Jewish History : An Essay in the Philosophy of History Part 2

The days of the Prophets were over. Their religious universalism could apply only to a distant future. In the present, the nation, before it might pose as a teacher, had to learn and grow spiritually strong.

Aims of such compa.s.s require centuries for their realization.

Therefore, the spiritual-national unification of the people was pushed into the foreground. The place of the Prophet was filled by the Priest and the Scribe. Zerubbabel, Ezra, and Nehemiah were permeated by the purpose to make religion and the cult subservient to the cause of national union and isolation. The erection of the Temple, the solemn service with the singing of Psalms and the public reading from the "Book of the Law" (the Pentateuch, which underwent its final redaction at that time), the removal of whatever might arouse the remembrance of strange and heathen inst.i.tutions--these were the levers of their unifying activity. At first sight this activity might appear almost too one-sided. But if we summon to mind a picture of the conditions prevailing in those days, we are forced to the conclusion that, in the interest of national restoration, a consistent course was imperative.

In point of fact, however, some of Ezra's innovations testify to the broad-minded, reformatory character of this activity; as, for instance, the public reading of the Pentateuch, introduced with a view to making the people see the necessity of obtaining detailed knowledge of the principles of its religion, and obeying the precepts of the Law, not blindly, but with conscious a.s.sent. The object steadily aimed at was the elevation of the whole body of the people to the plane of spirituality, its transformation, in accordance with the Biblical injunction, into a "kingdom of priests."

This injunction of civilizing import became the starting point of the activity of all of Ezra's successors, of the so-called school of the _Soferim_, the Scribes, those versed in the art of writing. The political calm that prevailed during the two centuries of the Persian supremacy (538-332 B. C. E.), was calculated to an eminent degree to promote spiritual development and the organization of the inner life of the people. During this period, a large part of the writings after the Pentateuch that have been received into the Bible were collected, compiled, and reduced to writing. The immortal thoughts of the Prophets clothed themselves in the visible garb of letters. On parchment rolls and in books they were made accessible to distant ages. The impressive traditions transmitted from earliest times, the chronicles of the past of the people, the Psalms brought forth by the religious enthusiasm of a long series of poets, all were gathered and put into literary shape with the extreme of care. The spiritual treasures of the nation were capitalized, and to this process of capitalization solely and alone generations of men have owed the possibility of resorting to them as a source of faith and knowledge.

Without the work of compilation achieved by the _Soferim_, of which the uninstructed are apt to speak slightingly, mankind to-day had no Bible, that central sun in world-literature.

These two centuries may fitly be called the school-days of the Jewish nation; the Scribes were the teachers of Jewry. In the way of original work but little was produced. The people fed upon the store of spiritual food, of which sufficient had been laid up for several generations. It was then that the Jews first earned their t.i.tle to the name, "the People of the Book." They made subservient to themselves the two mightiest instruments of thought, the art of writing and of reading. Their progress was brilliant, and when their schooling had come to an end, and they stepped out into the broader life, they were at once able to apply their knowledge successfully to practical contingencies. They were prepared for all the vicissitudes of life.

Their spiritual equipment was complete.

Nothing could have been more opportune than this readiness to a.s.sume the responsibilities of existence, for a time of peril and menace was again approaching. From out of the West, a new agent of civilization, h.e.l.lenism, advanced upon the East. Alexander the Great had put an end to the huge Persian monarchy, and brought the whole of Western Asia under his dominion (332 B. C. E.). His generals divided the conquered lands among themselves. With all their might, the Ptolemies in Egypt and the Seleucidae in Syria h.e.l.lenized the countries subject to their rule. In the old domain of the Pharaohs, as in Babylonia, in Phoenicia, and in Syria, the Greek language was currently spoken, Greek ceremonies were observed, the Greek mode of life was adopted. Athens ceded her rights of primogeniture to New Athens, Alexandria, capital of Egypt, and cosmopolitan centre of the civilized world. For a whole century Judea played the sad part of the apple of discord between the Egyptian and the Syrian dynasty (320-203 B. C. E.). By turns she owned the sway of the Ptolemies and the Seleucidae, until finally, in 203, she was declared a Syro-Macedonian province. Here, as in the other parts of their realm, the rulers devoted themselves energetically to the dissemination of Greek culture. Meeting with resistance, they had resort to main force. At first, indeed, a large part of the people permitted itself to be blinded by the "beauty of j.a.pheth," and promoted a.s.similation with the Greeks. But when the spread of h.e.l.lenism began to threaten the spiritual individuality of Judaism, the rest of the nation, endowed with greater capacity of resistance, arose and st.u.r.dily repulsed the enemy.

