I'NIVHRSITY OF CALIFORNIA. 
 
 
 
 THK SLOSS COLLECTION OK THE SEMITIC LIBRAWV 
 
 OF THE LMVEKSITV OK CALIKOKMA. / 
 
 
 GIFT or 
 LOUIS SLOSS. 
 
 February. 1897. 
 
 Accession No.&y^^y . Class No. 
 
 
 
 
\ 
 
 Digitized by the Internet Archive 
 
 in 2007 with funding from 
 
 IVIicrosoft Corporation 
 
 http://www.archive.org/details/englishschoolfamOOabarrich 
 
%^ 
 
ENGLISH 
 
 SCHOOL AND FAMILY 
 
 READER, 
 
 CONTAINING 
 
 SELECTIONS IN PROSE AND VERSE, HISTORICAL ACCOUNTS, 
 
 BIOGRAPHIES, NARRATIVES, NOTICES, AND 
 
 CHARACTERISTICS ON 
 
 
 JUDAISM 
 
 Past, Present and Future, 
 
 
 CJFOT^ 
 
 1& 
 
 BY H. ABARBANEL. 
 (J 
 
 "If a regular gradation of sufferings exisfs, then Israel has reached the highest step; 
 if the duration of sorrows, and the patience with which they are endured, enuoble, then 
 the Jews may challenge the nobility of all countries; if a literature is called rich, which 
 possesses but a few classical tragedies, what place then is due to a tragedy which lasts 
 fifteen centuries being composed and represented by the heroes themselves."— Zunz.— 
 iSynagogal Poesy of the Middle Ages. 
 
 The BLOCH Publishing and Printing Company, 
 
 CINCINNATI, O. 
 
Entered according to Act of Cougress, in the year 1883, by 
 In the office of the librarian of Congress, in Wastiington. 
 
 ^?r9] 
 
HAI/J 
 
 IN THREE PARTS 
 
 PART I. 
 
 Narrative and Descriptive 
 
 Historical and Biographical, 
 
 PART III. 
 
 Scientific and Instructive, 
 
PREFACE 
 
 It has been my purpose in the preparation of this work to furnish 
 the facilities necessary for the cultivation and improvement of Jewish 
 youth, who, in the course of my experience, I have observed with 
 regret lack much of that religious education which, at an early age, 
 should be inculcated, in order to qualify him to become a useful 
 member of the Jewish community in after life. 
 
 A nation unacquainted with her Past, has no mind for her Present, 
 and no eye for her Future. 
 
 Mindful, then, that it is of the greatest importance for the Israel- 
 itish youth to know what happened to his ancestors, during the last 
 1800 years, and what they have accomplished in a spiritual direc- 
 tion, I have prepared the following pages for that purpose — a col- 
 lection strictly graded from first to last, and commencing with les- 
 sons more simple than those at the close of the book. 
 
 As for the numberless Headers made use of in Public Schools, I 
 have no desire to detract one iota either from their merits or their 
 usefulness, but they are nevertheless unfitted for the instruction of 
 Jewish youth, on account of the sectarianism which one meets with 
 in almost all of them; and whilst other confessions are furnished in 
 a manifold manner, the scanty supply in this branch of Hebrew 
 Literature has left a vacancy for an English Reader adapted for 
 Israelitish Schools and Families. 
 
 Is it likely that a Jewish child can reap any benefit from hearing 
 the New Testament read almost every morning on entering the 
 school-room ? Will the Jewish mind improve while being trained 
 to sing hymns in praise of a strange religion? Does it enhance 
 Jewish learning by making use of Readers full of sectarianism ? Or 
 is it possible that the Jewish child should know anything of Juda- 
 ism, when all the public schools, both high and low, fail to teach a. 
 single word of Hebrew, nor is there even a Professorship for Orien- 
 tal Literature anywhere to be met with ? 
 
 The Author therefore believes that he renders the Israelitish 
 
PREFACE. 
 
 school some service, by submitting from the works and periodicals 
 of Drs. Jost, Zunz, Graetz, Philippson, Geiger, Fraenkel, Sachs and 
 others the most important and interesting parts suitable for schools, 
 being so elaborated and arranged, that the teacher will be able, con- 
 sidering the beautiful literary character of the works they were 
 selected from, to make the book at once the means of a pleasing and 
 instructive study. 
 
 There is a variety of subjects and of styles adapted to the age and 
 progress of the student: there is also a copiousness of information, 
 and an anxiety on the part of the Author to inculcate sound morals 
 and good manners: so as to aid in forming a literary taste for Hebrew 
 lore, and to impress upon the student the usefulness of the Hebrew 
 language, which has become of late almost indispensable. 
 
 The Reader now submitted to the public contains no sectarianism, 
 and although intended for Hebrew institutions, it is nevertheless 
 adapted for all classes and creeds, merely conveying to the reader 
 some interesting and useful information in regard to Judaism, and 
 will, no doubt, prove of great value to the Christian student in a 
 religious, moral and historical point of view. 
 
 The principles of elocution I have omitted, inasmuch as every 
 teacher is not willing to use them; besides, they are not a necessary 
 part of a reading book, and, in case their use should appear indis- 
 pensable, the want can easily be supplied by consulting any of the 
 public school readers, which generally contain all the needful infor- 
 mation. 
 
 In the preparation of the work the Author gratefully remembers 
 the kindness shown to him by various gentlemen and teachers from 
 whom he obtained permission to translate and copy some of their 
 productions; and to the Jewish press, also, he is much indebted for 
 the assistance he received in being allowed to chronicle a large 
 amount of useful and valuable information. 
 
 Brief explanatory notices have been affixed to most of the selec- 
 tions, and the definitions of the most difficult words have been given. 
 In fine, the Author persuades himself, as he has spared no pains to 
 embody in his book every excellence of a good. Reader according 
 to the object in view, it will be acceptable to teachers and all others 
 who take an interest in forwarding the sacred cause of education. 
 
 H. A. 
 

 CONTENTS, 
 
 PART I. 
 Narrative and Descriptive, 
 
 from page 7 to 87. 
 
 ♦Those marked with asterisk were written or translated by the author, and 
 many of the remaining pieces were so altered as to be adapted for the object in 
 "view. 
 
 Lessons (Prose and Poetrj) 231 Pieces, 
 
 Pages 431 
 
 ♦Preface 2. 
 
 PAGE. 
 
 1. The value of Books ... 7 
 
 2. Wisdom Book of Job 9 
 
 3. The Bible (L. J. A) London Jewish Association 10 
 
 * 4. Devotion in Prayer Talmud 12 
 
 5. On Prayer • • • • • Hester Eothschild 14 
 
 6. The Mysteries of Providence (ll. O.) . . .Hebrew Observer 15 
 
 7. Truth Hebrew Observer 15 
 
 8. The Moral Dignity of Labor. Dr. H. Baar 17 
 
 9. Eiches and Wisdom 20 
 
 10. Work .Cassius M. Clay 21 
 
 11. Effects of our Deeds \ 22 
 
 12. Saving for Old Age 23 
 
 *13. Elijah at Mount Horeb 24 
 
 *14. The Value of God's Love Talmud 26 
 
 *15. The Life of Man Comprised in Keligion Talmud 26 
 
 *1 6. The King and the Laborers Talmud 27 
 
 *17. The Tongue Tahnud 27 
 
 18. A Hebrew Parable (S. F. P.) San Francisco Progress 28 
 
 19. Unhappy Men Kev. Dr. H. W. Beecher 29 
 
 *20. Disinterestedness 29 
 
 *21. Modesty of our Sages' ' , .Tahnud 31 
 
 22. Meditations on the Bible)B. J. Ch.) Bait. Jewish Chronicle 32 
 
ii CONTENTS. 
 
 ^23. Ambition Talmud 35 
 
 *24. Resignation Talmud 37 
 
 *25. Our Promises Talmud 38 
 
 ^^26. The Folly of Discontent 40 
 
 *27. Good Works Talmud 41 
 
 *28. Kindness and Forgiveness Talmud 42 
 
 *29. Charity Talmud 42 
 
 30. Judaism in Metaphor Dr. A. Jellinek 43 
 
 *3 1 . Imperishable Goods 43 
 
 "^=32. The Two Strangers ... .Dr. Ludwig Philippson 45 
 
 33. The Bible Heinrich Heine 47 
 
 *34. Self-Support: Talmud 47 
 
 *35. Pride and Humility Talmud 48 
 
 *36. Justice Talmud 48 
 
 *37. The Three Names Talmud 48 
 
 *38. The King of Kings Talmud 49 
 
 =^39. Uprightness : Talmud 50 
 
 *40. Filial Love Talmud 50 
 
 41. Joyousness .Hebrew Observer 5l 
 
 *42. God's Love to Israel Talmud 51 
 
 *43. Charity Reconciles Man with God . Talmud 52 
 
 *44. Israel's Privilege Talmud 52 
 
 =^45. Twofold Joy Talmud 53 
 
 46. The Beauties of Nature 54 
 
 47. Hope Rev. Dr. A. Huebsch 55 
 
 48. The Future of the Jew Dr. H. Graetz 55 
 
 59. Woman's Friendship. . . Rev. Dr. F. De Sola Mendes 56 
 
 50. Female Influence Rev. S. M. Isaacs 58 
 
 51. Personal Religion ... . Daniel Webster 61 
 
 52. The Greatest Treasure San Francisco Progress 61 
 
 53. Self-made Men 62 
 
 54. An Anecdote of Cremieux 63 
 
 55. The Progress of Humanity . Charles Sumner 64 
 
 56. Jewish Emancipation (L. J. Ch.) London Jewish Chronicle 6i) 
 
 57. Jewish Reserve . Rev. Dr. G. Gottheil 67 
 
 58. Talmudic Allegory (J. R.) Jewish Record 70 
 
 59. From Darkness unto Light. . .Ijondon Jewish Association 71 
 
 60. Hebrew Characteristics , Dr. Leopold Zunz 74 
 
 61. Thoughts of a Wanderer Cora Wilburn 75 
 
 62. The Hebrew Language Dr. Johann Buxtorf 78 
 
 *63. Observe the Law Moses Mendelssohn 78 
 
 *o4. A Biccurim Procession . Prof. F. Delitzsch 79 
 
 65. Speech on "Judaism " (A. I.) Dr. Edward Lasker 81 
 
 Qid. Rosh Hashanah Rev. H. Jacobs 83 
 
 *o7. Adoration Rev. Dr. David Einhorn 85 
 
CONTENTS. in 
 
 PART 11. 
 
 Historical and Biographical. 
 From page 88 to 286. 
 
 *68. The Prophet Jeremiah Dr. H. Graetz 88 
 
 '^f)9. Simon the Just, and his Times Dr. H. Graetz 108 
 
 *70. The Maccabean War of Liberation Dr. Ludwig Stern 115 
 
 71. The Martyr Mother Grace Aguilar 125 
 
 *72. The Rehgious Sects . ! Dr. H. Graetz 135 
 
 *73. Alexander Jannai and Simon ben Shetach . . Dr. H. Graetz 140 
 
 *74. Judea under Koman Sway Dr. H. Graetz 145 
 
 *75. Jochanan Hyrkanos Dr. H. Graetz 151 
 
 *76. The Children of Hyrkan the Fortunate 
 
 Dr. Ludwig Philippson 155 
 
 *77. The Jews in Alexandria Dr. J. M. Jost 158 
 
 78. Contrast between Jews and Samaritans. Rev Dr. Jastrow 1C4 
 
 *79. The Spread of Judaism Dr. H. Graetz 166 
 
 *80. Herod, King of Judea Dr. J . M. Jost 170 
 
 *81. HiUel and Shammai Dr J. M. Jost 175 
 
 *82. The Siege of Jotapata Dr. Ludwig Philippson 178 
 
 *83. The Destruction of Jerusalem . . • Dr. H. Graetz 185 
 
 ^84. The Fate of the Captives Dr. Honigman 192 
 
 *85. Rabbi Jochanan Ben Sakkai Dr L Philippson 196 
 
 *86. Rabbi Akiba Ben Joseph • Dr. M. Sachs 199 
 
 *87. The Schools of Palestine and theMishna . . Dr. J. M. Jost 202 
 *88. The Schools of Babylon and the Talmud . .Dr. J. M. Jost 209 
 
 '89. Saadja Gaon Rev. S. Rapaport 218 
 
 *90. Rabbi Mose and Rabbi Nathan in Cordova . Jtid. Plutarch 220 
 
 91. Salomo Gabirol (R.) , Rochesteriensis 223 
 
 92. Rashi (J. T.) Jewish Times 226 
 
 *93. R Judah-Ha-Levi Jud. Ehrentempel 229 
 
 *94. Aben Esra Jiid. Ehrentempel 231 
 
 95. Maimonides Jewish Times 232 
 
 *96. Don Isaac Abarbanel Dr. Ph. Philippson 235 
 
 *97. Portuguese Discovery and the Jews . . . Dr.M. Kavserling 248 
 
 *98. Antonio Joseph Dr. Z. Frankel 252 
 
 *99. Manasseh Ben Israel , . . . . Dr. M. Kayserling 266 
 
 100.*Moses Chaim Luzzato Dr. Letteris 270 
 
 101. N. H. Wessely Jewish Messenger 273 
 
 102.*Lazarus Bendavid .Dr. M. Kayserling 274 
 
 103.*Moses Mendelssohn Jud. Ehrentempel 281 
 
iv CONTENTS. 
 
 PART III. 
 
 Scientific and Instructive. 
 From page 286 to 432. 
 
 104.*Palestine Dr. L. Stern 287 
 
 105. Egypt Miss M. A. Goldsmid 292 
 
 106. The Ten Commandments Rev. Maurice Fluegel 299 
 
 107. Obduracy J. L. Mocatta 316 
 
 108.* The Sacred Tongue I Joseph Zedner 321 
 
 109. The Studv of Hebrew Rev. S. Morais 325 
 
 110. The Hebrew Language Prof. Thurlstone 327 
 
 111. Hebrew Poetry British Quarterly Review 329 
 
 112.*The Peculiarities of Israel Prof. Baumgarten 331 
 
 1 18. Judaism and its Relation to Mankind . . Rev. A. L. Green 333 
 
 114. Marvels of Israel's History Bishop Nicholson 335 
 
 115. The Work of Hebraism From the Italian 336 
 
 116. Science and Religion • Rev. Dr. N. M. Adler 337 
 
 117.*The Rejuvenescence of the Hebrew Race . Dr. H. Graetz 341 
 118. Perpetuity and Immutability of the Mosaic Law 
 
 Prof. Rev. D. W. Marks 348 
 
 119.*Art Among the Ancient Hebrews Dr. L. Herzfeld 356 
 
 120. Moses Rev. Dr, Taylor 377 
 
 121. Moses as a Statesman Hon. I. Proctor Knott 382 
 
 122. True Greatness . . . . - Dr. Isaac M. Wise 383 
 
 123. The Synhedrions Dr. Rabbinowicz 388 
 
 124. The Talmud Prof. T. Theodores 400 
 
 125. Pearls from the Talmud . Dr. Emanuel Deutsch 405 
 
 126. The Talmud Jew (J. M.) Dr. A. Jellinek 412 
 
 127. The Religion of Israel Prof. Arnold 4l5 
 
 128. Judaism and Science Prof, M. J. Schleiden 4l8 
 
 129. Remarks on Judaism ,...., Dr. A. Benisch 421 
 
 130. Religion and Science , . . Dr A. Jellinek 426 
 
 131. Hebrews and Greeks Pi of. Curtius 431 
 
 POETRY. 
 
 Pakt I. 
 
 1. Use the Pen 8 
 
 2. One by One Miss Proctor 9 
 
 3. Be B^irm 11 
 
 4. He of Prayer Jewish Times 14 
 
 5. The Truth Seeker 16 
 
 6. The Beacon Max Meyerhardt 20 
 
 7. Help Thy Brother 22 
 
 S. A Psalm of Life H. Longfellow 23 
 
CONTENTS. V 
 
 9. Elijah, The Prophet E. A. Levy 25 
 
 10. What we should have 27 
 
 11. Song of Rebecca Walter Scott 29 
 
 12.*King Sanherib before Jerusalem.. : Kosarski 31 
 
 13. Psalm XXII. ( J. M. ) Jewish Messenger 34 
 
 14. The Son of Sorrow H. Phillips, jun. 36 
 
 15. At Passover Jewish Times 39 
 
 16. Nahum All's Well Jewish Times 40 
 
 17. Charity Emma Schiff 43 
 
 18. Chanukah Rev. L. Stern 44 
 
 19. Nare Tamid Jewish Messenger 47 
 
 20. Hagar Jewish Messenger 48 
 
 21. Saul and the Witch of En-dor , Byron 50 
 
 22. Cheer up 52 
 
 23. There is a God M. Lehmeyer 54 
 
 24. The Better Land 56 
 
 26 The Shunamite's Reply Mrs. Hemans 57 
 
 26. Resolution of Ruth 60 
 
 27. Shabuoth Rev. James K. Gutheim 62 
 
 28. Carving a Name 64 
 
 29. Life M. Lehmeyer 67 
 
 30. Friendship M. Lehmeyer 70 
 
 31. Hasty Words.. Baltimore Jewish Chronicle 71 
 
 32. Light out of Darkness... 73 
 
 33.*The Western Wall = . . . . Rev. H. Vidaver 75 
 
 34. The Exiles' Lament 77 
 
 35. Esther Jewish Messenger 80 
 
 36. Rosh-Hashanali Deborah Kleinert 83 
 
 37. Hymn for Yom-Kippur S. A. Dinkins 85 
 
 Part II. 
 3S. Belshazzar. Heinrich Heine 107 
 
 39. Israel's Banner Max Meyerhardt 114 
 
 40. Hannah and her Seven Sons Mrs. M. D. Lonis 123 
 
 4L The Rabbi and the Rose ' 134 
 
 42. Psalm XV.. Max L. Guttman 140 
 
 43. The Mystic Tie. Max Meyerhardt 144 
 
 44. Israel.. Max Meyerhardt 149 
 
 45. Faith and Trust Baltimore Jewish Chronicle 158 
 
 46. Hymn to the Deitv... Rebekah Hyneman 166 
 
 47. The Lord is Nigk. Rebekah Hyneman 169 
 
 48. Herod's Lament for Mariamne. Byron 174 
 
 49. The Aim Jacob G. Asher 177 
 
 50. Israel's Power. Cora AVilburn 185 
 
 5 1 The Fall of Jerusalem. Jewish Messenger 19 
 
i CONTENTS. 
 
 52. The Ninth of Av. London Jewish Chronicle 194 
 
 58. The Rose of Jericho Jewish Messenger i 99 
 
 54. Holiness (A. I.). Anjerican Israelite 202 
 
 55. The Soul. Deborah Kleinert 208 
 
 56. The Sabbath Lamp London Jewish Chronicle 217 
 
 57. The Mission of Israel . ' Cora Wilbum 222 
 
 58. Meditations (bv G abirol) Emma Lazams 225 
 
 59. The LXVIII Psalm American Israelite 228 
 
 60. On the voyage to Jerusalem (by Judah-ha-Levy). 
 
 .Emma Lazarus 230 
 
 61. Songs of the Nations (J. M.) Aben Esra 282 
 
 62. A Song of Praise (H. S.) Hebrew Standard 234 
 
 63. The Song of the Well Jewish Messinger 2t.2 
 
 64. Psalm XXIV American Israelite 248 
 
 65. Remember Me Jewish Messenger 252 
 
 66. An Invocation American Israelite 267 
 
 67. The Voice of the Lord Rosa Emma Collins 271 
 
 68. The Heavenly Light. - Max Meyerbardt 273 
 
 69. The Rabbi's Blessing. . . , Jewish Messenger 281 
 
 70. Elegy on the death of Moses Mendelssohn. . .Dr. Wesseley 285 
 
 Part IH. 
 
 71. Montefiore Dr. Abr. S. Isaacs 291 
 
 72. Kibrotth Hattavah 298 
 
 73. God Knoweth Best American Israelite 304 
 
 74. The Hebrew , American Israelite '317 
 
 T5. Jacob's Pillow Jacob G. Asher 321 
 
 76. Biblical Poem Rosa Emma Collins 326 
 
 77. What is Life .■••.•• , 228 
 
 78. Longing for Jerusalem Dr. Honigman 331 
 
 79. Recognition Wm. CuUen Bryant 333 
 
 80. Grass and Roses. • Saadi 335 
 
 81. David's Lament for Absalom 336 
 
 82. Hymn (by Gabirol) Emma Lazarus 341 
 
 83. The Seventy-second Psalm American Israelite 347 
 
 84. Past, Present and Future. . Michael Henry 355 
 
 85. A Vision of Jerusalem Grace Aguilar 377 
 
 86. The Burial of Moses .380 
 
 87. The Song of Moses American Israelite 382 
 
 88. The Sun of Israel Rebekah Hyneman 386 
 
 89. After R. Jehudah Ha-Levi. . . . Prof. Emanuel Loewenthal 389 
 
 90. Ihe Vision of Rabbi Iluna Jewish Messenger 392 
 
 91. Gems from Charisi (J. M.) Dr. Moritz Levin 396 
 
 92. Jephtah's Daughter 400 
 
INDEX TO AUTHOllS. vii 
 
 93. Judah-ha.Levi to his Mend Isaac (E. L.) Pr. Geiger 405 
 
 94. Jael Overland Monthly 418 
 
 95. There is no Death - Bulwer Lytton 416 
 
 96. The Twenty-Ninth Psalm Jewish Messenger 418 
 
 97. The Hebrew Maid and Syrian Chief . . .Jewish Messenger 421 
 
 98. Sabbath Thoughts , , . * Grace Aquilar 427 
 
 99. By the Old Spring K. A. Levi 432 
 
 100. After Sanhedrin(B9A) Talmud 434 
 
 Contains Also a 
 BIBLICAL AND HISTORICAL MEMORIAL TABLE, 
 
 TOGETHER WITH A 
 
 CHRONOLOGY. 
 
 From the creation unto the present time. 
 
 INDEX TO AUTHORS. 
 
 Adler, Rev. Dr. Nathan Marcus, 
 
 340. 
 Aguilar, Grace, 134, 377, 427. 
 Arnold, Prof., 415. 
 Ascher, Jacob G., 178, 321. 
 Association, London Jewish, 10. 
 
 11,73. 
 Baar, Dr. H., 17. 
 Baumgarten, Prof., 331. 
 Beecher, Rev. H. W., 29. 
 Benisch, Dr. A., 421. 
 Bryant, Wm. CuUen, 333. 
 Buxtorf, Dr. J., 78. 
 Byron, Lord, 50, 175. 
 Clay, Cassius M., 21. 
 Collins, Rosa Emma, 271, 326. 
 Chronicle, Baltimore Jewish, 32, 
 
 71, 158. 
 Chronicle, London Jewish, 66, 
 
 194, 217. 
 Curtius, Prof., 431. 
 Delitzsch, Prof. F., 80. 
 
 Deutsch, Dr. Emanuel, 405. 
 Dinkins, S. A., 85. 
 Einhorn, Dr. David, 87. 
 Ehrentempel, Jud., 230, 232, 285. 
 Frankel, Dr. Z., 252. 
 Fluegel, Rev. Maurice, 3 04. 
 Goldsmid, Miss M. A., 298. 
 Gottheil, Dr. G., 69. 
 Graetz, Dr. H., 56, 88, 140, 144, 
 
 149, 155, 169, 191, 347. 
 Green, Rev. A. L., 333. 
 Gutheim, Rev. James K., 62. 
 Gutman, Max L., 140. 
 Hemans, Mrs., 58. 
 Heine, Heimlich, 47, 108, 114. 
 Henry, Michael, 355. 
 Herzfeldt, Dr. L., 376. 
 Honigman, Dr., 194, 331. 
 Huebsch, Dr. A., 55. 
 Hyneman, Rebekah, 166,169,386. 
 Isaacs, Dr. Abr. S-, 292. 
 Isaacs^ Rev. Samuel M., 60. 
 
INDEX TO AUTHORS. 
 
 Israelite, American, 82, 202, 228, 
 
 248, 267, 305, 317, 348, 383. 
 Italian, from the, 336. 
 Jacobs, Rev. H., 85. 
 Jastrow, Dr., 165. 
 JeUinek, Dr. A., 43, 412, 426. 
 Job, Book of, 9. 
 Jost, Dr. I. Marcus, 164, 175 177, 
 
 208, 209. 
 Kayserling, Dr. M., 248, 266, 280. 
 Kleinert, Deborah, 83, 209. 
 Knott, Hon. I. Proctor, 382. 
 Kosarski, 31. 
 Lazarus Emma, 226, 230, 341, 
 
 406. 
 Lehjiieyer, M., 54, 67, 70. 
 Letteris, Dr., 270. 
 Levin, Dr. Moritz, 396. 
 Levy, R A., 25, 432. 
 Loeweuthal, Prof. Emanuel, 389. 
 Longfellow, H., 25. 
 Lonis, Mrs. M. D., 125. 
 Lytton, Bulwer, 416. 
 Marks, Rev. Prof. D., 355. 
 Mendes, Dr. F. De Sola, 57. 
 Mendelssohn, Moses, 79. 
 Messenger, Jewish, 34, 47, 48, 80, 
 
 191, 199, 232, 242, 252, 273, 
 
 281, 392, 418, 421. 
 Meyerhardt, Max, 20, 115, 144, 
 
 150, 294. 
 Mocatta, J. L., 316. 
 Morais, Rev. S., 325. 
 Nicholson, Bishop, 335. 
 Observer, Hebrew, 15, 16, 51. 
 Overland Monthly, 412. 
 
 Phillips, H., jr., 36. 
 Philippson, Dr. Phoebe, 241. 
 Phillipson, Dr. L. 45, 157, 184 
 
 198. 
 Proctor, 9. 
 
 Progress, San Francisco, 28, 62. 
 Plutarch, Jud., 220. 
 Rabbinowicz, Dr , 388. 
 Rapaport, Sol., 218. 
 Record, Jewish, 7l. 
 Review. British Quarterly, 327. 
 Rochesteriensis, 225. 
 Rothschild, Hester, 14. 
 Saadi, 335. 
 
 Sachs, Dr. Michael, 202 
 Schiff,Emma, 43. 
 Schleiden, Prof. M. J., 418. 
 Scott, Walter, 29. 
 Standard, Hebrew, 235. 
 Stern, Dr. Ludwig, 123, 291. 
 Stern, Rev. L, 44, 291. 
 Sumner, Charles, 66, 
 Talmud, 12, 14, 26, 27, 31, 35, 
 
 37, 41, 42, 48, 49, 50, 51, 52. 
 Taylor, Rev. Dr., 380. 
 Theodores, Prof. T., 400. 
 Times, Jewish, 14, 39, 41, 226, 234. 
 Thurlston, Prof., 327. 
 Vidaver, Rev. H , 75. 
 Webster. Daniel, 61. 
 W^essely, Dr. N. H., 286. 
 Wilburn, Cora, 77, 185, 223. 
 Wise, Dr. Isaac M., 386. 
 Zedner, Joseph, 321. 
 Zunz, Dr. L. 75. 
 
PART FIRST. 
 
 NSRRSTIYE Md DESCRIPT1¥E, 
 
 " 'Tis education forms the common mind; 
 Just as tlie twig is bent the tree's inclined." 
 
 QUINTILIAN. 
 
 THE VALUE OF BOOKS. 
 
 There are so many wise and good things written in books that 
 every one should easily endeavor to cultivate a taste for reading. 
 There are many thousands of books, and all that is written in them 
 is either about the world which God has made, or about the 
 thoughts and sayings of His creatures on whom He has bestowed 
 the power to think and to speak. 
 
 Some books describe the earth itself, with its land and water; or 
 the air and clouds; or the sun, the moon, and the stars, which shine 
 so beautifully in the sky. Some teU us about the things that grow 
 out of the ground— the many millions of plants, from little mosses 
 and slender blades of grass, up to great trees and forests. Some 
 also contain accounts of living things, such as worms, flies, fishes, 
 birds and four-footed beasts; and some, which are the most numer- 
 ous, are about men and their doings. 
 
 These books about men are the most important to us, for men are 
 the most wonderful of Grod's creatures in this world, since they alone 
 are able to know and to love Him, and to try of their own accord 
 to do His will. Besides, we ourselves are human beings, and may 
 learn from such books what we ought to think, and do, and try to 
 be. Some of them describe what sort of people have lived in olden 
 times, and in other countries. By reading these we know what is 
 the difference between our own nation and the famous nations which 
 lived and flourished in the early periods of the world's history. Such 
 were the Egyptians, who built the Pyramids — the most stupendous 
 buildings of stone ever constructed by men; and the Babylonians, 
 who had a city of huge walls, built of bricks, and furnished with a 
 hundred brazen gates. 
 
 They tell us also of the Jews, to whom the commands of God were 
 given; of the Greeks, who knew best how to make fine statues and 
 buildings, and to write books; of the old Romans, that wonderfi^J 
 
8 SCHOOL AND FAMILY READER 
 
 people who lived in the ancient city of Rome, how skillful they were 
 in war, and how they could govern the nations they subdued. 
 
 It is from books, also, that we may learn what kind of men lived 
 in our own country before it was peopled with emigrants from 
 Europe, or even with wild Indians whom they found here ; of the 
 Aztecs, who lived in Mexico and Peru, and their curious customs 
 and wonderful civilization ; and something also of the singular 
 mounds in various parts of our country, built by a people the memory 
 of whom has passed away. 
 
 We may also learn what kind of men lived in olden times in the 
 northern parts of Europe and Asia, and how^ they passed to the south 
 and w^est, overturning civilized nations in their course, and founding 
 the present nations of Europe ; how some of these people came to 
 live in England, and planted there a mighty kingdom lasting to our 
 own time, and spreading its power and influence through every part 
 of the world. 
 
 And w^e shall see, too, how religion has spread to nearly every 
 part of the earth, to make the people wiser and more peaceful, and 
 more noble in their minds. Besides learning aU these things, we 
 should try to learn from books what are the best and wisest thoughts, 
 and the most beautiful wordh, and how men are able to lead right 
 lives, and to do a great deal to make the world better. If we try to 
 be better for all we read, as well as wiser, we shall find books a great 
 help toward goodness as well as knowledge 
 — ^— Adapted. 
 
 Pyramid.— Plain triangles; their several I nia, a country in Western Asia, now a part of 
 points meeting in one. Asiatic Turkey. It was situated on the Eu- 
 
 The Babylonians — Inhabitants of Babylo- I phrates River. 
 
 USE THE PEN. 
 
 Use the pen! there is magic in it, 
 
 Never let it lag behind; 
 Write thy thought — the pen can win it 
 
 From the chaos of the mind. 
 Many a gem is lost forever \ All unknown the deeds of glory 
 
 By the careless passer by, Done of old by mighty men. 
 
 But the gems of thought should never ! Save the few who live in story, 
 
 On the mental pathway lie. i Chronicled, by sage's pen. 
 
 Use the pen! the day's departed 
 When the sword alone held sway, 
 
 Wielded by the lion-hearted, 
 Strong in battle, where are they? 
 
 Use the pen! reck not that others ; Use the pen! but let it never 
 
 Take a higher flight than thine; j Slander write with dead-black ink 
 
 Many an ocean cave still smothers 
 Pearls of price beneath the brine; 
 
 But the diver finds the treasure. 
 And the gem to light is brought; 
 
 Thus thy mind's unbounded measure 
 
 Let it be thy best endeavor 
 
 But to pen what good men think. 
 
 Thus thy words and thoughts securing 
 Honest praise from wisdom"'s tongue,. 
 
 May in time be as enduring 
 
 May give up some pearl of thought. As the strains which David sung. 
 Adapted. 
 
 Chaos — Confusion. 1 Sage — Wise, grave, prudent,' 
 
 Brine -Water impregnated with salt — the sea. | 
 
FOR THE USE OF ISRAELITES. 9 
 
 WISDOM. 
 
 Surely there is a yein for the silver, and a place for gold where 
 they fine it. Iron is taken out of the earth, and brass is molten out 
 of the stone. He setteth an end to darkness, and searcheth out all 
 perfection; the stones of darkness and the shadow of death. Ihe 
 flood breaketh out from the inhabitant; even the uaters forgotten of 
 the foot; they are dried up, they are gone away from men. As for 
 the earth, out of it cometh bread : and under it is turned up as it 
 were fire. The stones of it are the place of sapphires ; and it hath 
 dust of gold. There is a path which no fowl knoweth, and which 
 the vulture's eye hath not seen. The lion's whelps have not trodden 
 it, nor the fierce lion passed by it. He putteth forth his hand upon 
 the rock, he overturneth the mountains by the roots. He cuttetli 
 our rivers among the rocks; and his eye seeth every precious thing. 
 He bindeth the floods from overflowing; and the thing that is hid 
 bringeth he forth to light. But where shall wisdom be found, and 
 where is the j)lace of understanding? Man knoweth not the price 
 thereof; neither is it found in the land of the living. The depth 
 saith : It is not in me ; and the sea saith : It is not with me. It 
 cannot be gotten for gold, neither shall silver be weighed for the 
 price thereof. It cannot be valued with the gold of Ophir, with the 
 precious onyx, or the sapphire. The gold and the crystal cannot, 
 equal it; and the exchange of it shall not be for jewels of fine gold. 
 No mention shall be made of coral or of pearls; for the price of 
 Wisdom is above rubies. The topaz of Ethiopia shall not equal it, 
 neither shall it be valued with pure gold. Whence, then, cometh 
 Wisdom, and where is the place of understanding? Seeing it is hid 
 from the eyes of all living, and kept close from the fowls of the air. 
 Destruction and Death say: We have heard the fame thereof with 
 our ears. God undersfcandeth the way thereof, and he knoweth the 
 place thereof. For He looketh to the ends of the earth, and seeth 
 under the whole heaven. To make the weight for the winds, and 
 He weigheth the waters by measure. When He made a decree for 
 the rain, and a way for the lightning of the thunder. Then did He 
 see it, and declare it. He prepared it, yea, and searched it out, and 
 unto man He said: Behold the fear of the Lord, that is Wisdom; 
 and to depart from evil, that is understanding. — Job xxviii. 
 
 Onyx — Is a half-clear gem, of which there j RrBY— A precious stone, of a red color, next 
 are several species in hardness to the diamond. 
 
 Sapphire— A precious stone of a blue color, | Topaz — A yellow gem. 
 
 ONE BY ONE. 
 
 One by one the sands are flowing — 
 One by one the moments fall; 
 
 Some are coming, some are going; 
 Do not strive to catch tiiem all. 
 
 One by one thy duties wait thee; 
 
 Let thy whole strength go to each; 
 Let no future dreams elate thee: 
 
 Learn thou first what these can teach. 
 
10 SCHOOL AND FAMILY READER 
 
 One by one (bright gifts from heaven) 
 Joys are sent thee here below; 
 
 Take them readily when given — 
 Ready, too, to let them go. 
 
 One by one thy griefs shall meet thee; 
 
 Do not feur an arm'd band; 
 One will fade as others greet thee — 
 
 Shadows passing through the land. 
 
 Do not look at hfe's long sorrow- 
 
 God will help thee for to-morrow. 
 Every day begin again. 
 
 Every hour that fleets so slowly, 
 Has its task to do or bear; 
 
 Luminous the crown and holy 
 If thou set each gem with care. 
 
 Hours are golden links — God's token- 
 Reaching heaven; but, one by one. 
 Take them lest the chain be broken 
 
 See how small each moment's pain; | Ere thy pilgrimage be done. 
 
 Miss Proctor. 
 
 Luminous— Shining. | Pilgrimage— A long journey. 
 
 THE BIBLE. 
 
 A Book which has been handed down to us from ancient times, 
 hallowed by the veneration of ages, as the repository of God's 
 revelation; a book which contains the truths most interesting to 
 man, which lays down the code of his duties, and rules for his 
 conduct through life; which defines those principles on which 
 human happiness depends, and without which civil society would 
 be impossible; such a book must necessarily form, at all times, a 
 subject of anxious study and earnest investigation. 
 
 That book is the Bible ; and it is not surprising that, in a long 
 course of centuries, it has given rise to thousands of commentaries 
 and disquisitions, and that the human mind should stiU continue to 
 exercise its ingenuity in attempts to ascertain the meaning and 
 intention of every part of its contents. We, to whom the Bible 
 was addressed and intrusted, and who have had to adapt our life to 
 its prescriptions, have naturally, more than any other people, 
 applied ourselves to study, understand and elucidate the sacred 
 volume. For its language was our own language, its history was 
 bound up with our history, its spirit and life with our national 
 spirit and life. 
 
 From the time when Moses enjoined on every Israelite the duty 
 of making himself conversant with the law, and of teaching it to 
 his children (Deut. xi: 7, vi. 19), and commanded that even every king 
 should make for himself a copy of it, and should constantly consult 
 it (xvii: 18), down to the later epochs of our national history, 
 when thousands of scholars were flocking to the academies in spite 
 of the prohibitions and obstacles set up by the Komans, its study 
 has always been considered and accepted by the Israelite as a duty. 
 After the dispersion, the Jew attached himself more passionately 
 than ever to this sacred Book; it became his only solace amid 
 adversities and persecutions, and his rallying point amid the dis- 
 solving influences by which he was surrounded; and when, in the 
 
FOR TFIE USE OF ISRAELITES. 11 
 
 middle ages, the darkness of ignorance covered Europe, the Book 
 was the bright star which enlightened its mental faculties. 
 
 These circumstances, aided by uninterrupted traditional informa- 
 tion, which may be traced back to the earliest times, led to Israel's 
 possession of the most intimate knowledge of the Bible that can pos- 
 sibly exist among ordinary men. Where interpretation was needed, 
 that interpretation was settled by authority, learning and argument 
 usually combined; and, consequently, to the enlightened Jews, few 
 difficulties occur in the proper understanding of both the letter and 
 spirit of the sacred Book 
 
 Thus it happens that the Jewish mind and conscience are entirely 
 satisfied with the Bible, and that all attempts that have been made 
 for ages to detach us from it have proved unavailing. When pro- 
 fessors of other creeds-- having but a superficial acquaintance with 
 the language of the Bible and its idiom, and without the advantage 
 of the traditional lore and tlie local and historical knowledge accumu- 
 lated by our forefathers — when such men, who read the Bible through 
 the medium of their ^preconceived notions, and whose only interest 
 in it is dictated by the necessity of finding therein some pegs on 
 which to hang new-fangled doctrines, foreign and abhorrent to it — 
 when such men gravely tell us that we do not understand our Bible, 
 and they alone have the key to its true meaning, they succeed only 
 in raising a smile of pity on our lips. When, in times gone by, men 
 of the same class sought to enforce their propositions with the sword, 
 the fagot and the rack, our forefathers wavered not, but they readily 
 laid down their lives and all that was dearest to them, rather than 
 vield up their faith in the One God, and in their Bible. 
 
 L. J. A. 
 
 Commentary— To write notes or remarks i Intebpretation— Explaining, 
 upon. Superficial— Slight knowledge. 
 
 Disquisitions— Examinations, inquiry. Preconceived— To be of opinion before- 
 
 Elucidate— To explain. hand. 
 
 Lore— Lesson, instruction, doctrine. | New-fangled- A foolish form of novelty. 
 
 To Enjoin — To order. 1 Kack— An engine of torture. 
 
 BE FIRM. 
 
 Be Firm ! whatever tempts thy soul Firm when thy conscience is assailed, 
 
 To loiter ere it reach its goal, Firnj when the star of hope is veiled, 
 
 Whatever siren voice would draw Firm' in defying wrong and sin, 
 
 Thy heart from duty and its law; Firm in life's conflict, toil and din, 
 
 Oh, that distrust ! go bravely on, Firm in the path by martyrs trod — 
 
 And till the victor crown be won, ■ And, oh, in love to man and God 
 
 Be Firm ! ' I Be Firm ! 
 
 Adapted. 
 
 Siren — Bewitching, enticing. I Martyr — One who by his death bears wit- 
 
 ne38 to the truth. 
 
12 SCHOOL AND FAMILY READER 
 
 DEVOTION IN PRAYER. 
 
 A PIOUS man was engaged in prayer whilst traveling on the high- 
 road- One of the nobles of the land, who knew him, was passing by 
 and saluted him, but the pious man did not mind the salutation and 
 continued his jDrayer. The nobleman became vexed, and with a 
 great effort he waited till the man had finished his prayers; where- 
 upon he, in an excited manner, said to him: " Thou art a stupid fellow, 
 for thou hast sinned against thine own law, which commands man to 
 take care of his life. But thou hast just risked thy life unnecessarily 
 Why did you not respond to my salutation? If 1 had split your 
 head open with my sword, who could have called me to account ?" 
 
 "Sir! I pray, suppress your wrath; I hope to quiet you, if you 
 will allow me only a few words in reply. Think, for instance, that 
 while you were standing in conversation with your king, a friend in 
 passing by saluted you. Should you like to be interrupted in 3^0 ur 
 conversation with the king in order to answer that salutation ?" 
 
 "Woe unto me if I were to do so.'"' 
 
 " Now, I pray, dear sir ! consider only the respect you thus pay to 
 man! a moi-tal man, who is here to-day. and to-morrow in the grave; 
 w^hilst myself, who stood facing the King of kings, the immortal King, 
 what should I have done ?" 
 
 The nobleman assuaged his wrath, and the pious man continued 
 his journey in peace. 
 
 Talmud (see Part Third of the Reader.) 
 
 To AssuAOB— To pacify. 
 
 ON PRAYER. 
 
 Prayer is the soaring of the soul toward God, an appeal to His 
 mercy, in homage to his greatness; how seriously it behooves us to 
 perform this duty in a proper manner ! In this life, while man is 
 assailed by so much suffering, so many anxieties, and endures so 
 much misery and sorrow, whence can he seek aid and consolation ? 
 Can his fellow-man, his companion in weakness and impotence, be 
 his comforter? As a child in his grief appeals instinctively to his 
 parents, so man in his distress appeals to his heavenly Father, who 
 alone can aid him. Anxieties and misery attack us in vain, when we 
 resist them by seeking consolation from Him who knows our sorrow\ 
 "Toward the mountains I raise my eyes," says the Psalmist; "thence 
 win come my aid." i- 
 
 What cannot fervent prayer obtain? When the sentence of con- 
 demnation is borne to the heavenly tribunal, let us pray, and God 
 may revoke it. Moses, prostrate at the summit of .Sinai, stayed by 
 prayer the arm of the Eternal already raised to exterminate guilty, 
 idolatrous Israel! We will not fear, then, loaded though we be 
 with sin, we wiU not fear to offer our repentance to the Lord; we 
 
FOR THE USE OF ISRAELITES. • 13 
 
 will pray for ourselves and others, and hope, though we fear; for a 
 day or a night not begun or ended with prayer might be a fatal one 
 to us or to one dear to us — the last day or the last night, l^rayer 
 would indeed be imj^erfect, did it lead us toward God only when 
 in trouble or in fear, or had it no other motive than that our wants 
 should be supplied. Besides supplication, is it not just and proper 
 that we should offer our thanks and gratitude to our merciful Father 
 for the daily blessings He bestows and the miracles He renews for 
 our preservation, our sustenance and our existence ? 
 
