for directing the
relationship between the Jews and their neighbors, the best interests of the
nation were naturally centered upon religion. Even the Samaritan schism no
doubt had its influence in this direction. The enquiry had to be faced, “What
is the essential difference between ns and other nations or even that community
which worships on Mount Gerizim?” And the answer was found in the minute study
of the Torah, and the elaboration of endless minutiae in the form of precepts
intended to provide for all conceivable combinations of circumstances. This
process of framing elaborate directions and thorny restrictions, this making of
“a fence to the Torah”, commenced now, and continued for centuries to be the
ruling passion of religious spirits. Thus the scribe element in the nation
acquired a vast importance. This may be seen in the position (referred to
above) which such matters as prayers, fasting, and alms obtained in the life of
the people, as shown, e.g., in Tobit, Judith, and other books of the Apocrypha.
    The high-priestly power
had always been an important factor in the life of the Jewish people. In
important crises, before and after the establishment of the monarchy, it had
discharged a most important function. It was only to be expected that, aided by
the hereditary character of the office, its lofty traditions, and the popular
enthusiasm for the Law—of which, on its ceremonial side, the priests were the
natural guardians— the high priest should acquire during this period, even
independently of any claims to distinction from personal excellence, a powerful
position as a leader.
    The high priests, as we
might expect, were not slow to perceive the advantages which their position
gave them. We are not without instances in which they made use of their power
for unworthy purposes. On the other hand, about twenty years after the
establishment of the Ptolemaic dynasty there arose in Judea a conspicuous high
priest, Simon the Just (circ. 300—290). “In an age deficient in great men, he
appears like a lofty and luxuriant tree in the midst of a barren country, the
only high priest who restored the priesthood to honor”. His repairs of the
city-walls and of the Temple, his introduction of a much-needed and constant
supply of water, and his other merits are set forth in the eulogy bestowed on
him in Ecclesiasticus (ch. 50). From him the study and practice of religion
received a strong impulse. “The world”, he said, “subsists on three things: the
Law, the service in the Temple, and acts of love”.
    The injunction, “bring
up many disciples”, attributed to “the men of the Great Synagogue”, reflected
the spirit which even now prevailed. Schools for