h.e.l.lenism was the first gravely dangerous opponent Judaism had to encounter. It was not the ordinary meeting of two peoples, or of two kinds of civilization. It was a clash between two theories of life that stood abruptly opposed to each other, were, indeed, mutually exclusive. It was a duel between "the Eternal" on the one side, and Zeus on the other--between the Creator of the universe, the invisible spiritual Being who had, in a miraculous way, revealed religious and ethical ideals to mankind, and the deity who resided upon Olympus, who personified the highest force of nature, consumed vast quant.i.ties of nectar and ambrosia, and led a pretty wild life upon Olympus and elsewhere. In the sphere of religion and morality, h.e.l.lene and Judean could not come close to each other. The former deified nature herself, the material universe; the latter deified the Creator of nature, the spirit informing the material universe. The h.e.l.lene paid homage first and foremost to external beauty and physical strength; the Judean to inner beauty and spiritual heroism. The h.e.l.lenic theory identified the moral with the beautiful and the agreeable, and made life consist of an uninterrupted series of physical and mental pleasures. The Judean theory is permeated by the strictly ethical notions of duty, of purity, of "holiness"; it denounces licentiousness, and sets up as its ideal the controlling of the pa.s.sions and the infinite improvement of the soul, not of the intellect alone, but of the feelings as well.

These differences between the two theories of life showed themselves in the brusque opposition in character and customs that made the Greeks and the Jews absolute antipodes in many spheres of life. It cannot be denied that in matters of the intellect, especially in the field of philosophy and science, not to mention art, it might have been greatly to the advantage of the Jews to become disciples of the Greeks. Nor is there any doubt that the brighter aspects of h.e.l.lenism would make an admirable complement to Judaism. An harmonious blending of the Prophets with Socrates and Plato would have produced a many-sided, ideal _Weltanschauung_. The course of historical events from the first made such blending, which would doubtless have required great sacrifices on both sides, an impossible consummation.

In point of fact, the events were such as to widen the abyss between the two systems. The meeting of Judaism and h.e.l.lenism unfortunately occurred at the very moment when the cla.s.sical h.e.l.lenes had been supplanted by the h.e.l.lenized Macedonians and Syrians, who had accepted what were probably the worst elements of the antique system, while appropriating but few of the intellectual excellencies of Greek culture. There was another thwarting circ.u.mstance. In this epoch, the Greeks were the political oppressors of the Jews, outraging Jewish national feeling through their tyranny to the same degree as by their immoral life they shocked Jewish ethical feeling and Jewish chast.i.ty.

Outraged national and religious feeling found expression in the insurrection of the Maccabees (168 B. C. E.). The h.o.a.ry priest Mattathias and his sons fought for the dearest and n.o.blest treasures of Judaism. Enthusiasm begets heroism. The Syrian-Greek yoke was thrown off, and, after groaning under alien rule, the Persian, the Egyptian, and the Syro-Macedonian, for four hundred years, Judea became an independent state. In its foreign relations, the new state was secured by the self-sacrificing courage of the first Maccabean brothers, and from within it was supported by the deep-sunk pillars of the spiritual life. The rise of the three famous parties, the Sadducees, the Pharisees, and the Essenes, by no means testifies, as many would have us believe, to national disintegration, but rather to the intense spiritual activity of the people. The three tendencies afforded opportunity for the self-consciousness of the nation to express itself in all its variety and force. The unbending religious dogmatism of the Sadducees, the comprehensive practical sense of the Pharisees in religious and Rational concerns, the contemplative mysticism of the Essenes, they are the most important offshoots from the Jewish system as held at that time. In consequence of the external conditions that brought about the destruction of the Maccabean state[12] after a century's existence (165-63 B. C. E.), the Pharisee tendency, which had proved itself the best in practice, won the upper hand. When Judea was held fast in the clutches of the Roman eagle, all hope of escape being cut off, the far-seeing leaders of the people gained the firm conviction that the only trustworthy support of the Jewish nation lay in its religion. They realized that the preservation of national unity could be effected only by a consistent organization of the religious law, which was to envelop and shape the whole external life of the people. This explains the feverish activity of the early creators of the Mishna, of Hillel, Shammai, and others, and it interprets also the watchword of still older fame, "Make a fence about the Law." If up to that moment religious usage in its development had kept abreast of the requirements of social and individual life, the requirements out of which it had grown forth, it now became a national function, and its further evolution advanced with tremendous strides. For the protection of the old "Mosaic Laws,"