 But prayer does more than this. When the mind is imbued with 
 the idea of God, we contemplate His greatness and wonders, and 
 then a sentiment is awakened within us of veneration and delight 
 at His glory, His omnipotence, His wondrous works; this divine 
 joy, this soaring of the soul, find vent in words of blessing and 
 praise, as expressed in the divine harmony of the Psalms: "How 
 wondrous are Thy works, O Lord! How profound are Thy 
 thoughts!" 
 
 But how should we pray ? 
 
 To move the lips mechanically, without feeling prayer in the 
 heart, is an offence to God. To pray mentally without a devout 
 attitude, is to fail in respect toward the Great Being with whom 
 we desire to hold communion. 
 
 Above all, we should take heed lest prayer become an act of 
 routine, a duty fulfilled hastily, amid noise, irreverence, and disturb- 
 ance; we should attune our hearts to devotion; retire to some 
 silent spot, assume an humble, a contemplative posture, and resign 
 our souls to God; then only can we hope to be in communion with 
 Him. 
 
 But to present ourselves humbly before God is not all; we must 
 bring faith — faith that gives life to prayer and warms the heart; 
 and, above all, prayer must proceed from purity of intention, the 
 desire to do that which is pleasing in the sight of God, and also 
 from filial submission to His will. 
 
 Oh ! that our minds could be fully impressed with the glory of 
 God, or that we could dvlj reflect on His holiness ! Faith teaches 
 us that our God, of whose majesty even Moses could not bear the 
 glorious presence, is near us when we pray. He sees and hears us; 
 He knows every thought of the soul, every secret of the heart. Yes, 
 He, the holy God, is near; and should we, who bow with respect 
 and humility before a mortal somewhat above us in rank and power, 
 not watch over our words and deeds in the presence of the King of 
 kings, before whom terrestrial monarchs are as a grain of dust? 
 How dare we, in His presence, give ourselves up to levity of any 
 kind? Let us, then, strictly observe the duty of prayer, for it is 
 the life of the soul; early in the morning let us appear before the 
 Lord, offer Him the first fruits of the day; the purity of our actions 
 
14 
 
 SCHOOL AND FAMILY READER 
 
 may depend on the fidelity with which we fulfill this first duty. 
 But, before praying, let us examine ourselves, remember what we 
 are, and reflect on the nature of God before whom we appear; then 
 will our hearts be filled with sentiments of humility, respect and 
 devotion, and thus we shall become worthy of addressing the 
 Creator of the Universe. A day should not pass without returning 
 thanks for the favors God has granted; before retiring to rest we 
 should recall to mind every event of the day, and rej^ent of any un- 
 worthy act we may have committed; and thus reconciled to God, 
 we may be able to invoke His protection, for ourselves and others, 
 from the dangers of the night. Not alone during the stated times 
 of prayer, but in every circumstance of life— in joy as in sorrow — 
 should we have God in our hearts and in our thoughts. 
 
 Yes, Lord ! it is to Thee I turn to pour out my grief and 
 anguish; it is to Thee I render homage for the happy days it pleases 
 Thee to bestow. If affliction assail me, oh ! teach me to bear it 
 according to Thy will; if joy be my portion, I will say, it is God 
 who giveth it. Hester Eothschild. 
 
 Hester Rothschild — A lady of the Hebrew persuasion residing in England, of great 
 literary attainments, and authoress of several works on religious and instructive topics. 
 To Soar— To mount intellectually, 1 Impotence — Want of power. 
 To Imbue — To pour into the mind. | Routine— Regiilar habit. 
 Terrestrial— Earthly. 
 
 HE OF PKAYEE. 
 
 Hidden in the ancient Talmud.. 
 
 Slumbereth this legend old, 
 By the stately Jewish Rabbis 
 
 To the listening people told: 
 Jacob's ladder still is standing, 
 
 And the angels o'er it go, 
 Up and down from earth to heaven, 
 
 Ever passing to and fro; 
 Messengers from great Jehovah, 
 
 Bringing mortals, good or ill. 
 Just as we from laws unchanging, 
 
 Good or evil shall distill. 
 He of Death, with brow majestic, 
 
 Cometh wreathed with asphodel; 
 He of Life, with smile seraphic, 
 
 Softly saying, *' All is well." 
 He of Pain, with purple pinions, 
 
 He of Joy, all shining bright; 
 He of Hope, with wings cerulean; 
 
 He of innocence, all white. 
 And the rustling of their pinions, 
 
 With the falling of their feet, 
 Turneth into notes of music, 
 
 Grand and solemn, soft and sweet. 
 
 Asphodel — Day lily. 
 Cerulean— Blue, sky-colored. 
 
 One — and only one — stands ever 
 
 On the ladder's topmost round. 
 Just outside the gate celestial, 
 
 List'ning as to catch some sound; 
 But it is not angel music 
 
 Unto which he bends his ear. 
 'Tis the passing prayer of mortals 
 
 That he patient waits to hear. 
 By him messengers are flitting, 
 
 But He ever standeth there. 
 For He is the Great Sandalphon 
 
 Who is gathering every prayer. 
 In his hands they turn to garlands, 
 
 From whose flowers a fragrance floats 
 Through the open gates celestial, 
 
 Mingled with the angels' notes. 
 For outside the golden portal 
 
 Of that city of the skies 
 All the earthly dross and passion 
 
 Of the prayer of mortal dies. 
 'Tis the heavenly essence only 
 
 That can find an entrance there, 
 Turned into the scent of flowers 
 
 Bv Sandalphon — Him of Prayer. 
 
 J. T. 
 Seraphic - Angelic. 
 Celestial- Heavenly. 
 
FOR THE USE OF ISRAELITES. 15^ 
 
 THE MYSTERIES OF PROVIDENCE. 
 
 The appointed path is often a dark path, and the way in which 
 the Lord leads us enshrouded in shade and mystery. What then ? 
 We are to march boldly on in the course of duty, and trust the Lord 
 to care for consequences, and bring all things right at last. And 
 we are under no obligation to understand the drift and bearing of 
 things that surround us. It is enough to know that all things are 
 working together for our good. Even Abraham "went out, not 
 knowing whither he went," yet guided by the counsel of his God. 
 We cannot tell why our present lot is so portioned out to us, nor 
 what God means by all the providences which He appoints. It 
 belongs not to us to know the hidden purpose of Him who made us. 
 Will you ask the soldier, thrown into the heat of battle, to explain 
 the plan of the general? How could he? If he has done his duty 
 — if he has thrown himself into the struggle — he has only seen dhe 
 disorder of the charge, the flashing of the arms, the cloud of smoke 
 and dust, he has only heard human cries, mixed with the deafening 
 sound of artillery. To him all was disorder and chaos; but upon the 
 neighboring heights one eye followed the combat; one hand directed 
 the least movement of the troops. So there is a battle which is pur- 
 sued through the ages. It is that of truth, of love and justice, 
 against error, egotism, and inquity. It belongs not to obscure 
 soldiers, thrown into the fight, to direct the contest; it ought to 
 suffice us that God conducts it; it is for us to remain at the post He 
 assigns to us, and to struggle there firmly, "even unto the end." 
 
 And when we look back from the very heights of triumph — to 
 which we now turn our eyes with longing and with hope — when we 
 trace the well-remembered path along which God hath led our feet 
 from warfare to victory, and from weariness to rest, all will be plain, 
 and clear, and blessed, in the presence of Him who has said: "What 
 I do thou knowest not now, but thou shalt know hereafter." 
 H. O. 
 
 Egotism— Too frequent mention of a man's self. 
 
 TRUTH. 
 
 Truth is the basis of all practical goodness; without it all virtues 
 are mere representations wanting reality ; and having no foundation 
 they quickly prove their evanescent nature, and disappear as " the 
 morning dew." 
 
 Whatever brilliant abilities we may possess, if the dark spot of 
 falsehood exists in our hearts it defaces their splendor and destroys 
 their efficacy. If truth be not our guiding spirit we. shall stumble 
 upon the dark mountains, the clouds of error will surround us, 
 and we shall wander in a labyrinth, the intricacy of which will in- 
 crease as we proceed in it. No art can um-avel the web that 
 
16 
 
 SCHOOL AND FAMILY READER 
 
 falsehood weaves, which is more tangled than the knot of the 
 Phrygian king. 
 
 Falsehood is ever fearful, and shrinks beneath the steadfast, 
 piercing eye of truth. It is ever restless in racking the invention, 
 to form some fresh subterfuge to escape detection. Its atmosphere 
 is darkness and misery; it lures but io destroy, and leads its follow- 
 ers into the depths of misery. 
 
 Truth is the spirit of light and beauty, and seeks no disguise ; its 
 noble. features are always unveiled and shed a radiance upon every 
 object wdthin their influence. It is robed in spotless white, and, 
 conscious of its purity, is fearless and undaunted; it never fails its 
 votaries, and conducts them through evil report and good report, 
 without spot or blemish; it breathes of heaven and happiness, and 
 is ever in harmony with the Great First Cause. 
 
 The consciousness of truth nerves the timid and imparts dignity 
 and firmness to their* actions. It is an internal principle of honor 
 which renders the possessor superior to fear; it is always consistent 
 with itself, and needs no ally. Its influence will remain when the 
 lustre of ail that once sparkled and dazzled has passed away. 
 II. O. 
 
 Evanescent— Vanishing. Votary — One devoted to any particular per- 
 
 Labykinth— A place formed with inextric- son or cause, 
 
 able windings. Undaunted — Bold. 
 
 Phbygia — In Asia Minor. Gordian Knot— An intricate knot made by 
 
 Subterfuge— An evasion, a trick. the Phrygian king. 
 
 THE TRUTH SEEKEE. 
 
 Goes searching for the light of truth, 
 To light his way, adorn his youth. 
 Till sparkling truths his mind unfold, 
 With pearls of beauty, gems of gold. 
 
 The light of truth then makes him shine 
 In robes of splendor, most divine; 
 It opes a fount of life within, 
 And frees the mind from erring sin. 
 
 It lifts the soul in waves of light. 
 To learn the truth in shades of night; 
 It purifies the stream of life 
 Of all the hells of hate and strife. 
 
 From every source of life below 
 It seeks the truth of God to know. 
 And opens wide the way of life, 
 To quiet realms above the strife. 
 
 Of errors dark and dismal hells, 
 Where vice and sorrow ever dwells. 
 
 It constitutes within the man 
 A saving grace, a godly plan. 
 
 That only truth can make us free, 
 And lift above all misery; 
 That God in man must be enshrined, 
 A power of the human mhid — 
 
 Of light and life, and joy and peace, 
 That constant seeking must increase, 
 To founts of truth that ever glow, 
 A saving grace from earthly woe. 
 
 The more you use them on your way. 
 The brighter shines your living day; 
 Truth is the coin of every'clime, 
 The golden gem for all of time; 
 It passes current everywhere. 
 The richest boon that we can keir. 
 
 Adapted. 
 
FOR THE USE OF ISRAELITES. 17 
 
 THE MORAL DIGNITY OF LABOR. 
 
 One of the highest distinctions which God has conferred upon man 
 is that love of labor with which He has bound him to the world. 
 The more industrious man shows himself, the more happily he enjoys 
 the fruits of his exertions. The less, however, man seeks to work for 
 his own maintenance, the more he lowers within him that mighty 
 spirit of self-'iependence which is the prime mover of so many noble 
 actions in life. There is a great recreative power in labor, and al- 
 though it often makes our body tired and our spirit weary and faint, 
 still, after hours of rest, it inspires us with new love for the work we 
 have to perform. We fully believe, therefore, that labor is one of the 
 greatest civilizers of the world; and that the more active and industri- 
 ous a nation is, the happier and more contented it is. On the other 
 hand, however, it must be admitted, that the more indolent and idle 
 people are, the more corrupt become their tastes, the coarser their 
 manners, and the harder their feelings. 
 
 There is a moral dignity in labor which raises and elevates every 
 human being. But as our Scripture dwells so often with great 
 emphasis upon the importance of labor, let us, in this instance, speak 
 on the moral dignity of labor. 
 
 Nearly all the ancient people of the world hated and despised labor, 
 when it was not of a political or spiritual kind. From Greece down 
 to Egypt, physical labor was laid upon the shoulders of a working 
 class, who were exposed to the utmost contempt, and subjected to 
 the most brutal treatment at the hands of those who were their 
 masters and rulers. Even the great philosophers amongst the 
 Greeks and Komans, from Plato and Aristotle to Seneca and Cicero, 
 could not raise themselves above such degrading views. When we 
 therefore read to-day thit our brethren in Egypt did not hearken 
 unto Moses for anguish of spirit and hard labor, we can really feel 
 with them, and understand their wretched condition. Man likes to 
 work ; but if no redeeming points result from his work, if not the 
 slightest appreciation is shown to him by those for whom he toils, his 
 labor is that of the animals of the field which work by dint of bridle 
 and command. We are, for this reason, not astonished that our fore- 
 fathers could not listen to Moses, for their mental strength was en- 
 tirely exhausted by the physical burdens which were laid upon them. 
 Li opposition to these degrading notions of the ancients, who looked 
 at labor as an occupation lit merely for slaves, the Jewish religion 
 raised labor for the first time to a moral heig ht, saying : " Six days 
 shalt thou labor and do all thy work. But the seventh is the Sabbath 
 in honor of the Lord thy God. On it thou shalt not do any work ; 
 neither thou, nor thy son, nor thy daughter, nor thy man-servant, nor 
 thy maid-servant, nor thy cattle, nor the stranger that is within thy 
 gates." 
 
 PART I. — 2 
 
18 SCHOOL AND FAMILY READER 
 
 In order to guard man from being entirely absorbed by labor, the- 
 Sabbath was appointed a moral and religious institution, whose pur- 
 pose it is to strengthen the physical life of man, to raise him above 
 the more materialistic aims, and to fill his soul with thoughts and 
 ideas that reach beyond this earthly realm. If, therefore, labor in 
 its ultimate purpose has such a spiritual tendency in elevating and 
 refining the soul of man, it is greatly to be wished that we give our 
 Sabbath day a more sanctified expression and a more dignified cele- 
 bration. " Labor, without the rest on Sabbath day, demoralizes man, 
 fosters the love of self, places us on a level with irrational creation, 
 and gives the soul a mere menial position in the great household of 
 God." But there is still another point in labor Avhich demands our 
 attention for a few minutes. If we do not mistake, labor is nothing 
 else than a social contract between man and man, by which the one 
 desires that a certain duty, task, or obligation shall be performed by 
 the other. Now, as a compensation for these duties to be performed, 
 society has adopted to give us an equivalent — Money. And still society 
 is wrong, if it merely measures the value of labor — as is too often 
 done in mercantile countries— fi'om a monetary point of view. 
 
 By doing so, it reduces labor to a dry mechanism, and deprives 
 it of its high, moral character. There are various kinds of labor 
 which you never can pay with money— say, even with heaps of money. 
 Let us take, for instance, the profession of a physician. There is not 
 a vocation in life which more deserves the esteem and good- will of 
 society than that pursued by the class of men w^e call physicians. 
 They are, in the true and real meaning of the word, the most faith- 
 ful servants of humanity. They heal the sick ; they comfort the suf- 
 fering ; they often clothe the naked ; and, by the help of God and 
 their own skill, they not only drag many invalids from the gates of 
 death, but also bring strength and hope into those dark and dreary 
 rooms, where anxiety and fear held watch over the life of a beloved 
 person. And do you think that you can adequately remunerate by 
 money the labors of a physician, who is at your disposal day and 
 night ? We do not think so. A physician is more often recom- 
 pensed by that moral dignity, or fervent love, which he finds in his 
 ennobling occupation. Another instance : Society is not always just 
 and noble in its treatment of that class of fellow-laborers whom we 
 call teachers and governesses. Neither teachers nor governesses are 
 compensated for the work in which they are engaged by the amount 
 of payment they receive or by the position they occupy in society. 
 They preside over the intellectual and moral training of youthful 
 minds, and such presidency should be honored with marks of appro- 
 bation. Many young men are indebted to their teachers for the 
 manly and healthy tone of their souls ; and many women owe their 
 gentle sentiments and refined feelings chiefly to governesses. And 
 in what way are these real benefactors of society treated? They get 
 
FOR THE USE OP ISRAELITES. 19 
 
 a small, scanty salary ; and, although their minds and feelings are 
 highly cultured, and their intellect is expanded, still, in the social 
 scale of estimation, they have to give way to the aristocracy of birth, 
 to the aristocracy of wealth, and to the spurious aristocracy of success 
 ful adventurers. What would become of the moral and intellectual 
 state of society if teachers and instructors acted in accordance with 
 the small degree of appreciation with which their services are ac- 
 knowledged ? I am sure the world would soon become a wilderness, 
 and the human mind an unweeded garden, producing distasteful 
 fruits. But, Heaven be praised ! the true leader of education is actu- 
 ated in the performance of his duties by a higher motive than that of 
 money. The moral dignity of labor leads him on in sj^ite of many 
 drawbacks ; and, although his merits are ignored, and his labor 
 slighted, still, to speak Avith Lord Brougham, " If he rests from his 
 work, he bequeaths his memory to the generation whom his teach- 
 ings have blessed, and sleeps under the humble but not inglorious 
 epitaph, commemorating one in whom mankind lost a friend, and no 
 man got rid of an enemy." 
 
 If we look into our Bible we find that " labor " is greatly appre- 
 ciated, throughout the whole book. Abraham, Isaac and Jacob 
 were watchful shepherds ; Moses received his divine message when 
 feeding the flock ; David exchanged the shepherd's staff for the 
 royal sceptre, and King Saul and the Prophet Elisha were taken 
 from the plow to enter upon higher spheres of activity. Physical 
 labor was so highly valued amongst our brethren that, at the time 
 when Nebuchadnezzar conquered Jerusalem he took a thousand 
 Jewish smiths and blacksmiths with him fi-om Palestine to Babylon. 
 After they returned from Babylon it was the custom in Israel that 
 every learned man combined with his learned pursuit a trade or 
 handicraft,. Thus we are told that the great Hillel was a wood- 
 cutter ; Rabbi Joshua, a pinmaker ; Rabbi Nehemia Hakador, a 
 potter; Rabbi Judah, a tailor; Rabbi Joshua Hasandler, a shoe- 
 maker ; and Rabbi Judah Hanechtan, a baker. In Jerusalem 
 there were at one time so many coppersmiths that they had their 
 own synagogue. 
 
 In fine, we recommend the moral dignity of labor most warmly 
 and emphatically to all classes, but especially to our poor people. 
 If anything can release them from their wretched position, it is the 
 zeal and perseverance with which they should devote themselves to 
 labor, for it is one of the highest sentiments of honor to know 
 that we ourselves are the procurers of our own support and mainte- 
 nance. 
 
 Let then each and every one of us remain steady and faithful to 
 the occupation of his choice, and I am sure that the love of labor 
 must ultimately redeem us from the heavy pressure of tiresome 
 hours ; it must protect us from want and indigence, and make us 
 
20 
 
 SCHOOL AND FAMILY READER 
 
 contented with ourselves, contented with the world, and thankful 
 towards God. H. Baar. 
 
 Rev. Db. H. Baak— Superintendent of the New York Hebrew Orphan Asylum, formerly 
 minister of the Seel St. Congregation, Liverpool, England, and noted for his great pedagogical 
 knowledge. 
 
 Matebtat.tty — Material exisience not spirit- Savant— A man of learning, 
 nality. Epitaph— An inscriptioa of a tombstofle. 
 
 Aeistockact — Which places the supreme Sphebe— Compass of action, 
 power in the nobles. 
 
 THE BEACON. 
 
 When sailing on a stormy sea, 
 Encompassed by the night, 
 How anxiously the sailors watch 
 For but one gleam of light. 
 
 And when upon the distant shore 
 They see the beacons flame, 
 Oh! then a hundred voices rise 
 In grateful, glad acclaim. 
 
 What though the storm- winds fiercely 
 
 blow. 
 And lowery is the sky; 
 What though the waves in fury dash 
 O'er reefs and breakers nigh ? 
 
 That beacon light will lead them safe 
 The stormy waters o'er, 
 Like some bright messenger of God, 
 To friends and native shore. 
 
 Thus burns within the human heart, 
 A glorious beacon light, 
 
 Which doth the sea of life illume 
 In tempest, gloom and night. 
 
 When compassed by the waves of sin. 
 The shoals and reefs of shame, 
 Oh! then that beacon is, in truth, 
 A spark of heavenly flame. 
 
 \Vhat though temptation's power is great. 
 And gilded vice is strong. 
 What though around the storm-tossed 
 I bark 
 
 Is heard the siren's song ? 
 
 I That guiding star will lead man on 
 I In triumph to that shore, 
 I Where sin and pain can never come, 
 j And joy reigns evermore. 
 
 Oh! wouldst thou see the beacon light, 
 I Whose rays will never wane, 
 I Then ever keep within thy heart 
 
 A conscience free from stain. 
 
 Max Meyerhardt. 
 
 possessing great literary 
 
 Max MTEBHAKDT-An eminent lawyer residing at Rome, Ga 
 attainments, and a constant contributor to the Jewish press. 
 
 SiBEN — A goddess who enticed men by singing; bewitching, fascinating 
 
 RICHES AND WISDOM. 
 
 Riches and ease, it is perfectly clear, are not necessary for man's 
 highest culture, else the world would not have been so largely in- 
 debted to those who have sprung from the humble ranks. 
 
 Indeed, so far from poverty being a misfortune, it may, by vigor- 
 ous self-help, be converted even into a blessing, rousing a man to 
 that struggle with the world through which, though some purchase 
 ease by degradation, the right-minded and true-hearted will find 
 strength, confidence, and triumph. 
 
 The knowledge and experience which produce wisdom can only 
 become a man's individual j^ossession and property by his own 
 action ; and it is as futile to expect these without laborious, pains- 
 taking effort as it is to hope to gather a harvest where the seed has 
 not been sown. 
 
FOR THE USE OF ISRAELITES. 21 
 
 It is said of a Bishop, who possessed great power, that he was 
 asked by his stupid and idle brother to make a great man of him. 
 "Brother," replied the Bishop, "if your plow is broken, 1*11 pay 
 for the mending of it; or, if your ox should die, I'll buy you an- 
 other; but I cannot make a great man of you — a plowman 1 found 
 you, and, I fear, a plowman I must leave you." 
 
 But the same characteristic feature of energetic industry happily 
 has its counterpart among the other ranks of the community. The 
 middle and weU-to-do classes are constantly throwing out vigorous 
 offshoots in all directions - in Science, Commerce, and Art — thus 
 adding effectively to the working power of the country. Indeed, 
 the empire of England and India was won and held chiefly by men 
 of the middle classes, men, for the most part, bred in factories, and 
 trained to habits of practical business. It is the diligent hand and 
 head that acquires self-culture, wisdom, and riches. 
 
 Even when men are born to wealth and high social position, any 
 solid reputation which they may achieve is only attained by ener- 
 getic aj^plication; for, though an inheritance of acres may be be- 
 queathed, an inheritance of knowledge cannot. 
 
 The wealthy man may pay others for doing his work for him, but 
 it is impossible to get his thinking done for him by another, or to 
 purchase any kind of self-culture. Fortune has often been blamed 
 for its blindness, but fortune is not so blind as men are. Fortune 
 is usually on the side of the industrious, as the wind and waves are 
 on the side of the best navigators. 
 
 The difference between riches and wisdom is the close observation 
 of little things, which is the secret of success in business, in art, in 
 science, and in every pursiiit in life. The * difference between men 
 consists, in a great measure, in the intelligence of these observa- 
 tions. Solomon said: "The wise man's eyes are in his head, but 
 the fool walketh in darkness; the non-observant man goes through 
 the forest, and sees no firewood." 
 
 Adapted. 
 
 Characteristic -Pointing out the true char- I Counterpart— The corresponding part, 
 acter. Self-culture— The art of self-improve- 
 
 ment. 
 
 WORK. 
 
 There are times when a heaviness comes over the heart, and we 
 feel as if there was no hope. Who has not felt it ? For this there 
 is no cure but work. Plunge into it, put aU your energies into mo- 
 tion, rouse up the inner man, act, and this heaviness shall disappear 
 as the mist before the morning sun. 
 
 There arise doubts in the human mind which sink us into lethargy, 
 wrap us in gloom, and make us think that it were bootless to at- 
 tempt anything. Who has not experienced them ? Work ! That 
 
32 SCHOOL AND FAMILY READER 
 
 is the cure. Task your intellect ; stir up your feelings, rouse the 
 soul, do, and these doubts, hanging like a heavy cloud upon the 
 mountain, will scatter and disappear, and leave you in sunshine and 
 open day. 
 
 There comes suspicion to the best of men, and fears about the 
 holiest efforts, and we stand like one chained. Who has not felt 
 this? Work! Therein is freedom. By night, by day, in season 
 and out of season, work, and liberty will be yours. Put in requisi- 
 tion mind and body, war with inertness, snap the chain-link of 
 selfishness, stand up as a defender of the right, be yourself, and 
 this suspicion and these fears will be lulled ; and, like the ocean 
 storm, you will be purified by the contest, and able to bear and 
 breast any burden of human ill. 
 
 Gladden life with its sunniest features, and gloss it over with its 
 richest hues, and it becomes a poor and painted thing, if there be 
 in it no toil, no hearty, hard work. The laborer sighs for repose. 
 Where is it ? What is it ? Friend, whoever thou art, know it is 
 to be found alone in work. No good, no greatness, no progress is 
 gained without this. Work, then, and faint not; for therein is the 
 well-spring of human hoj^e and hitman happiness. 
 Cassius M. Clay. 
 
 Cassius M. Clay— An eminent American statesman and orator, born in the County of 
 Hanover. Virginia, April 12, 1777, and died June 29, 1852. He was a lawyer, and in 1806 
 chosen to the Senate of the United States, and afterward became Secretary of State under the 
 Presidency of John Quincy Adams. 
 
 Lethakgy — A morbid drowsiness. I Inertness— The state or quality of being 
 
 Bootless— Useless. inert — dull. 
 
 HELP THY BEOTHEK. 
 
 If thou canst speak one little word 
 To cheer thy brother on his way, 
 
 Then fearless let thy voice be heard, 
 Perchance 'twill change his night to 
 day. 
 
 If thou canst cast one ray of hope, 
 To him, when sinking in despair, 
 Perchance 'twill prove a saving rope, 
 
 If thou canst do a kindly deed, 
 Fail not to act the helper's part, 
 
 No matter what thy brother's creed, 
 He'll feel thy kindness in his heart. 
 
 If thou canst lift a fallen one, 
 Who journeys on in paths of sin, 
 
 Be sure in this thy duty's done, 
 
 Though thou no earthly crown may 
 
 Fail not to do thy duty there. ' win. Adapted. 
 
 EFFECTS OF OUK DEEDS. 
 
 The common and poj)ular notion is that death is the end of man, 
 as far as this world is concerned; that the grave which covers his 
 form covers and keeps within its chambers all his influence; and 
 that the instant he has ceased to breathe, that instant the man has 
 ceased to act. 
 
 It is not so; it is a popular mistake. We die, but leave an in- 
 fluence behind us that suiwives ; the echoes of our words are still 
 repeated and reflected along the ages. 
 
FOR THE USE OF ISRAELITES. 23 
 
 A man lias two immortalities : one he leaves behind him, and it 
 ifvalks the earth, and still represents him; another he carries with 
 him to that lofty sphere, the presence and glory of God. " Every 
 man is a missionary, now and forever, for good or evil, whether he 
 intends it or not. He may be a blot, radiating his dark influence out- 
 ward to the very circumference of society; or he may be a blessing, 
 spreading benedictions over the length and breadth of the world; 
 but a blank he cannot be. The seed sown in Hfe springs up in har- 
 vests of blessings, or harvests of sorrow." Adapted. 
 
 Immortality Exempt from death. I Benediction— Blessing. 
 
 MiesioNAKY- Ono sent to propagate religion . | 
 
 SAVING FOR OLD AGE. 
 
 No one denies that it is wise to make a provision for old age ; but 
 we are not at all agreed as to the kind of provision it is best to lay 
 up. Certainly, we shall want money; for a destitute old man is, in- 
 deed, a pitiful sight. Therefore, save money by all means. But an 
 old man needs just that particular kind of strength which young men 
 are most apt to waste. Many a foolish young man wiU throw away, 
 on a holiday, a certain amount of nervous energy, which he will 
 never feel the want of till he is seventy; and then how much he will 
 need it! It is curious, but true, that a bottle of champagne at 
 twenty may intensify the rheumatism of three-score. It is a fact that, 
 overtasking the eyes at fourteen, may necessitate the aid of specta- 
 cles at forty, instead of eighty. 
 
 We advise our young readers to be saving of health for their old 
 age; for the maxim holds good with regard to health as to money, 
 ■*' Waste not, want not." It is the greatest mistake to suppose that 
 any violation of the laws of health can escape its penalty. Nature 
 forgives no sin, no error. She lets off the offender for fifty years 
 sometimes, but she catches him at last, and inflicts the punishment 
 just when, ivhere, and how he feels it most. Save up for old age, but 
 save knowledge ; save the recollection of good deeds and innocent 
 pleasure; save pure thoughts; save friends; save rich stores of that 
 kind of wealth which time cannot diminish, nor death take away. 
 
 Adapted. 
 
 Champagne— A kind of wine. | Intensify— To render more intense. 
 
 A PSALM OF LIFE. 
 
 Tell me not, in mournful numbers, 
 Life is but an empty dream ! 
 
 For the soul is dead that slumbers, 
 And things are not what they seem. 
 
 Life is real! life is earnest! 
 
 And the grave is not its goal; 
 Dust thou art, to dust returnest, 
 
 Was not spoken of the soul. 
 
24 SCHOOL AND FAMILY READER 
 
 Not enjoyment, and not sorrow, Act— act in the living Present 
 
 Is our destined end or way; 
 
 But to act, that each to-morrow 
 
 Find us further than to-day. 
 
 Art is long, and time is fleeting, 
 
 And our hearts, though stout and 
 brave. 
 
 Still, like muffled drums, are beating 
 Funeral marches to the grave. 
 
 In the world's broad field of battle, 
 
 In the bivouac of life, 
 Be not like dumb, driven cattle ! 
 
 Be a hero in the strife ! 
 
 Let us, then, be up and doing, 
 
 With a heart for any fate; 
 Still achieving, still pursuing. 
 Trust no future, however pleasant ! I Learn to labor and to wait. 
 
 Heart within, and God o'erhead.. 
 
 Lives of great men all remind us 
 We can make our lives sublime, 
 
 And departing, leave behind us 
 Footprints on the sands of time. 
 
 Footprints, that perhaps another, 
 Sailing o'er life's solemn main, 
 
 A forlorn and shipwrecked brother,. 
 Seeing, shall take heart again. 
 
 Let the dead Past bury its dead! H. Longfellow. 
 
 Henky W. Longfellow, a native of Portland, Maine, was graduated at Bowdoin College 
 in 1825, where he was professor of modern languages for several years, and afterward held a 
 similar professorship in the University of Cambridge from 1836 to 1854. He held a very high 
 rank among the authors of America, and was one of the most popular poets. 
 
 ELIJAH AT MOUNT HOREB. 
 
 " Go forth," it had been said to Elijah, " and stand upon the 
 mount before the Lord." The prophet hears it, and leaves his cave; 
 and no sooner is he gone forth than signs occur which announce to 
 him the approach of the Almighty. The sacred historian here, in- 
 deed, depicts, in simple language, a most sublime scene. 
 
 The first sign was a tremendous wind. Just before, probably,, 
 the deepest silence had prevailed throughout this dreary wilderness. 
 The mountain tempest breaks forth, and the bursting rocks thunder, 
 as if the four winds, having been confined there, had, in an instant, 
 broken from their prisons to fight together. The clouds are driven 
 about in the sky, like squadrons of combatants rushing to the con- 
 flict. The sandy desert is like a raging sea, tossing its curling bil- 
 lows to the sky. Sinai is agitated, as if the terrors of the law-giving 
 were renewed around it. The prophet feels the majesty of Jehovah; 
 it is awful and appalling. It is not a feeling of peace, and of the 
 Lord's blissful nearness, which possesses Elijah's soul in this tre- 
 mendous scene; it is rather a feeling of distressing distance. "A 
 strong wind went before the Lord, but the Lord was not in the wind." 
 
 The terrors of an earthquake next ensue. The very foundations 
 of the hills shake and are removed. The mountains and the rocks, 
 which were rent by the mighty wind, threaten now to fall upon one 
 another. Hills sink down, and valleys rise; chasms yawn, and hor- 
 rible depths unfold, as if the earth were removed out of its place. 
 The prophet, surrounded by the ruins of nature, feels still more of 
 that divine majesty which "looketh upon earth, and it trembleth." 
 But he still remains without any gracious communication of Jeho- 
 
FOR THE USE OF ISRAELITES. 
 
 25 
 
 vah in the inner man. The earthquake was only the second herald 
 of the Deity. It went before the Lord, " but the Lord was not in 
 the earthquake." 
 
 When this had ceased, an awful fire passed by. As the winds 
 had done before, so now the flames came upon him from every side, 
 and the deepest shades of night are turned into the light of day^ 
 EHjah, lost in adoring astonishment, beholds the awfully sublime 
 spectacle, and the inmost sensation of his heart must have been that 
 of surprise and dread, but he enjoys, as yet, no delightful sensation 
 of the divine presence; " the Lord was not in the fire." 
 
 The fire disappears and tranquillity, like the stillness of the sanc- 
 tuary, spreads gradually over all nature, and it seems as if every 
 hiU and dale — yea, the whole earth and skies — lay in silent homage 
 at the footstool of Eternal Majesty. The very mountains seemed to 
 worship, the whole scene is hushed to profound peace; and now he 
 hears a "still, smaU voice." "Audit was so when Elijah heard it, he 
 wrapt his face in his mantle," in token of reverential awe and adoring 
 wonder, and went forth, " and stood at the entrance of the cave." 
 H. A. 
 
 Squadron — A part of an army or part of a 1 Sanctuabt— A holy place, 
 fleet. I Homage— To pay respect by external action. 
 
 Chasm— A cleft, a gap, an opening. | 
 
 ELIJAH, THE PKOPHET. 
 
 He dwelt in a lonely spot 
 
 By the side of a flowing brook; 
 His soul held commune alone with God 
 
 In nature's open book; 
 No easy home at eve, 
 
 No household gods are there, 
 No prattling voices to cheer the heart, 
 
 And blend in the evening prayer. 
 
 When the god of day sank down 
 
 To his couch in the golden west, 
 No silken coverlet — bed of down — 
 
 Wooed his tired limbs to rest; 
 The soft sky, with its twinkling stars, 
 
 Was his canopy overhead, 
 The dry leaves pillowed his weary brow. 
 
 The cold, damp earth was his bed. 
 
 No chahce of burnished gold 
 
 With rich wine sparkling high 
 Was held to his lips, but he quenched 
 his thirst, 
 
 When his throat was parched and dry. 
 At the rippling brook that wound 
 
 Like a ribbon among the trees. 
 And his heated face was fanned at eve 
 
 By the gentle murmuring breeze. 
 
 No slave obeyed his will, 
 
 Or spread on the festal board 
 Costly viands, all rich and rare. 
 
 Or tempting nectar poured; 
 But the ravens brought bread and flesh,. 
 
 When the flowers were kissed with 
 the dew 
 In the morning dawn, and when twi- 
 light came 
 
 The heaven-sent birds came too. 
 
 What a glorious scene was there ! 
 
 The grand old man of God 
 In that lonely spot, far from the haunts 
 of man, 
 
 With his couch the humble sod; 
 Yet, not forsaken — Jehovah still, 
 
 From the great white throne above. 
 Remembered and cared for his humble 
 wants 
 
 With a father's tender love. 
 
 Ahab, the wicked king, 
 
 In a lordly palace dwelt, 
 While Elijah, the lowly son of God. 
 
 On the damp turf humbly knelt; 
 The wild birds brought him food, 
 
26 SCHOOL AND FAMILY READER 
 
 And he drank from the flowing stream, [ And the prophet without even tasting 
 But, oh ! through the mist of the dim j death, 
 
 earth hfe I Was caught up to God on high 
 
 He saw heaven's glorious gleam. 
 
 Ahab's guilty career was run, 
 And he died as the wicked die; 
 
 In a chariot of glowing fire; 
 
 When his great earth work was 'done 
 He rose up to grace Jehovah's court, 
 
 And his heavenly crown was won. 
 R. A. Levy. 
 
 Chalice— A cup, a bowl. I Chariot— A carriage of state or pleasure. 
 
 Nectab— The supposed drink of the heathen 
 gods I 
 
 THE VALUE OF GOD'S LOVE. 
 
 Abtaban sent a Kabbi a jewel of great value, requesting him to 
 send an article in return which would be of equal worth. The Kabbi 
 sent him a mesusa (a small capsule which contains a portion of 
 the holy law, according to the Mosaic Code, and is generally attached 
 to the door-post to keep God always in mind). " W^hat !" said 
 Artaban, " I have sent you an object which is worth so much gold, 
 and you return me a present of hardly any value." "Friend!" an- 
 swered the Eabbi, " all youi' riches and mine also are not equal to 
 the object I sent you. Besides, consider that your present requires 
 my care and attention in preserving it ; whilst mine keeps watch over 
 you, and with it you may rest in safety. For the holy law accom- 
 panies you in this world, attends you while you sleej) in death, and, 
 at the awakening, you will find it again." — Proverbs vi: 22. 
 
 Talmud. 
 
 THE LIFE OF MAN COMPRISED IN RELIGION. 
 
 The law seizes upon man at every step, at every period of his life, 
 and in each corner of his dwelling; it thus imposes upon him a 
 commandment, in order to give him an opportunity to acquire a re- 
 ward. By laboring in the fields, yoke not the ox and the ass to- 
 gether. In sowing seed, do not sow, in the same place, seeds of va- 
 rious kinds. At reaping time, leave a share for the poor. In pre- 
 paring food, set apart a portion for the priest. When going to hunt 
 birds, take not the mother with the young ones. In establishing a 
 new plantation, enjoy its fruit only after three years. At a funeral 
 procession, do not inflict pain by making incisions in your own flesh. 
 In attending to the beard, do not clip it according to heathen custom. 
 In building, make a railing around your roof to prevent accidents. 
 Each smaU portion of man wishes to be consecrated by some meri- 
 torious act; therefore the law contains 248 commandments, as 
 many parts as those into which the human body is capable of being 
 dissected. Each day of the year wishes to be dedicated to some no- 
 ble work; and thus the law comprises 365 prohibitions, the number 
 of days belonging to the solar year. 
 
FOR THE USE OF ISRAELITES. 37 
 
 Tlie law is like a sheet-anchor to him who suffers shipwreck ; as 
 long as he clings to it, he remains safe ; and, so long as man con- 
 nects himself with the law, he is also saved. 
 Talmud. 
 
 Incision— A cut or wound made with a sharp instrument. 
 Meritobious — Deserving of reward. 
 
 THE KING AND THE LABORERS. 
 
 A CERTAIN king had in his garden an immense ditch, which was so 
 deep that the eye could scarcely reach the bottom . 
 
 One day he hired some laborers, and ordered them to collect 
 earth and other materials to fill the ditch with. 
 
 A few went to look at the ditch, and, perceiving its immense 
 depth, said in their silly way: " How is it possible to fill this ditch?" 
 And they showed no desire to undertake the task. But others, 
 more sensible again than they, said : " What does it matter that the 
 ditch is so very deep ? We are paid by the day, and, as we feel 
 happy in having found work, we ought to do our duty in filling the 
 same, as far as we possibly can accomplish." Thus also with man, 
 who ought not to say : " Oh ! how immeasurable is God's law ! It 
 is deeper than the sea— how many precepts! How are they aU to 
 be fulfilled ?" 
 
 But God says to man : " You are paid by the day ; do your work 
 as far as lies in your power, and don't think of others." 
 
 Talmud. 
 
 THE TONGUE. 
 
 " Go and fetch me a piece of meat from the shambles, even the 
 best of its kind," said Rabbi Simeon to his servant Tobia. The man 
 went and brought him a tongue. " Bring me," said he at another 
 time, " a piece of meat of the worst quality you can get at the sham- 
 bles," and again the servant brought him a tongue. " What is the 
 meaning of this?" inquired the astonished Rabbi. And the in- 
 telligent servant answered : " The tongue is the best, and also the 
 worst in the world. If it is a good one, there is nothing better ; 
 if it is a slanderous one, then there is nothing worse." " Life 
 and death is dependent on the tongue," said the wise king.— Prov. 
 xviii: 21. 
 
 Talmud. 
 
 WHAT WE SHOULD HAVE. 
 
 Have a tear for the wretched ; a smile Some help for the needy ; some pity for 
 
 for the glad ; ' | those 
 
 For the worthy applause ; an excuse , Who stray from the path where true 
 
 for the bad. | happiness flows. 
 
SCHOOL AND FAMILY READER 
 
 Have a laugh for the child in her play 
 at your feet ; 
 
 Have respect for the aged, and pleas- 
 antly greet 
 
 Have a hope in thy sorrow, a calm in 
 
 thy joy ; 
 Have a work that is worthy thy life to 
 
 employ ; 
 
 The stranger that seeketh for shelter , And, oh ! above all things on this side 
 
 from thee ; | the sod, 
 
 Have a covering to spare if he naked | Have peace with thy conscience and 
 
 should be. ' peace with thy God. 
 
 Adapted. 
 
 A HEBREW PARABLE. 
 
 An old Hebrew story tells us how a poor creature one day came 
 to the Temple from a sick bed on tottering limbs. He was ashamed 
 to come, for he was very poor, and had no sacrifice to offer. As he 
 drew near, he heard the loud choir chanting : " Thou desirest not 
 sacrifice, else would I give it ; the sacrifices of God are a broken 
 spirit ; a broken and contrite hearty O God, thou wilt not despise.'* 
 Other worshipers came, passed before him, and offered their sacri- 
 fice ; but he had none. But at length he prostrated himself before 
 the priest, who said: " What wilt thou, my son ; hast thou an offer- 
 ing?" And he replied: " No, my father, for last night a poor widow 
 and her children came to me, and 1 had nothing to offer them but 
 the two pigeons which were ready for the sacrifice.' " Bring, then," 
 fcaid the priest, "an ephah of fine flour." " Nay, but, my father," 
 said the old man, " this day my sickness and poverty have left only 
 enough for my own starving children. I have not even an ephah of 
 flour." " Why, then, art thou come to me ?" said the priest. " Be- 
 cause I heard them singing, * The sacrifices of God are a broken 
 spirit.' Will he not accept my sacrifice if I say, ' Lord, be merciful 
 to me, a sinner?'" And the priest lifted the old man from the 
 ground, and he said : " Yes, thou art blessed, my son ; it is thy 
 offering which is better than thousands of rivers of oil." 
 S. F. P. 
 
 Ephah— A Hebrew measure of three pecks and three pints; or, according to some, of 
 seven gallons and four pints. 
 