a twofold and a threefold fence of new legal ordinances was erected about them, and the cult became more and more complicated. But the externals of religion did not monopolize all the forces. The moral element in the nation was promoted with equal vigor. Hillel, the head of the Pharisee party, was not a legislator alone, he was also a model of humane principles and rare moral attainments.

[12] The external causes of the downfall of the Maccabean state, dynastic quarrels, are well known. Much less light has been thrown upon the inner, deeper-lying causes of the catastrophe.

These are possibly to be sought in the priestly-political dualism of the Judean form of government. The ideal of a nation educated by means of the Bible was a theocratic state, and the first princes of the Maccabean house, acting at once as regents and as high priests, in a measure reached this ideal. But the attempts of other nations had demonstrated conclusively enough that a dualistic form of government cannot maintain itself permanently. Sooner or later one of the two elements, the priestly or the secular, is bound to prevail over the other and crush it. In the Judean realm, with its profoundly religious trend, the priestly element obtained the ascendency, and political ruin ensued. The priestly-political retreated before the priestly-national form of government.

Though the religious element was powerless to preserve the _state_ from destruction, we shall see that it has brilliantly vindicated its ability to keep the _nation_ intact.

While Judaism, in its native country was striving to isolate itself, and was seizing upon all sorts of expedients to insure this end, it readily entered into relations, outside of Judea, with other systems of thought, and accepted elements of the cla.s.sical culture. Instead of the violent opposition which the Palestinian Judaism of the pre-Maccabean period, that is, the period of strife, had offered to h.e.l.lenism, the tendency to make mutual concessions, and pave the way for an understanding between the two theories of life, a.s.serted itself in Alexandria. In the capital city of the h.e.l.lenized world the Jews const.i.tuted one of the most important elements of culture. According to Mommsen, the Jewish colony in Alexandria was not inferior, in point of numbers, to the Jewish population of Jerusalem, the metropolis.

Influenced by Greek civilization, the Jews in turn exercised decisive influence upon their heathen surroundings, and introduced a new principle of development into the activity of the cultivated cla.s.ses.

The Greek translation of the Biblical writings formed the connecting link between Judaism and h.e.l.lenism. The "Septuaginta," the translation of the Pentateuch, in use since the third century before the Christian era, had acquainted the cla.s.sical world with Jewish views and principles. The productions of the Prophets and, in later centuries, of the other Biblical authors, translated and spread broadcast, acted irresistibly upon the spirit of the cultivated heathen, and granted him a glimpse into a world of hitherto unknown notions. On this soil sprang up the voluminous Judeo-h.e.l.lenic literature, of which but a few, though characteristic, specimens have descended to us. The intermingling of Greek philosophy with Jewish religious conceptions resulted in a new religio-philosophic doctrine, with a mystic tinge, of which Philo is the chief exponent. In Jerusalem, Judaism appeared as a system of practical ceremonies and moral principles; in Alexandria, it presented itself as a complex of abstract symbols and poetical allegories. The Alexandrian form of Judaism might satisfy the intellect, but it could not appeal to the feelings. It may have made Judaism accessible to the cultivated minority, to the upper ten thousand with philosophic training; for the ma.s.ses of the heathen people Judaism continued unintelligible. Yet it was pre-eminently the ma.s.ses that were strongly possessed by religious craving. Disappointed in their old beliefs, they panted after a new belief, after spiritual enlightenment. In the decaying cla.s.sical world, which had so long filled out life with materialistic and intellectual interests, the moral and religious feelings, the desire for a living faith, for an active inspiration, had awakened, and was growing with irresistible force.

Then, from deep out of the bosom of Judaism, there sprang a moral, religious doctrine destined to allay the burning thirst for religion, and bring about a reorganization of the heathen world. The originators of Christianity stood wholly upon the ground of Judaism. In their teachings were reflected as well the lofty moral principles of the Pharisee leader as the contemplative aims of the Essenes. But the same external circ.u.mstances that had put Judaism under the necessity of choosing a sharply-defined practical, national policy, made it impossible for Judaism to fraternize with the preachers of the new doctrine. Judaism, in fact, was compelled to put aside entirely the thought of universal missionary activity. Instead, it had to devote its powers to the more pressing task of guarding the spiritual unity of a nation whose political bonds were visibly dropping away.

For just then the Jewish nation, gory with its own blood, was struggling in the talons of the Roman eagle. Its sons fought heroically, without thought of self. When, finally, physical strength gave out, their spiritual energy rose to an intenser degree. The state was annihilated, the nation remained alive. At the very moment when the Temple was enwrapped in flames, and the Roman legions flooded Jerusalem, the spiritual leaders of Jewry sat musing, busily casting about for a means whereby, without a state, without a capital, without a Temple, Jewish unity might be maintained. And they solved the difficult problem.

VII

THE TERTIARY TALMUDIC OR NATIONAL-RELIGIOUS PERIOD

The solution of the problem consisted chiefly in more strictly following out the process of isolation. In a time in which the wors.h.i.+p of G.o.d preached by Judaism was rapidly spreading to all parts of the cla.s.sical world, and the fundamental principles of the Jewish religion were steadily gaining appreciation and active adherence, this intense desire for seclusion may at first glance seem curious. But the phenomenon is perfectly simple. A foremost factor was national feeling, enhanced to a tremendous degree at the time of the destruction of Jerusalem. Lacking a political basis, it was transferred to religious soil. Every tradition, every custom, however insignificant, was cherished as a jewel. Though without a state and without territory, the Jews desired to form a nation, if only a spiritual nation, complete in itself. They considered themselves then as before the sole guardians of the law of G.o.d. They did not believe in a speedy fulfilment of the prophetical promise concerning "the end of time" when all nations would be converted to G.o.d. A scrupulous keeper of the Law, Judaism would not hear of the compromises that heathendom, lately entered into the bosom of the faith, claimed as its due consideration. It refused to sacrifice a single feature of its simple dogmatism, of its essential ceremonies, such as circ.u.mcision and Sabbath rest. Moreover, in the period following close upon the fall of the Temple, a part of the people still nursed the hope of political restoration, a hope repudiating in its totality the proclamation of quite another Messianic doctrine. The delusion ended tragically in Bar Kochba's hapless rebellion (135 C. E.), whose disastrous issue cut off the last remnant of hope for the restoration of an "earthly kingdom." Thereafter the ideal of a spiritual state was replaced by the ideal of a spiritual nation, rallying about a peculiar religious banner. Jewry grew more and more absorbed in itself. Its seclusion from the rest of the world became progressively more complete. Instinct dictated this course as an escape from the danger of extinction, or, at least, of stagnation. It was conscious of possessing enough vitality and energy to live for itself and work out its own salvation. It had its spiritual interests, its peculiar ideals, and a firm belief in the future. It const.i.tuted an ancient order, whose patent of n.o.bility had been conferred upon it in the days of the h.o.a.ry past by the Lord G.o.d Himself. Such as it was, it could not consent to ally itself with _parvenus_, enn.o.bled but to-day, and yesterday still bowing down before "G.o.ds of silver and G.o.ds of gold." This white-haired old man, with a stormy past full of experiences and thought, would not mingle with the scatter-brained crowd, would not descend to the level of neophytes dominated by fleeting, youthful enthusiasm. Loyally this weather-bronzed, inflexible guardian of the Law stuck to his post--the post entrusted to him by G.o.d Himself--and, faithful to his duty, held fast to the principle _j'y suis, j'y reste_.