 UNHAPPY MEN. 
 
 In this life, men, while they are perpetually achieving success, are 
 far from being happy. There are men Avhose vineyards bear 
 abundant clusters ; but who do not know how to make their wine 
 out of them ; or, to drop the figure, men live in this world, and 
 attain success in a great variety of directions, but do not know how 
 to manufacture happiness out of it. Mow is it? What is the 
 matter ? Why are not men happy ? What is it that distresses 
 them ? How large an element of care enters into common life ? 
 How large an element of fear? How large an element of greedi- 
 ness? How dissatisfied men are because their success is not so 
 large as they desire ! How much envy and jealousy there are 
 
FOR THE USE OF ISRAELITES. 
 
 29 
 
 among them ! One looks out of liis palace, and sees other palaces 
 going up that are liner than his, and that are owned by men who 
 own more than he does ; and, though he has more than heart could 
 wish, he loses the tlavor of his own affairs, because somebody has 
 more property than he. And so mth unsatisfied ambition, with 
 over-greediness, with complaining discontent, and with narrow 
 selfishness, men are perj^etually cutting themselves, as the old 
 heathen did in their worship. So men, by care, by envy, by the 
 malign passions, are taking away the flavor of true contentment 
 from themselves. Men seldom have peace in this great discordant 
 world. In the din and rush of human Hfe, you can seldom find peace. 
 H. W. Beecher. 
 
 Rev. Henry Wabd Beecheb is an eloquent clergyman and public lecturer, living in 
 Brooklyn, New York. 
 
 Malign— Unfavorable, malicious. 
 
 SONG OF EEBECCA. 
 
 But present still, though now unseen, 
 
 When brightly shines the prosperous 
 day. 
 Be thoughts of Thee a cloudy screen, 
 
 To temper the deceitful ray. 
 And, oh ! where stoops on Judah's path 
 
 In shade and storm, the frequent 
 night, 
 Be Thou^ long suffering, slow to wrath, 
 
 A burning and a shining light ! 
 
 Our harps we left by Babel's stream; 
 
 The tyrant's jest, the Gentile's scorn; 
 No censer round our altar beams, 
 
 And mute are timbrel, trump, and 
 horn; 
 But Thou hast said, the blood of goat, 
 
 The flesh of rams, I will not pi*ize, 
 A contrite heart, an humble thought. 
 
 Are mine accepted sacrifice. 
 Walter Scott. 
 
 Sib Waxteb Scott, one of the most eminent names in Englisli literature, was born in 
 Edinburglx, April 15,1771, and died on September 21, 1832. He is the author of a great many 
 worss. 
 
 Isbael and Judah are terms used to desig- i Poktknts — Omens of comiog ill. 
 nate the Jewish people. i Censek— A vessel in which incense is burned. 
 
 TiMBBKL— An ancient Hebrew drum. I Babel's Stbeam— The river Euphrates, 6n 
 
 ZiON— A hill in Jerusalem ; a figurative , which Babylon was situated, 
 term for Jerusalem. 1 
 
 When Israel, of the Lord beloved. 
 
 Out of the land of bondage came, 
 Her Father's God before her moved, 
 
 An awful guide in smoke and flame. 
 By day, along the astonished lands. 
 
 The clouded pillar glided slow; 
 By night, Arabia's crimsoned sands 
 
 Returned the fiery column's glow. 
 
 There rose the choral hymn of praise. 
 
 And trump and timbrel answered 
 keen; 
 And Zion's daughters poured their lays 
 
 With priest's and warrior's voice 
 between. 
 No portents now our foes amaze, 
 
 Forsaken Israel wanders lone, 
 Our fathers would not know Thy ways. 
 
 And Thou hast left them to their own. 
 
 DISINTE RESTEDNESS. 
 
 About the middle of the last century, there lived in Prague the cel- 
 ebrated Rabbi, Serach Eidlitz, a man of profound learning and great 
 capacity, renowned not only on account of his vast knowledge of 
 Hebrew lore, but also owing to his mathematical talent, of which his 
 work on arithmetic gives ample proof. According to the custom 
 
30 SCHOOL AND FAMILY READER 
 
 then prevailing, lie divided his time in study and teaching, whilst his 
 wife, by means of a few wares, tried to procure the necessaries of life 
 for their modest household. Eidhtz knew well the many resources 
 which, by his talents, were placed at his disposal; but he always de- 
 clined every recompense, because he thought it incompatible with 
 the words of our sages: " Who thus misuses what he has found, shall 
 be rejected." However, in course of time, the circumstances of this 
 learned man became more and more distressing, so that he was often 
 obliged to deny himself even the common necessaries of life. Never- 
 theless, he persevered, and sought to hide his poverty, being afraid, in 
 case it became known, it might appear as if he were asking for assist- 
 ance. About this time, he received one day a visit from an old friend, 
 the Rabbi Israel Fraenkel, President of the congregation, to whom, in 
 course of conversation, Eidlitz, in confidence, disclosed the true state of 
 his affairs. At their next interview, Fraenkel, in the most tender man- 
 ner, made Eidlitz an offer in -money, which he, however, refused at 
 once. "Well," replied Fraenkel, "you know that God has blessed 
 me with riches, and that, on account of my temporal occupations, I 
 cannot find sufficient time, which, necessarily, the study of the law 
 requires. If you then absolutely refuse this trifle, I shall certainly 
 say that you do it merely to deprive me in respect to my deed of my 
 share of salvation in*the w^orld to come." This remark had the 
 desired effect, and out of respect for his friend Eidlitz took the gift. 
 Thus time passed on, the two friends often met, but, as may easily be 
 supposed, the matter was never broached. After a few years Eidlitz 
 took ill, and soon died. Fraenkel, in virtue of his official capacity, 
 then went to the house of the deceased, in order to take an inventory 
 of his possessions. This was certainly a mere formal proceeding, for 
 he well knew how poor Eidlitz died. In his study he found a large 
 chest filled with MSS. and other things of some value io the late 
 owner, for he would never intrust the key to anybody during life- 
 time. But what was Fraenkel's astonishment, when he found also 
 among the contents of the chest, a small, round, hard parcel, care- 
 fully wrapped up and sealed, and which, on opening, contained a 
 bag of money having a ticket attached, on which stood the words: 
 "Deposited by my friend, the Kabbi Israel Fraenkel!" 
 
 A similar case is related of the well-known Rabbi Herz Scheier, of 
 Mainz, who died in 1824, and, according as set forth in the Talmud, 
 adhered strictly and conscientiously to the precept that Jewish Min- 
 isters and men of learning should always act disinterestedly toward 
 their congregations, whose Avelfare they ought to seek on all occa- 
 sions. He was placed in affluent circumstances and therefore 
 declined to take the usual salary, which the congregation offered 
 him; but in course of time his wealth dwindled away, and he became 
 reduced to that extent that he was compelled to accept a yearly sal- 
 ary of 1,000 florins. During eight years he continued to do so, but 
 
FOR THE USE OF ISRAELITES. 
 
 31 
 
 after that time an outstanding debt, wliicli he had already given up 
 for lost, was unexpectedly paid him, and the first thing the good and 
 pious Rabbi did with the 10,000 florins thus received was the repay- 
 ment of the 8,000 florins which he had drawn from the congregation 
 the last eight years. H. A. 
 
 Incompatible— Inconsistent with some- 
 thing else. 
 Salvation— Preservation from eternal death. 
 
 Conscientiously — Scrupulous, exactly 
 just. 
 Disinterestedly— Indifference to profit. 
 
 MODESTY OF OUR SAGES. 
 
 Once upon a time R. Gamliel and R. Joshua went to sea; the 
 former providing himself with biscuits, whilst the latter took also in 
 addition a large quantity of flour with him. Being questioned 
 as to the reason of providing himself with such a quantity of pro- 
 visions, R. Joshua answered: "There is a star which appears on 
 the horizon only once in seventy years; he misleads the sailor, and 
 the time of his appearance is just now due." Astonished at the 
 astronomical knowledge of R. Joshua, R. Gamliel inquired: " How is 
 it that being possessed of such vast learning, you are nevertheless 
 compelled to seek for a livelihood upon these dangerous paths ?" 
 '* You feel surprised at my circumstances," replied R. Joshua; "you 
 had better express your astonishment at the two learned men on 
 the Continent, R. Elieser, son of Chasma, and R. Jochanan, son of 
 Godgada, who are capable of calculating every drop the ocean 
 contains, and yet they have hardly sufficient of the common neces- 
 saries of life." When afterwards the Nassi R. Gamliel sent for these 
 two learned men, in order to put an end to their temporal wants by 
 investing them with office, both of them declined the kind offer. 
 R. Gamliel had to send a message a second time accompanied by 
 these words: "Do not believe that I bestow upon you dominion; 
 no such thing, for I merely impose upon you a task." Whether 
 they compUed with the second call the Talmud does not state. 
 
 Talmud. 
 
 KING SANHERIB BEFORE JERUSALEM. 
 
 The general stood quietly viewing his 
 men, 
 
 In great numbers encamped around him 
 then. 
 
 " To-morrow, to-morrow we penetrate 
 
 Like a raging sea ev'ry city gate. 
 
 Like hungry wolves and tigers resem- 
 bling, 
 
 Destroy the people already trembling. 
 
 Yes, to-morrow, to-morrow is the day, 
 
 When gladness will meet me every 
 way." 
 
 There he stood, and whilst he thus was 
 speaking. 
 
 His army round was sleeping and dream- 
 ing. 
 
 They were sleeping and dreaming that 
 same night, 
 
 Of victory and booty in bloody fight. 
 
 But as soon as morn began to appear, 
 
 The angel had destroy' d his army clear. 
 
 Sanherib alone stood amidst the death. 
 
 And in dread from the holy land he 
 fled. KosARSKi. 
 
32 SCHOOL AND FAMILY READER 
 
 MEDITATIONS ON THE BIBLE. 
 
 Afteb the light, i. e., the life of the universal soul, God created 
 the firmament with its constellations, determined the limits of the 
 sea, covered the earth with vegetation, with plants, trees, flowers, 
 fruits, and all the treasures, and all that is magnificent; peopled 
 plain and mountain, forest, air, and ocean, with innumerable and 
 various creatures destined to noui'ish, to serve, to charm a being 
 that was to come at the end and who was to be the masterpiece of 
 the Creator and the king of creation — man. 
 
 Like a mother fuU of affection and tenderness, who uses all her 
 solicitude and all her heart to trim up the cradle, to prepare with 
 angel's kisses the nourishment, the garments, and all the necessaries 
 of the body and soul, of the child that is to be born, so did the 
 Deity make touching and splendid preparations to receive the son of 
 His love, and offer Him at His birth all eartlily good, all happiness, 
 all felicity. The sun and the stars should shine in all their celestial 
 brilliancy, the birds chant their sublime canticles, the flowers exhale 
 their divine fragrances, the ocean vibrate its waves and expand its 
 grandeur; the valley and the hills cover themselves with crops, with 
 flocks, and untold iDlessings; all nature should sing and smile, put 
 on its holiday raiment, and prepare its feasts; all should be harmony, 
 light and charm. Paradise should be ornamented with all the 
 splendors of heaven, when the child of the Eternal — Adam— should 
 make his entry into the world. 
 
 The manner in which the creation of the world is naiTated by the 
 Bible — with a simplicit}^ so full of grandeur — shows the prodigious, 
 all-powerfulness of the Most High, and at the same time the 
 divinesource of that Book. 
 
 " Why," says a Midrash, "has the Lord on the third day created 
 the plants, the trees, the fruits, and the luminaries on the fourth 
 day ?" It was in order to manifest His supreme power in fertilizing 
 the earth without the heat of the sun. If creation w^ere the result 
 of natural phenomena and the Scriptures the' work of man, the 
 author would apparently have created the sun before the products 
 of the soil. 
 
 Legend says: "That two great luminaries shall reign in the 
 firmament " had been decided by the Almighty . Then appeared 
 the sun in all his magnificent beauty, his light an ocean of fire; his 
 heat sending forth life and happiness; all his being imposing and 
 majestic. 
 
 At his side was the mcon, his equal in beauty. She became angry 
 at the splendor of the sun — she wanted to be the greatest of the 
 luminaries; the gi*eatnefes of others ravished her of her happiness 
 and made her pine with grief. The Deity w-as wroth, because of 
 the culpable jealousy of the moon. His voice of thunder was heard 
 in the vast space of the universe. 
 

 FOR TPIE USE OF ISRAELITES. 33 
 
 "The one who is not contented with what is great, and looks 
 with envy on that which is still greater, must return to what is com- 
 mon. Let the greatness of the moon disappear, her size diminish; 
 her light shaU henceforth be pale and weak, like an eternal stigma 
 of envy. The one who would not share her brilliancy and magnifi- 
 cence with another shall henceforth be subordinated to others, con- 
 demned to feel forever her decrease and punishment," God said : and 
 it was so. 
 
 " Oh ! pardon, forgiveness," sighed the moon, trembling. " The 
 jealous only can obtain forgiveness," said the Lord with gracious- 
 ness, " in doing good." The moon accepted the advice. Since then 
 she travels during night over the universe, consoling the unfortu- 
 nate, a sweet companion to the lonely wanderer, a guide to the one 
 who goes astray, a faithful friend to aU those who are afflicted or in 
 despair— a ray of hope and mercy, penetrating into prisons, or shin- 
 ing upon the couch of suffering. 
 
 When everything was ready, achieved, accomplished, God said 
 to the angels* : " Let us make a being that resembles us." Then 
 before the Divine Majesty appeared respectfully. Justice, who im- 
 plored : " Sovereign Judge of the World, create not man, for injus- 
 tice marks out his footsteps. Without pity for his feUows, he drives 
 the widow out of her house, the orphan from his hereditary asylum; 
 he robs his brother with barbarous hand of his own; even the most 
 fortunate and noble kings and princes do not spare the property of 
 their subjects, which they have acquired through hard toil and sav- 
 ing " "No; create him not," prays the amiable and sweet Peace. 
 " The one whom thou wilt cause to be born rejects concord and love; 
 hatred and quarrel w^lk at his side; I can see nations and empires 
 drowned in blood; father and son differ in their belief; husband 
 and wife mar the harmony of their house, forgetting in vain frivol- 
 ities the most precious gifts of life — love and union." 
 
 "And falsehood," added Truth, "is his character; falsehood in 
 the house of God, falsehood in the domestic hearth, falsehood in 
 the temple of justice, falsehood in the life of the individual, false- 
 hood in the life of the masses." 
 
 And so on they spoke. Then appeared the most gracious angel 
 of the Creator, Mercy, with his sweet and affable features, and kneel- 
 ing down, he said: " Pray, Father, create him. I wiU be his guide, 
 his companion, his organ. If passion and error draw him on to 
 evil, I shall bear him back into the right way, refresh his dovmcast 
 heart, revive his courage, bring him back to his God, help him to 
 struggle against his downfall, elevate and ennoble him." 
 
 The good Lord listened to the tender supplications of his dear 
 angel. Man was called into existence— a being full of sinfulness, 
 
 * We have no knowleuge of the angels. The plural is used, because both the divine and 
 physical natures were imited in man. 
 
 PART I. — 3 
 
34 
 
 SCHOOL AND FAMILY READER 
 
 needing forever his guardian angel, wlio shall always, from the hour 
 of his birth to that of his death, accompany him, guide him, sustain 
 him. Angel of Mercy, our dearest companion from the cradle to 
 the grave, infallible and indispensable friend at all hours of our 
 existence, we greet thee ! Mayest thou never forsake us ! Man was 
 not created like the rest of creation by a simple word of God, or the 
 sole manifestation of His will, but with the dust of the earth ( Oafer- 
 7)1171 Hoadomoh), 
 
 This humble origin, forever recalled in the name of Adam, was 
 to banish from society all pride, all inequality, all pretension to a 
 superiority of birth or caste, all unjust domineering of the one over 
 the other. " Consider from whence thou coniest, and whither thou 
 goest, and in whose presence thou must in futurity render an 
 account in judgment, and thou wilt not mi" — Ahoth in : 1. 
 B. J. Ci. 
 
 Canticle— A song of Solomon. 
 Oafeb min Hoadomoh (Hebrew)— Dust from 
 the earth. 
 Constellation— A cluster of stars. ' 
 Solicitude -Anxiety. 
 Felicity- Happiness. 
 
 Phenomenon — Anything striking by a new 
 appearance. 
 LuMTNiRY -Any body that gives light. 
 Stigma — A mark of infamy. 
 Hereditary— Descsuding by inheritance. 
 Infallible- Incapable of mistake. 
 
 PSALM XXVII 
 
 The Lord is my light : my salvation is 
 
 He, 
 
 Of whom shall my soul be afraid ? 
 
 The Lord is the fortress and shield of 
 
 my life, 
 
 Of whom shall 1 entertain dread ? 
 
 His temple the shrine of my heart; 
 Oh ! how can I pour out my praises to 
 
 Him 
 Whose mercy will never depart. 
 
 voice calleth 
 
 When workers of evil draw near to my 
 side, I 
 
 When my foes form 'round me a wall, | 
 The hand of my God doeth battle for 
 me, 
 The wicked ones stumble and fall. 
 
 If an army itself should array 'gainst • 
 me, ' ] 
 
 My heart would acknowledge no fear; 
 If bloodshed should threaten my peace- 
 ful pursuits, . 
 God's presence would always be near, j 
 
 One thing that I've asked of the Lord, 
 will 1 seek, 
 It is, that J ever may dwell 1 
 
 In His house, whose loveliness far | 
 exceeds all ; 
 
 That the voice of mortal can tell. 
 
 His p avilion is e'er my refuge from sin, 
 
 Shrine — A case in which something sacred 
 is deposited. 
 
 Hear, Lord, when my 
 loudly to Thee, 
 Be gracious and answer my prayer; 
 Thou, who art the source of all help and 
 support, 
 Wilt not give me up to despair. 
 
 My father and mother no more lavish 
 love 
 
 On the child once guarded with care; 
 But solitude bringeth no sorrow to me, 
 
 For the Lord is my portion and share. 
 
 Lord, show me the path on which I 
 must go, 
 
 Let my way be even and straight; 
 Oh ! do not resign me to doers of wrong, 
 
 Who are ruled by malice and hate. 
 
 Ye people of Israel, wait on the Lord, 
 Be strong and courageous in right; 
 
 Pray fervently in His ineffable name, 
 And your souls shall be bathed in 
 
 light. J. M. 
 
 Ineffable — Unspeakable. 
 
FOR THE USB OF ISRAELITES. 35 
 
 AMBITION. 
 
 Alexander the Great, in his travels amidst deserts and barren 
 lands, came at last to a river, whicli flowed between two verdant 
 shores. The surface of the water was quite smooth, and not the 
 slightest breeze was perceptible. It was the picture of content- 
 ment, and silently seemed to say: Behold here the seat of peace 
 and quietness. 'L'housands of happy thoughts this beautiful scenery 
 might have produced in a contemplating mind; but how could it 
 have soothed Alexander, who was full of ambitious plans, whose 
 ear had become accustomed to the clashing of arms, and the groans 
 of the dying warrior ? Alexander continued his journey, but he 
 soon felt exhausted, and was obliged to seek for rest. He fixed his 
 tent on the shores of a river, drank some water thereof, which 
 seemed to him very refreshing, being of a sweet and agreeable 
 taste, and even spread a sweet fragrance all over the place. " Surely," 
 he said, "this river, enjoying such peculiar advantages, must take 
 its source in a country rich in blessings. Let us find out where it 
 springs from." Following thus for some time the shores of the 
 river, he at length arrived at the gates of Paradise. These were 
 closed, and he knocked, demanding in his usual peremptory man- 
 ner to be admitted at once. 
 
 " Thou canst not have admission here," a voice from within called 
 unto him ; " this is the gate of the Master." " I am the Master, Lord 
 of the whole earth," replied the impatient monarch. " I am Alex- 
 ander, the Conqueror; what ! do you hesitate to admit me?" "No," 
 he was answered, "here no conqueror is known but he who con- 
 quers his passions; the just only aire allowed to enter here." (Ps. 
 cxviii: 20.) 
 
 Alexander tried hard to gain admittance, but neither threats nor 
 entreaties had any effect. He then gaid to the keeper who held 
 watch at the gates of Paradise, " You know that I am a great king, 
 who has received the homage of many nations; if you really refuse 
 to admit me, give me at least some kind of a keepsake, in order 
 that I may surprise the world in showing that I have been as far as 
 this, the place which no mere mortal ever reaches." 
 
 "Here, silly man," replied the keeper, "here I give you some- 
 thing which can heal all sorrows. Moreover, one glance at it wiU 
 teach you wisdom, such as you have never thought to be master of ! 
 Now, go your way." 
 
 Alexander took hastily what was given him and then returned to 
 his tent. But how astonished did he feel, when he perceived that 
 his present was nothing but part of a human skull. " This, then, is 
 that nice keepsake," he said, "which they offer to a king and a hero 
 like me ! This, then, is the fruit of aU my labor, all the dangers and 
 troubles I have hitherto undergone ?" Enraged, and disappointed 
 in his hopes, he threw away the miserable portion of the mortal 
 
SCHOOL AND FAMILY READER 
 
 integument. "Great king," said a wise man, who noticed the act, 
 '•' do not despise this present, however insignificant it may appear 
 in your eyes; it possesses, nevertheless, extraordinary qualities, of 
 which you may soon convince yourself by weighing it with gold or 
 silver." Alexander said he should like to try, and, ordering a j)air 
 of scales, placed the skull in one and the gold in the other. He was 
 immediately surprised to find the one containing the skull going 
 down. More gold was fetched, and the more they put on the scale, 
 the more it went up. "It is extraordinary," said Alexander, "that 
 such a small portion of matter should vanquish so much gold. Is 
 there no counterbalance to be had, in order to produce an equi- 
 librium ?" 
 
 " Certainly," said the wise man, " very little will suffice." Where- 
 upon he took a small portion of earth and covered the bone with it, 
 which caused the scale in which it lay to rise immediately. " This 
 is certainly very singular !" Alexander now exclaimed ; " could you 
 not explain to me this remarkable phenomenon?" "Great king!" 
 replied the wise man, " this fragment of a bone is the part in which 
 the human eye is inclosed, and, although in its extent limited, it is 
 nevertheless unlimited in its desires; the more it has, the more it 
 wants; neither gold nor silver, nor any earthly possession, is able to 
 satiate its wishes. But being once placed in the grave and covered 
 with earth, there it finds a limit for all its eager desires." 
 Talmud. 
 
 Alexandek the Gkeat was King of Ma- I Counterbalance— To act against with ani 
 cedonia, 3656 A. M. | opposite weight. 
 
 Integument— Anything that covers or en- Equilibrium— Equally of weight, 
 velops another. 
 
 THE SON OF SOKEOW. 
 
 Near the wild waves' lonely strand 
 Sate Sorrow once, from heaven bqnn'd, 
 And with her hands, in thoughtless 
 
 play, 
 A human figure formed of clay. 
 
 Zeus came and asked, "What's this, I 
 
 pray?" 
 " 'Tis but a lifeless shape of clay; 
 Oh! grant my wish — with power divine 
 Breathe life into this image mine." 
 
 " So let it be; but then he's mine 
 By virtue of my craft divine." 
 "No, no," responded Sorrow, sad, 
 '* He is my own, my chosen lad. 
 
 "'Twas I who formed him of this 
 
 earth." 
 " But 'twas my breath that gave him 
 
 birth." 
 
 Then outspake Earth, " 1 have a claim- 
 Upon this being of sin and shame. 
 
 " From out my bosom torn he came, 
 And 1 my rights must back reclaim." 
 " Saturn," said Zeus, " shall judge the 
 
 case, 
 We'll plead before him face to face." 
 
 The Judgment was, " Let none com- 
 plain, 
 All three shall property retain. 
 Zeus gave him life ! so, when he dies, 
 His soul shall mount beyond the skies. 
 
 " When soul's forever hushed in sleep, 
 His frame, Earth, is thine to keep. 
 But thine, Sorrow, all his days 
 Of life to walk within thy ways. 
 
 " And while his feet on earth delay 
 
FOR THE USE OF ISRAELITES. 37 
 
 Thou shalt be with him every day; I That while runs out Time's fleeting 
 
 Thy saddening sighs his breath shall be, j' sand, 
 
 His face a counterpart of thee." j In life man is to sorrow given, 
 
 I In death to earth — his soul to heaven ! 
 So spake the Almighty's dread com- i 
 
 mand, I H. Phillips, Jr. 
 
 Zeus, Satuki? — Planets worshiped by the Eomans and Greeks. 
 
 KESIGNATION. 
 
 It was toward evening on a Sabbath day, and Rabbi Meir had 
 been occupied for some hours in the academy, where he expounded 
 the holy law to his numerous pupils, rejoicing in the study of the law 
 and the religious attention with which his words were received. 
 
 In the meantime his house had, in a very short period, become a 
 house of griefj for his two hopeful sons had suddenly died. Only 
 the mother was at home and left to herself with the two corpses. 
 UnhapjDy woman ! Overcome with grief, she looked motionless upon 
 the two beloved faces, whether she could yet discover a spark of life 
 in them, and, bent from sorrow, she also thought of her poor husband, 
 who, in a few moments, would behold this awful spectacle. 
 
 But in deference to an all-wise Providence, and out of love to her 
 husband, she seemed to feel wonderfully strong in her unfortunate 
 position. AVith maternal hands she spread a paU over the bed 
 where her beloved sons were lying, and then went in the ante-room 
 to await her husband. 
 
 It was already night when her learned husband returned home, 
 and after he had put his foot into the room, he said, "And the sons?" 
 " They may have remained at the academy," answered the mother, in 
 a weak and trembling voice, and turning her eyes toward Heaven, 
 to avoid the looks of her husband. 
 
 " It seemed to me I did not behold them among the pupils." The 
 wife did not answer, while she handed to him the wine and the %ax 
 taper, in order to implore the Divine blessing for the week to come. 
 
 The Rabbi finished the religious act, and with increasing anxiety 
 he inquired: "But the children, dear wife ?" 
 
 " They are perhaps taking a walk," answered his wife, and in the 
 meantime she i:)laced some bread before her husband, who had been 
 without food for some time. 
 
 The Rabbi ate a small piece, and after thanking the Almighty for 
 all earthly gifts, he called out : " How long do our sons stay away 
 this evening ! But don't you know^ anything more particular con- 
 cerning them, dear wife ? And why do you appear so do wn-heai-ted ?" 
 " Because, my dear husband, I have to ask your kind advice. Listen, 
 dear ; the day before yesterday came* a friend, and gave me some 
 costly jewels to keep for him, and now^ he has returned and demands 
 them of me back again. Alas ! (she said, weeping) I did not expect 
 
38 SCHOOL AND FAMILY READER 
 
 to see him so soon. Should I return him his property ?" " My dear 
 wife, this doubt is sinful." "Biit I liked these jewels so well!'* 
 " They don't belong to you." "They were so dear to me! perhaps 
 even to you, sir." "My wife!" cried the Rabbi, perplexed, who now 
 began to suspect something extraordinary and fearful ; " what doubt, 
 what thoughts ! to keep back goods intrusted to you — a holy cause !" 
 " It is true," answered the wife, with tears, " but it is necessary that 
 you should assist me in returning them. Come and look at the 
 intrusted jewels." 
 
 And with hands benumbed she took the hands of the confused 
 husband, led him into the room, and lifted the pall. " Behold here the 
 jewels ; God has demanded them." At this sight, the poor father 
 began to shed tears of sorrow, and exclaimed : " Oh, my children! 
 my children ! Sweetness of my existence ! Light of my eyes ! Oh, 
 my children !" " My husband, have you not told me that we are 
 obliged to return what has been given in trust to us, if the owner 
 demands it back?" 
 
 With eyes dim from tears she looked, motionless, into the Rabbi's 
 countenance, who was overcome with astonishment at her unspeak- 
 able tenderness. " Oh, my God !" said he, " dare I murmur against 
 Thy will ? Thou hast given me a religious and blessed woman for a 
 wife." 
 
 And the unhappy couple threw themselves down upon their faces 
 and began to pray and lament by repeating the sacred words of Job: 
 " God has given it and God has taken it again : the name of God be 
 praised forever." Talmud. 
 
 Defeeence— Submission, regard. 
 
 OUR PROMISES. 
 
 Rabbi Akiba Ben Joseph and some of his disciples were passing 
 the ruins of the holy Temple, when a jackal came out from the place 
 where the Holy of Holies formerly stood, and where the glory of the 
 Lord had throned over the Cherubim. His companions began bit- 
 terly to weep at the sight, while the Rabbi burst out into joyful ex- 
 clamations. His astonished disciples exclaimed, " Rabbi, why dost 
 thou laugh ?" " Why do you weep ?" was his reply. " How can we 
 refrain from weeping?" answered they, "when we see the glorious 
 and holy Temple of the Lord in ashes, the idolatrous heathen lording 
 over the ruins, and that most sacred spot where the Lord of the uni- 
 verse deigned visibly to dwell — that spot is now the abode of unclean 
 animals ? How is it possible that the eyes which see this destruction 
 and desecration — caused by our sins and those of our ancestors — 
 should abstain from shedding Abundant tears, or the oppressed bosom 
 from giving vent to its poignant grief?" "Aye," said the Rabbi, 
 "the prophet said: 'The mountain of Zion is desolate; jackals 
 
FOR THE USE OF ISRAELITES. 
 
 39 
 
 dwell upon it ; ' and ye weep ye have seen this fearful denunciation 
 fulfilled ; but the same prophet has likewise said : ' Thus saith the 
 Lord, behold, I will bring again the captivity of Israel's tents, and 
 have mercy on his dweUing-places ; and the city shall be rebuilt upon 
 her ruins, and the Temple shall be restored to its former appearance ; 
 and therefrom shall proceed thanksgivings and the voice of rejoicing ; 
 and I wiU multiply them, and they shall not be diminished ; I wiU 
 glorify them, and they shall not be humbled.' " Talmud. 
 
 LoBDijJG — Lord, spoken in contempt or 
 ridicule. 
 Giving Vekt — To utter. 
 
 Poignant — Severe . 
 Denunciation— A public menace. 
 
 AT PASSOVER 
 
 Lead rae, Lord ! loud cries the 'pris- I Lead 
 oued soul, I 
 
 Out of this aimless strife; 
 [n which unseen, unsought the heavenly 
 goal, 
 I breathe imperfect life, 
 In sordid atmosphere of worldly care, 
 That bars the pathway to the gates 
 of prayer. 
 
 Lead me, Hand Divine ! safe 'raid the 
 shadows 
 Of superstition wrought; 
 And let me find the summer's dew- 
 gemmed meadows 
 That skirt the heights of thought; 
 The pure, unclouded vision give to me, 
 Blest with the gleam cf immortality. 
 
 me, long weeping in the exile 
 dreary, 
 By the tempestuous sea, 
 Burdened with soul- tasks, disenchanted, 
 weary, 
 To find my rest in Thee ! 
 Their names are written proud and high 
 
 In music and in art, 
 And Fame so wide arena boasts 
 Where they bear not a part. 
 
 Lead 
 
 of 
 
 me afar from whisperings 
 temptation. 
 Born of grim poverty ! 
 Thine only be the contrite heart's ova- 
 tion; 
 To worship only Thee, 
 The joyful choice of aspirations blest 
 With recognition of Thy law's behest. 
 
 Lead me, Hand Divine ! that through 
 the ages 
 Hast wandering Israel led; 
 With light illumined souls of prophets, 
 sages. 
 Sweet Freedom's guidance shed 
 Over the darkened ways, where 'neath 
 the rod 
 Thy captive children raised the soul 
 of God ! 
 
 Through forums and through senate halls 
 
 Their silvery accents roll. 
 And with Isaiah's burning fire 
 
 Enchant the human soul. 
 And Judah seems to bear aloft 
 
 Aladdin's wondrous lamp. 
 While earth, responsive, yields her gems 
 
 Where Judah' s exiles tramp. 
 
 Although they roam without a land — 
 
 From Salem darkly hurled — 
 Her princes rule, with magic hand, 
 
 The destinies of the world. 
 They are a power the nations feel 
 
 In every throbbing core, 
 The strange influence of that tribe 
 
 Which roams creation o'er. 
 
 Imperial race ! thy splendors gilt 
 
 The glimmering dawn of Time, 
 When Earth lay blushing in the arms 
 
 Of Eden's golden prime. 
 And brighter yet the flames shall rise 
 
 Where Salem's altar stood — 
 Time's last great act shall charm the 
 world 
 
 In our Messiah's word. 
 
 J. T. 
 
40 SCHOOL AND FAMILY READER 
 
 THE FOLLY OF DISCONTENT. 
 
 There was a man by the name of Baruch, who possessed the treas- 
 tires of India and Arabia, to whose riches there was no end; whose 
 magnificent surroundings ministered to every temporal delight, 
 whose amiable wife and lovely children left nothing to be desired; 
 yet, in the midst of all, he was most miserable. His complaints 
 grieved all about him. He was ready to destroy his own life to be 
 rid of his troubles. Then he heard that there was in Memphis, in 
 the land of Mizraim, a great jprophet, and taking two camels and a 
 trusty servant, with much treasure, he started to see the prophet 
 
 In the desert through which they had to pass, they lost their way; 
 and both men and beasts were ready to perish Avith thirst. Then 
 Baruch began to appreciate the water that flowed in his fountain in 
 Damascus, and would have given a camel's load of jewels for a single 
 draught. In their search for water the servant was struck blind; 
 jet he faltered not in his devotion to his master. 
 
 Baruch now felt himself to be the cause of the misery in his own 
 house, and the misery of his servant, and bewailed greatly. Tnen 
 he cried to God, saying, " Destroy me, for I am not worthy of the 
 mercy Thou hast shown me ; and the burden of my sins oppresses 
 my soul grievously !" Then there was a noise like the rushing of a 
 brook from the rocks. The camel stretched out his neck, and Baruch 
 hastened to the place and found a clear and abundant fountain, 
 at which they all, both men and beasts, slaked their raging thirst. 
 Then Baruch praised the Lord for His wonderful mercy and good- 
 ness. 
 
 When all were refreshed by the fountain, the servant proposed to 
 make ready to pursue the journey. But Baruch said he had found 
 in the desert the wisdom he sought from the prophet of Mizraim, 
 and was now ready to return home. Baruch's wife and children 
 wondered at his quick return, and wept for joy. Then Baruch told 
 them how, in the deseit, he had learned humility, and had been en- 
 abled to see the grace of the All-Merciful; and that he now returned 
 to them a new man, with peace in his heart more precious than silver 
 or gold. Henceforth, he walked meekly and cheerfully, helping the 
 poor, and doing good in aU the country. H. A. 
 
 Land of Mizbaim— Egypt. I Damascus— A large city in the western part 
 
 I of Asiatic Turkey. 
 
 NAHUM ALL'S WELL. 
 
 A T.\LMUmC LEGEND. 
 
 There lived a holy man of yore, 
 Whose praise I will endeavor; 
 The Lord laid on him plagues full sore, 
 
 Stone-blind he was — he had no feet — 
 
 His skin and flesh were wasted — 
 And nothino- he did drink or eat 
 
 Yet murmur breathed he never. I To him with relish tasted. 
 
FOR THE USE OF ISRAELITES. 
 
 41 
 
 He said, " All's well, Lord, my God ! 
 
 Thy work is naught but kindness; 
 A blessing blossoms from Thy rod, 
 
 Thou sav'st me from soul-blindness. 
 
 *' The body fall of base designs, 
 Thy mercy all hath wasted; — 
 
 Eyes that had darted envious fires — 
 Feet that to mischief hasted." 
 
 He thanked his God, however he fared, 
 No mishaps ever galled him; 
 
 In wonder people at him stared, 
 And Nahum All's Well called him. 
 
 Once over the land he had to pass, 
 
 To help a sickly neighbor; 
 He sat himself on his she ass. 
 
 His crutches rest from labor. 
 
 A cock he also had along, 
 To give him timely warning; 
 
 That he might praise his God in song 
 At earliest gleam of morning. 
 
 He reached an inn at close of day. 
 But shelter was denied him; 
 
 He lit a torch and jogged away, 
 Within a wood to hide him. 
 
 But this no wise discouraged him; 
 Good Nahura said: "All's well — this 
 too !" 
 And on the ground he laid him. 
 
 A fox crept slowly up and stole 
 The cock and quick retreated; 
 
 "All for the best !" thus in his soul 
 The pious man repeated. 
 
 A lion came, to pieces tore 
 The ass that much he needed. 
 
 "All's well!" said Nahum, as before, 
 And on his way proceeded. 
 
 At morn a tale of woe he learned; 
 
 Last night armed men descending 
 Had sacked the inn, and killed and 
 
 burned, 
 Like beasts their victims rending. 
 
 " Now see," said Nahum, "what good 
 care 
 
 The Lord for me hath taken; 
 All in the dark to leave me there, 
 
 By all I owned forsaken. 
 
 " Wind, Fox and Lion, each one came, 
 And Angels, to stand by me 
 
 And guard my life — blest be His name ! 
 Thus harm did not come nigh me. 
 
 "If at the inn I'd lodged at night, 
 A corpse they would have made me, 
 
 And in the wood the torch's light 
 Would surely have betrayed me. 
 
 " The cock's loud crow, the ass's bray, 
 My death-knell would have sounded; 
 
 My God ! I own Thy wondrous way, 
 Thy wisdom is unbounded." 
 
 Take pious Nahum, dear young friend, 
 And make him thine example. 
 
 Then shalt thou be right in the end. 
 And build up Zion's temple. 
 
 J. T. 
 
 GOOD WORKS. 
 
 Three sorts of Mends man possesses in this world, namely: liis 
 children, his wealth, and his good works. 
 
 When the hour of dissolution is at hand, man in the agonies of 
 death caUs his children and grandchildren to his bed and says: " Oh, 
 can you not mitigate my sufferings and save me from the pangs of 
 death?" 
 
 And the afflicted children answer: "Thou knowest, dear father, 
 that nothing can prevail against death; neither children nor rela- 
 tives, nor friends are able to redeem man from death." The Divine 
 word has gone forth (Dan. xii: 13): "Go, sleep in peace, and pre- 
 pare thyself for the day of judgment." Then the dying man thinks 
 of his wealth and calls it to his assistance. " Oh, save me from that 
 
42 SCHOOL AND FAMILY READER 
 
 terrible sentence of death.'' And his wealth answers him: "Gold 
 and jewels are powerless in the hour of God's wrath; the Divine 
 word has proclaimed it." (AJishle xi: 4.) 
 
 Whereupon the dying man calls his good works and says to them : 
 " Oh! save me from the horrors of the pains of death; leave me not 
 to myself; come, accompany me and save me, for I was always vour 
 friend." 
 
 And the good works answer: "Depart in peace, dear friend! Even 
 before you arrive there for judgment, we will already have reached 
 that place," for the Divine word has gone forth to man: "Thy virtue 
 precedes thee on the way, even till heavenly bliss receives thee." — 
 Isaiah Iviii: 8. Talmud. 
 
 KINDNESS AND FORGIVENESS. 
 
 Rabbi Nechania was asked by one of his disciples which were the 
 virtues best to perform in regard to a long life granted unto him ? 
 
 The Rabbi answered: "I never ventured to degrade my associates 
 for the purpose of advancing my own honor — a wrong done me 
 never went to bed with me — with my wealth I dealt liberally. 
 
 " The first I acquired from another learned man, who one evening 
 returning from his fields with a hatchet on his shoulder, when a 
 friend of his tried to take it from him in order to carry it in his 
 stead. The other, however, prevented him, and said: 'If you are 
 used to carry such implements, I am willing to submit to it, but if 
 it is not your habit to do so, then I do not wish to procure any 
 honor at the price of thy degradation.' 
 
 " The second one my friend. Mar Sotra, taught me, who prayed 
 every night on going to bed: 'My God, pardon all those who have 
 done me wrong.' 
 
 " The third virtue I derived from Job, who, whenever he engaged 
 laborers to do some work for him, increased, of his own accord, their 
 small wages, although their pay had previously been agreed upon.'' 
 
 Talmud. 
 
 CHARITY. 
 
 A LEARNED man wandered one day amidst the ruins of Jerusalem, 
 and a friend quietly followed him. On arriving at the place 
 where the Temple once rose in its majestic splendor, he commenced 
 shedding tears and calling aloud: " Woe to us! The Temple where 
 our sins were expiated is destroyed ! Woe to us ! How shall we 
 atone for our sins?" The friend who had followed him said: "Do 
 not trouble about it, O master ! There is yet one not less powerful 
 medium left for expiation; there is still charity remaining to us." 
 
 Talmud. 
 
FOR THE USE OF ISRAELITES. 
 
 43 
 
 CHARITY. 
 
 Charity is like perfumed flowers, 
 
 Or heaven's manna sent on earth, 
 Or like the dew of dripping show^ers, 
 Refreshing nature and giving birth 
 To growths of beauty and thoughts 
 
 divine, 
 To the Great Hereafter to bloom and 
 shine. 
 
 Charity is a mantle gemmed with 
 tears. 
 Which wraps the donor in rays of 
 light, 
 And in its ample folds appears 
 
 To gather misery, and make life 
 bright; 
 It is a garment of purest snow. 
 It is a diadem upon the brow. 
 
 Diadem— A tiara; an ensign of royalty bound 
 about the head of £astern monarchs. 
 
 Charity is bounteous as the sea, 
 
 The winds of heaven waft it here and 
 there; 
 It is the honey in a human bee, 
 
 That sweetens grief and trouble 
 everywhere; 
 It is the excelsior, and the soul's device. 
 It is God's essence, culled from Paradise. 
 
 Charity, stretch forth thy supple hands. 
 
 Be just, yet generous in thy gift, 
 It will bear fruit for jthee in brighter 
 lands, 
 And to a heavenly sphere the soul 
 uplift, 
 Where angels in advance shall bring 
 
 the deeds. 
 Which to a life of everlasting leads. 
 Emma Schiff. 
 
 I Manna — Food sent from heaven, to provide 
 I for the Israelites in the wilderness. 
 I Excelsior- More lofty; higher. 
 
 JUDAISM IN METAPHOR. 
 
 Countless are the figures under which Judaism appears in the 
 Bible and the writings of the sages. Now it is compared to water, 
 because it cleanses men from what is animal and low, and dalls and 
 cools the passions ; and now to wine, because time cannot injure it, 
 nay, it increases in power with advancing age ; to oil, because it 
 mixes not w^ith foreign elements, preserving ever its distinctiveness ; 
 to honey, because it is sweet and lovely, free from religious hatred ; 
 to a wall, because it protects its professors from the violence of the 
 wicked ; to manna, because it proclaims human equality before God, 
 and asserts His justice ; and lastly it is compared to a crown, because 
 it invests every son of earth with sovereignty, and raises him higher 
 than aU nature. A. Jellinek. 
 
 Dr. a. Jellinek— An eminent Jewish divine I important works, and a writer of great re 
 and orator, minister of one of the chief Con- pute. 
 gregations in Vienna; author of several j Metaphor— A simile comprised in a word. 
 