As a political nation threatened by its neighbors seeks support in its army, and provides sufficient implements of war, so a spiritual nation must have spiritual weapons of defense at its command. Such weapons were forged in great numbers, and deposited in the vast a.r.s.enal called the Talmud. The Talmud represents a complicated spiritual discipline, enjoining unconditional obedience to a higher invisible power. Where discipline is concerned, questions as to the necessity for one or another regulation are out of place. Every regulation is necessary, if only because it contributes to the desired end, namely, discipline.

Let no one ask, then, to what purpose the innumerable religious and ritual regulations, sometimes reaching the extreme of pettiness, to what purpose the comprehensive code in which every step in the life of the faithful is foreseen. The Talmudic religious provisions, all taken together, aim to put the regimen of the nation on a strictly uniform basis, so that everywhere the Jew may be able to distinguish a brother in faith by his peculiar mode of life. It is a uniform with insignia, by which soldiers of the same regiment recognize one another. Despite the vast extent of the Jewish diaspora, the Jews formed a well-articulated spiritual army, an invisible "state of G.o.d"

(_civitas dei_). Hence these "knights of the spirit," the citizens of this invisible state, had to wear a distinct uniform, and be governed by a suitable code of army regulations.

As a protection for Jewish national unity, which was exposed to the greatest danger after the downfall of the state, there arose and developed, without any external influence whatsoever, an extraordinary dictators.h.i.+p, unofficial and spiritual. The legislative activity of all the dictators--such as, Rabbi Jochanan ben Zakkai, Rabbi Akiba, the Hillelites, and the Shammaites--was formulated in the Mishna, the "oral law," which was the substructure of the Talmud. Their activity had a characteristic feature, which deserves somewhat particularized description. The laws were not laid down arbitrarily and without ceremony. In order to possess binding force, they required the authoritative confirmation to be found in the Mosaic Books. From these, whether by logical or by forced interpretation of the holy text, its words, or, perchance, its letters, they had to be derived.

Each law, barring only the original "traditions," the _Halacha le-Moshe mi-Sinai_, was promulgated over the supreme signature, as it were, that is, with the authentication of a word from the Holy Scriptures. Or it was inferred from another law so authenticated. The elaboration of every law was thus connected with a very complicated process of thought, requiring both inductive and deductive reasoning, and uniting juridical interpretation with the refinements of casuistry. This legislation was the beginning of Talmudic science, which from that time on, for many centuries, growing with the ages, claimed in chief part the intellectual activity of Jewry. The schools and the academies worked out a system of laws at once religious and practical in character, which const.i.tuted, in turn, the object of further theoretic study in the same schools and academies. In the course of time, however, the means became the end. Theoretic investigation of the law, extending and developing to the furthest limits, in itself, without reference to its practical value, afforded satisfaction to the spiritual need. The results of theorizing often attained the binding force of law in practical life, not because circ.u.mstances ordered it, but simply because one or another academy, by dint of logic or casuistry, had established it as law. The number of such deductions from original and secondary laws increased in geometric progression, and practical life all but failed to keep up with the theory. The "close of the Mishna," that is, its reduction to writing, had no daunting effect upon the zeal for research. If anything, a new and strong impetus was imparted to it. As up to that time the text of the Holy Scriptures had been made the basis of interpretation, giving rise to the most diverse inferences, so the rabbis now began to use the law book recently canonized as a new basis of interpretation, and to carry its principles to their utmost consequences. In this way originated first the "Palestinian Gemara."

Later, when the Patriarchate in Palestine was stripped of its glory by persecutions, and, in consequence, the centre of activity had to be transferred from the Talmud academies of Palestine to those of Babylonia, supreme place and exclusive dominion were obtained by the "Babylonian Gemara," put into permanent form about the year 500 C. E., a gigantic work, the result of two hundred years of mental labor.

This busy intellectual activity was as comprehensive as it was thoroughgoing. Talmudic legislation, the Halacha, by no means confines itself to religious practices, extensive as this field is. It embraces the whole range of civil and social life. Apart from the dietary laws, the regulations for the festivals and the divine service, and a ma.s.s of enactments for the shaping of daily life, the Talmud elaborated a comprehensive and fairly well-ordered system of civil and criminal law, which not infrequently bears favorable comparison with the famous _rationi scriptae_ of the Romans. While proceeding with extreme rigor and scrupulousness in ritual matters, the Talmud is governed in its social legislation by the n.o.blest humanitarian principles.

Doubtless this difference of att.i.tude can be explained by the fact that religious norms are of very much greater importance for a nation than judicial regulations, which concern themselves only with the interests of the individual, and exercise but little influence upon the development of the national spirit.

The most sympathetic aspects of the Jewish spirit in that epoch are revealed in the moral and poetic elements of the Talmud, in the Agada.

They are the receptacles into which the people poured all its sentiments, its whole soul. They are a clear reflex of its inner world, its feelings, hopes, ideals. The collective work of the nation and the trend of history have left much plainer traces in the Agada than in the dry, methodical Halacha. In the Agada the learned jurist and formalist appears transformed into a sage or poet, conversing with the people in a warm, cordial tone, about the phenomena of nature, history, and life. The reader is often thrown into amazement by the depth of thought and the loftiness of feeling manifested in the Agada.

Involuntarily one pays the tribute of reverence to its practical wisdom, to its touching legends pervaded by the magic breath of poesy, to the patriarchal purity of its views. But these pearls are not strung upon one string, they are not arranged in a complete system.

They are imbedded here and there, in gay variety, in a vast ma.s.s of heterogeneous opinions and sentiments naive at times and at times eccentric. The reader becomes aware of the thoughts before they are consolidated. They are still in a fluid, mobile state, still in process of making. The same vivacious, versatile spirit is revealed in the Midras.h.i.+m literature, directly continuing the Agada up to the end of the middle ages. These two species of Jewish literature, the Agada and the Midras.h.i.+m, have a far greater absolute value than the Halacha.

The latter is an official work, the former a national product. Like every other special legislation, the Halacha is bound to definite conditions and times, while the Agada concerns itself with the eternal verities. The creations of the philosophers, poets, and moralists are more permanent than the work of legislators.

Beautiful as the Agada is, and with all its profundity, it lacks breadth. It rests wholly on the national, not on a universal basis. It would be vain to seek in it for the comprehensive universalism of the Prophets. Every lofty ideal is claimed as exclusively Jewish. So far from bridging over the chasm between Israel and the other nations, knowledge and morality served to widen it. It could not be otherwise, there was no influx of air from without. The national horizon grew more and more contracted. The activities of the people gathered intensity, but in the same measure they lost in breadth. It was the only result to be expected from the course of history in those ages.

Let us try to conceive what the first five centuries of the Christian era, the centuries during which the Talmud was built up, meant in the life of mankind. Barbarism, darkness, and elemental outbreaks of man's migratory instincts, ill.u.s.trated by the "great migration of races,"

are characteristic features of those centuries. It was a wretched transition period between the fall of the world of antique culture and the first germinating of a new Christian civilization. The Orient, the centre and hearth of Judaism, was shrouded in impenetrable darkness.

In Palestine and in Babylonia, their two chief seats, the Jews were surrounded by nations that still occupied the lowest rung of the ladder of civilization, that had not yet risen above naive mysticism in religion, or continued to be immersed in superst.i.tions of the grossest sort.

In this abysmal night of the middle ages, the lamp of thought was fed and guarded solely and alone by the Jews. It is not astonis.h.i.+ng, then, that oblivious of the other nations they should have dispensed light only for themselves. Furthermore, the circ.u.mstance must be considered that, in the period under discussion, the impulse to separate from Judaism gained ground in the Christian world. After the Council of Nicaea, after Constantine the Great had established Christianity as the state-church, the official breach between the Old Testament and the New Testament partisans became unavoidable.