 IMPERISHABLE GOODS. 
 
 A LEARNED man was once a passenger on a vessel where there were 
 also some great merchants, who carried their merchandise to a large 
 distant city. They took the learned man to be also a man of business, 
 but as they could not obtain any clue as to what kind of goods he 
 was dealing in, they inquired of him, jeeringly, " What part of the 
 ship are your goods stored away, or do they indeed require no ware- 
 housing at all ?" " Better by far, and more valuable, are the goods," 
 
44 SCHOOL AND FAMILY READER 
 
 replied the offended man, "I carry with me, than any you can boast 
 of." But curiosity prompted them to make fresh inquiries, and they 
 even went so far as to search every part of the ship, but being unable 
 to gain any information, they considered the learned man's assertion 
 to be an untruth, and revenged themselves by annoying him con- 
 tinually. The vessel, however, was afterward captured by j^irates^ who 
 possessed themselves of the whole of the valuable cargo. The pas- 
 sengers were all sent on shore, and had to travel to the next town, 
 where they suffered great hardship, for no one was willing to believe 
 their statement that they had lost all at the hands of pirates. But 
 how did the learned man fare ? He went at once to the chief 
 academy of the place, where he delivered several discourses, which, 
 being found interesting and instructive, caused him soon to be taken 
 care of, and all his wants were well supplied. Being a man of great 
 talent, he became known aU over the town, and all the rich and in- 
 fluential men bestowed money and ]Dresents on him, and continually 
 invited him to their houses. In the meantime his travelling compan- 
 ions, the merchants, being penniless, had to suffer great want, and in 
 hearing accidentally of his renown, and the success 4ie had hitherto 
 met with, they came to the scholar, related to him what they had to 
 suffer and undergo, and begged of him to intercede for them 'with 
 his rich friends, in order that they might thus obtain some help, 
 otherwise they should have to starve and never be able to get away 
 from the place and so reach their home. " The loss of your so much 
 praised goods/' replies the scholar, " brings you now to me, whom 
 you considered to be without any possessions. A man of tender feel- 
 ing cannot behold tears of sorrow without being moved to compas- 
 sion, if it is in his power to mitigate the grief that gives rise to them. 
 You shall obtain succor, but let this misfortune teach you that it is 
 not the quantity but the durability of the goods which constitutes the 
 value thereof, and points to the truth of the Solomonic proverb ; ' A 
 good and useful doctrine I give unto you, my instruction, never to 
 forsake my knowledge.' " 
 H. A. 
 
 Pirate— A sea-robber. 
 
 CHANUKAH. 
 
 We welcome thee joyfully, glorious j Who sought to destroy our religion, so 
 
 night; j dear, 
 
 We hail thee with pleasure, Chanu- And solace in danger, in trouble and 
 
 kah light ! cheer. 
 
 Its lustre, so brilliant, invites us to joy; ! 
 lavites us to praise Him, the great 
 
 Adonay. 
 
 He was our Redeemer, and Helper in 
 
 woe, 
 When cruelty pressed us. a merciless foe, 
 
 The faithful and pious, who died with- 
 out fear. 
 
 Exclaimed with their last breath, "Hear, 
 Israel, hear !" 
 
 So Hannah, the mother, and sons good 
 and true, 
 
FOR THE USE OF ISRAELITES. 45 
 
 All sealed with their life-blood their Once more was Jerusalem happy and 
 
 faithfulness too. ! gay, 
 
 When Judah returned in triumphant 
 But Israel's God never slumbers nor array; 
 
 sleeps; Then songs of victorious ioy and of 
 
 He ever is near him, who mournfully praise 
 
 weeps. Arose from God's Temple, all brilliant 
 
 He saw our oppression, and hearing ablaze. 
 
 our pleas, 
 Awaked, to redeem us, the brave Mae- Be welcome, then welcome, glorious 
 
 cabees. I night; 
 
 We hail thee with pleasure, Chanu- 
 They fought like true heroes, for God, kah light ! 
 
 law and land, Its lustre, so brilliant, invites us to joy; 
 
 To victory leading their heroic band. Invites us to praise Him, the great 
 The enemy dreaded the name Maccabee; Adonay ! 
 
 He perished or fled, and Judea was j 
 
 free ! I Rev. L. Stern. 
 
 THE TWO STKANGERS. 
 
 Have you ever been at Worms, dear reader, and there paid a visit 
 to the venerable synagogue celebrated for its antiquity and archi- 
 tecture ? There you will have seen in front of the holy ark a lamp, 
 from which two flames throw their reflecting light upon the curtain 
 of the Ark of the Covenant. Centuries have already elapsed into 
 the inexhaustible realm of the past, generations have entered and 
 left in continual alternation the stage of life, but the lamp never gets 
 empty, nor do the flames ever become extinguished, and the rays of 
 light always illumine the inner space of this house of God, as if the 
 obscurity of night should never prevail in its walls, nor spiritual 
 darkness ever penetrate here ! And why do those lights never be- 
 come extinguished? Because the everlasting shining faith kindles 
 them. Once, tradition teUs us, the much-hated quarter of the Jews 
 (Judengassej was entered by a rabble, led by the Bishop of Worms, 
 charging the Jews with having poured water from the roofs of their 
 houses upon the Bishop and the holy flags carried before him in 
 procession. The noise and fury of the rabble, proceeding from all 
 sides, was like the roaring of a terrible hurricane, and overreached 
 the loud prayers and sighs of the inhabitants of that street, who, 
 from fear and terror, had shut themselves up in their dwellings. 
 " Death, death to all Jews !" was soon the dreadful outcry of the 
 rabble, who persisted in their false accusation, and demanding a 
 sacrifice to appease an offended divinity, as their Bishop was pleased 
 to style it, in order to rouse the enraged multitude to excessive 
 measures. All houses were broken into or destroyed, and the un- 
 fortunate inhabitants, both old and youngs without exception, were 
 dragged to an open place before the synagogue, being maltreated on 
 the way. Hereupon the Kabbi began to address them in a Icud 
 
46 SCHOOL AND FAMILY READER 
 
 voice : " Dearly beloved and unfortunate brethren in Israel ! 
 Blessed be God, the true Judge ; He gives life and takes it away. 
 He be praised in eternity. Have we been in anyways guilty and 
 deserving of our woe — and God does not punish in vain — then let us 
 gladly accept our lot from His hands, and joyfully to offer ourselves, 
 like our forefather, Isaac, as a sacrifice unto Him ; but, in case we 
 are not guilty, and God has ordained for us this heavy trial, then let 
 us remain steadfast and trust to His mercy. Is not to-day the 
 seventh day of the Pesach festival, on which our ancestors went 
 through the dried-up sea? We also should not fear the currents 
 which seem to surround us, for God is able to free us from the most 
 powerful floods. If. however, some one be amongst us who is guilty 
 of the charge we are accused of, then let him at once appear and 
 confess the deed, in order to avei-t the calamity from our entire 
 harmless congregation, and not do like Achan, who once brought 
 misfortune upon the innocent. He will have no share in eternal 
 life, and he is here and there condemned, who, by his guilt, causes a 
 guiltless life to be destroyed." The Rabbi was silent; but no one 
 came forth, for no one felt guilty of the accusation. Solemn silence 
 prevailed for a moment, and even the furious mob seemed almost to 
 have come to their senses ; but it did not last long, and very soon 
 the noise commenced afresh. "' A sacrifice ! a sacrifice !" shouted 
 the Bishop and the rabble; "an offended God requires it," and 
 already the enraged mob began to get ready their murderous 
 weapons, during which the loud and heart-rending cry of " Shema 
 Jisroel, adonay elohenu, adonay echod !" was sent on high, when two 
 men, tall and powerful, pressed through the throng and made their 
 way to the open place in front of the synagogue. Here they shouted 
 in a loud voice : " Stay, stay, for here are the guilty, and no one in 
 this congregation has offended your God." Surprise took hold of 
 the congregation, and the bloodthirsty mob felt satisfied and yet 
 dissatisfied. But quickly some wood was procured, a stake erected, 
 
 and the two men soon disappeared in the blazing flames not 
 
 a word more escaped their lips. Who these men reaUy were, no one 
 ever knew. What their names were, or where they came from, no 
 one ever could tell. But the congregation was saved, and in grati- 
 tude therefor the two lights of that lamp are kept turning at all 
 times, which you, my dear reader, will perceive in the synagogue in 
 front of the Ark of the Covenant, and upon which the word, 
 *' Shnee Orchim," are perceptij^le. 
 
 L. Philippson. 
 
 Dk. L. Philippson, of Bonn, Germany— A Worms— A city on the left bank of the Rhine. 
 Jewish divine of great repute, editor of the Tradition— Accounts delivered from mouth 
 
 Allgemeine Zeitung des Judenthums; and to mouth orally, from age to age. 
 author of many other useful works, and Achan— An apostate in former times, 
 especially well-known for his untiring zeal in Shnee Obchim (Hebrew)— Two strangers, 
 all that concerns Judaism. 
 
FOR THE USE OF ISRAELITES. 47 
 
 NARE TAMID. 
 
 Cruel death, so wondrous mighty in Sueth for admittance at the gates of 
 
 thy power, heaven, 
 
 What harrowing sting is thine, in that From which repentant mortal ne'er 
 
 last hour, was driven ; 
 When human aid and skill no longer j 'Tis then we burn in memory of our 
 
 dare i dead, 
 
 Detain thy victims ? Then, in wild As symbol of the soul so lately fled, 
 
 despair, The sacred light ; to us it would 
 
 We call upon our Maker to receive appear 
 
 The human soul so loved, for which we That, while it lasts, our dear ones still 
 
 grieve. are near 
 
 And when the last faint sigh hath taken In spirit; and e'en though the frame 
 
 flight, may be 
 
 When the dear spirit, clad in garments Enshrouded in the tomb, the soul is 
 
 white, ■ free. 
 J. M. 
 
 Nabe Tamid (Hebrew)— Perpetual light. 
 
 THE BIBLE. 
 
 The Bible, what a book! Large and wide as the world, based on 
 the abysses of creation, and peering aloft into the blue secrets of 
 heaven; sunrise and sunset, promise and fulfillment, birth and death, 
 the whole drama of humanity are contained in this one book. It is 
 the book of God. The Jews may readily be consoled at the loss of 
 Jerusalem, and the Temple, and the Ark and the Covenant, and all 
 the Crown jewels of King Solomon. Such forfeiture is as naught' 
 when weighed against the Bible, the indestructible treasure that 
 they have saved. That one book is to the Jews their country^ 
 their possessions — at once their ruler, and their weal and woe. 
 Within the well-fenced boundaries of that book they live and have 
 their being; they enjoy their alienable citizenship, are strong to 
 admiration; thence none can dislodge them. Absorbed in the 
 perusal of their sacred book, they little heeded the changes that 
 were wrought in the real world around them. Nations rose and 
 vanished, states flourished and decayed, revolutions raged through- 
 out the earth— but they, the Jews, sat poring over this book uncon- 
 scious of the wild chass of time that rushed on above their heads. 
 Heinrich Heine. 
 
 H. Heine, one of the most renowned poets of (xermany, whose numerous works are well 
 known and have been translated into almost every European language. 
 
 Abyss — A great depth. I To Absokb— To swallow up. 
 
 , Dbama— Apoem. | Alienable -Withdrawn from. 
 
 SELF-SUPPORT. 
 
 Whoever has no possessions maybe compared to a suckling babe 
 which has lost its mother. Poor creature ! It is handed about fi-om 
 one woman to another, but it does not thrive, because the love of 
 the mother no one is able to supply. The man who is supported by 
 others, were it even by his own father or mother, or his children. 
 
48 
 
 SCHOOL AND FAMILY READER 
 
 never feels that unspeakable contentment which he would otherwise 
 experience in maintaining himself by his own exertions. 
 
 . Talmud. 
 
 PRIDE AND HUMILITY. 
 
 It requires but a slight breeze of ill-luck to cast down the proud, 
 and quite right, too; for the immense ocean, which consists of many 
 million drops of water, is nevertheless disturbed by the slightest 
 breeze; and will there be anything more necessary to humble man, 
 in whose veins only one drop of blood is flowing ? Talmud. 
 
 JUSTICE. 
 
 Rabbi Samuel crossed a river in a boat, and, on reaching the shore, 
 a man stretched his hand out, in order to help him to get safely on 
 land. The same man appeared before him in a lawsuit. " Friend,'* 
 said the learned Rabbi to him, " I cannot be your judge, because I 
 am indebted to you for a service you have formerly rendered me." 
 
 • Talmud. 
 
 THE THREE NAMES. 
 
 Three names are given to man; one by his parents, another by 
 the world, and the third by his works— the one which is written in 
 the immortal book of his fate. Which of these names is the best ? 
 ^Solomon teaches us, when he says (Koheleth vii. 1.): "A good name 
 *is better than the sweetest oil." Talmud. 
 
 HAGAR. 
 
 The brazen, fiery sun is sinking now, 
 Yet in hot gusts the lifeless desert air 
 Scorches my throbbing temples 
 through my hair, 
 And beats like burning kisses on my 
 brow. 
 
 A thirst, I pant to taste the cooling 
 breeze, 
 As, with spent breath and eyes with 
 
 weeping dim, 
 I watch ray little son and pray for 
 him, 
 Where he lies fainting on my weary 
 knees. 
 
 Young, princely face, grown strangely 
 pale and mild, 
 Young limbs so motionless, young 
 
 lips so dumb; 
 Oh! that some gracious angel would 
 but come 
 
 And lay strong hands of healing on my 
 
 child. 
 I see no place of rest on either hand, 
 
 I see no rock, I see no cooling well; 
 
 Jehovah will not pity Ishmael, 
 And we shall die in this accursed land. 
 
 Yea, hungering and thirsting, shall we 
 die, 
 Like a fierce desert tigress and her 
 
 young, 
 Who lie, with panting side and 
 parched tongue. 
 On the hot stones, beneath the burning 
 sky. 
 
 Yet, outcast, friendless, homeless, as 
 we be. 
 Death is more merciful than life, I 
 
 know. 
 And with submissive heart I wait 
 to go 
 Into the pitiful eternity. J. M. 
 
FOR THE USE OF ISRAELITES. 49 
 
 THE KING OF KINGS. 
 
 The King of Syria, at war with the King of Egypt, having con- 
 quered Palestine, became sole ruler of that country, for after the 
 return of the Babylonian captivity the strife between the two 
 countries continued, and only by paying tribute the people of Pales- 
 tine were j)ermitted to carry on their worship, and to serve the in- 
 visible God. 
 
 Thus, the King of Syria one day requested the High-priest to 
 relate to him the wondrous powers of his God, and then remarked: 
 "I honor your God, because I am told that He is great and 
 mighty, but as He has allowed me to vanquish His people, I believe 
 that my power cannot be altogether deficient, and therefore I 
 deserve honor as well. I shall order a great feast in order to con- 
 vince your God of my esteem, and I invite Him to be my guest on 
 the occasion, and as I am sure that no one would decline my invita- 
 tion, I hope you will not fail to attend to my commands, otherwise 
 I shall hold you and your people responsible for the consequence.'* 
 The High-priest, who had no chance to make a reply, raised his eyes 
 on high to offer up a fervent prayer for the preservation of his 
 people. 
 
 Everything was now got ready, great preparations were made 
 in the palace garden adjacent to the sea-shore, where numberless 
 tents, tables, chairs and all other necessaries had been an-anged, 
 whilst a variety of viands and luxuries were not wanting. When 
 all was completed, the king informed the High-priest that he and 
 his guests were ready to receive his God, to which the High- priest, who 
 was occupied in prayer, made no reply. But amidst the festivities, 
 made brilliant by splendid sunshine, there arose on a sudden a slight 
 breeze, which gradually increased until the wind blew with some 
 violence, and all at once a gust came, carrying away tents, tables, 
 chairs and all the remaining portion of the preparations, sweep- 
 ing them clear into the sea, the waters of which soon covered 
 them. The king trembled and inquired of the High-priest the 
 cause of this phenomenon. The High-priest answered: "My God 
 is approaching ; his servant, the wind, has just arrived in order to 
 clear the place for his Almighty Master." The king grew pale, and 
 fearing another gust would perhaps sweep him and his guests away, 
 quickly replied : " Never mind. Your God need not come, for if the 
 power of the servant is so great, what must be that of the Master ?" 
 
 Talmud. 
 
 UPRIGHTNESS. 
 
 Rab Safra had a valuable jewel for sale, and some merchants had 
 offered him five gold pieces for the same, but he declined and de- 
 manded ten, which the merchants refused to give, and left him. 
 After second consideration, he, however, resolved upon selling 
 
50 
 
 SCHOOL AND FAMILY READER 
 
 the jewel for five pieces. The next day, the merchants unexpectedly 
 returned just at the time when Rab Safra was at prayers. " Sir," 
 said they to him, " we come to you again in order to do business 
 after all. Do you wish to part with the jewel for the price we offered 
 you?" But Kab Safra made no reply. "Well, well! don't get 
 angry, we will add another two pieces." Rab Safra still remained 
 silent. " Well, then, be it as you say; you shall get the ten pieces, 
 the price you require." By this time Rab Safra had just ended his 
 prayer, and said : " G entlemen, I was at prayers, and did not wish 
 to be interrupted in my devotions. In regard to the price of the 
 jewel, I have already resolved upon selling it at the price you offered 
 me yesterday. If you then pay me five pieces of gold, I am satis- 
 fied; more I cannot take." Talmud. 
 
 FILIAL LOVE. 
 Dama, a son of Netina, was a heathen, to whom once some cus- 
 tomers came to buy goods for which they offered him a very high 
 price, on account of being much in want of the articles for a certain 
 purpose. " Friends," said he, " the key of the place where this 
 particular kind of goods is stored away lies just under the pillow 
 whereupon my father is now asleep; I dare not disturb my father's 
 rest, and, therefore, cannot comply with your wish at the present 
 moment, however tempting j^our offer may appear." Talmud. 
 
 SAUL AND THE WITCH OF EN-DOR. 
 
 Thou whose spell can raise the dead, 
 Bid the prophet's form appear. 
 
 *' Samuel, raise the buried head ! 
 King, behold the phantom seer !" 
 
 Earth yawn'd; he stood the centre of a 
 
 cloud; 
 Light changed its hue, retiring from his 
 
 shroud, 
 Death stood all glossy in his fixed eye; 
 His hand was wither'd, and his veins 
 
 were dry; 
 His foot, in bony whiteness, giitter'd 
 
 there, 
 Shrunken and sinewless, and ghastly 
 
 bare; 
 From hps that moved not, and un- 
 
 breathing frame, 
 Like cavern'd winds, the hollow accents 
 
 came. 
 Saul saw, and fell to earth, as falls the 
 
 oak, 
 
 At once, and blasted by the thunder 
 stroke. 
 
 " Why is my sleep disquieted ? 
 Who is he that calls the death ? 
 Is it thou, King? Behold, 
 Bloodless are these limbs, and cold; 
 Such are mine; and such shall be 
 Thine to-morrow, when with me; 
 Ere the coming day is done, 
 Such shalt thou be, 3uch thy son. 
 Fare thee well, but for a day. 
 Then we mix our mouldering clay. 
 Thou, thy race, lie pale and low. 
 Pierced by shafts of many a bow; 
 And the falchion by thy sidTe 
 To thy heart thy hand shall guide : 
 Crownless, breathless, headless fall, 
 Son and sire, the house of Saul !" 
 
 Byron. 
 
 Lord Bykon was born in London (England), January 22, 1788, and died April 19, 1824, at 
 Missolonghi, Greece. One of England's greatest poets and t voluminous writer. 
 Falchion— A short crooke<? sword. 
 
FOR THE USE OP ISRAELITES. 51 
 
 JOYOUSNESS. 
 
 How pleasantly and with what happy results we journey on 
 through life, if we always endeavor to be joyful in aU our daily 
 actions ! We increase, moreover, the happiness of our neighbor by 
 pouring the balm of consolation into suffering and devoted hearts. 
 The weary laborer, returning from his daily toil, finds joy in his 
 household whenever his family are cheerful toward him in all their 
 intercourse. He remembers with pleasure, then, that a joyful soul 
 is ever resigned to the lot marked out for him by a merciful Creator; 
 and that if he bears up under aU his misfortunes his joy in the life 
 to come will be such as never can be conceived by man until he 
 enters the kingdom of joy, so great will be his happiness. 
 
 It is, moreover, always in our power to do something to alleviate 
 the miseries of those around us. The friendless, for instance, we 
 can comfort by trying to elevate their condition in aU. that concerns 
 their welfare in this life; the ignorant we can assist by giving them 
 our best admonition, instructing them in every way possible for their 
 temporal happiness. The broken-hearted and dispirited we can 
 console by a kind word of sympathy, telling them that it is a holy 
 resolution to assist i.heir fellow-being in every way — for their ad- 
 vantage through life — telling them of the reward which the Creator 
 has in store for them; and thus we can in several ways assist every 
 one needing our advice, ever believing that God will reward us, and 
 that He never will be outdone in generosity to aU His faithful ser- 
 vants. H. O. 
 
 GOD'S LOVE TO ISRAEL. 
 
 A GREAT king informed his friend that he would come to visit him 
 on a certain day, and the friend made up his mind that the king 
 would surely come incognito or at night, inasmuch as his poor hut 
 was too miserable a place to hold such greatness. But, think of his 
 astonishment, when one day the king made his appearance, sitting 
 upon his noble steed, clad in purple, and accompanied by a numer- 
 ous retinue. "I have come," said he, "in all my splendor, in order 
 to show you before all the world how much I am attached to you." 
 
 Thus it was with Israel, when God announced to them that He 
 would dwiiU in the Tabernacle; they still thought, Will God in His 
 whole glory condescend to dwell among men here on earth ? 
 
 And, behold ! scarcely was the Tabernacle consecrated, when the 
 Divine cloud beamed forth, and the Divine light surrounded and 
 enveloped the same ; it was in like manner when the same Divine 
 cloud appeared in its whole mysterious gramdeur on Sinai, and thus 
 God bestowed on Israel the greatest tokeh of His love. 
 
 Talmud. 
 
52 SCHOOL AND FAMILY READER 
 
 CHAKITY RECONCILES MAN WITH GOD. 
 
 He who is unfortunate and is continually struggling with poverty, 
 is often enticed, on account of his sufferings, to murmur against an 
 all-wise Providence. He frequently thinks: "Ami not also God's 
 creature? Why does there exist such difference between myself 
 and the wealthy. He sleeps quietly in his splendid mansion, and 
 I have to lay in my miserable hut; he sleeps in his soft bed, and 
 I am obliged to take my rest on the hard floor." 
 
 The charitable person by his liberality pacifies the complaints of 
 the poor, and thus puts him to silence at once. God says to these 
 charitable persons: " By your liberality you reconcile the poor man 
 with Myself; you make peace between us." Talmud. 
 
 Cheer up ! my friend, cheer up, I say; 
 
 Give not thy heart to gloom, to sorrow; 
 Though clouds enshroud thy path to- 
 day, 
 
 The sun will shine again to-morrow. 
 
 CHEER UP. 
 
 So come, cheer up ! my friend, cheer up ! 
 
 This is a world of love and beauty; 
 And you may quaff its sweetest cup 
 
 If you but bravely do your duty. 
 
 Oh ! look not with desponding sigh 
 Upon these little trifling troubles; 
 
 Cheer up ! you'll see them by-and-by 
 Just as they are — like empty bubbles. 
 
 Put gloom and sadness far away. 
 
 And, smiling, bid good-bye to sorrow; 
 
 The clouds that shroud your path to-day 
 Will let the sunlight in to-morrow. 
 Adapted. 
 
 ISRAEL'S PRFVILEGE. 
 
 A CERTAIN king constantly reminded his servant to take care of a 
 purple cloak, to clean, to brush, to fold it properly and to pay great 
 attention in preserving the same ; and this caution he repeated to the 
 sei-vant continually. One day, however, the serv^ant could not refrain 
 from addressing the king in these words : " Great king, thou hast 
 hundreds of purple garments not less beautiful than this, and yet 
 thou always remindest me in regard to this particular cloak only ?" 
 The king replied : " This one I like best, because I wore it on the 
 day when I was placed on the throne." 
 
 In the same manner said Moses, when God gave him hundreds of 
 commandments for Israel. " Oh, my God ! Thou hast hundreds of 
 nations on earth, and yet 'J'hou speakest continually to me of Israel, 
 and it is always Israel to which Thou caUest my attention ?" 
 
 Whereupon God said : " They are all my people, but this one na- 
 tion I love best because it was the first to proclaim My kingdom upon 
 
 earth." Talmud. 
 
 TWOFOLD JOY. 
 
 Two vessels sail on the ocean at one and the same time ; the one is 
 leaving, the other entering, the harbor. For the one which is leav- 
 ing a number of friends had prepared a great feast, and with clap- 
 ping of hands, and loud vociferations of joy, they celebrated her de- 
 
FOR THE USE OF ISRAELITES. 53 
 
 parture, whilst the one which entered no one seemed to notice.' An 
 intelligent man, who was a spectator of what passed, said: "Here 
 quite the reverse appears to take place, as otherwise ought to hap- 
 pen. They rejoice over the one which departs, and feel indifferent 
 toward the other which returns. What a fallacy ! Rejoice over the 
 one which has accomplished its voyage, and is returning from many- 
 dangers in safety ; and bewail rather the vessel which is departing, 
 for she will thus be exposed to the storms of an inconstant sea." The 
 same when man is born, great rejoicing takes place, whilst at his 
 death much grief is expressed. One ought to weep at his birth, be- 
 cause no one is certain whether he will be able to overcome the dangers 
 and temptations of life ; whilst at his death one ought to feel pleased, 
 if he only leaves a good name behind him. At his birth, man is en- 
 tered in the book of death; when he dies he is entered in the book of 
 life. Talmud. 
 
 THE BEAUTIES OF NATURE. 
 
 Pause awhile, ye dow^ncast and disconsolate tenants of earth! 
 Raise your bowed heads and look upward ! Behold the vast pano- 
 rama which nature has spread out for your study and contemplation I 
 If you look at the blue concave heavens over your heads, on a clear 
 night, you will behold it bedecked with myriads upon myriads of 
 sparkling gems, outvying in beauty the most resplendent coronet 
 that ever adorned the head of any earthly potentate. 
 
 " The heavens declare the glory of God, and the firmament showeth 
 His handiw^ork." If these are glorious, what must be the glory of 
 Him w^ho created them ! What a magnificent temple for the wor- 
 ship of that Almighty Being " who stretcheth out the heavens like a 
 ourtain, and who laid the foundations of the earth that it should not 
 be removed forever." 
 
 Look abroad over the earth. What a prospect is spread out be- 
 fore you ! What an endless variety of configuration — hill and valley, 
 mountain and plain, rivers, lakes, seas, cataracts are presented to 
 your enraptured view ! If you look over the illimitable ocean, and 
 behold its heavings, its turbulences and ceaseless agitations, the mind 
 is overwhelmed with awe and admiration at the works of the Lord, 
 and His wonders in the deep ! Look afc the earth in the various 
 changes of the seasons. Now it reposes for a while in the icy em- 
 brace of winter; now it is decorated with the verdure and flowers of 
 spring; now it smiles in the luxuriance of summer; anon it is laden 
 with the rich bounties of autumn, affording sustenance for every 
 living creature. 
 
 Look up, ye desponding children of earth, to that kind and benefi- 
 cent Father, whose watchful care is ever over you, and whose faith- 
 fulness is pledged to supply your every need. He opens His hand 
 ^nd supplies the wants of every living thing. Surely the earth ia. 
 
54 SCHOOL AND FAMILY READER 
 
 full of the goodness of the Lord ! Let His wisdom and goodness fill 
 your hearts with gratitude and love ! Adapted. 
 
 Illimitable — Without limits. 
 Panorama— Complete or entire view. 
 Concave — Hollow . 
 
 Mtbiads— 10,000; proverbially, any great 
 number. 
 
 Kesplendent— Brigbt, beautiful lustre. 
 Coronet— An inferior crown worn by no- 
 bility. 
 Potentate — Monarch, prince. 
 
 THERE IS A GOD. 
 
 N^fHE one who says there is no G2>^ There're made and moved by certain 
 
 v" Should study nature's laws; . '« | laws, 
 
 From worlds in space, down to our sod, | Of which our God's the only cause. 
 There's naught without a cause; j 
 
 . ,^ The laws which govern eaH_h and sky, J Year afteryear, from west to east, 
 J^ N s To Gdd^is ^xisferice testify. "^^ '- ' \ 'I ^"^ planet round doth go; 
 
 \| And ev'ry star, to say the least, 
 Look at the earth, see how plants grow [\ Some motion has, we know; 
 
 Out of a little seed; | These laws of motion tidings bring 
 
 If one would only wish to know | Of God, the everlasting King. 
 
 His God, this he would heed; 
 For plants all grow by certain laws, | Who made the laws which govern 
 Of which our God's the only cause. | space ? 
 
 1 Who maketh grow each seed ? 
 Let him who doth his God deny. Who gives each starry world its place. 
 
 The stars of heaven trace; And bids it onward speed ? 
 
 See how each world doth occupy 'Tis God, the King of earth and sky, 
 
 A certain part of space; Who lives on earth and dwells on high. 
 
 jM. Lehmeyer. 
 
 HOPE. 
 
 Man's dearest possession is hope. "When that which we hold 
 most precious is taken away from us, and all the chords of the heart 
 mourn and bewail the loss, then after awhile from the most hidden 
 recess of our bosom proceeds a low, but sweet whisper, which 
 silences the wild outbreaks of despair, and softens down the grief 
 to faithful submission and willingness of the heart to be afflicted. 
 These sacred sounds, with their soothing power, are the language of 
 hope in the soul of man. Hope is like a nurse. 1 f she is mercen- 
 ary, I would not trust my soul to her charge; if she is the true, de- 
 voted friend, then she will never break faith toward her trusted 
 nursling. 
 
 Mercenary hopes are the whimsical expectations of a covetous 
 heart. They never satisfy, and never are to be satisfied; the more 
 you give them the more they ask, and forever they keep the minds 
 of their votaries in a morbid state of suspense. Genuine hope is the 
 child of faith, and, therefore, proves always faithful. It does not make 
 its promises dependent on vague uncertainties that may and may 
 hot come to pass. It relies on the unfailing wisdom and mercy of 
 Providence, and therefore it never fails. Mercenary hope makes us 
 
FOR THE USB OF ISRAELITES. 55 
 
 impatient, passionate, and thereby undermines the strength to en- 
 dure and causes the loss of success. Spiritual hope arms those that 
 enlist under her banner with the irresistible weapon of resignation; 
 she enables them to withstand the tribulations of the present, and 
 wait patiently and quietly until the tempest is followed by more 
 genial weather, and thus spiritual hope is a more reliable guide 
 even to material results. 
 
 The patriarch Jacob sends his favorite child on a short errand; 
 he will see him soon again. The beloved son, however, never re- 
 turns; all that is left to him is the bloody coat, which is l3rought to 
 the unhappy father with the cold question. Acknowledge whether it 
 be thy son's coat or not? Jacob mourns his son for a long, long 
 period. He hopes to meet him only in that land where there is no 
 parting. He abides patiently his time until his Maker will call him. 
 Twenty-two years have passed since that terrible moment when he 
 exclaimed, *' I must go down unto my son mourning into the 
 grave;" and, after these many years, behold! like cold water to a 
 fainting soul, comes from a far country the good news to him, 
 "Joseph is yet alive, and he is governor over all the lands of 
 Egypt." His heart gave w^ay under these tidings, but his spirit soon 
 revived. The heart is weak, but the spirit is strong. Spiritualize 
 your hopes and that will strengthen your hearts, and will bring a 
 never-failing fulfillment to your cleansed expectations. In the sultry 
 hours of your life, approach with love the sacred shrine of your 
 sanctuary, and the word of the Lord will prove its effect on you. As 
 cold water is to a fainting soul, so will be the glad tidings of the 
 spiritual region to your minds. Dr. Huebsch. 
 
 [Adapted from a lecture delivered bv Dr. Huebsch, Minister of "Ahavath 
 Chesed," New York.] 
 
 THE FUTURE OF THE JEW. 
 
 What has prevented this constantly migrating people, this verita- 
 ble Wandering Jew, from degenerating into brutalized vagabonds, 
 into vagrant hordes of gypsies ? The answer is at hand. In its 
 journey through the desert of life, for eighteen centuries, the Jew- 
 ish people carried along the Axk of the Covenant, which breathed 
 into its heart ideal aspirations, and even illuminated the badge of 
 disgrace affixed to its garment with an apostolic glory. The pro- 
 scribed, outlawed, universally persecuted Jew felt a sublime, noble 
 pride in being singled out to perpetuate and to suffer for a religion 
 which reflects eternity, by which the nations of the earth were grad- 
 ually educated to a knowledge of God and morality, and from which 
 is to spring the salvation and redemption of the world. The conscious- 
 ness of his glorious apostolic office sustained the sufferer, and even 
 stamped the. sufferings as a portion of the sublime mission. 
 
 Such a people, which disdained its present, but has the eye 
 
56 
 
 SCHOOL AND FAMILY READER 
 
 steadily fixed on its future, which lives, as it were, on hope, is, on 
 6hat very account, eternal like hope. H. Gbaetz. 
 
 Degenerate — Base . 
 
 Apostolic — A person sent with a charge. 
 
 To Perpetuate— To continue. 
 
 THE BETTER LAND. 
 
 *' I hear thee speak of the better land, 
 Thou cail'st its children a happy band; 
 Mother! Oh, where is that radiant 
 
 shore? 
 Shall we not seek.it and weep no more ? 
 Is it where the flower of the orange 
 
 blows. 
 And the fire-flies dance through the 
 
 myrtle boughs?" 
 " Not there, not there, my child!" 
 
 " Is it where the feathery palm trees rise ? 
 And the date grows ripe under sunny 
 
 skies ? 
 Or 'raid the green islands of glittering 
 
 seas, 
 Where fragrant forests perfume the 
 
 breeze, 
 And strange, bright birds, on their 
 
 starry wings 
 Bear the rich hues of all glorious 
 
 things?" 
 '•' Not there, not there, my child !" 
 
 " Is it far away in some region old, 
 Where the rivers wander o'er sands of 
 
 gold, 
 Where the burning rays of the ruby 
 
 shine, 
 And the diamond lights up the secret 
 
 mine, 
 And the pearl gleams forth from the 
 
 coral strand ? 
 Is it there, sweet mother, that better 
 
 land?" 
 " Not there, not there, my child!" 
 
 " Eye hath not seen it, my gentle boy! 
 Ear hath not heard its deep sounds of 
 
 joy, 
 Dreams cannot picture a world so fair. 
 Sorrow and death may not enter there; 
 Time does not breathe on its fadeless 
 
 bloom, 
 Beyond the clouds and beyond the 
 
 tomb; 
 It is there, it is there, my child!" 
 — Adapted. 
 
 WOMAN'S FEIENDSHIP. 
 
 The love of women for women has frequently been sneered at by 
 shallow minds. The idea of lasting affection between them has not 
 seldom been the subject of cheap satire and pointless wit. Pliant 
 argument has been used to give support, or the appearance of it, to 
 the theory. The impossibility of sincere friendship between women 
 is explained upon the fact that not being schooled in the ways of 
 the world, in the art of disguising their sentiments, mere passing 
 dislikes and groundless suspicions "are uttered forth to the destruc- 
 tion of lasting intercourse. In a word, woman's honesty of speech 
 is declared to be the bar to the honesty of her friendship. A pre- 
 posterous paradox, and one that reflects severely upon the friendship 
 of men toward men. If such be the piUar on which man's friend- 
 ship rests, sung by poets^ extolled by philosophers, eulogized by our 
 own David, woman may scorn friendship based upon deceit. But, 
 in reality, such critics are like the ignorant people who trample on 
 the sand or the grass without a thought of the thousand marvels 
 which cluster around each grain, each blade, but which are enough 
 to stagger wise men. Woman's heart, a common thing, contains 
 
FOR THE USE OF ISRAELITES. 57 
 
 marvels that we may wonder at, but not explain. Woman's un- 
 guarded speech? As if all the hasty utterances in the world, as if 
 the most bitter expressions that tongue ever fabricated, ever killed 
 a mother's love for her daughter. Say that men cherish hasty 
 words, brood over them, nurse them like torpid vipers in their 
 bosom, till the warmth of their own vengefuiness and unforgiveness 
 rouses them to life, to lacerate them unto death, but say not that 
 women treasure hasty speech. 
 
 That a daughter's love can be undying, too, Ruth shows us. All 
 a woman's holier instincts are toward matrimony. Not for her own 
 good was she made, but to perfect man. Ruth had lost her hus- 
 band ; the cup of wedded happiness had been dashed from her lips ; 
 she renounced all hope of future wedded bliss to follow an old and 
 broken woman. Naomi bade her stay and marry in Moab ; she 
 refused. Her sister did remain ; she refused. Animated with true 
 friendship, with woman's friendship, the world's literature, which 
 has had centuries to improve on it, can furnish no more touching 
 response : the refined feeling of enlightened age has never brought 
 out a holier devotion than in the reply, " Urge me not to leave thee ; 
 whither thou goest I will go. Away with all thoughts of my 
 welfare ; whither thou goest, I will go, broken and heart-stricken, 
 sad and desolate, where God's hand and man's are surest upon thee. 
 Urge me not to leave thee ; whither thou goest I will go !" Long 
 ma}^ these words be preserved to fire the souls of such women as 
 Ruth. You may not have the same opportunity, but each, in your 
 own degree, can emulate heathen Ruth. Aye, a heathen she was— 
 an unenlightened, idolatrous heathen — but she married into our 
 faith, adopted it, and her great grandson, David, inherited his ances- 
 tor's nobility. The material is in our women— it needs but the 
 spark to fire it — and I fear not that when sad misfortune lowers, we 
 have yet to hear of many a noble Ruth. Long may this Book, 
 the personification of woman's devotion, be preserved, to be read 
 and reread, to make us meditate upon the life and deeds of Naomi's 
 granddaughter, Moabite Ruth. Dr. Mendes. 
 
 [From a lecture delivered by Dr. F. De Sola Mendes, minister of Congregation 
 '' Shaary-Tefila," N. Y.] 
 
 Pabadox— An assertion contrary to appear- I Preposterous— Wrong, absurd, 
 ance. 
 
 THE SHUNAMITE'S REPLY. 
 
 11. Kings iv. : 13. 
 *'And she answered, 'I dwell among my own people, I dwell among my 
 own.' " 
 
 Oh ! happy thou ! 
 Not for the sutmy clusters of the vine, 
 Nor for the olives on the mountain's 
 brow ; 
 
 Nor tne flocks wandermg by the flow- 
 ing line 
 
 Of streams, that made the green land 
 where they shine 
 
58 SCHOOL AND FAMILY READER 
 
 Laugh to the light of waters ; — not for 
 
 these, 
 Nor the soft shadow of ancestral trees. 
 Whose kindly whisper floats o'er thee 
 
 and thine. 
 Oh ! not for tJiese I call • thee richly 
 
 blest, • 
 
 But for the meekness of thy woman's 
 
 breast, 
 
 Where that sweet depth of still con- 
 tentment lies ; 
 
 And for thy holy household love, which 
 clings 
 
 Unto all ancient and familiar things, 
 
 Weaving from each some links for 
 home's dear charities. 
 
 Mrs. Hemans. 
 
 FEMALE INFLUENCE. 
 
 When we analyze the various remedies which have been recom- 
 mended to heal the disease which afl^icts Israel, undermining its 
 spiritual health — indifference — after the most minute analysis one 
 must arrive at the conclusion that female influence is the best 
 remedy that can and should be employed. Religious education has 
 its advocates, and will tend in a great measure to benefit the col- 
 lective body ; but must inevitably fail to produce the desired effect 
 unless strengthened by the wide-spreading influence of the "mothers 
 in IsraeL" Let not mothers or daughters exclaim, " What can we 
 do ? We are willing to contribute our portion to the alleviation of 
 Israel's spiritual condition, but we are subjected to the control of 
 our husbands, and it is they that should be admonished and 
 reproved, not we. Their indifference on religious matters has such 
 an influence that, even with the best intentions, we find our efforts 
 frustrated, until at last we act as they do, and banish religion from 
 our homes, doing this for the sake of peace." Have the women of 
 Israel yet to be told that true peace can only be found where 
 religion prevails, and that their influence rightly directed establishes 
 concord and happiness on a permanent basis. 
 
 From our earliest records we find that women exercised an influ- 
 ence indescribable ; as said by one of our sages : " But for woman, 
 Moses would never have been our law-giver." What nobler example 
 need we adduce of woman's influence in a semi-barbarous period, 
 and has woman's influence degenerated in our so-called enlightened 
 age ? We will not, cannot believe it. We are well aware that they 
 have difficulties to encounter. There appears to be a determination 
 with some thoughtless beings to surrender all that was wont to be 
 held sacred ; but knowing woman's influence, we entreat them to 
 exercise their j)ower to check this spirit of error, and their efforts 
 cannot fail to be beneficial. Let them exercise their undoubted 
 power over their husbands, and their efforts, if directed in the cause 
 of religion, will ultimately prevail. The men, struggling against the 
 foaming stream of society, unsuccessful in their transactions, often- 
 times come home to their families morose and discontented. It 
 becomes women to soften what is hard, make smooth what is rough, 
 and send a ray of light through the clouded sky. By their words 
 
FOR THE USE OF ISRAELITES. 59 
 
 they can teach their husbands resignation ; by their influence and 
 their example they can instruct them in religion, and cause them to 
 say in the midst of their despondency: "It is weU to be nearer to 
 God." Let them not mistrust their power, and employ their trite 
 expression : " What can we do ?" By their example they can bring 
 back to religion and worship the spirit which only needs a true 
 woman's guide. Do they doubt this ? Let history dispel all such 
 misgiving, for it clearly proves their influence. Need we demon- 
 strate this by what they did for the living ? How often they caused 
 the wavererto become strong in the faith ! See what woman did for 
 the dead ! How Ayah's daughter took sackcloth, and sitting upon the 
 rock from the beginning of the harvest, guarded those who had 
 been executed, so that neither the birds of heaven nor the beasts of 
 the field should rest on them. Would any man have performed so 
 herculean a task? It was woman, totally regardless of self, who 
 watched them by day and by night ; and so powerful was her influ- 
 ence, that David took not only their bones, but also that of Saul 
 and Jonathan, and buried them in the sepulchre of Kirsh. But 
 why require further evidence ? The last chapter of Proverbs, writ- 
 ten by the sapient king, fuUy portrays the influence of woman. 
 
 As it was in days of old, so it is now. If women employ the 
 golden key of religion and benevolence, they will impress the heart 
 by their influence ; if they permit the key to corrode, the heart will 
 remain closed against every attempt to open it. it was not without 
 an object that King Soloman said, " Forsake not thy mother's laws."* 
 This was dii-ected to husbands as well as to children. Of husbands 
 we have already spoken, but women's influence over their children 
 requires especial attention. If by their pious example and their 
 never-failing persuasive language they bestow upon their children 
 religious knowledge, they will accustom them to religious acts, and 
 their exertions wiU not be in vain. They will reap a harvest of 
 blessings ; their children wiU become such as our religion requires — 
 enlightened, strong in their faith, unshaken in their observances ; 
 they will honor God, love their parents, and their affection will give 
 every comfort to those who educate them by their example. But if, 
 on the reverse, mothers neglect their sacred duty, or, as an excuse 
 for their shortcomings, blame their husbands— and, with regret be it 
 said, the fathers often deserve the blame then they will be punished 
 by the indifference and probably by the disrespect of their offspring, 
 who in maturer ages will probably say: "We knew^ nothing of our 
 religion or its ceremonies ; the voice of prayer never iUumined our 
 dwellings ; everything prohibited by Jewish law was permitted in 
 our homes ; our mothers taught us nothing of our religious duties." 
 Will not these words be a reproach that will torment them and 
 follow them to the grave ? In making this appeal to woman, know- 
 ing their influence, we would not, evan in the remotest degree, re- 
 
SCHOOL AND FAMILY READER 
 
 iisct on them as being unmindful of some portion of a woman's 
 duty, but we would have them use their power and example to pro- 
 mote the .observances of their religion. 'I'he true Jewish woman 
 who can be pious without bigotry practices them with punctuality 
 and devotion. If she will but employ her immense influence, she 
 will exercise such irresistible attraction that she will succeed in win- 
 ning her whole family over to her ideas and convictions, and their 
 words will be : "Only the woman who fears the Lord shall be 
 praised." S. M. Isaacs. 
 
 Rev. Samuel M. Isaacs was born in Lewarden, Holland, in 1804, and died May 26, 1878. He 
 Tvas for many years Rabbi of Shaary Teflla Congregation, New York, and the founder of the 
 Jewish Messenger. He was noted for his piety and the i)lamelessne8S of his life, which en- 
 deared him to people of all classes and creeds. 
 
 Analysis— A solution of anything into its 
 several parts. 
 
 Herculean — Having extraordinary strength. 
 Sapient— Wise, sage. 
 
 RESOLUTION OF RUTH. 
 
 Farewell ? Oh, no ! it may not be ; 
 
 My firm resolve is heard on high ; 
 1 will not breathe farewell to thee, 
 
 Save only in ray dying sigh. 
 I know not that I now could bear 
 
 Forever from thy side to part, 
 And live without a friend to share 
 
 The treasured sadness of my heart. 
 
 I did not love, in former years, 
 
 To leave thee solitary now ; 
 When sorrow dims thine eyes with 
 tears, 
 
 And shades the beauty of thy brow, 
 I'll share the trial and the pain ; 
 
 And strong the furnace fires must be 
 To melt away the willing chain 
 
 That binds a daughter's heart to thee. 
 
 I will not boast a martyr's might. 
 
 To leave my homo without a sigh ; 
 The dwelling of my past delight, 
 
 The shelter where I hoped to die. 
 In such a duty, such an hour. 
 
 The weak are strong, tlje timid 
 brave, 
 Por love puts on an angel's power, 
 
 And faith grows mightier than the 
 grave. 
 
 It was not so, ere he we loved. 
 
 And vainly strove with Heaven to 
 save. 
 
 Heard the low call of death, and moved 
 With holy calmness to the grave. 
 
 Just at that brightest hour of youth. 
 
 When life spread out before us lay, 
 And charmed us with its tones of truth, 
 And colors radiant as the day. 
 
 When morning's tears of joy were 
 shed, 
 
 Or nature's evening incense rose. 
 We thought upon the grave with dread, 
 
 And shuddered at its dark repose. 
 But all is altered now : of death 
 
 The morning echoes sweetly speak, 
 And like my loved one's dying breath. 
 
 The evening breezes fan my cheek. 
 
 For rays of heaven, serenely bright, 
 
 Have gilt the caverns of the tomb. 
 And I can ponder with delight 
 
 On all its gathering thoughts of 
 gloom. 
 Then, mother, let us haste away 
 
 To that blessed land to Israel given, 
 Where faith, unsaddened by decay, 
 
 Dwells nearest to its native heaven. 
 
 We'll stand within the Temple's bound, 
 
 In courts by kings and prophets 
 trod ; 
 We'll bless with tears the sacred 
 ground. 
 
 And there be earnest with our God ; 
 Where peace and praise forever reign. 
 
 And glorious anthems duly flow. 
 Till seraphs learn to catch the strain 
 
 Of heaven's devotions here below. 
 
 But where thou goest, I will go. 
 
FOR THE USE OF ISRAELITES. 61 
 
 With thine ray earthly lot is cast ; 
 In pain and pleasure, joy and woe, 
 
 Will I attend thee to the last. 
 That hour shall find me by thy side, 
 
 And where thy grave is, mine shall 
 be; 
 Death can but for a time divide 
 
 My firm and faithful heart from thee. 
 Adapted. 
 
 To Ponder — To consider. | Anthem — A holy song. 
 
 PEESONAL RELIGION. 
 
 Political eminence and professional fame fade away and die with 
 all things earthly Nothing of character is really permanent but 
 virtue and personal worth. These remain. Whatever of excellence 
 is wrought into the soul itself belongs to both worlds. Real good- 
 ness does not attach itself merely to this life ; it points to another 
 world. Political or professional reputation cannot last forever; but 
 a conscience void of offence toward God and man is an inheritance 
 for eternity. 
 
 Religion, therefore, is a necessary and indispensable element in 
 any great human character. There is no living without it. Re- 
 ligion is the tie that connects man with his Creator, and holds him 
 to His throne. If that tie be all sundered, all broken, he floats 
 away, a worthless atom in the universe, its proper attractions all 
 gone; its destiny thwarted, and its whole future nothing but darkness, 
 desolation, and death. A man with no sense of' religious duty is he 
 whom the Scriptures describe, in such terse but terrific language, 
 as living " without God in the world." Such a man is out of his 
 proper being — out of the circle of all his duties, and out of the circle 
 of all his happiness, and away, far, far away, from the purposes of 
 his creation. Daniel Webster. 
 
 Daniel Webster, a lawyer and statesman, was born in Salisbury, New Hampshire, Jan. 18, 
 1782, and died October 24, 1S52 He was for 30 years in the public service, as a Representative 
 in Congress, or Senator, or Secretary of State. He was a man of great intellectual powers. 
 
 Eminence— Distinction'. I To Thwabt-To oppose. 
 
 Repdtation — Honor. | Tebse — Neatness of style. 
 
 THE GREATEST TREASURE. 
 
 A THIEF once broke into a palace. His feet were arrested on the 
 threshold by all the splendor that he beheld. There were so many 
 valuable articles of sHver and gold that he could not decide which 
 to choose. Here shone precious stones set in a crown of gold; 
 while there lay a diadem studded with most valuable diamonds. 
 Riches on all sides wherever his eyes wandered. From time to time 
 he stretched forth his hands to grasp something, but always hesi- 
 tated, as his sinful, avaricious eyes fell on something that seemed 
 more valuable. Presently he spied another door; he opened it, 
 and entered another chamber. What did he see? Could such 
 hings be real, or was he di earning? No; here were displayed all 
 
63 SCHOOL AND FAMILY READER 
 
 the riches the world affords. Tables, chairs, ottomans, and vases 
 of solid gold, ornamented with mjrriads of pearls and other precious 
 stones. The "brilliancy dazzled the thief's eyes; he thought he was 
 in fau-yland. But he did not stay long; wandered from room to 
 room, lost in amazement and admiration. He could not decide 
 what to choose, because he feared that if he took some of the splen- 
 did articles he might leave the richest. While he was hesitating he 
 hea rdloud footsteps on the stone pavement in front of the palace. 
 His comrades called to him to come out. Day had dawned, and be 
 must liy. Leaving all the treasures he had beheld, he made his 
 escape, rejoicing that he was able to save his life and get out of the 
 palace undiscovered. A rabbi once told this to his congregation, 
 and as they looked up into his face inquiringly, he continued: " So 
 it is with man. God, the Almighty, gives him life. He enters the 
 world - the magnificent palace. Is there anything more beautiful 
 and more valuable than life itself on this wonderful earth, with its 
 green mountains and hiUs, its sunshine and fresh air ? But men fly 
 from one pleasare to another, always seeking for more and more. The 
 possession of one blessing only makes them desire another, and fills 
 them with discontent if they cannot obtain it. They become satiated, 
 and, like the thief, throw away the pearls only to seize the diamonds. 
 Virtue and justice, charity and humanity, are more to be desired 
 than all the pleasures and luxuries of life. While men spend their 
 time striving after wealth and position, death overtakes them, as day 
 did the thief, unawares, and they are called to appear before their 
 Creator, naked as they came into the world, without the treasures 
 that once lay within their reach, lamenting their lost hopes, their 
 lost, wasted lives. ' S. F. P. 
 
 SHABUOTH. 
 
 Let praise and song and psalmody It leads us to the reahns of light 
 
 In chorus rise to God on high ! Upon our path through earthly night, 
 
 For He hath made this gk>rious day ! And sanctifies our life and will. 
 Be glad ! Rejoice ! Hallelujah ! Our duty ever to fulfill. 
 
 From heaven came in brilliant rays Let praise and song and psalmody 
 
 The law, which shines on all our ways; In chorus rise to God on high ! 
 Its gentle light now casts its beams For He hath made this glorious day ! 
 
 On all that dark and hidden seems. Be glad ! Rejoice ! Hallelujah ! 
 
 James K. Gutheim. 
 
 Rev. James K. Gutheim, minister of the Sinai Congregation, New Orleans, is noted for 
 his beautiful compositions and translations of devotional hymns. 
 
 SELF-MADE MEN. 
 
 One of the most common excuses which young men make for not 
 trying to improve their talents is that they are poor, and have no 
 means of acquiring an education, and no rich or influential friends to 
 assist them in life. 
 
FOR THE USE OP ISRAELITES. 63 
 
 Young man! You need no assistance. It would hinder rather 
 than facilitate your progress. If you have the will and resolution 
 which you ought to possess, and that manly self-reliance which is in- 
 dispensable to success in every department of life, you have all the 
 assistance you need. With these you may overcome every obstacle, 
 and attain to eminence in any position which you may be called to fill. 
 
 Let any young man select from his acquaintance a number of the 
 most prominent men of any profession — men who are distinguished 
 for talents or public usefulness— and he will find that they are all, 
 with scarcely any exception, men who began the world without a 
 dollar. Look into the public councils of the nation ; and who are 
 they that take the lead in all its controlling interests ? They are 
 men who began the world with nothing, and have made their own 
 fortunes. 
 
 The rule is universal. It pervades our Goui-ts, both State and 
 Federal, from the highest to the lowest. It is true of all the profes- 
 sions. It is so now; it has ever been so since we became a nation; 
 and will be so while our present institutions continue. And the his- 
 tory of the prominent men of this country is but a repetition of the 
 history of the most distinguished men of all other countries. 
 
 A young man must be thrown upon his own resources in order to 
 bring out his capabilities. The struggle which is to result in emi- 
 nence is too arduous, and must be continued too long, to be encoun- 
 tered and maintained voluntarily. It must be a struggle, as it were, 
 for life itself. He who has a fortune to faU back upon will soon 
 slacken his efforts, and finally retire from the contest. 
 
 It is, therefore, a question whether it is desirable that a parent 
 should leave his son any property at all, if he desires him to rise to 
 eminence in any department of life. Said an eminent jurist to a 
 young man of fortune, who wished to enter upon the study of the 
 law, " You will have a large fortune, and I am sorry for it, as it wiU 
 be the means of spoiling a good lawyer." Adapted. 
 
 To Facilitate— To make easy. l Federal.— Relating to a league or contract. 
 
 EMfNENCE — Loftiness; reputation. | Capabilities— Capacity ; power. 
 
 AN ANECDOTE OF CREMIEUX. 
 
 In the year 1828, Adolph Cremieux, then thirty-two years of age, 
 made his first trip to Paris. Near Lyons he began a conversation 
 with a man who was party to a divorce case which was to be tried in 
 that city. The man greatly feared that he would lose his case. " I 
 have already paid my lawyer," said he to Cremieux, " and that's what 
 bothers me. He looks at things in the wrong light — I will be 
 defeated." 
 
 " When is your suit to be tried ?" Cremieux asked him, as they left 
 the mail-coach at Lyons. 
 
64 SCHOOL AND FAMILY READER 
 
 "To-day — this morning." 
 
 " Very well ; go at once to your lawyer and make him return your 
 documents; I pledge myself to bring you out of your troubles." 
 
 Two hours later, after he had hastily glanced at the evidence, 
 Cremieux electrified the Court by a brilliant and fiery speech. He 
 wins his case and leaves the court-room immediately after the session, 
 in order to proceed on his journey. 
 
 His client accompanies him to the coach and offers him a fee of 
 two thousand francs. Cremieux declines it, saying, " Give the money 
 to the poor; I don't want any of it ; I have conducted your case as 
 an artist, merely to relieve the tedium of the journey; and now shake 
 hands —good-night." 
 
 The Lyons journals printed full accounts of the occurrence, and 
 before he arrived Paris had heard of it. As he entered the Palace 
 of Justice, he received an ovation, and the younger lawyers held a 
 meeting and tendered him a banquet. Adapted. 
 
 Adolph Cremieux was born in the year 1796, and became one ot the foremost lawyers be- 
 longing to the French bar. He defended the famous Polignac, Prime Minister of Charles X. 
 In 1848 he was chosen a member of the Provisional Government under Lamartine and was Minis- 
 ter of Justice and Religion. He is the founder of the "Alliance Israelite Universelle," pleaded 
 the cause of his co-religionists on all occasions both at home and abroad, and there are few 
 names more endeared to the hearts of Israelites than that of the late Adolph Cremieux. 
 
 CAKVING A NAME. 
 
 I WROTE my name upon the sand, ' All these have failed. In wiser mood 
 
 And trusted it would stand for aye; 1 turn and ask myself, ." What 
 
 But soon, alas ! the refluent sea then?" 
 
 Had washed my feeble lines away. [ If I would have my name endure, 
 
 I carved my name upon the wood, 
 And , after years, returned again ; 
 
 I missed the shadow of the tree 
 
 That stretched of old upon the plain. 
 
 To solid marble next my name 
 
 I gave as a perpetual trust; 
 An earthquake rent it to its base. 
 
 And now it lies o'erlaid with dust. 
 
 I'll write it on the hearts of men 
 
 " In characters of living light, 
 From kindly words and actions- 
 wrought, 
 
 And these, beyond the reach of Time, 
 Shall live immortal as my thought. "^ 
 
 Adapted. 
 
 THE PROGRESS OF HUMANITY. 
 
 Let us, then, be of good cheer. From the great Law of Progress 
 we may derive at once our duties and our encouragements. Hu- 
 manity has ever advanced, urged by the instincts and necessities 
 implanted by God, thwarted sometimes by obstacles which have 
 caused it for a time a moment only, in tt e immensity of ages — to 
 deviate from its true line, or to seem to retreat — but still ever on- 
 ward. 
 
 Amidst the disappointments which may attend individual exer- 
 tions, amidst the universal agitations which now surround us, let us 
 
FOR THE USE OP ISRAELITES. 65 
 
 recognize this law, confident that whatever is just, whatever is 
 humane, whatever is good, whatever is true, according to an immu- 
 table ordinance of Providence, in the golden light of the future, 
 must prevail. With this faith, let us place our hands, as those of 
 little children, in the great hand of God. He will ever guide and 
 sustain us— through pains and perils, it may be — in the path of 
 Progress. 
 
 In the recognition of this law, there are motives to beneficent 
 activity, which shall endure to the last syllable of life. Let the 
 young embrace it; they shall find in it an ever-living spring. Let 
 the old cherish it still; they shall derive from it fresh encourage- 
 ment. It shall give to all, both old and young, a new appreciation 
 of their existence, a new sentiment of their force, a new revelation 
 of their destiny. 
 
 Be it, then, our duty and our encouragement to live and to labor, 
 ever mindful of the future. But let us not forget the past. All 
 ages have lived and labored for us. From one has come art, from 
 another jurisprudence, from another the compass, from another the 
 printing press; from all have proceeded priceless lessons of truth 
 and virtue. The earliest and most distant times are not without a 
 present influence on our daily lives. The mighty stream of Progress, 
 though fed by many tributary waters and hidden springs, derives 
 something of its force from the earlier currents which leap and 
 sparkle in the distant mountain recesses, over precipices, among 
 rapids, and beneath the shade of primeval forests. 
 
 Nor should we be too impatient to witness the fulfillment of our 
 aspirations. The daily increasing rapidity of discovery and im- 
 provement, and the daily multiplying efforts of beneficence, in later 
 years outstripping the imaginations of the most sanguine, furnish 
 well-gTounded assurance that the advance of man will be with a 
 constantly accelerating speed. The extending intercourse among 
 the nations of the earth, and among all the children of the human 
 family, gives new promises of the complete diffusion of Truth, pene- 
 trating the most distant places, clearing away the darkness of night, 
 and exposing the hideous forms of slavery, of war, of wrong, which 
 must be hated as soon as they are clearly seen. 
 
 Cultivate, then, a just moderation. Learn to reconcile order with 
 change, stability with progress. This is a wise conservatism; this 
 is a wise reform. Eightly understanding these terms, who would 
 not be a Conservative ? who would not be a Reformer ? — a conserva- 
 tive of all that is good, a reformer of all that is evil ; a conservative 
 of knowledge, a reformer of ignorance; a conservative of truths and 
 principles whose seat is the bosom of God, a reformer of laws and 
 institutions which are but the wicked or imperfect work of man; a 
 conservative of that divine order which is found only in movement, 
 a reformer of those earthly wrongs and abuses which spring from a 
 
 PART I.— 5 
 
66 SCHOOL AND FAMILY READER 
 
 violation of the great law of Human Progress. Blending these two 
 characters in one, let us seek to be, at the same time, Eeforming 
 Conservatives, and Conservative Reformers. Charles Sumner. 
 
 Charles Sumner was born in Boston, January 6, 1811, and graduated at Harvard College 
 in 1830, and admitted to the Bar in 1834. He was chosen Senator for Massachusetts in 1851, 
 and noted for his learning, his eloquence and his peaceful sentiments against the war system 
 of nations; and all institutions of slavery he assailed with his utmost rigor. 
 
 Jurisprudence— Science of law. I To Accelerate— To hasten. 
 
 Primeval— Original, that which was at first. Conservatism — The desire of preserving the 
 
 To Outstrip — To out-go. | established laws and customs. 
 
 JEWISH EMANCIPATION. 
 
 (Maiden Speech of Alderman David Solomons, in the British Parliament, 
 
 July 18, 1851.) 
 " I SHOULD not have presumed to address you, sir, and this house, 
 in the peculiar position in which I am placed, had it not been that 
 I have been so pointedly appealed to by the honorable gentleman 
 who has just sat down. I hope some allowance will be made for the 
 novelty of my position, and for the responsibility that I feel in the 
 unusual course which I have judged it right to adopt; but I beg to 
 assure you, sir, and this house, that it is far from my desire to do 
 anything that may appear contumacious or presumptuous. Re- 
 turned, as I have been, by a large constituency, and under no dis- 
 ability, and believing that I have fulfilled all the requirements of the 
 law, I thought that I should not be doing justice to my own position 
 as an Englishman or a gentleman, did I not adopt that course which 
 I believed to be right and proper, and appear on this floor, not 
 meaning any disrespect to you, sir, or to this house, but in defence 
 of my own rights and privileges, and of the rights and privileges of 
 the constituents who have sent me here. Having said this, I beg to 
 state to you, sir, that whatever be the decision of the house, I shall 
 abide by it, provided there be just sufiicient force to make me feel 
 that I am acting under coercion. I shall not now further intrude 
 myself upon the house, except to say that I trust and hope that, in 
 the doubtful state of the law, such as it has been described to be by 
 the eminent lawyers who addressed you, no final order or resolution 
 in reference to me or my constituents will be adopted without giving 
 me the fairest opportunity of addressing this house, and stating 
 before the house and before the countr}^ what I believe to be the 
 duty of this house. I hope this house will not refuse that which no 
 court ever refuses to the meanest subject of the realm, but will hear 
 me before its final decision is announced. L. I. Ch. 
 
 Ald. David Solomons was a pious Israelite and a native of England, and by profession a 
 lawyer. He was elected Lord Mayor of London, became M. P. for Greenwich, and made a 
 Brt. by Queen Victoria. He was also during a number of years president of the London 
 and Westminster Bank, being the largest Joint Stock Bank in the world. 
 
 CoNTtTMACious— Obstinate. I Realm — A king's dominion. 
 
 CoE RcioN — Penal restraint : check . Baronet— A title of honor that is hereditary . 
 
FOR THE USE OF ISRAELITES! 
 
 67 
 
 Ah, Life is like the ocean wide, 
 It has the storm, the caZm'ancl tide, 
 It has the lightning and the gale, 
 And o'er its deep do mortals sail. 
 
 And Faith, this is the vessel brave, 
 In which we breast the stormy wave ; 
 The life-boat, Trufh, lies on the deck 
 To save us from a fearful wreck. 
 
 The Compass, God, does never change, 
 Although the waves with fury range; 
 The pilot, Virtue, knows the way, 
 And guides us safe through foam and 
 spray. 
 
 The mainmast, Hope, lifts high its head; 
 On it the sails of Pe ice are spread; 
 The Passions are the seamen bold, 
 And to our will must we them hold. 
 
 For if they e'er their bonds do break. 
 Destruction's course the ship will take, 
 And o'er the sea of life we steer, 
 FuR many a wave its crest does rear. 
 
 LIFE, 
 
 I And many a ship has found its grave 
 Upon the stormy ocean wave; 
 For Envy's billows, white with foam, 
 The trackless sea of life do roam. 
 
 They rush before rude Discord's blast, 
 Which from the shores of Hate outcast. 
 But the whirlpool of Vice is the worst 
 
 of all 
 The dangers that with, fear appall. 
 
 The current of Indolence to it doth lead, 
 Which rushes alon^ with frightful' 
 
 speed. 
 And all o'er life's proud sea must sail, 
 And all must battle with storm and gale. . 
 
 And though the sky is black with clouds 
 And the wind doth ro'af" through 'all the 
 
 shrouds, ' - 
 
 If we make our *Pi/o* and Compass the 
 
 guide, .. r ' .'.•;." 
 
 The foaming waves in s^ifety we'll rj.de. 
 H. LeHmayer. 
 
 Compass — An instrument whereby mariners I Pilot — An officer who steers the ship in 4n'd ■ 
 steer. out of harbor. 
 
 Indolence — Laziness. 
 
 JEWISH RESERVE. 
 
 The social coherence of the Jews, which continued in spite of 'the 
 acquired civil equality, stiU puzzles the Gentile observer. To the 
 theological mind it argues a divine purpose with the chosen, but 
 temporarily rejected, race; to the philosopher, the astounding' 
 pertinacity of traits of character; to those hostile to the Jews it is a 
 proof of a secret conspiracy against the welfare of their Christian 
 nations; and the most general impression is that pride of race lies 
 at the bottom of the strange fact. Even Mr. James Freeman Clarke- 
 has no other explanation to offer. He says : " Hereditary and ancestral ' 
 pride separated them (the Jews), and still separates them, from the' 
 rest of mankind." ; i , . 
 
 How singular, indeed, that when the Jew attempts ta quit hi*^' 
 reserve and mix freely with his neighbors, he is rej^elled and un- 
 ceremoniously shown back to his own tribe ; and, if he keeps therb, ' 
 he is accused of hereditary and ancestral pride ! We need not sti*ive • 
 for an explanation to great depths; the reasons lie much nearer th6-^ 
 surface; so near, indeed, that even "he who runs " may see them;' 
 perchance in the accuser much more than in the accused. ■' 
 
 Be it remembered that most of the heads of families ate bf* 
 foreign birth, and were of mature age when they pitched theil* tents' 
 
68- SCHOOL AND FAMILY READER 
 
 on this free soil. They had contracted their social habits, which to 
 abandon they saw no reason w^hatever. They readily fell in line for 
 the discharge of their civic duties; but their private life, their domes- 
 tic customs, which were of the German-Jewish type, they could not 
 all at once change without causing a rent in their most intimate re- 
 lations. These are far too precious for such experiments. People 
 whose strongest affections centre in their homes are naturally 
 tenacious of their manners and usages; and none should understand 
 this better than those of the Anglo-Saxon stock, who themselves 
 carry their household gods with them wherever they go. Besides, 
 recreation after the exacting labors of the day a man can find no- 
 where except in places where he may move in perfect ease and free- 
 dom; and these, again, the society of his equals in temperament, 
 language, and taste, alone will aflord him. The Jews do not differ 
 in this respect from other foreigners, all of whom show a decided 
 preference for their own circles. 
 
 In the civilized countries of the old world the seclusion of the 
 Jews has almost entirely disappeared, and it would cease here much 
 sooner but for the ecclesiasticism which enters so largely into the 
 formation of American society. Christianity, although not legally 
 dominant, is yet practically so. Where the spirit has departed, the 
 phraseology still remains. Everywhere the tenets of that faith are 
 assured as beyond question, making conversation often embarrassing 
 to the dissenting Israelite. No matter how much or how little the 
 Gentile believes of the dogmas, their assumption does not incon- 
 venience him; no need for him to guard against the charge of 
 supineness and insincerity, to which, however, the Hebrew lays him- 
 self open if he fails to record his dissent. Nor is it the dogma alone 
 which enjoys such a pre-eminence. The laws of morality, the 
 motives of kindness, the graces of conduct, are also marked with the 
 device of the Church. We are not speaking now in the way of 
 censure ; we simply state facts which are potent to all. But let the 
 candid reader realize for a moment the feelings with which an 
 Israelite must hear every virtue under heaven — manliness, candor, 
 honor, humility, love, forbearance, even charity and the sanctities of 
 home, nay, courtesy itself — a matter in which the coarse Norseman was 
 the disciple of the polished and courtly Oriental — stamped with a 
 name that degrades him and makes him appear a graceless intruder 
 into the circle of the elect — and the problem of Hebrew retirement 
 will lose much of its mystery. It will then appear why the Hebrew^ 
 philanthropist does not yet take that personaf share in the benevolent 
 labors of his fellow-citizens which he is most willing and unquestion- 
 ably able to bear. Where his money is welcome his faith is pro- 
 scribed. Dear and near to his heart as many of the beneficent 
 efforts for the amelioration of the conditions of the poor are, he can 
 do no more than aid them with his purse, for he knows that his just 
 sensibilities will not be consulted. VV e readily admit that often no 
 
FOR THE USE OP 1SRA.ELITES. 69 
 
 insult is intended, but that does not take the sting from a reproach^ 
 pronounced or implied. If long habit is pleaded for extenuation, 
 our answer is : The time has surely come to conquer it. Some think 
 that the Jew himself ought, by abandoning his reserve, to remove 
 the obstacle in his way. That may be so, but such missions do not 
 ordinarily inspire men with the courage to face prejudice We do 
 not for a moment pretend that the Jews are blameless in that re- 
 spect, and never indulge in religious arrogance. We have no excuse 
 for them, beyond this, that the fault is a little less reprehensible in 
 those who have suffered so much for their faith's sake. It certainly 
 is for the dominant religion, rather than for that of a small minority, 
 to lead the way in this very desirable reform. 
 
 If social alienation is undesirable on general grounds, it is espe- 
 cially so for this reason, that it prevents both Jews and Christians from 
 correcting their views of their respective religions, a thing as yet 
 much needed on either side. Nothing brings man nearer to man 
 than the sacred community of good work; nothing strengthens faith 
 in the Father more surely than the growing sense of the brotherhood 
 of His children. Probably unbelief itself will not object to be con- 
 quered by the logic of such facts. If churches and synagogues must 
 needs preach the same truth under different aspects, and worship 
 God in diverse tongues, may they not learn to praise Him also in the 
 universal language of good deeds on the broad fields of our common 
 humanity ? Meanwhile, we shall do what in us liesto make ourselves 
 known, not only outwardly, but inwardly too ; we shall let the reader 
 into all the mysteries of our faith, as far as we ourselves know them. 
 For, after all, the chief interest which the Hebrew race offers to the 
 eye of the student is its religion. As the propounders, witnesses and 
 soldiers of a new faith, the Jews appeared in history and have stead- 
 fastly pursued their course, from the call of their first father, ''the 
 friend of God," in the plains of ancient Chaldea, to this day, when 
 their presence is felt in so many lands. Through light and darkness, 
 through victory and defeat, through glory and shame, their faces re- 
 mained firmly set toward a goal which the ancient seers planted on 
 the heights of a redeemed and perfected humanity. Their contri- 
 butions to the intellectual and industrial achievements of the past 
 were of no mean importance, but they all had their root in the re- 
 ligious genius which they developed, and it is their religious mission 
 from which they derive to this day both the right and the duty to 
 remain outside the dominant religions. Dr. G. Gottheil. 
 
 [Adapted from an article in the " N. A. R." by Dr. Gottheil, minister of 
 "Emanu-El," New York.t 
 
 Kesekve— Modesty. Ecclesiastic— Relating to church. 
 Coherence— Resisting separation. Dogma— Established principle. 
 Pertinacity— Stubbornness. Pre-eminence— Superiority. 
 TRAiT—A touch. To Proscribe— To censure. 
 Hereditary— By right of inheritance. Dominant— Presiding; prevailing. 
 Te.vacious -Inclined to hold fast. I Alienation— Change of property or aflfec- 
 PHRASEOLOOY— Peculiarin expression. ! tion. 
 
,70 .SCHOOL AND FAMILY READER 
 
 , FKIENDSHIP. 
 
 How sad, without a friend to be, 
 While sailing o'er life's stormy sea, 
 .For without friends man cannot steer 
 Xs dangers do too oft appear. 
 
 "When in the gale his vessel reels. 
 When thunder loudly o'er him peals, 
 When in the air the lightnings flash, 
 When masts are shivered with a crash, 
 When waters swell and whirlwinds roar, 
 
 Some one he needs to give him cheer,. 
 To calm his mind, dispel his fear. 
 To help him through the tempest's blast, 
 To aid him till the storm is past. 
 To mind the compass — trim the sail, 
 And with him weather out the gale. 
 
 In short, we see man needs a friend 
 
 To stand by him until life's end; 
 
 But in the world true friends are rare,. 
 
 'And breakers sound far from the shore; [ Friends sail with man when all is fair. 
 
 But when clouds lower o'er his head, 
 
 When round him fly the foam and 
 , spray, 
 
 .A,od succor is too far away, 
 And when for help he loudly cries. 
 And to his shouts no voice replies; 
 
 He seeks his friends, who then have 
 
 fled. 
 Yet true friends stay, who bid him know 
 That they in danger friendship show. 
 ]\L Lehmayer. 
 
 TALMUDIC ALLEGOEY. 
 
 ,THE SONGS OF THE NIGHT. 
 
 As David, in his youthful da5's, was tending his flocks on Bethle- 
 hem's plains, God's spirit came upon him, and his ears Avere opened, 
 and understanding enlightened, that he might comprehend the songs 
 of the night. The heavens proclaimed the glory of God; the glitter- 
 ing stars all formed one chorus; their harmonious melody resounded 
 on earth, and the sweet fullness of their voices vibrated to its utmost 
 bounds. 
 
 " Light is the countenance of the Eternal," says the setting sun. 
 "I am the hem of His garments," responded the rosy tint of twilight. 
 
 The clouds gathered and said, "We are His nocturnal tent;" and 
 the waters in the clouds, and the hollow voice of the thunder, 
 joined in the chorus: "The voice of the Eternal is upon the waters;; 
 the God of glory thundereth, the Lord is upon many waters." "He 
 did fly upon my wings," whispered the wind ; and the silent air re- 
 plied," " I am the breath of God, the aspiration of His benign 
 presence." 
 
 : *' We hear the songs of praise," said the parched earth; " all around 
 is praise; I alone am silent and mute!" And the falling dew re- 
 plied, " I will nourish thee, so that thou shalt be refreshed and re- 
 joice, and thine infants shall bloom like the young rose." 
 
 "Joyfully we bloom," replied the refreshed meadows. The full 
 ears of corn waved as they sang, "We are the blessings of God; the 
 hosts of God against famine." 
 
 "We bless you from above," said the moon; "we bless you," re- 
 sponded the stars; and the grasshopper chirped, " Me, too, He blesses 
 in the pearly dewdrop." 
 
 "He quenched my. thirst," said the rose; "and refreshed me," con- 
 
FOR THE USE OF ISRAELITES. 71 
 
 tinned the stag; " and grants us our food," said the beasts of the 
 forest; "and clothes my lambs," gratefully sang the sheep. "He 
 heard me," croaked the raven, " when I was forsaken and alone." 
 And the turtle dove cooed; and the swallow and all the birds joined 
 in their song. " We have found our nests; we dwell on the altar of 
 the Lord, and sleep under the shadow of His wing in tranquillity and 
 eace." 
 
 " And peace," replied the night, and echo prolonged the sound, 
 when chanticleer awoke the dawn, and crowed, " Open the poiials, 
 the gates of the world ! the King of glory approaches. Awake, arise, 
 ye sons of men ! Give praises and thanks to the Lord; for the King 
 of glory approacheth ! " 
 
 The sun arose, and David awoke from his melodious rapture.. But, 
 as long as he lived, the strains of creation's harmony remained in his 
 soul, and dailv he recalled them from the strings of his harp. 
 " J. R. 
 
 Chanticleer— The cock; the male to the hen. 
 
 HASTY WORDS. 
 
 How many, many words are said ■ How tender others feel. 
 
 Which we would quick recall. The passions give to language rise 
 
 And substitute kind words instead Which we should keep if we were wise. 
 
 Had we a chance at all. j 
 
 A hasty word may wound the soul; 1 Men may forgive a hasty wro.ig. 
 
 To guard such words is self-control. i But words are not forgot; 
 
 A man, before he speaks, should think, 
 The passions should not reign; 
 
 A hasty word may break a link 
 Within the social chain. 
 
 The most sublime relations may 
 
 By hasty words drop in a day. 
 
 The wounds which hasty words inflict 
 
 Will never, never heal; 
 We would not wound, could we predict 
 
 The memory takes the words along, 
 
 And time recalls them not. 
 Deliberately men will not say 
 What time can never wipe away. 
 
 Before we speak we should reflect, 
 And guard the passions well; 
 
 A word is cause, cause brings effect, 
 And every word will tell. 
 
 The language is at least a waste 
 
 Which comes to life by hate or haste. 
 B. J. Ch. 
 
 FROM DARKNESS UNTO LIGHT. 
 
 The great problems of death and immortality have in all ages 
 attracted a large share of thought. In the truth and reality of the 
 ssues involved, all mankind have a common interest. Men, unaided 
 by revelation, have sought to determine the nature of our final des- 
 tiny by appealing to the teachings of philosophy, and although their 
 conclusions have occasionally verged upon the truth, still they can, 
 at best, only be regarded as the uncertain ventures of speculation. 
 Revelation clearly shows forth the truth of the doctrine of immor- 
 tality. Nevertheless, men tiave complained that the Bible ssljs 
 nothing of a hereafter. Some have striven to apologize for what 
 
73 SCHOOL AND FAMILY READER 
 
 appeared a weighty omission. Others, again, have sought lor 
 reasons to justify the wisdom which they imagined exists in the 
 exclusion of all mention of a future world from the sacred page. 
 But if we turn to the Bible we shall find that not only is the truth 
 of a future existence distinctly asserted, but Scripture goes further, 
 and even sets forth the nature of the world beyond the grave. It is 
 not to be expected, however, that a subject which occupies but a 
 very small place in its connection with the duties and obligations of 
 man's daily existence should be so fully treated as the questions of 
 morals and religion, with which our daily life is identified. The 
 information which the Bible gives concerning another world must 
 appear meagre in comparison with principles of right and wrong, of 
 human failings and transgressions, of man's duty to his God, his 
 fellow creatures, and himself. The sacred writers lift but a corner 
 of the veil, which hides the Unseen from our view, and let into our 
 dark abode but a few rays of the coming glory. But enough is told 
 to assure us of its reality, and to create expectation and desire in 
 our breasts, till death shall rend the veil and mortality be swallowed 
 up in life. Then, perhaps, we shall " see God," and comprehend the 
 Divine nature. We shall be able to realize the greatness of the 
 reward which has been reserved for the righteous. The glories of 
 the reward could only suffer by comparison with things of this 
 world. 
 
 But we know something of the nature and duration of that reward ; 
 the only points on which we could seek to be enlightened. We know 
 that the righteous will be "received in glory ;" " everlasting joy ;" 
 that they will enjoy "pleasures for evermore" at the "right hand" 
 of God ; that God is to be to them " a crown of glory and a diadem 
 of beauty ;" and that they " shall shine as the brightness of the firma- 
 ment, and as the stars forever and ever." 
 
 King David's conception of the nature of our reward is indeed 
 sublime : " I shall be satisfied in awaking in Thy likeness." What- 
 ever be the state of the soul while the body is in the grave, what- 
 ever be the nature of our sleep, the awakening from it will be a 
 revelation of infinite glory. By what simile can we bring it home 
 to the mind ? By what figure can we realize it ? Were we en- 
 tombed alive, and after having been left to death and despair, we 
 were to be suddenly borne upward into the dazzling sunlight and 
 to the arms of our relatives, our joy would indeed be great. But 
 who shall describe the infinite glory of man awaking in the perfect 
 likeness of his Heavenly Father? What Micah beheld when he 
 said : " I saw the Lord sitting upon His throne, and all the hosts of 
 heaven standing on His right hand and on His left ;" what Isaiah 
 beheld when he said : " I saw also the Lord sitting upon a throne 
 high and lifted up, and His train filled the temple. Above it stood 
 the seraphim .... and one called unto another and said, Holy, holy. 
 
FOR THE USE OF ISRAELITES. 
 
 73 
 
 holy is the Lord of Hosts ;" what Ezekiel beheld when he tells us : 
 " I looked, and behold, the glory of the Lord went up from the 
 cherubim . . . and the court was full of the brightness of the Lord's 
 glory." All this, all indeed which the most favored of the prophets 
 were permitted to see, must fade into nothing in comparison with 
 the glory of the future ; for has not one of God's messengers told 
 us : " Eye hath not seen, O, God, beside Thee, what He has pre- 
 pared for him that waiteth on Him." 
 
 How full, how bright are the evidences of a future world ; how 
 weak the arguments which skepticism arrays against it ! 
 
 The evidence of Scripture leaves room for only one objection, if it 
 may be so called ; and this arises from the very greatness of its truth. 
 To think of ourselves as existing through all time, as surviving the 
 giant mountains of our world, as exempted from every imperfection 
 of our nature, as being clothed with an angel's glory, and enjoying 
 eternal happiness, appears a blessedness almost too great. But to 
 all is this blessedness offered. And what is its price ? Simply the 
 price embraced in the words of the joreacher : " Fear God and keep 
 His commandments, for this is the whole duty of man." 
 
 Reader, we have shown you but one side of the picture— the 
 bright one. We have endeavored to set before you some of the 
 blessed promises of Scripture for the practice of righteousness. But 
 the book which speaks of the rewards of virtue, tells us with equal 
 precision of the punishments of vice. Let us, however, practice 
 virtue not from hope of reward, or from fear of punishment, but for 
 its own sake ; and be of those who serve our Master " not for the 
 sake of receiving a reward." Let us remember that the priceless 
 blessing of a good conscience waits upon the performance of duty ; 
 and whatever be our struggles and self denials in the course of 
 religion, we are but fitting ourselves for that glorious day when we 
 shall pass "from darkness into light." L. J. A. 
 
 Revelation — Communication of sacred and 
 mysterious truths. 
 
 Firmament— The sky; the heavens. 
 
 Diadem— A tiara ; a mark of royality worn 
 around the head. 
 
 Chekubim (Hebrew) — Plural of cherub; 
 a celestial spirit. 
 
 Seraphim (Hebrew,— Plural of seraph. 
 
 Skeptic— One who doubts; or pretends to 
 doubt everything. 
 
 LIGHT OUT OF DARKNESS. 
 
 God moves in a mysterious way 
 
 His wonders to perform ; 
 He plants His footsteps in the sea, 
 . And rides upon the storm. 
 
 Deep in unfathomable mines 
 
 Of never- failing skUl, 
 He treasures up his bright designs, 
 
 And works His sovereisTn will. 
 
 Ye fearful saints, fresh courage take ! 
 
 The clouds ye so much dread 
 Are big with mercy, and shall break 
 
 In blessings on your head. 
 
 Judge not the Lord by feeble sense, ' 
 But trust Him for His grace ; 
 
 Behind a frowning providence 
 He hides a smiling face. 
 
74 SCHOOL AND FAMILY READER 
 
 His purposes will ripen fast, 
 Unfolding every hour ; 
 
 The bad may have a bitter taste, 
 But sweet will be the flower. 
 
 Blind unbelief is sure to err, 
 And scan His work in vain ; 
 
 God i, His own interpreter,- 
 And lie will make it plain. 
 
 Adapted. 
 
 HKBREW CHARACTERISTICS. 
 
 My son, give God all honor and the gratitude which is his due; for 
 He it is who made thee and brought thee into this world. Thou 
 hast need of Him, but He needs thee not. Put no trust in thy mere 
 corporeal well-doing here below ! Many a one has lain himself down 
 to sleep at nightfall, but at morn risen not again ; many a one hath 
 gone to his couch at nightfall sound in health and of hiuh cheerful- 
 ness, and has waked up to agonies and terrors. Fear the Lord, the 
 God of thy fathers; fail never at eventide to pronounce the great 
 word wherein Israel is wont to proclaim that He is, and that He is 
 One, and One only; at dawn fail never to read the appointed prayer 
 see that thou guard well thy soul's holiness ; let the thought of tby 
 heart be saintly when thou liest waking in the bed, and profane not 
 thy soul, even in the hour of most intimate communing with others, 
 with words of impurity. Be thou cleanly in things that concern the 
 body ; wash well thy hands ere the morning be far gone ; and when 
 thou seest that they are clean and pure, fold them then in prayer. 
 Praise thy Creator when thou puttest on thy clothing, and when thou 
 takest the nourishment that supports life. Be among the first to 
 reach the house of God; enter it with reverential awe. Think weU. 
 before whom it is thou standest there. When thou goest to the 
 place where the law and the truth are studied, let no idle word pass 
 thy lips; note well in mind the words of the sages there; deem not 
 that anything there is small and of slight account, and beware that 
 thou never allow thyself to look down on any one. Visit the sick and 
 suffering man, and let thy countenance be cheerful when he sees it, 
 but not so that thou oppress the helpless one with gaiety. Comfort 
 those that are in grief; let piety where thou seest it affect 
 thee even to tears; and then it may be that thou wilt be spared 
 the grief of weeping over the death of thy children. Respect the 
 poor man, by gifts, whose hand he knows not of; and when he eats 
 at thy table, gaze not on him too much, lest he doubt his welcome; 
 be not deaf to his beseechings, deal not hard words out to him, and 
 give him of thy richest food when he sits at meal with thee. When 
 thou prayest, be lowly and think thyself nothing before the Almighty, 
 and use all thy soul's energy and force to hold in check what evil 
 desire there may be in thine heart. Greet every man pleas- 
 antly, speak truth only, forget not modesty, and in thy eating be 
 moderate ; rather feed thyself with the vilest weed than make thyself 
 dependent on other human beings; and seek not greedily after 
 
FOR THE USE OF ISRAELITES. 75 
 
 power and pre-eminence in the world. From a wicked neighbor, 
 from a person of ill-fame, see that thou keep aloof, and spend not much 
 of thy time among people who speak ill of their brother-man; be not 
 as the fly that is always seeking sick and wounded places; and tell 
 not of the faults and failings of those about thee. Take no one to 
 wife unworthy to be thy life's partner, and keep thy sons close to the 
 study of divine things. Dare not to rejoice when thine enemy comes 
 to the ground; but give him food when he hungers; be on thy guard 
 lest thou give pain ever to the widow and the orphan ; beware lest 
 thou ever set thyself up to be both witness and judge against an- 
 other; and when thou passest judgment, see that thou invoke counsel 
 from another mind. Never enter thy house with abrupt and 
 startling step, and bear not thyself so that those who dwell under thy 
 roof feel dread when in thy presence. Purge thy soul of angry pas- 
 sion, that inlieritance of fools; love -v^ise men, and strive to know 
 more and more of the works and the ways of the Creator. Forget 
 not that the hope of pious souls is that concealed paradise prepared 
 by God before the foundations of the world; that consecrated place 
 where pure spirits and holy enter at last into their rest. L. Zunz. 
 