Thus the Jews, robbed of their political home, created a spiritual home for themselves. Through the instrumentality of the numberless religious rules which the Talmud had laid down, and which shaped the life of the individual as well as that of the community, they were welded into a firmly united whole. The Jewish spirit--national feeling and individual mental effort alike--was absorbed in this pursuit of unification. Head, heart, hands, all human functions of the Jew, were brought under complete control and cast into fixed forms, by these five centuries of labor. With painful exact.i.tude, the Talmud prescribed ordinances for all the vicissitudes of life, yet, at the same time, offered sufficient food for brain and heart. It was at once a religion and a science. The Jew was equipped with all the necessaries. He could satisfy his wants from his own store. There was no need for him to knock at strange doors, even though he had thereby profited. The consequences of this att.i.tude, positive as well as negative consequences, a.s.serted themselves in the further course of Jewish history.

VIII

THE GAONIC PERIOD, OR THE HEGEMONY OF THE ORIENTAL JEWS (500-980)

With the close of the Talmud, at the beginning of the sixth century, the feverish intellectual activity abated. The Jewish centre of gravity continued in Babylonia. In this country, in which the Jewish race had heard its cradle song at the dawn of existence, and later on _Judaea capta_ had sat and wept remembering Zion, Judaism, after the destruction of the second Temple and hundreds of years of trials, was favored with a secure asylum. In the rest of the diaspora, persecution gave the Jews no respite, but in Babylonia, under Persian rule, they lived for some centuries comparatively free from molestation. Indeed, they enjoyed a measure of autonomy in internal affairs, under a chief who was ent.i.tled Exilarch (_Resh-Galutha_).

The Law and the word of G.o.d went forth from Babylonia for the Jews of all lands. The Babylonian Talmud became the anthoritative code for the Jewish people, a holy book second only to the Bible. The intellectual calm that supervened at the beginning of the sixth century and lasted until the end of the eighth century, betrayed itself in the slackening of independent creation, though not in the flagging of intellectual activity in general. In the schools and academies of Pumbeditha, Nahardea, and Sura, scientific work was carried on with the same zest as before, only this work had for its primary object the sifting and exposition of the material heaped up by the preceding generations. This was the province of the Sabureans and the Geonim, whose relation to the Talmud was the same as that of the Scribes (the _Soferim_) of the Second Temple to the Bible (see above, ch. vi). In the later period, as in the earlier, the aim was the capitalization of the acc.u.mulated spiritual treasures, an undertaking that gives little occasion for movement and life, but all the more for endurance and industry.

This intellectual balance was destroyed by two events: the appearance of Islam and the rise of Karaism. Islam, the second legitimate offspring of Judaism, was appointed to give to religious thought in the slumbering Orient the slight impulse it needed to start it on its rapid career of sovereign power. Barely emanc.i.p.ated from swaddling clothes, young Hotspur at once began to rage. He sought an outlet for his unconquerable thirst for action, his l.u.s.t for world-dominion. The victorious religious wars of the followers of Allah ensued. This foreign movement was not without significance for the fate of the Jews. They were surrounded no longer by heathens but by Mohammedans, who believed in the G.o.d of the Bible, and through the mouth of their prophet conferred upon the Jews the honorable appellation of "the People of the Book." In the eighth century the wars ceased, and the impetuous energy of the rejuvenated Orient was diverted into quieter channels. The Bagdad Khalifate arose, the peaceful era of the growth of industry, the sciences, and the arts was inaugurated. Endowed with quick discernment for every enlightening movement, the Jews yielded to the vivifying magic of young Arabic culture.

Partly under the influence of the Arabic tendency to split into religio-philosophic sects, partly from inner causes, Karaism sprang up in the second half of the eighth century. Its active career began with a vehement protest against the Talmud as the regulator of life and thought. It proclaimed the creators of this vast encyclopedia to be usurpers of spiritual power, and urged a return to the Biblical laws in their unadulterated simplicity. The weakness of its positive principles hindered the spread of Karaism, keeping it forever within the narrow limits of a sect and consigning it to stagnation. What gave it vogue during the first century of its existence was its negative strength, its violent opposition to the Talmud, which aroused strenuous intellectual activity. For a long time it turned Judaism away from its one-sided Talmudic tendency, and opened up new avenues of work for it. True to their motto: "Search diligently in the Holy Scriptures," the adherents of Karaism applied themselves to the rational study of the Bible, which had come to be, among the Talmudists, the object of casuistic interpretation and legendary adornment. By the cultivation of grammar and lexicography as applied to the Biblical thesaurus of words, they resuscitated the Hebrew language, which, ousted by the Aramaic dialect, had already sunk into oblivion. By the same means they laid the foundation of a school of rejuvenated poetry. In general, thought on religious and philosophic subjects was promoted to a higher degree by the lively discussions between them and the Talmudists.