 Dr Leopold Zunz a native of Detmold, Germany, a Jewisli divine of great eminence, was 
 born in 1794, studied philology at Berlin, was preacher at the Berlin Synagogue from 1820 to 
 1822, was editor of the Spenersche Zeitung, one of the principal journals of Berlin, from 1824 
 to 1832, and was head of the Jewish Seminary for teachers in Berlin from 1839 to 1850. He i? 
 regarded as having been the first in Germany to treat Hebrew literature in a scientific 
 manner, and the Jewish community of Berlin has bestowed on him an annuity, in respect for 
 his services. He has written many useful and important works, which have gained for him 
 a world-wide reputation. 
 
 THE WESTERN WALL. 
 
 Do you see this shattered wall, | Time lingers to fill up the void, 
 
 And will the sight not break your ! A lasting monument it contains, 
 heart ? I 
 
 The stones seem to lament their fall, Israel, thou resemblest this wall; 
 Grieve that the glory did depart. j And although nations pass away, 
 
 ,1 To you belongs the divine call, — 
 Alas ! the Temple was destroyed, i To remain God's witness for aye. 
 
 This broken fragment but remains; | • H. Vidaver. 
 
 Rev. H. Vidaver, formerly Rabbi of Emanu-El Congregation, San Francisco, Cal., was a 
 Hebrew scholar of great repute. 
 
 Western Wall— The only fragment still remaining of the Holy Temple in Jerusalem, and 
 is chosen at the present time as the wailing place of pious Israelites, who mourn for their 
 Bad loss. 
 
 THOUGHTS OF A WANDEKER. 
 
 There is unspeakable joy in the heart of the wanderer who, after 
 long years of strange vicissitudes, returns unto his father's home^ 
 The glad fulfillment of the home-sick yearning, the dear familiar 
 aspect of objects enshrined as holy remembrances; it is as if, not 
 retrograding, but advancing, the grey hairs crowned themselves with 
 
76 SCHOOL AND FAMILY READER 
 
 the rose -garlands of youth, renewed for evermore. Along the path 
 of the spring-time the footsteps lead again, and unforgotten fragrance 
 fills the air, and vivid sunshine illuminates, not only the sweet wel- 
 coming earth, but the gladdened soul that rests in its ancestral home. 
 
 And so it is with the heart and spirit of the Israelites, who for 
 years have wandered in alien paths, among strange j^eople, mingling 
 with the crowd or dwelling in enforced seclusion. But from the 
 inner depths ascended unto Him who is the Father of us all the cry 
 for help and strength, the supplication for " His mercy that endureth 
 forever." And the prayer was spoken in the language sacred to us 
 all, and the Sabbath holiness enfolded the lone, sad wanderer, even 
 as it rested on the happy faces assembled in the place of worship. 
 And when the strains of contrition and penitential sorrow were poured 
 forth as incense before Him on the day of Atonement and Prayer, 
 there mingled wdth the universal accord of Israel's homage to the 
 Only One the weak but unfaltering offering of a soul that felt its 
 banishment, but still rejoiced in its kinship with the adoring multi- 
 tude that call upon His name throughout the world. 
 
 And so, amid trials, pangs and disenchantments of this changeful 
 life, the sord held fast to its allegiance and kept intact its sacred 
 faith. It failed in outward observance, but the vital breath of true 
 religion animated the daily effort and guarded the spirit from idola- 
 trous seeking. In this, our modern, matter-of-fact life, there glowed 
 the bright reflections of ancestral glory, and the foregleams of Israel's 
 future came in glimpses of beauty to one who prayed and labored 
 and waited for deliverance. Out of the slavery of uncongenial sur- 
 roundings He led the soul that trusted Him out of the Egyptian ser- 
 vitude to circumstance; He guided through bleak deserts oi the heart 
 and mind to the smiling valleys of content, to the inviting heights 
 whereon His Majesty abides. 
 
 By the glad seas of deliverance let us sing His praises, we who feel 
 His nearness and know his Father-love. Our cheerful, sustaining, 
 ever onward, ever upward-leading faith is founded on eternal truth; 
 we live beneath no terror-shadows of fear, no encircling mists of su- 
 perstition appall us, for " He who was, who is, will be for ever- 
 more,'' is narrowed down to no human conceptions, embraced in no 
 mystic covering of flesh, revealed by no mediator, but through Him- 
 self alone ! With reverent awe comes trustful, ever present peace, 
 for. He is Love as well as Power, and blessings descend from His 
 divine Omnipotence. To the heart filled with the sense of human 
 duty incumbent on the Israelite crime is an impossibility and de- 
 ception an abhorrence. For no honors of place or position will the 
 true Jew sell his birthright, the inheritance handed down to him 
 from dim, remotest time . 
 
 And the world, cold and callous as it is called, has stiU warm heart- 
 throbs for heroic deeds and noble purposes; it looks upon the 
 
FOR THE USE OF ISRA.ELITES. 
 
 n 
 
 achievements of our race in the present day, at first with incredulous 
 wonder, at last with unrestrained applause. We stand amid the 
 foremost in the vanguard of true liberty; we lend the hand to all the 
 researches of science, we welcome every discovery in nature. Our 
 sons are found amid the statesmen and the literati of every land that 
 gives them the privileges of an equal citizenship; in art, in music, in 
 all intellectual attainments, the genius of our people shines; a proof 
 to those that doubt our past glories, shadowed, but never swept into 
 oblivion; a token of what Israel yet may be, a nation great and pow- 
 erful, that shall be as a beacon-light unto the world. 
 
 And to claim kinship with this AvonderfuUy preserved people, to 
 feel the pride of alliance with the best, purest, most unselfish minds 
 of the day, to live to behold even the present enfranchisement, is a 
 bountiful compensation of Divine love to the wanderer come home 
 
 at last. COEA WlLBURN. 
 
 Miss Coka Wilbubn— An American lady of the Hebrew persuasion, possessing great liter- 
 ary attainments, and a writer cf note, having the welfare of Israel at heart. 
 
 Contrition- Sorrow for sin. 
 Penitential— Repentant; bent on amend- 
 ing life. 
 Incense— Perfumes exhaled by fire. 
 Homage— To pay respect. 
 
 Appall— To afright; to depress. 
 Mystic — Obscure, secret. 
 Callous— Hardened, insensible. 
 Oblivion — Forgetfulness. 
 Vanguabd— The front. 
 
 By the rivers of Babylon sadly we wept 
 At the thoug-ht cf returning to Zion 
 no more; 
 
 And the harps of cur gladness all 
 silently slept 
 On the boughs of the willows that wept 
 on the shore. 
 
 For heartless they came, who had borne 
 us afar. 
 And their mandate wap, " Mirth and 
 melodious lays !" 
 And they who had spoiled us with re- 
 venge and war, 
 Cried: "Sing us a song in Jerusa- 
 lem's praise !" 
 
 But how shall we sing in the alien's 
 -land, 
 The songs that Jehovah once heark- 
 ened to hear ? 
 
 THE EXILES' LAMENT. 
 
 Ps. CXXXYII. 
 
 Zion, let perish ray ready right hand. 
 If fade^ from my bosom thine image 
 so dear! 
 
 Thou home of my heart, if I cherish not 
 thee, 
 Let my tongue sink in silence, my 
 gladness be o'er, 
 If high o'er all treasures, possessed or 
 to be, 
 I place not Jerusalem, blest evermore! 
 
 On Edom and Babylon terrors shall 
 fall. 
 Who mocked when Jerusalem's woes 
 followed fast ; 
 Forever the same that they measured. 
 withal , 
 Shall be the return the Lord gives 
 them at last! 
 
 Adapted. 
 
 To Exile — To banish, or drive from a 
 country. 
 
 Alien— One born in a sfrange country. 
 
78 . SCHOOL AND FAMILY READER 
 
 THE HEBREW LANGUAGE. 
 
 What can give a greater dignity to this language than its being 
 the first language of mankind; its being the language of God, the 
 language of angels, the language of prophets; for God Himself 
 breathed this language into the first parents of mankind — Adam and 
 Eve— at their very first creation, that they might explain their sen- 
 timents to one another, and in proper and convenient terms express 
 whatever is comprehended in the whole universe of nature. This 
 God made use of to manifest his boundless grace and will to men. 
 In this language the holy angels talked with mere men. In this the 
 prophets copied out the Divine word concerning the eternal salva- 
 tion of man. But if antiquity procures esteem to things of a dura- 
 ble nature, what bears an earlier date than this language, that is 
 coeval with itself? And if the dignity of the author enhances the 
 dignity of a thing, what deficiency can there be here ? In a word, 
 if the excellency of the subject-matter that is laid down in these 
 writings conduces anything to the dignity of the language itself, 
 what can be imagined more worthy than that which leads us to the 
 saving knowledge of, God Himself, which shows the manner of at- 
 taining eternal salvation ? Oh, truly laudable and worthy study ! 
 An industry beyond all praise ! whereby a man is enabled in the same 
 language knowingly to converse with God, with holy angels, with 
 patriarchs, and with jD^ophets, and clearly to unfold to men the 
 mind of God from the language of God. J. Buxtorf. 
 
 Dr. Johann Buxtorf was born at Camen, in Westphalia, 1564, and died in Basel, 1629. 
 He was the author of a Hebrew and Talmudic Lexicon. 
 
 Coeval— Of the same age. | Antiquity— Old times. 
 
 OBSERVE THE LAW. 
 
 I DO not see how those who were born in the house of Jacob can 
 in any conscientious manner disencumber themselves of the law. We 
 are allowed to think on the law, to inquire into its spirit, and, here 
 and there, where the lawgiver assigned no ground, conjecture one, 
 which, perhaps, was governed by times, circumstances and local situ- 
 ation; and, perhaps, will undergo modification according to times, 
 circumstances, and local situation — whenever the Supreme legislator 
 shall be pleased to make known to us His will thereon; and make it 
 known to us as loudly, publicly, and as utterly beyond doubt and 
 hesitation, as He made known to us the law itself. As long as that 
 does not take place, as long as we cannot produce so authentic a 
 discharge from the law, all our fine reasoning cannot exonerate us 
 from the strict obedience we owe to it, while the awe of God will 
 always draw a line between theory and practice, beyond which no 
 conscientious person will permit himself to go. Who can say : " 1 have 
 
FOR THE USE OF ISRAELITES. 79 
 
 •entered into Grod's holy of holies; I have seen through the whole 
 system of His purposes, and can fix its measure, aim and bounds ? I 
 am at liberty to suppose, but not to decide. Why, even in human 
 mE^tters, I dare not presume to act on my own supposition, and 
 explain away laws without the legislator's or judge's leave; how 
 much less, then, in things divine?" Laws necessarily connected 
 with the possessionof land, and with local institutions, carry their dis- 
 pensation with them. Without a temple and a priesthood, and out 
 of Judea, neither sacrifice, nor a law of purification, nor contribu- 
 tions to the priests, as far as they depended on landed property, any 
 longer remain. But personal commandments, duties which were im- 
 posed on a son of Israel, without any consideration of the Temple 
 service or landed property in Palestine, must, for aught we can see, 
 be observed strictly to the letter of the law, until it shall please the 
 Most High to make our consciences easy by loudly and openly pro- 
 claiming their abrogation. Moses Mendelssohn. 
 
 A biccurim procession. 
 
 BiccuRiM are called the firstlings of the productions of agricul- 
 ture, which God consecrated, and had to be brought to the Temple. 
 The country was divided in twenty-four districts. At a fixed time, 
 those who wished to bring the firstlings to Jerusalem, met together 
 at the capital of the district, where, without going under shelter, 
 they spent the night in the street, in order to be ready early in the 
 morning as soon as the call goes forth from the captain of the dis- 
 trict, " Arise, let us go hence toward Zion, to the house of the 
 Lord our God I" Such a Biccurim procession has just made halt at 
 Northgate, to announce from here to the Temple that they have 
 arrived, and in the meantime to get the firstlings in proper order 
 and readiness, placing the most beautiful fruit in wreath-like form 
 around all other productions. Already the delegates from the 
 Temple are approaching. These are the representatives of the 
 officiating priests and Levites, and also the treasurer of the sanc- 
 tuary. And now the cheerful playing of flutes can be heard at a 
 distance, whilst a sweeter rapture of humor in which Jerusalem is 
 placed to-day cannot be imagined. The Israelites' national feeling, 
 depressed by a tyrant's rule, raises itself at such a spectacle, and it 
 is true that it answers his mind and disposition by far better than 
 stage-playing and the Grecian music of the theatre, or the gladiator 
 games and animal-baiting at the Amphitheatre with which Herod 
 presented Jerusalem. Those in front of the procession carry in their 
 baskets, which are either of gold, silver, or willow twigs, new figs; 
 although it is now only the end of J une, 3'et they have ali*eady also 
 fresh grapes. Those behind carry dried figs and other fruit, and to 
 their baskets pigeons are attached, having the wings tied to serve 
 
80 
 
 SCHOOL AND FAMILY READER 
 
 for burnt offerings. A bull, destined to become the thank-offering 
 for all in common, forms the head of the procession. Its horns are 
 covered with gold, and upon its head rests a wreath made from 
 olive-branches. It is a long procession which enters Jerusalem, 
 amidst the sweet sounds of many flutists. The procession conies 
 from Sebaste, the ancient Samaria. W' herever the procession passes, 
 the tradespeople, sitting at work before their houses or in the lower 
 stories, rise respectfully and accost them in the words : " Achenu, 
 anshe Sebasti bathem leshalom !" — (" Dear brethren, men of Sebaste, 
 ye are welcome to us !") 
 
 Arrived under the sound of music at the Temple- mount, every one 
 takes his basket on his shoulder, and thus they proceed till the}" 
 reach the fore-court for men, and here the Levites begin to chant, 
 with musical accompaniment, the following psalm : " I praise Thee, 
 Lord, for Thou hast heard me, and sufferest not my enemies to 
 rejoice over me." The pigeons hanging on the baskets are now 
 taken for burnt-offerings, and whatever they bring besides they 
 hand to the priests, whilst, in doing so, they speak, according as 
 contained in the five books of Moses, the confession of the firsthng- 
 deliverers. All this takes place the sanie day, at the time of the 
 evening service, and a multitude of people, men and women, old and 
 young, have met at the Temple to be present on the occasion. The 
 most of the visitors receive a fi'iendly reception from their relatives 
 and friends, w^hilst the rest are eagerly sought for, and almost a 
 struggle takes place in order to show them hospitality. 
 Prof. F. Delitzsch. 
 
 * Hebod (see biography) is meant by the tyrant spoken of. 
 
 Pbof F. Delitzsch— Prof efsor of Hebrew and Oriental Literature at the University of 
 Leipzig (Germany), and considered the greatest Christian Hebrew scholar in the world. 
 
 ESTHEE 
 
 How it flashes in the darkness 
 
 Of ages long ago, 
 The sweet brave soul of Esther, 
 
 With strong heroic glow ! 
 
 Not all the pomp of Persia, 
 
 Nor all a tyrant's art, 
 Could silence the hot throbbings 
 
 Of her Jewish heart. 
 
 A simple, wayside violet. 
 Plucked from humble stem, 
 
 Tybant— A cruel master. 
 
 She never lost her fragrance. 
 Clad in many a gem. 
 
 We need to-day thy shining, 
 
 star, forever set, 
 Lest we, amid our grandeur, 
 
 The ties of race forget ! 
 
 Despise the past that's golden, 
 And spurn the lowly stem. 
 
 Enraptured by the glamour 
 Of wealth's diadem. J. 
 
 I Glamotir— Charming the eyes. 
 
 Ethics. — Never was a people more tried with adversity than the 
 Jewish 'nation; adversity overcome is the greatest glory, and 
 willingly undergone is the greatest virtue; sufferings are but the 
 trials of gallant spirits, of which Judaism has given ample proofs. 
 
FOR THE USE OF ISRAELITES. 81 
 
 SPEECH ON "JUDAISM." 
 
 (Prussian Chamber of Deputies.) 
 
 Having combatted the arguments of Herr v. Sybel, who opposed 
 the motion before the house, Herr Lasker continued: 
 
 " I should never have given my assent to the law should T fear 
 that it would endanger the stability of the Jewish religious fellow 
 ship. Not only do I belong externally to its communion, but I find 
 its nucleus in the highest ideal expression, which, according to the 
 testimony of all history, for the first time has been announced to man- 
 kind in the form of a religious confession. And because I believe 
 that the essential contents of Judaism lie in the adhesion (bekennt- 
 niss) to the only God, for this reason I am filled with the idea that 
 the power of this living conviction will always suffice to give dura- 
 tion as long as religious fellowship will exist to that communion 
 which first entered with this exalted religious idea on the stage of 
 universal history. If one sees confirmed this view, by a history ex- 
 tending over thousands of years under the most adverse circum- 
 stances, one is justified to cherish this confidence, and to act accord- 
 ingly. What -justifies this mistrust of the power of Judaism, that it 
 cannot maintain itself on its own ground ? What compels us to 
 have recourse to law courts for its protection that it may be able to 
 stand? Historical testimony speaks against it. Until the year 1847 
 this protection did not exist in several districts of Prussia. Then 
 the compulsory means recommended by Herr v. Sybel were neces- 
 saiy to preserve Judaism and the Jewish communities. They have 
 maintained themselves from their internal vigor. . . .What justifies 
 the assumption that Jews to any considerable extent will give up 
 the ties of fellowship from mere love of pelf, or sheer obstinacy? In 
 America there is no compulsion for the formation of communities, 
 and yet nowhere are they more closely knit together than in this 
 very America. They mostly consist of persons who have immi- 
 grated from these parts, and have joined, forming a communion. . . . 
 Gentlemen, whatever youi- decision may be, I am much gratified 
 and grateful for the sympathies in which supporters and opponents 
 of this biU have been united for the interest of Judaism. This is 
 especially gratifying at a time in which the most absurd attacks 
 have been made upon the Jews from various parts. I now perceive 
 by way of contrast in the lively interest of this house a testimony 
 which the Jews will certainly receive with thanks, and which will 
 doubtless serve them as an encouragement .... Judaism deserves to 
 be protected from external danger. It trains, in common with the 
 other creeds, good citizens, and does not fall morally below the 
 level of other denominations. Its moral precepts are free from 
 those curiosities which the enemies of Jews have gathered together 
 from casuistical writings to mold fi'om it a displeasing image. 
 
 PABT I. — 6. 
 
82 SCHOOL AND FAMILY READER 
 
 Whoever would take the trouble to make similar collections from 
 the casuistical teachings of other creeds, as, for instance, from the 
 practical business treatises of the Jesuits, and also, as I do not 
 doubt from similar casuistical treatises of other religions, could 
 easily produce the impression that the morals of those who follow 
 such directions must be very low. But the intelligent are aware 
 that in practice a majority of a religious body is not penetrated by 
 the moral instructions given by individual casuists, but by the inner- 
 most marrow of its faith. For this reason it is clear to me why 
 Judaism meets with the deserved sympathy calculated to avert from 
 its dangers. But I maintain that the power of Judaism is not less 
 than the power of any other living religious confession. Through 
 millennia the Jews have shown how to behave themselves in fel- 
 lowship, despite hostility fi-om without. For the same reason I 
 have faith in the future that they will cling to the law and fel- 
 lowship even when the state withholds from them the hateful priv- 
 ilege of coercion and pressure, compelling those to remain within 
 the communion who from their innermost being and conscientious 
 scruples strive to get out of it .... It is my conviction that the effect 
 of such a law Avould not be a dissDlution of communities. A change 
 perhaps will take place. Reforms will not be undertaken with 
 levity, and attempt made to force a certain public worship upon 
 communities, numerous members of which may not participate in 
 the service. There are several religious bodies in Prussia which do 
 not enjoy the protection arising from coercion, for instance, the 
 Memnonites. Their fellowship rests on voluntaryism. Have you 
 heard that a Memnonite Congregation became dissolved from 
 selfishness or quarrelsomeness? Why should Jews not possess the 
 same public spirit ? Of a surety the Jews cannot be reproached 
 that they are cool or indifferent toward religion. Probably no other 
 religion has had so many martyrs as the Jewish, whose followers 
 have sacrificed all their worthy interests, and they have not even 
 had the comfort that their martyrdom was rewarded by the outward 
 acknowledgment of their courage. On the contrary, they have, 
 in addition to the loss of their property and lives, had to bear 
 taunts and scorn, and yet they have proved faithful to their creed. 
 Do you really believe that the few thalers (dollars; which legal com- 
 pulsion obtains for single congregations would prove to them a 
 powerful tie ?" A.I. 
 
 Db. Edward Lasker was born Oct. 14, 1829, in Jarocin, Prussian Poland, studied law, entered 
 the Prussian Civil Service as assessor iu 1846, and was appointed to a position in the Berlin 
 Register's Office a few years later. In 1865 the voters of Berlin sent bim to the Reichstag, 
 and on March 27 he delivered his maiden speech. He has since distinguished hiiuself as a 
 powerful writer and orator, and as statesman he holds the foremost rank in Prussia. 
 
 Nucleus— Kernel. I Jesuits— A society belonging to the Catho- 
 
 Pelp — Money; riches in an odious sense. | lie Church founded by Ignatius Loyola. 
 Casuistical, — Relating to cases of con- Millennium — A thousand years, 
 science. | Voluntariness — Optional. 
 
FOR THE USE OP ISRAELITES. 
 
 83 
 
 ROSH HASIIANAH. 
 
 (New Year.) 
 
 A SPIRIT haunts the year's declining 
 
 hours, 
 
 And renders them pathetically grand, 
 
 The year's events recalling by its powers 
 
 Events so often touched by sorrow's 
 
 hand. 
 
 For though fond Love is God's most 
 lasting gift, 
 Its cherished objects ever but a loan, 
 "Which often, when in peace we onward 
 drift. 
 Falls off, and grieving. Love is left 
 alone. 
 
 This is the heavy curse of time. Alas ! 
 But few there are, in that sad grief 
 unlearned; 
 Full many through whose doors grim 
 death did pass 
 From whose dear homes some went, 
 but ne'er returned. 
 
 The old year's dying, and with it, what 
 is lost ? 
 A little joy, much care, much trouble 
 and much woe, 
 Hopes oft deferred, and plans full often 
 crossed , 
 And struggling manhood's last de- 
 spairing throb. 
 
 Yet others are, whom retrospection 
 
 shows 
 No happier year, and none more 
 
 sweetly bright. 
 In which the tide of time more smoothly 
 
 flows. 
 
 On which fond memory dwells with 
 more delight. 
 
 To those so blessed may the coming 
 year 
 Bring unalloyed and still continued 
 bliss, , 
 Their eyes undimmed by sorrow's dole- 
 ful tear, 
 Their lips untouched by Death's cold, 
 chilling kiss. 
 
 To those woe-stricken, may the coming 
 year 
 Bring solace to the weary heart and 
 brain ; 
 Life seems more bright, to whom it erst 
 seemed drear. 
 And all who suffer be released from 
 pain. 
 
 And, as each coming year succeeds the 
 past, 
 May Prejudice her vicious hold i:elax; 
 Full liberty, equality, at last. 
 
 Efface her hidden, still lingering 
 tracks. 
 
 Sweet liberty shall foremost stand and 
 shine, 
 Illumine our days and enliven our 
 dreams, 
 And turn to scorn, in proud accents di- 
 vine. 
 The enslaver's thraldom, and the 
 despot's schemes. 
 
 Deborah Kleinert. 
 
 ROSH HASHANAH. 
 
 (New Year.) 
 
 In the period which has elapsed since the shojihar last sounded, 
 what changes have taken place for good and for ill ! We survey the 
 rapid current of time, and we realize with the Psalmist that we are 
 carried away as with a flood. Surely, then, Rosh Hashanah is a day 
 for serious reflection; one of those "solemn days" which bids us 
 pause amid the turbulent cares of business or the exciting allure- 
 ments of pleasure to question ourselves as to our use of the past, our 
 
84 SCHOOL AND FAMILY READER 
 
 prospect for the future. It is wise, then, to take a survey of the 
 present, and to inquire, in the words of the prophet of okl, " Watch- 
 man, what of the night ?" Night is the symbol of sorrow. Its terrors 
 can be displaced only by returning day, when the gloom of grief 
 will be enlivened by the light of hope, for " weeping endureth only 
 for the night, but joy cometh on the morrow." The times are full 
 of portents, social, political, and religious. Let us look them in the 
 face and endeavor to answer the interrogatory of the prophet's ejacu- 
 lation. If danger confronts us, let us marshal our forces, take 
 good heart and possess ourselves of strong resolves to meet the emer- 
 gencies which may threaten, and if there be before us a sea of troubles 
 let us, by opposing, end them. By courage and firmness we will 
 thus, with God's help, be enabled to conquer. 
 
 It is the part of wisdom to examine the past, with an eye to the 
 advantage of the future ; in the night to endeavor to discover when 
 the bright hues of morning will dawn, how and under what condi- 
 tions. At the onset let us admit there has been night for many of 
 us. Homes have been darkened during the year with sorrow; sick- 
 ness and misfortune have been ^unbidden guests, and robbed us of 
 many dear ties. But as night passes away before the morning's 
 dawn, so the darkness of suffering and grief gives place to the holier 
 and better feelings of hope and faith. 
 
 Who does not remember and grieve at the night of anxiety which 
 hitherto beset our co-religionists in different parts of the world in 
 their peaceful homes? It was, indeed, a period of dark sus]3ense, 
 but wisdom, discretion, and patriotism prevailed. The night passed 
 away and light came, and the fruits thus earned are a part of the 
 gains to be enjoyed in the new year. As in Egypt, so the hand of 
 God, through the influence of advancing civilization, has brought 
 them forth " from thick darkness unto resplendent light." " Watch- 
 man, what of the night?" Glorious tidings — in the disenthralment 
 of conscience in those benighted countries — the realization of civil 
 and religious liberty for every man. 
 
 Nor must we overlook the promise which the new year brings to 
 us religiously. We have labored under the incubus of indifference 
 to spiritual things on the part of some. Infidelity, too, has attempted 
 to storm the fortress of Judaism. Some of the stoutest hearts yielded 
 to apprehension and despondency. The outlook was indeed gloomy, 
 but it was not a night without the, morning's dawn. I look around 
 and have reason to perceive a happy awakening; I recognize the 
 noble and united stand on religion's side made by our best and ablest 
 men all over the globe. Ask them, " Watchman, what of the night ?" 
 and they will reply in encouraging tones that they despair not. 
 Their unwavering faith gives them courage and strength, fiUs them 
 with hope that light is at hand to dispel the shadoAvs of the night. 
 Let us not, then, be affrighted by the enemies of religion. Judaism 
 
FOR THE USE OF ISRAELITES. 
 
 85 
 
 has encountered stronger foes in the past, and yet her flag waves 
 triumphantly. Kev. H. Jacobs. 
 
 [From a lecture bv the Rev. Henry S. Jacobs, Minister of " B'nai Jeshurun."] 
 
 Shophar (Hebrew) — Rain's horn. I Beniqhtee — Involved in darkness, physical 
 
 DiSENTHRALMENT— Emancipation from slay- or moral, 
 ery. " | Incubus— The nightmare. 
 
 HYMN FOR YOM-KIPPUR. 
 
 From Thee, God, no thought I hide; 
 
 O .Judge of present and of past, 
 My penitential soul now guide, 
 
 And let Thy mercy hold me fast. 
 
 What refuge have 1 but with Thee ? 
 
 Changed is the spirit once so proud, 
 From Thy rebuke it dares not flee, 
 
 But waits Thy mandate, crushed and 
 bowed. 
 
 The gods on earth I've worshiped, too, 
 Oh ! wicked, hardened, have I been. 
 
 Omitted deeds Thou badst me do — 
 And sous-ht concealment from each 
 
 Just and holy as Thou art, 
 1 am false and vain and weak; 
 
 Oil ! Father, cleanse my wicked heart 
 And make it like a child's, as meek. 
 
 Though all my faults before Thee lie. 
 Behold me not with angry look; 
 
 Oh ! hearken when to Thee I cry. 
 And write me in Thy holy book. 
 
 I cannot live without Thy light. 
 
 No strength but Thine can now 
 restore; 
 
 Drive not Thy servant from Thy sight, 
 But help me that I sin no mi^re. 
 
 My soul is humbled in the dust. 
 And yet 1 dare approach Thy throne '. 
 
 For Thou art merciful and just 
 To all who earnestly atone. 
 
 Oh ! let Thy love my tongue inspire, 
 God of my fathers. Thee to praise. 
 
 And let my heart henceforth desire 
 Humbly to walk in virtue's ways. 
 
 S. A. DiNKINS. 
 
 YoM-KirpuR (Heb.) — Day of Atonement; to atone, to expiate, to atone for. 
 
 ADORATION. 
 
 DAY OF ATONEMENT. 
 
 We are strangers before Thee, O God; sojourners as our fathers 
 were; like shadows our days vanish on earth — unresistingly. The 
 wise man and the fool, the poor man and the rich, the king and the 
 slave — they all are under the same bond of finiteness; they all go 
 there, where the weal and woe on earth find their end forever, w^here 
 the great and the little, the master and the servant, the wolf and the 
 lamb, rest in peace, side by side ; the silver cord is torn which unites 
 body and soul for a while, and the jar is broken at the fountain. 
 This, O God, thy inscrutable wisdom has ordained, and is the un- 
 avoidable end of us all. When the roots of the tree grow old in the 
 earth, and its stock dies in the ground — being refreshed with water, 
 it buds anew, and brings forth boughs like a fresh plant. The rock 
 that falls is not sterile, though removed from its place; the stone 
 crushed by the flood, and swept to the earth, is yet a soil for plants. 
 But when man dies — his strength is gone, and though the skies 
 
86 SCHOOL AND FAMILY READER 
 
 grow old above him, he awakens not, never rises from his sleep. 
 And rapidly we pass away; we walk not, we fly to the goal, whether 
 walking or sleeping, whether intoxicated with joy or prostrated with 
 woe, w^e know not when we are to arrive there. Our heart often 
 trembles with the desire to know when the end is to come, how long 
 the measure of days will last; but surely they are but a handful, and 
 our existence is like naught before Thee. But this speedy flight of 
 our life and the gloom of the grave ought not to frighten us, but 
 teach us wisdom, teach us to put our trust in Thee, who sufferest not 
 Thy followers to see corruption. For only the dust returns unto dust, 
 but the spirit which Thou hast implanted in us is Thine, and returns 
 to Thee, its everlasting Father ; and all those who walk here below 
 before Thy countenance, and sow their seed in due time — though 
 with tears — go home laden with sheaves, when the harvest comes, 
 and joyfully re-enter the paternal house. He who sows but wind 
 may tremble at the whirlwind which he has to reap ; he who toils 
 only for vain things and makes flesh his strength, may dread the 
 grave in w^hich death is to tend him, and where his idol is to moul- 
 der; for the record of his life is — an epitaph; his monument — a mound 
 of clay ; his support— a fragile reed, a spider's web. But he who trusts 
 in Thee, and seeks his salvation in Thee, rencAVS his strength in his 
 last struggle on earth; his soul Thou refreshest, that it becomes like 
 a watered garden, like an ever-flowing spring; to him death is like a 
 High-priest, who, at his appearance, offers up a double sacrifice, 
 sending the body, the receptacle of sinful lust, away into the wilder- 
 ness, but causing the spirit, which proceeds from Thee, to shine and 
 flame on Thy altar, and to rise toward Thee, to find jjeace, and see 
 felicity forever. He that has clean hands and a pure heart, and 
 loves and does good to his fellow-man, will enter Thy abode, when 
 taken from his earthly dwelling; and yet, even this earthly place 
 will not deny him, surely not. It will loudly acknowledge the bless- 
 ings of which he was the promoter, and preserve his name in bloom- 
 ing freshness in the loving memory of mankind. Oh, that we too 
 may die the death of the righteous, and that our end may be like 
 theirs ! Oh, Judge of life and death ! teach us to count our days, 
 and to hasten to make good use of the brief hours ere they vanish. 
 Gird us all — the great and the little, the old and the young- -with 
 strength and understanding, that we may not be slow in removing 
 from our midst all that is repugnant in Thy sight, in reconciling our- 
 selves to Thee, O God of Mercy, and also in reconcihng all men 
 whom we may have offended in word or deed; let us put our house 
 in order, faithfully doing our duty toward Thee, toward our family, 
 toward the community, toward Israel, the father-land, and mankind; 
 that our men may see in Thee their strength, and our women their 
 ornament; and that also our youth may understand how vain even 
 the very dawn of life, and that it is good to remember the Creator in 
 
FOR THE USE OF ISRAELITES. 87 
 
 the early hours of our existence, before the years approach when the 
 sun and the light, the moon and the stars, become darkened, and 
 snow covers our heads, and earth — ultimately — our whole frame. 
 Grant, then, merciful Father, that every limb of our body may assert 
 its dignity as a tool in Thy service, and be to us a step in the ladder 
 that rises from earth to heaven. And when we reach there — at Thy 
 side, you will embrace Thy image with paternal arms, and under the 
 shadow of Thy wings he will be new-born and rejuvenated, and his 
 felicity, like Thy love, will last forever. 
 
 Dr. Einhorn. 
 
 [Prom the '* Ritual" compiled by Dr. David Einhorn, late minister of Beth-El, 
 New York.] 
 
 FiNiTENEss— That which is limited. I To Implant— To establish, to fix. 
 
 Inscrutable — Unsearchable. | Receptacle — A vessel, or place to receive. 
 
 MoLDEU— To crumble. I Sterile — Barren. 
 
 Felicity— Happiness. • | Rejuvenize — To render young again. 
 
SCHOOL AND FAMILY READER 
 
 PART SECOND. 
 
 HISTORICSL SND BIOGRSPHICSL, 
 
 Voila ce que les Juifs 
 
 ont fait pour la civilisation. 
 
 Beugnot. 
 
 THE PROPHET JEREMIAH. 
 
 [586 B.— 2402 A. M.] 
 I. 
 
 The lot of the prophets was peculiar. During their lifetime they 
 were seldom listened to, but often scoffed at and maltreated ; whilst 
 after death, although venerated and held sacred, they were not less 
 ill-used. The wrongs which their mortal bodies experienced appear 
 but tritiing compared Avith the torture applied to their immortal 
 spirits and the divine outpourings of their sacred nature. Agadists 
 and typologists, indifferent to the accomplished work of art. have 
 with emulation often pulled and dragged the beautiful organism of 
 the prophetic literature and dismembered it limb from limb, in order 
 to jDroduce an artificial preparation ; or, without speaking figura- 
 tiveh^ they have used the works of the prophets as a cloak for their 
 own fancies. 
 
 The pulpit nowadays is in nowise any better. It tortures and 
 torments the writings of the prophets to give a drastic effect to its 
 eloquence. To the real nature of the prophets,, their designs and 
 works, their struggles and sufferings, there is but little attention 
 paid to inculcate it upon the people's conscience. Few, indeed, can 
 form a proper picture of those heralds, with their clear-sighted 
 views, overflowing hearts, and fiery language. Hellas had its artists 
 and jDoets, who poured over life the charm of beauty. Rome had its 
 warriors, senators, and statesmen, whose wiU was forced upon the 
 people of the historical world to make it^ their law, and who yoked 
 kings to their triumphal cars. But the prophets of Judea are, by 
 far, more eminent, inasmuch as morality and religion stand higher 
 than art and conquest. 
 
 The prophets, however, were no gloomy censors and blustering 
 
FOR THE USE OF ISRAELITES. 89 
 
 preachers, with narrow boundaries and limited views, such as super- 
 ficiality often represents them. Their views reached, by far, beyond 
 their jieoj^le, although their immediate calling was for the purifica- 
 cation and improvement of their race ; nay, it extended even beyond 
 the period in which their mortal existence was confined, although 
 they made use of the prevailing ideas of those times. They were 
 mostly the counsellors of kings and the leaders of the peoj)le ; and 
 their intelligence was even sought by heathen princes, for their 
 advice was always correct and striking, and being never dazzled by 
 the appearance of things, they could penetrate the better into the 
 nature and depth of all aftairs and circumstances. The prophets 
 knew well the effect of words and poetically-arranged speeches upon 
 the human heart, and, therefore, their ideas were generally illus- 
 trated with powerfully drawn pictures, and they spoke in well- 
 articulated phrases. The poetry of the prophets is the more power- 
 ful because they never adopted the false aesthetic principle, that the 
 beauty of poetry rests on inventions, fables, and lies, but always 
 clung to truth as the sheet-anchor of theii* poetical eloquence. 
 
 It is therefore remarkable, although nearly half a century has 
 passed since the European Jews have come to consciousness, and 
 the intellectual portion feel no more ashamed of Judaism, but take 
 pride in their doctrine and the past, that they are, nevertheless, 
 better acquainted with Greek and Koman literature than' with the 
 prophetical, and more familiar with every mythological character 
 than the radiant heroic figures of the prophets. The fault prin- 
 cipally rests with authors. Any one able to delineate the life of these 
 godly men vigorously and without bombast, merely in their simple 
 greatness, with historical facts, from which their efiicacy may be 
 discernible, would soon silence the complaints that we do not 
 possess popular writings for Jewish families. 
 
 In the following sketch an attempt is made to bring before the 
 reader a i^icture of the life of Jeremiah, as partly related by himself, 
 and partly by his disciples. If, therefore, the copious life and char- 
 acter, the profound and cultivated mind of this prophet, together 
 with the fullness of his afflictions, and his hope amid rains, should 
 not be able to captivate the reader's interest, then nothing but mis- 
 representation could be at fault. A biography of the prophet of 
 Anatot is at the same time an apology in his behalf, in order to dis- 
 prove the charge that this lofty genius could have thought and acted 
 unpatriotically, and even been guilty of betraying his country. 
 
 The ideal picture of Jeremiah, Bendemann's palette has already 
 made popular. His creation — the ffged man with almost super- 
 terrestrial forehead, a throne of thoughts, convulsed with heavy 
 clouds of afflictions — requires only to be seen to be never forgotten. 
 But in the whole of his efficiency he appears still more eminent. 
 This hoary man never knew youth and gladness. Already at an 
 
90 SCHOOL AND FAMILY READER 
 
 early age the prophetic impulse laid hold of him to oppose the wide- 
 sj)read demoralization, and to place himself with hip^h- spirited 
 courage against kings, princes, priests, false prophets, and the mass 
 of the people. "Never I sat," Jeremiah himself relates, "in the 
 circle of the gay and merry, but, mastered by the prophetical 
 power, I sat solitary and desolate." In his early years, he felt burn- 
 ing grief over a people endowed and favored by God, who, hastening 
 their own downfall, deprived him of all love of life. 
 
 On him, bashful and inexperienced, the task was imposed to over- 
 come his weakness, and to step forth wdth firmness. From him, the 
 tender-hearted and sensitive, who could not refrain from tears at 
 the misfortune of his enemies, and who even prayed for those who 
 conspired against his life, the prophetic call went forth, unsparingly 
 tq proclaim the awful fate threatening his nation. His nature often 
 strove against this impulse ; he exerted himself to see nothing and 
 say nothing. This, however, he was not capable of doing; it being 
 stronger than his will. " Thought I," speaking of his inner expe- 
 rience, "not to speak in the name of God; then a fire kindled in 
 my heart, which within seemed to consume me, and I could not 
 bear it; could not keep silent." No worldly motive, or the aspiring 
 after gain, not ambition, or a spirit of contradiction, determined 
 him to put on the prophetic cloak; but solely the impulse felt 
 within; the voice of God, the "hand of (iod," only urged him on, 
 even against his will, and unmindful of the consequences it might 
 draw upon him. 
 
 Jeremiah was opulent, possessing many acres of land and ample 
 means for purchasing more. According to his temporal affairs, he 
 might have looked at the degeneration quietly and indifferently, and 
 without being necessitated to conjure up the potent powers of re- 
 ligion and state against him. As one of the priesthood, it was even 
 his own interest (the same as all priests of his time) to desire the 
 continuation of the Temple worship, however inconsistently it was 
 carried on, as well as to promote the prerogative of the state, or at 
 least to bear disinterestedly the prejudices of his caste and its fur- 
 ther duration. 
 
 But his actions proved the very reverse. No station in life he 
 chastised more than the priesthood ; scourging, in spite of its an- 
 tiquity, the religious practice brought hither, with w^ords and acts 
 unsparingly, which may be applicable at all times. Jeremiah not 
 only renounced advantages, prerogatives and honors, but also the 
 delights of wedlock, and the gentle feelings of family life. The 
 voice of God spoke to hitn : " Do not take a wife and beget no chil- 
 dren," and he obeyed and brought the sacrifice, which, by the 
 Orientalist and the Israelite, is felt the harder to perform. Jere- 
 miah is the only one, as far as is known from Jewish history, who 
 remained unmarried. Already, these few traits in his character, 
 
FOR THE USE OF ISRAELITES. 9t 
 
 taken even at a human standard, show us Jeremiah as a remarkable 
 appearance, a personality whom nature destined to a modest, noise- 
 less activity, but who was drawn from his career and launched into a 
 whirlpool of complicated circumstances, in order to show energetic 
 action in the same. What may. indeed, have been his real motive ? 
 The answer to this question is seen only in the course of his biog- 
 raphy; but so much, however, to begin with. 
 
 Jeremiah, like the prophets before and after him, bore within him 
 an ideal picture of Judaism, and this ideal he desired to see in 
 classes of the population, luider all conditions of state and religion, 
 in the kingdom and the Temple, in the priesthood and in social life, 
 to be set at work and to become realized. But owing to reality 
 being the obverse of this ideal, he declared against idolatry, super- 
 stition, thoughtless hypocrisy, immorality, every kind of perverseness 
 and tlie persons who represented them, inexorable war. He proved 
 that morality and sincere piety were the fundamental conditions 
 which decide the welfare of a state, and that a commonality which 
 lacks this support is thorouglily rotten, and must sooner or later 
 break down. The final result proved his words only too correct. 
 Daring half a century nearly (625-580) Jeremiah thought in this 
 manner under severe persecutions and constant danger of his life. 
 His impoi'tance, however, becomes more evident in connection with 
 the historical circumstances and events in Judea during the last 
 ten years of its existence, which we have to delineate in brief out- 
 lines, as far as they encroach upon the biography of the prophet. 
 
 At the time Avhen Jeremiah came forth as prophet, scarcely twenty 
 years old, there sat upon the throne of David a youth but a few 
 years older than himself. Josiah, who at the tender age of eight wore 
 a crown, had neither power nor penetration to govern the general 
 religious and moral degeneracy which bore date from his grandfather, 
 Manasseh. A dissolute idolatry, like garb and manner, had been 
 installed as fashion, and, on account of its long duration and habit, 
 had attained right, authorization and sanctity. Judea had become a 
 Pantheon, the same as Rome at the time of its downfall; and every 
 abominable worship was not onl}^ suffered, bu,t also fostered. The 
 temple dedicated to the holy God of Judaism, and in which the 
 Levitical choii'S were chanting the psalms, was a place for the lasciv- 
 ious worship of Aphrodite. In the valley of Hinnom (Gehinnom) 
 westward from Jerusalem, there existed a permanent funeral pile 
 (Tophet). Jeremiah himself says: "As many towns in Judea, as 
 many gods," and the priests, the sons of Aaron, with but few excep- 
 tions, paid homage to this confusion; and the lying prophets, a sort 
 of prostituted press, led the discourse under the existing state of 
 things. 
 
 The moral condition of the people was at that time likeAvise quite 
 discouraging, being brought about by political disorder. The king- 
 
92 SCHOOL AND FAMILY READER 
 
 dom had become a kind of caliphate, which ruled, but did not reign; 
 and which the aristocracy, the chief of families, the commanders and 
 priests, had kept in complete dependence and in a minority. The 
 princes of Judea oppressed the people, the same as every aristocracy, 
 whose egotism, boundless impudence and arbitrary inclination are 
 not restricted by those placed either above or below them. They 
 suck the marrow of the nation and degrade them to a brutalized horde. 
 They appropriate to themselves the sons and daughters of the lower 
 classes, and treat them with that rudeness generally perpetrated by 
 the strong over the weak, as long as they are not subdued by law, re- 
 ligion or custom. The bad example set by those in higher places had a 
 demoraUzing effect upon the mass of the people. Perversion of law, 
 violence, oppression, deceit, and falsehood, were the general order 
 of the day. With one single stroke, Jeremiah sketches the entire 
 demoralization (previous to the reform of the empire) of the reign 
 of Josiah: '* Run to and fro through the streets of Jerusalem, look 
 about you and seek in the places thereof whether you can find one 
 only who executeth judgment and teacheth truth, and I will pardon it." 
 
 II. 
 
 Demoralization within is generally an exponent of weakness abroad. 
 The small neighboring nations, formerly dependencies of Judea, the 
 republican coasting states of the PhiHstines, Idunifeaiis in the south, 
 the Moabites and the Ammonites in the east, perpetrated Avith im- 
 punity a deal of mischief all over the country. It became a matter 
 of difficulty for the kingdom of Judea, with but a small territory, to 
 maintain its independence against the two great rival powers of 
 Assyria on the one hand, which even in its last moments under 
 Sennacherib's descendants, and Sardanapalus, was still powerful, 
 and Egypt on the other, whose reformatory king, Psammetichus,left 
 his isolated position, in order to strive for the mastery of xAsia. Josiah, 
 or rather the reigning aristocracy, without support from within, be- 
 trayed their weakness in the face of these two kingdoms through a 
 vacillating policy. At one time they entered upon negotiations 
 with Assyria, at another with Egypt, and thus their wavering became 
 apparent to both powers. 
 
 Wlien Jeremiah arose to be a prophet, and for the first time spoke 
 in the fore-court of the Temple, the Forum of Jerusalem, he laid 
 particular stress upon these three points: the idolatrous perverse- 
 ness, the moral degeneracy, and the political weakness; which stood, 
 according to his view, in alternate operation. His first speech is a 
 pattern of popular eloquence. For in this respect he distinguishes 
 himself from his predecessors, that he spoke in a distinct manner 
 and yet in an elevated tone, avoiding always obscure and enigmatical 
 phrases. Here Jeremiah is the very opposite of the prophet Hosea, 
 
FOR THE USB OF ISRAELITES. 93 
 
 with whom he otherwise has much similarity. It would lead too 
 far to foUow the train of thoughts of his first oration. A few quota- 
 tions, however, may suffice to give the reader a slight conception of 
 the same. Of the religious decline, he spoke in the following man- 
 ner: 
 
 " The priests do not point to God, and those who have the care of 
 instruction do not know Him. The leaders resist Him, and the 
 oracle of the prophets is for Baal. Go ye but to the isle of Kittyim 
 (Cypern), and send only to Kedar (the nomadical Arabs), and see 
 whether you can find any people who have changed their god; but 
 my people have bartered the Sublime God for mere nothing." 
 
 Pointing to the immorality of the day, one reflection produces the 
 words : 
 
 " Upon your vestment, O Judea, adheres the blood of the inno- 
 cent you have slain, whom you never caught in the act of transgres- 
 sion, and yet you maintain that you are free from sin." 
 
 Referring to the political situation, Jeremiah thus spoke : 
 
 ""What about your journey into Egypt? for to drink the waters 
 of the Nile ! and also concerning your travels to Assyria? for to sip 
 the waters of the Euphrates ! Exert not your wandering foot fruit- 
 lessly, and let not your voice languish for thirst (through the wilder- 
 ness); but you say never mind, I love the strangers, and I will 
 follow them. How you degrade yourself by your continual changes ! 
 You will come to confusion by Egypt, as weU as Assyria." 
 
 On account of the obduracy of the people, partly owing to the 
 youth of the prophet, the impression was lost, which, otherwise, 
 this speech must have made. The threatened punishment of the 
 nation through a northern power, which he saw in his prophetic 
 foreboding, and even predicted for a certainty, produced no terror 
 in the mind of the people, because it was a boy that prophesied. If 
 anything could establish the truth of the prophecy, then the 
 proof thereof lies in the prophet's own dark features, delineated in 
 undefined outlines by the threatening catastrophe . Writes Jeremiah : 
 
 "I look at the earth, and aU is waste and void; I behold the 
 heaven without splendor. I see the mountains, how they stagger; 
 I view^ the hills, how desolate; I remark the cornfields turned into a 
 desert, and the towns destroyed; no man can be met with, even the 
 birds of heaven are migrating.". ...'* God sends upon Judea a 
 nation dwelling afar off, a people as firm as iron, whose language 
 thou wilt not understand, and whose quiver opens like a grave; a 
 nation of heroes, who wiU annihilate thy crop and thy bread, thy vines 
 and thy fig trees, thy sons and thy daughters, and who wiU destroy 
 thy fortified places in which thy trust is put." 
 
 Jeremiah did not know at that time either Nebuchadnezzar or the 
 Chaldeans, the existence of the kingdom of Babylon being then 
 only in embryo; but in the soul of the prophet it waved already be- 
 
94 SCHOOL AND FAMILY READER 
 
 fore his eyes as a crushing power, and he struggles to find exj^res- 
 sions in order to evidence what to himself seemed still to be a mys- 
 tery. He did not, however, deceive himself, for he knew that his 
 words, although issuing from the depths of his soul, nevei-theless 
 died away fi-uitlessly, and yet he nevei- shrank from continuing his 
 exhortations. In another of his speeches at the commencement of 
 his career he remarks : 
 
 "To whom do I speak? is not their ear closed, that they cannot 
 hear, and the word of God used as a mockery, for they do not want 
 it ? I thought (at first) the peoj)le are low and ignorant, not know- 
 ing the way of the Lord; and, therefore, I turned to the great, for 
 they must surely know the way of the Lord; but these have broken 
 the yoke and torn the band." 
 
 What self-denial it must take to form a clear conception of the 
 incorrigibleness of all classes of the people, without feeling dis- 
 couraged either with the stupidity of one, or the insolence of an- 
 other ! But to approach again and again these deluded and deaf 
 men, in order merely to get sneered and scoffed at; herein consists 
 the true gTeatness of the prophet, the greatness of Jeremiah. In 
 another of his speeches, delivered about the same time, he draAvs an 
 excellent picture of the perverseness of the people: "Even the crane 
 in the air- knows its time, and the migratory birds the hour of their 
 arrival, but my people know nothing of a return." 
 
 It seems, however, a few years after Jeremiah's appearance, as if 
 the prophet had been mistaken in regard to the capability of im- 
 provement of the then existing circumstances; for a return took 
 place quite unexpectedly, which banished idolatry from Judea. A 
 warning omen terrified Kinff Josiah, and he introduced an amended 
 constitution for the empire ((321). He called the people, the priests, 
 and the prophets to Jerusalem, and made a fresh covenant, by 
 accepting the law of God as the only precept in life, and annihilating 
 all idolatrous worship. In this change, however, Jeremiah had no 
 direct participation, for Josiah never consulted him, proljably on 
 account of his youth; but the prophetess Hulda was api^lied to. 
 Yet this return was neither fundamental nor lasting. 
 
 IIL 
 
 The king's intention was sincere in regard to reform, but he was 
 unable to banish from the heaii; the inclination after strange wor- 
 ship which favored sensuality and vulgarity.* Thus the state was 
 carried on for nearly thirteen years during the reign of Josiah, and 
 when this last noble king, in the unfortunate battle of Megiddo, had 
 to succumb to Necho, the king of Egypt (608), then the old disorder 
 in its fuU hideousness again appeared. Schalum-Joachas, Josiah's 
 second son, was placed on the throne by the anti-Egyptian party, 
 
FORITHE USE OF ISRAELITES. 95 
 
 but, after governing three months, he was dethroned by the con- 
 queror Necho, and exiled into Egypt. In his stead he crowned 
 Josiah's eldest son, Jojakim, owing to his friendly intentions toward 
 Egypt. From this time there was an end to the independence of 
 Judea ; it had become a province of Egypt, in order to pass later 
 to another master. 
 
 Under this profligate king, a second Manasseh, began Jeremiah's 
 real and proper prophetic activity. Then Jojakim not only indulged 
 in the former idolatry, but, in order to please his sovereign, also in- 
 troduced the Egyptian animal- worship. In a hall of the Temple there 
 were all kinds of animals placed on the walls, and incense was dis- 
 tributed by a band of priests. Again the funeral-piles in the valley 
 of Hinnon were filled with all sorts of victims. A ceiiain prophet, 
 Urijah, having expressed his indignation against these insane pro- 
 ceedings, by threatening Jerusalem Avith destruction, he was perse- 
 cuted by Jojakim and had to fly into Egypt; but was remanded, de- 
 livered up, and executed. Freedom of speech, which up to now had 
 been respected, was utterly suppressed. What courage did it re- 
 quire for Jeremiah to swing the lash of his word against the j)erverse- 
 ness of the people, and yet, without the least chance of success ! His 
 speeches delivered about this time we do not possess completely; they 
 became a prey to the flames afterw^ard. In one of the speeches which 
 were saved, he reminds of the covenant entered upon under Josiah, 
 to put aside idolatry, and he denotes the relapse as a breach of the 
 covenant and perjury. 
 
 "There exists a conspiracy in Judea and Jerusalem; they have re- 
 turned unto the sins of their fathers. Therefore I will bring about 
 (says the Lord) a misfortune, which they will not be able to escape; 
 then they will supplicate Me without being heard, and they will also 
 call upon their idols; which, however, in time of need will not help 
 them. Then once more are the idols of Judea as many as the towns. 
 What does my beloved people in my Temple? there to com- 
 mit crimes? Shall vows and sacred flesh take away thy sins? Thou 
 wouldst indeed rejoice over it !" 
 
 The indifference and even the contempt expressed ao:ainst the 
 thoughtless, mere outward sacrificial rites, in these masterly ironical 
 observations, are certainly not peculiar to Jeremiah. His predeces- 
 sors, the prophets Amos, Hosea and Isaiah, all spoke in the same 
 style ; but none of them has, like Jeremiah, made this theme repeat- 
 edly the object of his admonitions. " Put your burnt offerings," hie 
 once said, "to your palatable offerings, then you may at least eat the 
 meat thereof ; for not on account of the sacrifices have I sjioken to 
 your ancestors." " What use is your incense to me," he said at an- 
 other time, " which comes fi'om Sabaea ( Jemen), for which pur[)ose 
 you fetched that fine spice-reed from a far country ? Your burnt 
 offerings are disgusting, and your sacrifices unpleasant unto Me 
 
96 SCHOOL AND FAMILY READER 
 
 (says the Lord)." Through such frank expressions, Jeremiah started 
 the whole of the priesthood against him. His own countrymen, the 
 priests of Anatot, became his worst enemies. But friends also he 
 did not lack, although j^erhaps his gloomy disposition was not exactly 
 suited for promoting an intimate acquaintance. Yet the upright- 
 ness of his manners, his intrepidity, and power of mind, gained him 
 many admirers. His disciple, Baruch, was with full resignation at- 
 tached to him, and had no part in the persecutions against him. 
 Another follower of Jeremiah happened to be Achikamben-Scliafan, a 
 man of high birth, who saved him from many perils at different 
 times. 
 
 As soon as his prophecy that from the north misfortune would be- 
 fall Judea and the neighboring powers seemed to become sad reality, 
 he grew even bolder than ever. Nabopolassar, governor of Babylon, 
 had, in conjunction with Kyaxares, of Media, revolted against Sar- 
 danapalus, the last Assyrian king, and conquering Nineveh, had thus 
 put an end to the kingdom of Assyria (606). Nebuchadnezzar, the 
 son of Nabopolassar, advanced thereupon with a numerous army 
 against the lands on the Euphrates. Before even the result of the 
 battle became known, Jeremiah prophesied, in presence of the 
 Egyptian ambassador, the defeat of the Egyptian army: 
 
 " I behold the Egyptians, faint-hearted, retreating : their heroes are 
 cut down, they give way, they fly without turning about. Move to 
 Gilead and fetch yourself balm, daughter of Egypt. In vain I have 
 prepared remedies, for you there is no cure." 
 
 Very soon after, the news spread that by Circesium, on the 
 Euplirates, the mass of the Egyptian army was entirely destroyed 
 (605). This was the first ratification of Jeremiah's prophecy, whereby 
 he gained the confidence of his race. Naboj)olassar soon died, 
 and the conqueror, Nebuchadnezzar, became king over the new em- 
 pire of Babylon (604). Before, however, any one was acquainted 
 with the daring plans of conquest of the young king, Jeremiah al- 
 ready made mention thereof, as if it were an accomplished fact. He 
 told the ambassadors of the different states that their countries must 
 be prepared to acknowledge the supremacy of Babylon. His speech 
 concerning Egypt, in which irony and bitter sternness interchanged, 
 must be considered a pattern of phrophetic eloquence, deserving to 
 be placed side by side with those of the prophet Isaiah. 
 
 One day Jeremiah approached some foreigners of different nations, 
 handed to each poisoned wine, and signified unto them, symboli- 
 cally, that intoxicating poison and an ignominous end are imminent 
 to all of them : to proud Egypt, to the liberty-loving republics of the 
 Philistines, to wise Idumsea, to seafaring and trading Phoenicia, to 
 desert-navigating Arabia, and. to all states near and far off. "You 
 will have to drink the poison, and, becoming intoxicated, you will 
 reel and fall to rise no more." But for Judea, to whom he had al- 
 
FOR THE USE OF ISRAELITES. 97 
 
 ready preached three- and-twenty years, without finding a willing 
 ear, he announced the threatening disaster in quite comprehensible 
 expressions. " Nebuchadnezzar will, with the Chaldeans and northern 
 nations, approach and turn the country into a desert; every sound 
 of joy will become mute." The proclaiming of this judgment before 
 the people, and evidenced by symbols, produced a perfect panic. 
 Judea had just now fostered sweet hopes, after the defeat of Necho, 
 that its independence appeared to be more secure than ever, and 
 thus, aU at once, its happiness was menaced by a kingdom only just 
 risen. The incomgible and deluded portion of Judea showed their 
 indignation toward the prophet, pretending not to mind the punish- 
 ment thus announced. Jeremiah was taken into custody, probably 
 to check his influence among the people. 
 
 IV. 
 
 But it was just as important to him not to let pass by this favorable 
 opportunity, in order to induce the people to return ; and being 
 hindered from speaking in person, he at least made his mind speak. 
 AU speeches in full which he delivered from the commencement of 
 his appearance, were written down by his disciple, Baruch, whom he 
 ordered to read them before a large assembly on some holiday. 
 Baruch did accordingly ; and the effect which these simple poetical 
 words, resting upon truth, produced on the hearers, was reaUy mar- 
 vellous. A young man belonging to the aristocracy, a certain 
 Micha, ran trembling and quite animated from the Temple to the 
 palace, communicating to the assembled princes what he heard, 
 and was so overcome whilst relating it that it aroused their atten- 
 tion, and all were willing to lend their ear for a similar purpose. 
 Thus they ordered that Baruch should be called to read the scroll 
 to them. Even these heart-hardened men, amongst whom was 
 Elnathan, who seized the prophet Urijah in Egypt, and led him to 
 the scaffold, were aU overwhelmed and petrified after having listened to 
 Baruch. It was a great triumph which truth celebrated over un- 
 cultivated minds. The same princes who previously made merry 
 over Jeremiah, were now quite changed, and consulted together 
 what plan to adopt in order to acquaint King Jojakim with the 
 contents of Jeremiah's speeches, as well as how to protect him and 
 his disciples against the wrath of the king, should he remain un- 
 moved. After placing Jeremiah and Baruch in safety, they went 
 to Jojakim and acquainted him with the exciting effect which the 
 prophet's written speeches had produced upon them. The king, on 
 expressing his desire to hear them read, was supplied with the 
 scroll, and one of his servants read it to him in his winter palace, 
 whilst he stood before the fire warming himself (604). During the 
 reading the princes were closely watching his features to see what 
 
 PAKT II.— 7 
 
96 SCHOOL AND FAMILY READER 
 
 impression these powerful words would produce upon the king, who 
 coolly took from the scroll one leaf after another and threw them 
 quietly into the fire. Quite stunned, the princes adjured him not to 
 "become hardened against it, but Jojakim simply ordered the read- 
 ing to proceed, thus burning the scroll leaf by leaf. Hereupon he 
 charged his son, with some other faithful servants, to seize Jeremiah 
 and his disciple, intending probably to take their lives. But as long 
 as those high in position felt an interest in their behalf, they could 
 remain safely in their hiding-places without any fear of betrayal. 
 The lurking-place of the fugitives was in a deserted spot, in order 
 not to fall into the hands of these myrmidons, but they were 
 compelled to change their refuge continually. Jeremiah bore his 
 fate with the greatest resignation, but his disciple, Baruch, less 
 courageous, complained " he cannot find rest," and his master was 
 obliged to encourage him to perseverance. 
 
 During the last six years of Jojakim's reign nothing is heard of 
 our prophet, probably on account of his absence from the capital. 
 in the meantime, another portion of his prophecy came into fulfill- 
 ment. The fate awaiting Judea, according to his prophecy, drew 
 nearer and nearer. Nebuchadnezzar, " the lion who rushed from 
 his thicket," held with his armies the Avhole of the territory from the 
 Euphrates to Egypt entirely in his power, and had subdued whatever 
 nations would not submit to him. Jojakim acknowledged his 
 supremacy (600), but his heart still favored Egypt. Psammetichus 
 IL induced him to desert Babylon, owing to which Nebuchadnezzar 
 declared war, and Jerusalem, which for half a century, since Me- 
 nasseh, had not seen an enemy, was besieged. Jojakim died soon 
 after — whether in his palace or in captivity is still doubtful — and 
 the capital of Judea surrendered to the conqueror (597). His son, 
 Jojachin (Jechonja, Konjah), was called to the throne, probablj^ by 
 Nebuchadnezzar himseK. During his reign, we find Jeremiah once 
 more in Jerusalem ardently engaged in his prophetic charge. 
 Jojachin, only eighteen years old, had no foreboding of the dan- 
 gerous situation of Judea ; and being frivolous beyond measure, 
 as well as a great spendthrift, he settled down for a long reign, 
 ordering cedars from Lebanon, and building an extensive and 
 splendid palace, playing the part of a Solomon. Whilst he thus 
 found delight in raising the structure, his mother, Nechushta, carried 
 on the government. But she soon found that, in these critical times, 
 the could not handle the nation like her spinning-wheel. It appears 
 she was engaged in political intrigues with Egypt, and it cannot be 
 said that she was a model of a queen. 
 
 Against this king and queen-regent, Jeremiah spoke with such 
 boldness that it is astonishing the court suffered his attacks. From 
 this the conclusion must be drawn that Jeremiah had already gained 
 many adherents among the people and those high in position; that 
 
FOR THE USB OF ISRAELITES. 99 
 
 the courh felt afraid to venture upon violence and seize the prophet. 
 " Tell the king and the queen-regent," he once said, " step down 
 from your throne, and place yourself low (into dust), for your 
 diadem is sinking as well as your pompous crown." Another time 
 he announced to the king in person, without the least digression, 
 that he and his mother would be cast into a strange land, where 
 they would find their grave. His successor, however, would be a 
 just king, a worthy son of the house of David, under whom Judah 
 will dwell in safety, and who shall be called (Zidkijah), " God is our 
 righteousness." Very soon after, this prophecy came to be fulfilled, 
 for Jojakin's reign lasted exactly but one hundred days, and owing 
 to Nebuchadnezzar's being informed of the treachery of the court 
 of Judah, he laid siege to Jerusalem once more, and this time in- 
 vested the place so closely that the king was obliged to deliver him- 
 self up. He, his mother, his eunuchs and servants, the noblest 
 amonst the people, the armorers and fortress-builders, the treasures 
 of the Temple and the sacred vessels, all were carried to Babylon 
 (597). Jeremiah's influence as a true prophet rose with every fresh 
 catastrophe. The banishment, which he foretold long before, had 
 now happened, for the exiled were considered by those remaining 
 as the flower of the nation. 
 
 Nebuchadnezzar, whose mildness had been continually opposed 
 by manifold faithlessness, proved the nobleness of his character as a 
 Tuler by permitting also the continuance of the throne of David, in 
 placing upon it Josiah's third son, Zidkijah (Zedekiah), who had to 
 take a solemn oath that he would remain a faithful vassal, and not 
 turn his mind to Egypt. Zidkijah was possessed of a few qualities 
 which, in time of peace, would have made him a good king. He 
 was mild, tender-hearted, manageable and susceptible to receive 
 good advice; an enemy to oppression, he had no special inclination 
 toward the prevailing idolatry. Jeremiah was confident that he 
 surely would lend a helping hand for the improvement of both public 
 and private life in the sense of ideal Judaism. 
 
 But one single trait in his character neutralized almost all his 
 good qualities. Zidkijah was governed by weakness and incon- 
 stancy, and thus those who were continually about his person made 
 use of him as a play ball. To-day, he was quite ready to accept 
 Jeremiah's advice, whilst to-morrow, already he lent his ear to just 
 an opposite opinion. This weakness left the princes of Judea 
 ample scope for their selfish motives, and, instead of keeping them 
 in check, the king feared them, and condemned himself for his non- 
 independence. Jeremiah developed an extraordinary activity during 
 the eleven years of Zidkijah's reign, in order that a decline, if pos- 
 sible, be prevented. He not only had to struggle with the king's 
 fickleness, and the strong temerity of the eye-service of the false 
 prophets, together with the frivolousness of the people, and the in- 
 
100 SCHOOL AND FAMILY READER 
 
 fluence of the neighboring states, but also, and above all, with what 
 seemed the most difficult part, the patriotic feeling in his own breast. 
 His prophetic charge enlarged even to the sphere of a statesman. 
 
 Jeremiah formed in a certain manner the centre of a political 
 party to which the better class — Achikam, his son Gedaljah, several 
 princes, and at times even the king himself— belonged. The clear- 
 sighted views of the prophet penetrated the obscure complications 
 of his time, and his upright mind was for honest statesmanship. 
 But this policy was nevertheless entirely subordinate to the object 
 he strove for, that of ameliorating the moral and religious condition 
 of the people. 
 
 Yet, as his views of existing circumstances ran counter to public 
 opinion, he was placed every moment in danger, and his life was, as 
 it were, hanging on a thread. The acquiescence of his friends, and 
 even the favor of the king, could only with great difficulty pro- 
 tect him. All this, however, did not deter him for a moment from 
 speaking his mind with indiscreet freedom. Soon after Zidkijah 
 came to the throne he insisted upon abolishing animal worship, and 
 the immorality closely connected with it. At the same time he ex- 
 pressed himself in respect to the highly honored Temple, which was 
 considered a kind of talisman against all perils, in such a manner 
 that- it produced the utmost indignation in all circles. He cautioned 
 the people that they should not depend on the Temple for protec- 
 tion: " Indeed, you steal, murder, commit adultery, take false oaths, 
 and Sacrifice unto idols. You came to the Temple, believing that 
 here is deliverance ! —is then the Temple a den of thieves ?" He 
 announced the same fate to the sanctuary in Jerusalem as at Shiloh, 
 which, owing to the degeneracy of the people, had been destroyed. 
 
 These decided threats expressed against the Temple sounded in 
 the ears of the stone-and-wood-worshipers like blasphemy, and 
 they treated him as a sactimonious slanderer. The priests and pros- 
 tituted prophets seized him, accused him of blasphemy, and de- 
 livered him into the hands of the public authorities, shouting, " Kill 
 him ! kill him !" This caused a great commotion in Jerusalem, and 
 every one ran to the Temple, where Jeremiah had suffered ill-usage. 
 As soon as the news became known at the palace, the princes 
 hastened to the place of tumult. But no sooner were these men of 
 high-standing seen than the enemies of the prophet began repeat- 
 ing the accusation brought against him, and insisted that he should 
 suffer death for his blasphemy. The wicked accused piety, and 
 those stained in vice impeached innocence. Jeremiah defended 
 himself in a worthy and dispassionate manner: " I speak in the name 
 of God against the town and the Temple, and it rests with you to 
 
FOR THE USE OP ISRAELITES. 101 
 
 avert the misfortune. I am in your hands; do with me whatever 
 you please, but beware of shedding innocent blood." So powerful 
 was the effect of these few simple words, that those in high position 
 soon felt favorably disposed toward him. They even tried to pacify 
 the people, saying: '• The man does not deserve death, for he speaks 
 to us in the name of our God." Some referred them, as an example, 
 to the King Chiskijah, in whose time the prophet Micah prophesied 
 in a similar manner, that the Temple would become a desert, and 
 yet no harm was done to him. The wrath of the people was 
 appeased, and Achikam was enabled to withdraw Jeremiah from the 
 vengeance of the priests and the lying prophets. 
 
 But idolatry had taken root to such an extent that removing it 
 this time was as difficult as ever. In fact, by the intercession in his 
 favor .Jeremiah only gained freedom of speech and nothing else. 
 This freedom Jeremiah made good use of, in order to steer the state 
 against political errors. Almost every one was dissatisfied with the 
 Chaldean-Babylonic sovereignty. It was considered disgraceful to 
 submit to an upstart like Nebuchadnezzar. His conquest seemed 
 things of the past, the same as those of the Scythians, a kindred 
 race to the Chaldeans, who formerly attacked and devastated the 
 whole country from the Euphrates to Egypt as far as Asia Minor, 
 and afterward deserted it again, without leaving a trace behind 
 them. A similar end it was believed the Chaldean conquest would 
 soon share. The court of Egypt, concerned for its own independ- 
 ence, kindled the spark of dissatisfaction, in order to procure the 
 alliance of Judea in the expected struggle with Nebuchadnezzar. 
 The neighboring countries sent again their embassadors to Jerusa- 
 lem, for the purpose of inducing Zidkijah to desert Babylon. xMost 
 of the provinces were in favor of it. Quasi prophets, among whom 
 was Chamanje-ben-Asur, commanded in the name of God that the 
 exiles of Judea would soon return from Babylon to their fatherland, 
 and bring with them all the vessels of the Temple which had been 
 taken away as booty. The slightest occurrence was considered by 
 the credulous a sure foreboding of the speedy fall of the Chaldean 
 empire. 
 
 This fancy, as if Nebuchadnezzar's established power were but an 
 ephemeral appearance, which would melt into nothing over night, 
 Jeremiah was obliged to destroy, inasmuch as a great deal was de- 
 pending on it. In order, however^ to make his words effective, he 
 put on a yoke of wood, and thus placed himself before the foreign 
 ambassadors. This symbol appeared evident enough. He an- 
 nounced therewith that it had pleased the God of heaven and earth 
 to choose Nebuchadnezzar as executor of His will, bestowing on him 
 dominion that all nations should come under his yoke, whilst further 
 resistance would prove useless, and only lead to harder servitude or 
 total decline. " The Chaldean empire, strengthened by God, and ap- 
 
102 SCHOOL AND FAMILY READER 
 
 pointed to receive power and dominion, will last three generations^ 
 and then only their turn will come to be subdued." To the king 
 and the people of Judea he announced the evil consequences of their 
 opposition to the Chaldeans with still greater force : " Instead of 
 listening to the allusions of the prophets, that the vessels of the Tem- 
 ple will soon be brought back, let them rather pray that those yet 
 remaining may not also be taken to Babylon." 
 
 VL 
 
 Owing to Jeremiah's powerful eloquence, strong energy, and inde- 
 fatigable watchfulness, he actually slicceeded for a time to frustrate 
 all machinations, and to induce Zidkijah to remain faithful to Nebu- 
 chadnezzar. Thus Judea enjoyed a few years' rest and calmness. 
 Jeremiah proved also successful in affecting the emancipation of the 
 slaves. The king called an assembly of nobles and slaveholders, and 
 prevailed on them to set at liberty all Jews who had been enslaved 
 by mere force, or through want; and he also made them take an oath 
 never to subject in future one of their own brethren. Even the zeal 
 for idolatry seemed to have received a check through the prophet's in- 
 fluence. Those who still carried on a perverse and unbecoming 
 worship had to hide themselves with it, and even seek the darkness 
 of night {md. Jer. xliv: 18, and Ezek. viii: 12). 
 
 However, the independence idea continually turned their heads, 
 and if Judea had not over-rated its strength, feeling satisfied in being 
 a vassal, then Jeremiah and his disciples might have succeeded, if 
 not exactly in realizing ideals, at least in bringing about times like 
 the days of Chiskijah, that the fear of God and a moderate and sim- 
 ple state of things would have been established in Judea. But he 
 was opposed not only in Judea and Egypt, but in Babylon as well. 
 The exiles in Babylon were anxious to return to their fatherland. 
 Two evil-disposed persons, Zidkijah and Achab, professing to be 
 prophets, and being believed in their statements, made known that 
 the hour of redemption from the Chaldean dependency was at hand, 
 and the exiles would return in great triumph. Jeremiah was, there- 
 fore, compelled to forward a letter to the exiles, in order to disperse 
 these vain hopes. He urged upon them not to deceive themselves 
 with mere delusions, but to settle down in Babylon, and to help 
 forwarding the welfare of that hospitable kingdom, for they would 
 have to abide there several generations. 
 
 This advice, however, did not meet the expectations of the exiles, 
 and the most violent amongst them became mortal enemies of the 
 prophet. One of the exiles, Sherajah, wrote to the High-priest in 
 Jerusalem, that he should silence Jeremiah at home, and that it was 
 his duty to have this madman placed in custody, in order to pre- 
 vent his discouraging the men of independence. Nothing but delu- 
 
FOR THE USE OF ISRAELITES. 103 
 
 sion could and can descry in Jeremiah a man of no patriotic mindj 
 an enemy to independence, who, instead of exciting to mortal com- 
 bat against the foreign government, advises thus cowardly submis- 
 sion. In times of loose morals and general degeneration the counsel 
 of an Aeschines, to submit to what seems unavoidable, to prevent 
 still greater misfortunes, is by far more patriotic than 'the extrava- 
 gancies of a Demosthenes with insufl&cient means to run blindly 
 against a Colossus, in order to break your soul into pieces. Jere- 
 miah was the Judean Aeschines, but without his vanity. He could, 
 therefore, advise moderation, the more so because he knew Judea. 
 had another task than that of governing, being convinced that all 
 hopes of the untenableness of the Babylonian kingdom, and the 
 expected succor from Egypt, promising horses and armies, rested 
 entirely upon mere delusions. Nebuchadnezzar was also no- 
 Caligula or Nero, for Chaldea did not oppress the Jewish nation 
 the same as Rome did afterward. They enjoyed perfect freedom, 
 and in the interior even autonomy, possessing their own king and 
 their own judges. Nebuchadnezzar desired nothing but tribute, 
 and that they should remain hostile to Egypt. Jeremiah, who 
 recommended submission toward Babylon, would himself, perhaps, 
 have unfurled the flag of revolt in the same manner as Isaiah urged 
 to resistance against the Assyrians. 
 
 It was no trifling task for Jeremiah to prevent the fickle Zidkijah 
 during nine years, against his own inclination, and foreign intrigues 
 as well, from becoming faithless to the alliance with Babylon (597- 
 588). But fate is mightier than individual design. The Jewish 
 nation was doomed to wander into exile, in order to lose its stately 
 power, and thus become purified. Zidkijah now entered upon an 
 alliance with the Egyptian king, Chofra (Apries), and informed 
 Nebuchadnezzar that he could not show him any further obedience 
 (winter 588). The rejoicings in Jerusalem in expectation of a 
 speedy independence were but of a short duration. Nebuchadnez- 
 zar, enraged at the violation of faith of the king of Judea, ordered 
 his troops to enter Judea; and conquering one stronghold after 
 another, he surrounded Jerusalem with redoubts and bulwarks (10 
 Tebet, Jan., 587). The besieged fought courageously, their hope 
 being centered in the army of rehef which they expected from 
 Egypt. Jeremiah was then compelled, the day of punishment for 
 so many perverse actions drawing nigh, to repeat his admonitions. 
 Zidkijah was induced to send messengers to him, to beg him to 
 pray to God for victory over the Babylonian army; but Jeremiah 
 replied: " Whoever remains in the town will perish either by sword, 
 pestilence, or hunger, whilst those who will join the enemy shall save 
 their lives." Nevertheless, he was not detained from praying fer- 
 vently for the unfortimate, but to offer resistance he could not advise 
 them. A whole year passed before Egypt made a stir, and the dead 
 
104 SCHOOL AJSD FAMILY READER 
 
 covered the streets and boundaries of Jerusalem. At last an Egyp- 
 tian army entered Judea, and Nebuchadnezzar raised the siege. A 
 frantic joy seized the inhabitants of Terusalem; but the gloomy 
 prophesies of Jeremiah soon dispersed the same. Jerusalem's de- 
 struction was inevitable in spite of favorable aspects: "Should there 
 be even but»a few of the wounded remaining firom the whole Chal- 
 dean army, these few will set fire to the capital." 
 
 On account of Jeremiah's perseverance in announcing the misfor- 
 tunes of Judea, his sufferings had now reached the utmost point. 
 One day, in leaving Jerusalem for Anatot, in order to settle there 
 some private matters, he was arrested by the town-captain, Jerijah, 
 who led him back under iU-usage, accusing him that he was going 
 to join the Chaldeans. It was in vain that he proved his innocence 
 in having never harbored the thought, being resolved to share the 
 sufferings of his nation. The judges had him lashed and thrown 
 in a narrow, damp prison, where he was exposed to hunger and the 
 greatest hardships. In the meantime, the Chaldean army had de- 
 feated the Egyptians, and the siege of Jerusalem was renewed by 
 them. Only too late did Zidkijah now awake from his delusions, 
 ordering secretly Jeremiah before him and adjuring him to reveal 
 unto him God's wiU. He told him that captivity should be his lot. 
 At this inteiwiew J eremiah complained of the sufferings he had to 
 undergo in prison, and the compassionate king had him placed in 
 safety in the guard-house of the fore-court of the palace (mattarah), 
 and gave him liberty of conversing with the people. Day by day 
 he urged the surrender of the town to the enemy, in order to pro- 
 cure forbearance, inasmuch as further resistance was quite useless. 
 At length his words had the desired effect. 
 
 YII. 
 
 In spite of the king's attempt to rescue Jeremiah, his enemies 
 demanded impetuously that the prophet should suffer death. Zid- 
 kijah could not save him, and left him to the mercy of his enemies. 
 But in order not to lay hands on him, whom they thought in nature 
 a superior being, they threw him into a deep cistern filled with 
 mire, that he might thus perish without their further interference. A 
 peculiar sophistry that Crime should be horrified at his own deeds ! 
 In this place death seemed unavoidable, had not an Ethiopian felt 
 more compassionate than an Israelite. A servant of the king, Ebed- 
 Melech, from Ethiopia — whose name was immortalized by Jeremiah 
 — adjured the king not to allow this holy man to perish so miser- 
 ably. Zidkijah was roused to pity, and ordered that he should be 
 saved ; and Ebed-Melech, with thirty men, succeeded, by means of 
 long ropes, in drawing from his grave the half-dead prophet, whom 
 they carried again to the watch-house of the fore-court. Here Zid- 
 
FOR THE USE OF ISRAELITES. 105 
 
 kijah deliberated with him about the steps he should have to take, 
 and the prophet answered that he should pass over to the enemy 
 without the least fear. Jeremiah also quieted his fear of being mal- 
 treated in the Chaldean army by those who belonged to Judea. 
 The king was so illiberal as to force a promise from Jeremiah not to 
 divulge this interview to the princes, and for which in return he 
 assured him of his protection. Both kept their word. Jeremiah 
 remained in the watch-house of the fore-court, receiving daily a loaf 
 of bread, till the famine made its appearance. 
 
 While God's judgments were raging in Jerusalem, and the three 
 plagues, sword, hunger, and pestilence, were destroying its forces, 
 while mothers from sheer desperation were consuming even their 
 own children, and every one was feeling that the last glimmer of hope 
 had been extinguished, then was Jeremiah's breast filled with bright 
 aspirations. Previously he had only misfortunes to announce, but 
 amid the deep sorrow of the present he could see the aurora of a 
 better future. The subversion of the independence of the state, 
 which, through the general demoralization, had been undermined ; 
 the desolation of the Temple, stained with horrors and crimes, the 
 voice of God had told him were all to lead to a holy life. Jeremiah's 
 speeches the night before the destruction were of a cheerful and en- 
 couraging nature. His prophetic effusions at this time rose from 
 the elegy to the hymn. 
 
 • " A voice is heard at Rama, a bitter, sorrowful crying, Rachel 
 weeps for her vanished children. Thus then speaks the Lord : 
 Quiet thy tears, mourning mother! far better things are stored up 
 for thy children, they shall return home one day from the enemy's 
 country; there is hope for thy posterity, they will return to thy 
 fatherland." . . . . " The day will come, when I (God) shall make 
 a fresh covenant with Israel and Judah, a covenant not like that 
 of Egypt, which they destroyed, and owing to which I had to 
 reject them. The law which I gave them I shall write into their 
 heart, and all, from the greatest to the least, will be filled with the 
 knowledge of God. Inasmuch as the hght of day and the regular 
 change of the constellation at night will ever cease, as much will 
 Israel ever cease to be a people before God." 
 
 Such is the style of Jeremiah's eloquent speeches, proceeding from 
 the watchtower of the fore-court. In confirmation of his prophetic 
 consolation, he bought at that time, when the enemy was almost 
 master of the whole country, a piece of ground belonging to his 
 cousin at Anatot. To this act he added the prophecy that, although 
 the country is now passing into the enemy's hands, the time will, 
 nevertheless, not fail to arrive when Judea shall again buy and sell 
 fields and vineyards, and exercise a busy and active life. Probably 
 about this time he made the short but flourishing speech : 
 
 " Thus saith the Lord: I remember, Judah, the attachment of thy 
 
 i-- — ^ 
 
 or ran 
 
 'TijriVBIl2IT7, 
 
106 SCHOOL AND FAMILY READER 
 
 youth, the love of thy betrothment, when thou didst follow Me 
 through the inhospitable wilderness. Holy is Israel unto the Lord, 
 being His first fruit, and whoever lays hands on it has forfeited pun- 
 ishment." 
 
 At length Jerusalem's last hour appeared. After a siege of six- 
 teen months the walls received a breach, by which the enemy en- 
 tered, and Zidkijah with his warriors escaped through some subter- 
 ranean passages (9 Tamus, July, 586.) The king was captured, blind- 
 folded and taken into captivity. A month later, the Temple and the 
 palaces became a prey to the flames, and all the prisoners were 
 placed in shackles. Jeremiah was amongst them awaiting his fate, 
 but he did not remain a prisoner very long. The victor knew Jere- 
 miah's character well, and he ordered one of his generals, Nebusara- 
 dan, to set him at liberty . In rending the chains which held him, 
 he was informed that he was at liberty to choose either to emigrate 
 to Babylon or to remain in .Judea. Jeremiah had no desire yet of 
 leaving his fatherland, although it was in ruins, and therefore he pre- 
 ferred to stay. He joined the small number which the victor left be- 
 hind him under the Governor Gedaliah-ben-Achikam. Upon the 
 smoking ruins of Jerusalem Jeremiah was breathing forth his im- 
 mortal lamentations. But it was not reserved for him to die in the 
 land of his ancestors. The small number left behind, which could 
 have become the kernel of a rejuvenated nation, were soon dispersed 
 after Gedaliah had lost his life. The remaining few, under J ochanan- 
 ben-Kareach, in doubt whether to remain in the country or emi- 
 grate to Egypt, consulted Jeremiah in the matter. But, although 
 he reminded them not to leave their fatherland, and assured them 
 they had nothing to fear from the Chaldeans, they rejected his counsel 
 after all ; for these unfortunate, helpless men fancied that it was his 
 disciple, Baruch, who induced Jeremiah to give them such advice, 
 believing that Baruch intended to deliver them to the Chaldeans for 
 punishment. They then emigrated to Egypt, and Jeremiah, in order 
 not to remain behind entirely by himself, joined them also* (about 
 584). They had a friendly reception in Egypt, and settled in different 
 parts of the country. Jeremiah probably resided at Daphne, a part 
 of Lower Egypt. 
 
 Here he had still to contend against the indelible idolatry which 
 seemed rooted in the hearts of almost all the exiles. The Jewish 
 women took to the worship of Isis, persuading the men to follow 
 their example. Yet it is remarkable that the emigrants in Egypt 
 still hoped to return to their fatherland and see the Temple rebuilt 
 once more. These hopes were grounded upon Egypt's preparations 
 for war with Nebuchadnezzar. Jeremiah, whose last breath was 
 still an exhortation for improvement, gathered together all the Ju- 
 deans in Egypt, and addressing them in affecting language (probably 
 his dying strains), endeavored to destroy the delusions under which 
 
FOR THE USE OF ISRAELITES. 
 