By imperceptible steps Talmudic Judaism, influenced at once by the enlightened Arabs and the protesting Karaites, departed from the "four ells of the Halacha," and widened its horizon. Among the spiritual leaders of the people arose men who occupied themselves not only with the study of the Talmud but also with a rational exegesis of the Bible, with philology, poetry, philosophy. The great Gaon Saadiah (892-942) united within himself all strands of thought. Over and above a large number of philological and other writings of scientific purport, he created a momentous religio-philosophic system, with the aim to clarify Judaism and refine religious conceptions. He was an encyclopedic thinker, a representative of the highest Jewish culture and of Arabic culture as well--he wrote his works in Arabic by preference. In this way Jewish thought gained ground more and more in the Orient. It was in the West, however, that it attained soon after to the climax of its development.

Gradually the centre of gravity of Jewry s.h.i.+fted from Asia Minor to Western Europe. Beginning with the sixth century, the spa.r.s.ely sown Jewish population of Occidental Europe increased rapidly in numbers.

In Italy, Byzantium, France, and Visigothic Spain, important Jewish communities were formed. The medieval intolerance of the Church, though neither so widespread nor so violent as it later became, suffered its first outbreak in that early century. The persecutions of the Jews by the Visigothic kings of Spain and the Bishops Avitus of Clermont and Agobard in France (sixth to the ninth century) were the prelude to the more systematic and the more b.l.o.o.d.y cruelties of subsequent days. The insignificant numbers of the European Jews and the insecurity of their condition stood in the way of forming an intellectual centre of their own. They were compelled to acknowledge the spiritual supremacy of their Oriental brethren in faith. With the beginning of the tenth century the situation underwent a change.

Arabic civilization, which had penetrated to Spain in previous centuries, brought about a radical transformation in the character of the country. The realm of the fanatic Visigoths, half barbarous and wholly averse to the light of progress, changed into the prosperous and civilized Khalifate of the Ommeyyades. Thither the best forces of Oriental Jewry transferred themselves. With the growth of the Jewish population in Arabic Spain and the strengthening of its communal organization, the spiritual centre of the Jewish people gradually established itself in Spain. The academies of Sura and Pumbeditha yielded first place to the high schools of Cordova and Toledo.

The Jewry of the East resigned the national hegemony to the Jewry of the West. The Geonim withdrew in favor of the Rabbis. After centuries of seclusion, the Jewish spirit once more a.s.serted itself, and enjoyed a period of efflorescence. The process of national growth became more complex, more varied.

IX

THE RABBINIC-PHILOSOPHICAL PERIOD, OR THE HEGEMONY OF THE SPANISH JEWS (980-1492)

The five centuries marked at their beginning by the rise of Arabic-Jewish civilization in Spain and at their end by the banishment of the Jews from Spain (980-1492), offer the Jewish historian an abundance of culture manifestations and intellectual movements so luxuriant that it is well-nigh impossible to gather them up in one formula. The monotony formerly prevailing in Jewish national life, both in its external and in its internal relations, was succeeded by almost gaily checkered variety. Swept along by the movement towards enlightenment that dominated their surroundings, the Jews of Arabic Spain threw themselves into energetic work in all the spheres of life and thought. While they had political ground more or less firm under their feet, and for the most part enjoyed peace and liberty, the Jews in the Christian lands of Europe stood upon volcanic soil, every moment threatening to swallow them up. Exposed constantly to persecutions, they lived more or less isolated, and devoted themselves to one-sided though intense intellectual activity. Sombre shadows and streaks of bright light alternate with each other in this period. In its second half, the clouds ma.s.sed themselves heavily upon the darkening horizon. Even the "privileged" Spanish Jews suffered an untoward change in their affairs at the beginning of the thirteenth century: gradually they were withdrawn from under the sovereignty of the Arabs, and made subject to the power of the Catholic monarchs.