 107 
 
 they labored. He inquired of them whether they had not had 
 enough of misfortunes, and if they could not see quite clearly that 
 the destruction of the state and the Temple was owing to idolatry 
 and demoralization, and whether they had any desire to call upon 
 them the wrath of God even still more. But the women were im- 
 pudent enough to reply that they expected better success from the 
 worship of Isis than the adoration of the blessed God. J eremiah 
 hereupon announced to them inexorable punishment from on high. 
 To the unfortunate prophet it was not granted to gather around 
 him even a small congregation of God-fearing men, whose true piety 
 would have revived his drooping soul. The day of his death is not 
 known. It is said that he was stoned to death by those who belonged 
 to his own race. 
 
 But whatever his living word could not accomplish the writings 
 he left effected afterward ; and his admirers collected them both in 
 Babylon and Egypt. These writings were diligently read and taken 
 to heart. The exiles, through this valuable heirloom, and through 
 the prophet Ezekiel, who probably was his disciple, and laboring in 
 the same direction, were drawn nearer to a spiritual attachment 
 toward God, and gradually abandoned idolatry. The rejuvenated 
 and purified nation felt so grateful to Jeremiah that everything won- 
 derful related of him was readily believed. But singular traits in 
 his character, which veneration toward him affirmed, are here out of 
 place. The historical facts of his life are sufficiently corroborated to 
 make his loftiness worthy of admiration, and himself a model whose 
 confidence in God was unshaken and devoted to the last. 
 Dr. H. Graetz. 
 
 Bendeman — A celebrated German painter. 
 
 Prerogative— An exclusive privilege. 
 
 Oriental, — Belonging to the Eastern part of 
 the world. 
 
 Ideal— Mental, intellectual. 
 
 Pantheon— A temple at Rome for idol wor- 
 ship. 
 
 Caliph — A title assumed by the successors 
 of Mohamed, the Saracenes. 
 
 Fortjm— Court ot justice, any public place. 
 
 Enigmatical — Darkly expressed. 
 
 Obduracy— Hardness of heart. 
 
 Embryo— The state of anything yet unfin- 
 ished. 
 
 Sanctimonious— Saintly, appearing as such. 
 
 EPHEMERA.L— Which lasts but a day. 
 
 Colossus— Enormous, magnitude. 
 
 Autonomy — To live according to your own 
 mind. 
 
 lBi8-:An idol worshiped by the Egyptians. 
 
 Typologist— The science of types. 
 
 Emulation— Rivalry, contest. 
 
 Organism— Various parts co-operating with 
 each other. 
 
 Drastic — Powerful. 
 
 Figuratively — In a sense different from 
 that which words generally imply. 
 
 Herald— A forerunner, a harbinger. 
 
 Hellas Pertaining to Greece. 
 
 Aesthetic— Impressing the senses and feel- 
 ings of our nature. 
 
 Mythological— Relating to fabulous history. 
 
 Incense — Perfumes exhaled by tire in 
 honor of some god. 
 
 . Myrmidon— A rude ruffian, so named from 
 the soldiers of Achilles. 
 
 Quasi — As if, as it were. 
 
 Sophistry— Anything subtle, corrupt and 
 not genuine. 
 
 Aurora (poetically)— The morning. 
 
 BELSHAZZAR. 
 
 The midnight hour was drawing on; 
 Hushed into rest lay Babylon. 
 
 All save the royal palace, where 
 Was the din of revels, and torches' 
 flare. 
 
 There high within his royal hall 
 Belshazzar, the king, held festival. 
 
 His nobles around him in splendor shine. 
 And drain down goblets of sparkling 
 
108 
 
 SCHOOL AND FAMILY READER 
 
 The nobles shout, and the goblets ring; 
 ^Twas swpet to the heart of the stiff- 
 necked king. 
 
 The cheeks of tlie king, they flashed 
 
 with fire, 
 And still as he drank his conceit grew 
 
 higher. 
 
 And, maddened with pride, his lips let 
 
 fall 
 Wild words, that blaspheme the great 
 
 Lord of all. 
 
 More vaunting he grevv, and his blas- 
 phemous sneers 
 
 Were hailed by his lordly rout with 
 cheers. 
 
 Proudly the king has a mandate passed; 
 Away hie the slaves, and come back 
 full fast. 
 
 Many gold vessels they bring with them. 
 The spoils of God's house in Jerusalem. 
 
 With impious hand the king caught up, 
 Filled to the brim, a sacred ciip; 
 
 And down to the bottom he drained it 
 
 dry, 
 And aloud, with his mouth afoam, did 
 cry: 
 
 "'Jehovah! I scoff at Thy greatness 
 
 gone ! 
 I am the King of Babylon !" 
 
 The terrible words were ringing still, 
 When the king at his heart felt a secret 
 chill. 
 
 The laughter ceased, the lords held their 
 
 breath, 
 And all through the hall was still as 
 
 death. 
 
 And see, see there ! on the white wall, 
 
 see ! 
 Comes forth what seems a man's hand 
 
 to be! 
 
 And it wrote and wrote in letters of 
 
 flame. 
 On the white wall — then vanished the 
 
 way it came. 
 
 The king sat staring, he could not 
 
 speak, 
 His knees knocked together, death-pale 
 
 was his cheek. 
 
 With cold fear creeping his lords sat 
 
 round; 
 They sat dumb-stricken, with never a 
 
 sound. 
 
 The magicians came, but not one of 
 
 them all 
 Could interpret the writing upon the wall. 
 
 That self -same night God put an end 
 
 to his reign ! 
 And Belshazzar, the king, by his nobles 
 
 was slain. 
 
 Heinrich Heine. 
 
 , SIMON THE JUST AND HIS TIMES. 
 [332 b]. 
 A STRANGE feeling seizes the inquirer into Jewish history, in 
 leaving the last writings of the sacred historic records, Ezra and 
 Nehemiah, in order to follow the thread in the books of Josephus — a 
 feeling of desolation and regret. Hitherto he has moved in a rich 
 world, a host of distinguished names rustled around him, e^ninent 
 personalities have captivated his interest, and, all at once, everything 
 becomes quiet; he merely hears some isolated sounds, he meets 
 during an interval of two centuries only now and then some dis- 
 membered persons, who appear neither acting nor speaking, and 
 differ only from each other by their names. It is as if one would 
 suddenly be transposed fi'om a tumultuous rising of the people into a 
 
FOR THE USE OF ISRAELITES. 109 
 
 heath, where, after a long space of time, he alights on a living be- 
 ing. To this isolated feeling is added that of obscurity, for the in- 
 quirer is looking in vain for a hold to cling to from which he could 
 reconstruct the long period. Josephus, in recounting the events 
 after Nehemiah's time, merely rehearses the names of the High- 
 priests: Onias I., Simon the Just, the fabulous Eleasar, a Menasse, 
 Onias II., remarkable for his avarice and apathy, Simon II., Onias 
 m., whose grave was scarcely closed, when the bloody combat for 
 the dignity of High-priest commenced between the Nationals, true 
 to the law, and the faithless Hellenists; only at the time of Simon 
 II. the scene becomes somewhat more lively, without getting, how- 
 ever, in anywise brighter. 
 
 And yet one can hardly be persuaded that this long period should 
 resemble a plain tablet, upon which mere 1 3^ a few names and frag- 
 mentary occurrences are notched. Does not there happen in this 
 period a turning point strictly marked in the history of mankind — 
 the downfall of Persian rule, and the victory of Greece over the 
 Orient? Alexander the Great, the youthful Macedonian hero, with 
 his gigantic schemes and his generals, those men with hearts of steel, 
 filled the world, from the Danube to the Indus, with the deafening 
 noise of their arms; and the shock which these wars and bloody 
 contests brought about were also heavily felt in Judea. The inner 
 change which the Orient experienced, owing to this ferment, did 
 not pass Jiidea traceless. The Jewish nation, also, although of ex- 
 traordinary tenacity, and full of stings against the pressure of foreign 
 elements, could not escape Hellenizing influence . Hellenism, which 
 left deep wounds on Judaism, but, at the same time, roused it to its 
 own perception, had, during the above-named line of high-priests 
 in Judea, spread its first seed, which, owing to unfavorable times, 
 grew up to a poisonous plant. How was the Judaism of that period 
 situated, when first Greekism entered upon Jewish soil ? The his- 
 torian, Josephus. does not answer this question, and we should not 
 be able to form the least conjecture, had not fortunately the Tal- 
 mud, the gnome poet, Jesua Sirach, and some odd records, left us a 
 few intimations respecting it. This period forms (what we have 
 told at the outset), to a certain degree, the transition of the Bibli- 
 cal state, as impressed in the writings of Ezra and Nehemiah and 
 the Chi-onicles, to the Maccabeean epoch, influenced by Greekism, or 
 under circumstances reaching against it, and which may be safely 
 distinguished by the individuality of the High-priest Simon the 
 Just. The life of prominent personalities is reflected most dis- 
 tinctly by the disposition of the time, especially if these are placed 
 officially at the head of a people or community. In the following, 
 we gather the few traits which are stiU cognizable of Simon the 
 Just and the commotion of his time, and which we give here as a 
 representation of that period. 
 
110 SCHOOL AND FAMILY READER 
 
 Simon the First, son of Onias I., has left to posterity some good 
 impressions, which we can infer from the honorable surname "the 
 Just " (or " the pious ";, even if historic authorities mention nothing 
 else respecting him. At this simple period, names of honor were 
 not thrown away extravagantly, in order to bestow them undeserv- 
 edly, and Simon, even if High-priest and Regent of the Jewish com- 
 munity, was, nevertheless, not powerful enough to have had flat- 
 terers who would have invented this epithet. " He is called the 
 Just," says Josephus, " on account of his pious conduct toward God, 
 and his benevolent intentions for his race." Some Talmudic au- 
 thorities are almost at a loss to do proper justice to his deep piety; 
 and a single trait, which has been handed down to us, shows that 
 he was animated with pure piety, and had no opinion of an obscure, 
 life-hating, ascetic religiousness. The gnome-poet, Sirach, who has 
 written a commendatory poem on Biblical heroes, and bringing it 
 down to his contemporary, Simon, calls him "the chief of his 
 brethren, and the crown of his people." His outward appearance, 
 also, must have been imposing; the same poet gathers together the 
 most lovely and brilliant similes, in order to celebrate in his song 
 this worthy and grave high-priest. " How beautiful he appeared in 
 quitting the Temple, or when he had left the Holy of Holies ! Like 
 the morning star, surrounded with clouds; like the full moon in the 
 days of spring; like the sun brightens the Temple of the Most High; 
 like the rainbow from out the clouds; like the rose in the time of 
 spring; like the lily on the rim of a rivulet; and like the Lebanon 
 flower in the days of summer." In such representations Simon's 
 delineation is continued. That cannot have been an unimpoitant 
 person who could thus influence the poet's mind to such flourishing 
 ecstacy. 
 
 Simon administered as High-priest when Alexander the Great 
 undertook his triumphant march. The Macedonian hero, although 
 but slightly affected by Grecian civilization, was no barbarian, no 
 Sennacherib or Nebuchadnezzar, to allow, merely for the sake of tak- 
 ing delight in destruction, the innocent to be put to the sword, to lay 
 cities in ashes, to turn flourishing countries into deserts, or even sub- 
 jugate nations by tearing them away from their soil, and transplanting 
 them to a distant region. He demanded merely submission; and, 
 perhaps, some supply of their natural productions for his numerous 
 arjny ; and the Asiatic people of the interior, as well as Judea, had 
 no cause to oppose him, especially as they felt no particular attach- 
 ment to the Persian despots, being continually oppressed by the 
 satraps, in order that a change of rulers may not be welcome to 
 them. When Alexander, after his first victories over the Persian 
 army, came to Syria, to go to Egypt, no country, except Tyre and 
 Gaza, resisted him, but all the kings met him and did him homage. 
 Simon the Just, as the chief dignitary and representative of the 
 
FOR THE USE OF ISRAELITES. Ill 
 
 Jewish nation, went as far as the sea-shore to meet the Conqueror, 
 wearing the attire of a high-priest, and being accompanied by a 
 number of priests in their ornate robes, and by tjie noblest of the 
 nation. Keport has it, Alexander was so overcome with awe at the 
 sight of the High- priest, that he at once approached to greet him; 
 and, when his courtiers expressed their astonishment at his conde- 
 scension, he observed that he once saw in a dream the likeness of 
 this High-priest, clad in the very same attire, and he then promised 
 him victory. Alexander, thereupon, on the application of the High- 
 priest, granted to the Jews rehgious freedom, and freed them e ' en 
 of aU contributions in the Sabbatic year; because, there being no 
 harvest during that period, they could not supply any natural pro- 
 ductions. After Alexander's departure for Egypt (333), he gave 
 the government of Syria, to which now Judea and Samaria belonged, 
 to his general, Andromachus. 
 
 While Alexander carried on his conquests in Egypt, disturb- 
 ances took place in Samaria, the cause and extent of which are un- 
 known; but so much is certain, that they originated between the 
 religious Jews and the Samaritans, and not with those originally of 
 one race. But as soon as the governor, Andromachus, interfered, 
 in order to settle the animosities, the Samaritans revolted, and 
 killed him by committing him to the flames. Alexander, on receiv- 
 ing the news of this horrid deed, hastened to the spot, demanding 
 that the perpetrators of the awful crime should be delivered up to 
 him; this being done, he punished them and destroyed the town of 
 Samaria; or, as others would have it, put a Macedonian garrison 
 in the place. As he punished the Samaritans for their rebellion, 
 the Jews were rewarded for their restraint and moderation; it is 
 even said that he added Samaria to Judea, and declared it free of 
 all taxes. Probably Alexander thought proper to declare that, for 
 the future, merely a border district with the towns Lydda (Rama- 
 tain) and Ephraim (Apherema) should belong to Judea, which was, 
 perhaps, the cause of the quarrel; for, under Simon's son, the 
 Samaritans afterward took revenge, and gained possession once 
 more of the same district. 
 
 Thus the first meeting of Judah and Javan was a pleasant one, 
 accompanied by mutual kindness. Alexander favored the Jews, and 
 they entered his army and assisted him in his conquests. Simon 
 the Just was the mediator between the two antagonistic nations. 
 Both had no foreboding that, before long, they should have to 
 undergo together a hard combat, and that the Jews would be in- 
 strumental in bringing about the ruin of Grecian rule, both in Syria 
 and Egypt. 
 
 The peace and comfort which Judea enjoyed under Alexander 
 lasted only until his death. Hereupon two decades followed, during 
 which his generals kept up a destructive war, from which Judea also 
 
113 SCHOOL AND FAMILY READER 
 
 had to suffer much. The columns of the army of Antigones, of his 
 son, Demetrius, the city conqueror, and Ptolemgeos Lagi crushed the 
 blessings of this land and filled its inhabitants with horror. J^tole- 
 maeos took Jerusalem by storm on a Sabbath, and the walls of Jeru- 
 salem, which were great strongholds since the time of Nehemiah, 
 were pierced again, for the first time since the existence of the 
 second Temple, with many breaches. Judea had only just regained 
 proper rest, when it was annexed to the Egyptian emi)ire in con- 
 tinuity. All these occurrences Simon the Just lived to see, which 
 gave him ample opportunities of confirming his trust in God, in 
 order not to succumb under these misfortunes, and to prove his 
 love toward his people, to alleviate their miseries, and to heal their 
 wounds as much as he could. 
 
 " He cared for his nation 
 And saved her from ruin," 
 
 the poet Sirach sings of him. Through this poet we are also told 
 in what manner Simon showed his activity for his people. He made 
 Jerusalem, which had suffered much through the wars, a great 
 stronghold, in order that it might not be so easily taken, concerning 
 which many gloomy prospects continually sprang up. The Temple 
 Simon also fortified, repaired all damaged places, and raised the 
 foundation of the fore-court. The reservoir in the Temple, hold- 
 ing the water, he enlarged to the dimensions of a pond, in order 
 that the inhabitants might not suffer from scarcity of water in case 
 of a siege. After that time the Temple had always large quantities 
 of water in store, which, in a hot climate, and a dry soil like that of 
 Jerusalem, was looked upon with great astonishment. 
 
 If i^imon thus cared for the material interests of his people, he 
 was not the less severed from the idea of Judaism, that Israel's 
 strength does not depend upon such means. "Of three things 
 Israel's salvation is composed," as taught by the choice sentence 
 preserved to us; **upon observance of the law (Torah), upon recon- 
 ciliation with God by virtue of means of grace, which the Temple- 
 worship furnishes (Abodah), and upon works of charity (Gemilath 
 Chessodim)." His piety was a purified one, free from ascetic excess^ 
 His period being full of wars and troubles, brought about many- 
 evils, and the strictly pious sought, as during the time of the 
 prophets, to withdraw from human society altogether, and to con- 
 secrate themselves in vowing to lead a Nazarean life — the first onset 
 to the sect of the Assideans. Simon did not like this mode of life, 
 and showed his protest against it by not allowing the priests to use 
 the pieces due to them from the sacrifices of the Kazareans. Only 
 once he made an exception in favor of a young, beautiful shepherd, 
 who came to him as a Nazarean. " Why do you wish," inquired the 
 High-priest of the youth, who was adorned by a splended head cov- 
 ered with ringlets, "to destroy thy beautiful head of hair?" To 
 
FOR THE USE OP ISRAELITES. 113 
 
 which the shepherd replied: "Because my headful of ringlets has 
 nearly enticed me to sin from mere vanity. I once saw my reflec- 
 tion in a clear stream, and, as my likeness thus met my eye, the 
 thought of self-deilication took hold of me; wherefore I consecrated 
 my hair unto the Lord through the Nazarean vow." In hearing 
 these words, Simon kissed the young shepherd of such morally pure 
 simplicity, and said to him: " Oh, if there were only in Israel many 
 Nazareans like yourself !" At that time the whole nation was pene- 
 trated with a religious feeling for which Ezra paved the way, while 
 Nehemiah, in conjunction with the great assembly, had strength- 
 ened it. During the time of Nehemiah the people in general cared 
 but little for the Sabbath, being often engaged in the fields on that 
 day, and, in Jerusalem, even the weekly market was held on the 
 Sabbath; yet, in Simon's time, all had undergone a great change. 
 Agatharchides, a Greek historian of that time, cannot avoid admir- 
 ing much the strictness of the Jewish Sabbath. *' The Jews are accus- 
 tomed to rest on the seventh day; they carry neither arms, nor do 
 they occupy themselves with field-work, or any other business matter 
 on that day, but spend the whole of the day until evening sets in 
 with praying, and, when Ptolemseos Lagi laid siege to the town, they 
 did not protect it, but protected their law." 
 
 Simon the Just was unequaled as High-priest, and, on account of 
 his acquaintance with the law, president and active member of the 
 great assembly, and in an efficient manner effected the strengthen- 
 ing of religiousness, and participated zealously in all institutions 
 belonging to it, although these are only partly known to us. But 
 whether the writings of the prophets received under him the char- 
 acter of being sacred documents (first canonical collection), and that 
 a,lso the reading of the prophets on the Sabbath was then intro- 
 duced, can neither be affirmed or denied. Forty years, it is said, 
 Simon administered as High- priest and benefactor of his people, 
 and announced his death beforehand, after completing the service 
 of the Day of Atonement. In entering the Holy of Holies on that 
 day, he used to perceive, every year, an apparition in snow-white 
 garments, which generally followed him; but as soon as he once 
 missed this apparition, he considered it a harbinger of his approach- 
 ing demise. He died seven days after the festival (about 
 300). Posterity honored him as a holy being, and related of him 
 that during his lifetime the visible tokens of God's mercy never 
 ceased. After his death the levity of Hellenism began gradually to 
 corrupt the people ; his grandchild, Joseph ben Tabia, was infected 
 by it, and his great-grandchildren showed their bad example by 
 deserting Judaism entirely, and thus brought about the troublesome 
 times under the tyrant Antiochus Epiphanes. Soon after Simon's 
 death the pious resolved, in presentiment that degeneracy and de- 
 sertion seemed to be imminent, that the sons of Israel should dis~ 
 
114 
 
 SCHOOL AND FAMILY READER 
 
 continue uttering the sacred name of God. The priests only, when 
 they concluded the daily sacrificial service, pronounced from the 
 Duchan the blessings over the people, or vi^hen the High-priest on 
 the Day of Atonement uttered his confession of sins for himself, his 
 house, and the nation, then they made use of the four letters of the 
 sacred name (Tetrigzammatau), collectively and in a devotional 
 disposition of mind. Dr. H. Graetz. 
 
 Hellenic —Pertaining to Hellenes or in- 
 habitants of Greece. 
 
 Epithet— Denoting any quality good or bad. 
 
 Ascetic — Employed wholly in exercises of 
 devotion and mortification of the flesh 
 
 Gnome — An imaginary being, supposed to 
 inhabit the inner parts of the earth. 
 
 Delineation —To represent a true likeness. 
 
 Satbap— A nobleman in ancient Persia who 
 governed a province. 
 
 Ecstacy- Rapture, enthusiasm. 
 
 Ornate — Dec orated . 
 
 Sabbatic — Resembling the Sabbath, bring- 
 ing intermission of labor. 
 
 Antagonist — An opponent. 
 
 Continuity— Uninterrupted cohesion. 
 
 Nazabean— One who gives himself up en- 
 tirely to devotion. 
 
 Deification— The act of deifying or making 
 a god. 
 
 ISRAEL'S BANNERS. 
 
 Ye true sons of Israel, e'er faithful, un- 
 daunted, 
 Whose hearts still are burning with 
 love and with pride, 
 For the faith which, sublime in its power 
 and its grandeur, 
 The storms of long centuries has nobly 
 defied. 
 
 Raise high the bright banner of Judah's 
 proud glory, 
 The emblem of honor, the symbol of 
 light. 
 The flag that has braved every peril and 
 danger, 
 On whose folds are engraven truth, 
 justice and right. 
 
 Aye, raise the proud ensign with glad 
 acclamation, 
 Let it kiss the proud zephyrs of morn- 
 ing once more, 
 For grandly it waved over sages and 
 martyrs, 
 And beneath it have stood kings and 
 propliets of yore. 
 
 Vain, vain were the efforts of despots 
 
 and tyrants 
 Its brightness to sully, its beauty to 
 
 mar; 
 In adversity's clouds, in the gloom of 
 
 misfortune. 
 
 It shone like a beacon and glowed 
 hke a star. 
 
 It guided the Hebrew through cruel op- 
 pression, 
 Through darkness and sorrow, in- 
 justice and wrong. 
 With fortitude grand and with courage 
 heroic, 
 With a faith e'er unfaltering, un- 
 yielding and strong. 
 
 Antiquity's nations are lost in oblivion, 
 Proud kingdoms have moldered in 
 dust and decay. 
 And empires that once were the pride, 
 and the glory, 
 And the wonder of earth, have long 
 passed away. 
 
 But our flag is still waving, as pure and 
 and as stainless 
 As when ages ago 'twas in grandeur 
 unfurled, 
 When a nation received the commands 
 of Jehovah, 
 When the lightnings of Sinai illum- 
 ined the world. 
 
 In the glorious lands of the radiant 
 tropics, 
 Where the palm and the cedar are 
 kissed by the breeze, 
 
FOR THE USB OF ISRAELITES. 
 
 115 
 
 Which, laden with perfumes and sweet- 
 scented flowers, 
 Blows gently and soft o'er the bright 
 Southern seas; 
 
 In the climes of the North, where the 
 frost-king eternal 
 Bears sway, and the storm- winds in 
 fury e'er blow, 
 Where the pole-star looks down in its 
 radiant effulgence 
 On ice-plains, bright, gleaming, and 
 mountains of snow; 
 
 In the countries renowned of the far- 
 distant Orient, 
 In whose seas and whose mines lie 
 treasures untold; 
 On the Occident mountains that tower 
 in proud grandeur. 
 Where the sun sinks to rest behind 
 billows of gold; 
 
 In America's beautiful meadows and 
 valleys. 
 E'er in nature's fair garments of 
 holiday dressed; 
 In the isles of the sea, o'er the sands of 
 the desert. 
 In the North and the South, in the 
 East and the West; 
 
 There, there is the banner of Judah 
 still floating, 
 
 Symbol — A type; that which comprehends in 
 its figure a representation of something else. 
 Zephyr— The west wind 
 Despot — An absolute prince. 
 Antiquity— Old times. 
 Oblivion— Fo rgetf u tness . 
 Tropics -The line at which the sun turns 
 
 In brightness and beauty, in glory 
 
 and might, 
 In its triumph o'er time and o'er tyrants 
 
 proclaiming, 
 The victory sublime of truth, justice 
 
 and right. 
 
 Proud flag of our fathers, wave on in 
 thy splendor, 
 Till sin and corruption from earth 
 shall depart. 
 Till man shall bow down before truth's 
 sacred altar, 
 And love and good-will reign supreme 
 in each heart! 
 
 Wave on — till all men shall know and 
 acknowledge 
 That honor alone is the token of 
 worth; 
 Till grief shall be lose in gladness un- 
 ending, 
 And the angel of plenty shall smile 
 on the earth. 
 
 Wave on — till like roaring of ocean's 
 great billows, 
 Like heaven's mighty thunder, the 
 glad cry shall ring, 
 From zone to zone — from nation to na- 
 tion — 
 ' ' The Lord is our God, and the Lord 
 is our King!" 
 
 Max Meyerhardt. 
 
 back, of which the north has the Tropic of 
 Cancer, and the south the tropic of Capricorn. 
 
 Orient— Rising as the sun, Eastern. 
 
 Occident — The West. 
 
 Zone — A division of the earth, with regard 
 to heat and cold. There are five zones, viz.: 
 the torrid, two frigid and two temperate. 
 
 THE MACCABEAN WAK OF LIBERATION. 
 L 
 
 175-140 B. 
 After many of the wealtliv in Judea bad come into contact \yitli the 
 Greeks, and had grown acquainted with Grecian life and manners 
 at the courts of Alexandria and Antioch, there arose an irresistible 
 desire among them to draw Greek influence into Jewish circles. 
 Yet so low was their S3"mpathy with Hellenic genius and taste, that 
 it was not the retined part of the Grecian nature which enticed them; 
 but they were allured by the debauchery, pomp and the inordinate 
 
IIG SCHOOL AND FAMILY READER 
 
 enjoyments of the demoralized Asiatic Greeks. At the Jerusalem 
 gymnasium (a tilt-yard, where, in naked form, old and young prac- 
 ticed gymnastics), their principal effort was directed to strip off from 
 the Jew everything whereby he is recognized, firmly believing that 
 they would thus succeed in being considered of equal birth with the 
 Greeks. But as Judaism with its morality and earnestness proved 
 an impediment to this childlike occupation, they conceived a pas- 
 sionate hatred toward their faith ; and Judaism being likewise inti- 
 mately and indissolubly associated with nationality, they became thus 
 the most bitter enemies of their natiqn. Without faction among the 
 people, these Hellenists were obliged to apply for aid to the Syrian 
 potentates, in order to enable them to effectuate their perversities ; 
 and thus they became traitors to the nation they belonged to and to 
 their paternal doctrines and morals as well. Alas ! that they should 
 have counted men among them who were functionaries of the Tem- 
 ple, priests, and many a one of old and respectable lineage, for their 
 acts caused thus the long chain of affliction which befell Israel under 
 the Syrian king, Antiochus Epiphanes, of whose tyranny toward those 
 who steadfastly adhered to the God of Israel we scarcely find a par- 
 allel in history. But as a disease threatening to destroy the whole 
 body miraculously displays all at once some vital spark, inflaming 
 anew the oppressed vital powers and forcibly driving out the destroy- 
 ing spirits, till with cheerful and lasting vigor the body assumes 
 again its former activity, in the same manner there was yet a seed 
 of solid nature germinating in this almost dissolved nation, which 
 grew up amidst the storms, uniting everything afresh. 
 
 Passing over the foul murder of the noble High-priest, Onias ( Jech- 
 anja), and that of the pious Eleasar, together with the slaughter of the 
 devout mother and her seven children, as well as the many thousands 
 of other victims who, for the sake of tiiith, suffered martyrdom, it 
 happened that Appellas, a delegate of the Syrian governor Phillipus, 
 came to Modin (Alodaim), a place near Jerusalem, in order that the 
 Jews residing there, who were still persisting in their faith, should 
 he forced into subjection. In the same place there lived a highly 
 respectable family of priests, whose ancestral name was Hasmonai. 
 The descendants of this family then living were Matatia, the father 
 of five sons, bearing the names of Jochanan, Gadi, Simon Thassi, 
 Jehuda Maccabee, Eleazar Havran, and Jonathan Haphus. Owing 
 to this family being one of great influence, Appellas was in hopes that 
 in gaining them for his purpose it would enable him to execute his 
 plan more easily. Therefore, he directed his first summons to them, 
 requiring them to offer sacrifices on an altar he had erected, and 
 holding out tempting promises of what the king would bestow upon 
 them should they comply with his request. But they steadfastly re- 
 fused compliance, declaring even publicly their indignation in being 
 thus called upon to transgress their holy law. " If all nations should 
 
FOR THE USE OF ISRAELITES. 117 
 
 obey Antiochus," said Matatia, " and every one felt ready to desert 
 the law of their fathers, I would, nevertheless, together with my sons 
 and my brethren, still cling* to the law of my God." 
 
 It occurred, however, that one of their confederates was induced to 
 sacrifice on the altar, whereupon their zeal overpowered them, and 
 with one stroke the old man brought the apostate to the ground; 
 whilst his sons, assisted by others, destroyed the altar and slew Ap- 
 peUas with his accomplices. This was the first signal for revolt, and 
 being once put in motion it soon grew of sufficient strength. In 
 order to adopt proper measures, Matatia and his sons fled to the 
 mountains, leaving their possessions in Modin; many others who also 
 could not endure their oppression took refuge in the desert, where 
 they spent a miserable existence by living upon roots and herbs. 
 Thus the mountains and steep rocks of the middle-lands, where the 
 caverns ofiered a safe retreat, were soon filled with rebels, who de- 
 sired nothing but inflexible resistance. A Syrian captain marched 
 against them and soon came upon a body of about 1,000 men, whom he 
 summoned to surrender. But as his challenge was not listened to he 
 awaited the next Sabbath, and then massacred all these defenceless 
 men, who^ on that holy day, would not fight, nor even throw stones, 
 or barricade the entrances of their caverns. " We will die inno- 
 cently," they called aloud, " and heaven and earth shall bear witness 
 that, in taking our lives, you are guilty of an act of great injustice." 
 Being terrified by this fresh misfortune, Matatia resolved, in case of 
 an attack, upon fighting even on the Sabbath day. Gradually Ma- 
 tatia and his sons brought together a small army of brave and pious 
 men, who were ready to lay down their lives for their faith. In self- 
 defence they now proceeded as the attacking party. Small bodies 
 appeared here and there, entered several towns and villages and de- 
 feated their persecutors, killed the apostates, and destroyed the 
 altars of the heathen, circumcised the remaining uncircumcised 
 children and insisted upon the immediate restoration of the syna- 
 gogue worship. 
 
 A few months after the commencement of the revolt, Matatia, 
 already an old man, felt his end approaching, and therefore called 
 his children unto him, inspiring them with fresh courage, and urged 
 them to adhere faithfully to the law of God, and to risk their lives 
 for the preservation of the covenant. " Consider only," said he , 
 '* what happened generation after generation, and you wiU find that 
 all who put their ti-ust in God never succumbed under their afflic- 
 tions. Your brother Simon is wise, and him you shall obey as father; 
 but Judah, in his vigor of youth, is strong, and he shall become the 
 leader of the army to carry on the war for this holy cause." These 
 were the last words of this high-minded old man, whom his sons 
 buried in Modin, and mourned for by every one in Israel. 
 
 With lion-like courage Judah now commenced the struggle. Ap- 
 
118 SCHOOL AND FAMILY READER 
 
 polonius. Governor of Naples, became the first victim of these des- 
 perate combatants. He scarcely had advanced when Judah went to 
 meet him, massacred his troops and slew him also. His sw^ord, which 
 became Judah's booty, never left the hand of the young hero. Soon 
 after this Seron advanced against him with a larger force. They met 
 upon the heights of Bet-Horon, and the Syrians suffered a terrible 
 defeat, and lost also their commander. The new^s of these disasters 
 instated Antiochus; the more so, because there were still other causes 
 which placed him in difficulties; inasmuch as by his dissipation his 
 treasury had become exhausted, and, besides, many provinces, feeling 
 encouraged by the step Judah had taken, refused to pay tribute and 
 threatened to shake off the oppressive yoke of the Syrians. His em- 
 barrassment increased his rage, and whilst he himself advanced north- 
 ward, he ordered his minion, Lysias, to enter Judea, there to anni- 
 hilate all the Israelites, and to colonize the country with a strange 
 people. An army of 40,000 foot and 7,000 horsemen advanced, and 
 he felt so sure of victory that Nicanor, one of the commanders ap- 
 pointed under Lysias, made publicly known that a rich and well sup- 
 plied slave market was to be ojoened, and that he would be ready to sell 
 ninety Jewish women and children for one talent. These boasting 
 proclamations actually enticed many merchants to the spot in order 
 to buy the Jewish prisoners. Judah, how^ever, could only muster 
 6,000 men. After dividing his army and placing each division un- 
 der the command of one of his brothers, and holding a solemn ser- 
 vice at Mizpah, he moved to meet the enemy. Although his army 
 was small, he nevertheless issued the order prescribed according to 
 law (Deut. xx: 5), that all who had built a new house and had not 
 yet consecrated it, and those who had planted a vineyard and had 
 not yet kept the first vintage, together with those who had affianced 
 themselves to a woman and had not yet been wedded, and, besides, 
 also those who lacked courage to go into battle, w^ere at liberty to 
 quit the army. " It is better for us," the army replied, " to die in 
 battle than to behold our nation in misery." 
 
 One evening Judah announced that a battle was to take place the 
 next day; but being informed that Georgias, a Syrian general, had 
 left his camp with 5,000 foot and 1,000 horsemen to surprise the 
 Jewish army in the flank that very night, he at once set out with all 
 his forces and surprised the Syrian camp. The confusion which this 
 unexpected night attack brought about caused the Syrians a loss of 
 3,000 men, whilst the rest took to flight. Judah waited now the re- 
 turn of Georgias, who, to his astonishment, found his camp in flames. 
 Great was the terror which beset his warriors; they shunned fight- 
 ing, and many threw away their arms. Judah pursued the flying- 
 enemy, whereby several thousand lost their lives, and thus almost 
 the whole of the Syrian army was destroyed. Nicanor, disguised in 
 the dress of a slave, escaped to Antioch. After this great success 
 
FOR THE USE OF ISRAELITES. 119 
 
 they kept a joyful Sabbath day, thanking God for the victory thus 
 obtained, and imploring his further mercy. Other divisions of the 
 Syrian army were also defeated. On all occasions rich booty was 
 gained, and CaHsthenes, who, by the taking of the Temple, had 
 burned the gates, was made prisoner in a hut where he had taken 
 refuge, and committed to the flames. All these happy results won 
 for Judah much influence, and thus more and more able fighting 
 men joined his flag. The next yearLysias himself advanced against 
 him with an army of 60,000 foot and 5,000 horsemen, and Judah, 
 who had now' 10,000 men under his command, met him at Betsur, 
 westward from Jerusalem, where he obtained a decisive victory over 
 Lysias. 
 
 But, to crown the w^ork which he had begun, Judah resolved upon 
 another daring enterprise. While he fortified Betsur, to be safe 
 from the hostile-disposed Idumseans, he advanced with his brothers 
 and the best of his troops against Jerusalem, in order to restore the 
 solemn service of the Temple. On their arrival they found the altar 
 desecrated, the places overgrown with grass and bushes, and the 
 dw^ellings of the priests falling to pieces. This sight had such an 
 effect upon them that they rent their clothes, scattered ashes on their 
 heads, fell upon their faces, sounded the trumpet, and cried aloud to 
 the heavens above. Hereupon they begun their work. The Syrian 
 fortification, situated on a hiU opposite, was invested by a number 
 of brave warriors, who resisted every sally, and soon a strong bul- 
 wark was erected opposite the Temple, whereby the laborers were 
 kept from molestation. From the booty they restored the golden 
 vessels, whilst the priests cleansed the Temple and the fore-courts, 
 and prepared everything for the service of God. 
 
 On the 25th of Kislev, when all was properly arranged, they kept 
 the feast of dedication during eight consecutive days, offering sacri- 
 fices, and singing praises and thanksgivings unto the Holy One in 
 Israel. The finding of a jar of consecrated oil, with the seal of the 
 Temple upon it, must be considered a miracle of Divine providence, 
 as the same proved sufiicient for lighting the Temple during eight 
 days, when fresh oil was then ready. From that time it became a 
 law in Israel to celebrate yearly these eight days (Chanukah) by illu- 
 minating the houses and synagogues, and also by praising and giving 
 thanks to Him who had vouchsafed unto Israel all these mercies. 
 
 n. 
 
 The news of the restoration of the Jewish Temple, with its divine 
 services, brought all the hostile heathen nations against the Macca- 
 bees, so that Judah and his brothers had to fight on all sides, in 
 order to protect their people from persecutions; but they proved 
 successful everywhere. Antiochus was on a journey w^hen the news 
 reached him that Lysias as weU as the generals under his command 
 
120 SCHOOL AND FAMILY READER 
 
 had been defeated; that the Jews had fortified Betsur, which was 
 now occupied by a garrison, and that the Temple had been restored. 
 He resolved, therefore, to advance once more against the people he 
 so much hated, taking a vow that he would turn Jerusalem into a 
 pit for their dead bodies. However, it never came to this, for the 
 Almighty decreed otherwise. Antiochus was stricken with sickness, 
 suffering excruciating pain, from which no medical aid could free 
 him, so that he was obliged to use gieat haste on his journey. In 
 his hurry he fell from his carriage, thus aggravating the disease from 
 which he suffered. Under these afflictions he soon changed his reso- 
 lution, promising not to molest the holy city, to bestow rich presents 
 on the Temple, and to proclaim everywhere the power and greatness 
 of God. But God, from whom no secrets are hid, knew well that it 
 w^as not true repentance, and he suffered a painful death far away 
 from his home. In this manner the prophesy of the youDgest of the 
 seven brothers, whom he had innocently slain, became thus fulfilled : 
 " Thou wilt yet, under pain and torture, acknowledge that the God 
 of Israel is the only true God." 
 
 However, neither the restoration of the divine service nor the 
 death of the king brought this terrible war to an end. Judah had 
 hitherto been victorious, but now heavy trials awaited him. Eupator, 
 the son of Antiochus, a mere boy, succeeded to the throne, and 
 undertook, with Lysias, an expedition against Jerusalem. His army 
 counted 100,000 foot and 2,000 horsemen, besides thirty-two elephants. 
 With this enormous power he advanced against Betsur. Judah 
 hastened to its relief, but was unable to stand against this overwhelm- 
 ing strength. He, therefore, retired upon Jerusalem, and Betsur 
 surrendered under favorable conditions. In this last battle he had 
 to deplore the loss of his brother Eleasar, who, wishing to secure 
 victory, ventured, in his daring bravery, into the midst of the enemy, 
 when he mistook a full-equipped elephant for the one upon which 
 the king sat, and, creeping under the same, stabbed it until it fell 
 dead upon him, and thus the thoughtless hero was crushed to death. 
 . After Betsur had surrendered the Syrian army advanced as far as 
 the Temple-mount, where Judah had to defend himself, and where 
 his ruin became almost a certainty, had not another fortunate occur- 
 rence saved him from his difficulties. A message reached the Syrian 
 camp that Philip, a friend of the deceased and guardian of the 
 present king, had attempted to seize upon the throne, on account of 
 which Lysias urged a peace, which was soon accomplished. The 
 Jews took the oath of fidelity toward the Syrians, under the condi- 
 tion that religious freedom and all the fortified places should be 
 granted them. The last condition, however, Lysias soon broke, for 
 he immediately gave orders that the wall which protected the 
 Temple should be demolished; showing, nevertheless, that he was in 
 earnest in keeping peace by having Menelaus executed as the author 
 
XJSIV JSii.^ii X 
 
 FOR THE USE OF ISRAELITES. 121 
 
 of all mischief and the instigator of the war. Alkim (Jakim), a friend 
 to Hellenism, took his place, and, being of priestly descent, he was 
 made High-priest. He was, hoAvever, to the Jews just as corruptible 
 as his ]3redecessor. But scarcely had Demetrius Soter, son-in-law 
 of Antiochus (to whom the Syrian throne really belonged, already be- 
 fore Antiochus returned from Eome, where he lived as hostage), 
 ascended the throne after the assassination of Eupator and Lysias, 
 when Alkim appHed to him to bring Judah under subjection. 
 
 Demetrius granted his request and sent a strong army, first under 
 Bacchides, and then under the command of the well-known Nicanor, 
 in order to attack Judah. A battle was fought, and Nicanor lost 
 5,000 men. A second time the opposing forces met at Bet-Horon, 
 for Nicanor had received reinforcement, whilst Judah had only 3.000 
 men under his command. The Syrians, however, were defeated, and 
 Nicanor lost his life on the battle-field. That day — Nicanor 's day — 
 which happened on the 13th of Adar, w^as instituted as a holiday, but 
 the same, having become obsolete, is not celebrated at the present 
 time. Judah, who now plainly saw that he had but little to expect 
 from the Syrians, sent an ambassador to liome, who succeeded in 
 entering upon an alliance with that great power; but, as regards ad- 
 vantages which the J ews may have gained by this league, we are left ' 
 without information. Thus, while Judah was engaged in taking 
 these steps for the welfare of his peoj)le, the end of his eventful life 
 was ap]3roaching, and the time was near when his unfortunate nation 
 should have to lose his strong arm. 
 
 Enraged at the defeat of N icanor, Demetrius sent once more with 
 the High-priest, Alkim, under the command of Bacchides, 20,000 
 foot and 2,000 horsemen to make another attack upon Judah, who 
 had now only 800 men at his disposal. The only chance he had was 
 flight, but he preferred death to this humiliating expedient. With 
 lion-like courage he threw himself upon the enemy, who, at the com- 
 mencement, gave way on all sides. But he was soon obliged to suc- 
 cumb to the overwhelming strength continually brought to bear 
 against him, and he finished his eventful career on the field of battle, 
 dying for his religion, his jjeople, and his country. His brothers 
 buried him in the family sepulchre at Modin, and all Israel mourned 
 for him, for, by the death of this hero, it had indeed become an 
 orphan. 
 
 After his death the people became dejected, and many yielded 
 to Bacchides ; a famine forcing submission. But the remaining three 
 brothers soon took courage, and their resistance against the SjTrians 
 was continued under Jonathan's leadership. He was no less brave 
 than Judah, and in prudence and sagacity he was even his superior. 
 
 These advantages came very useful to him. About this time the 
 strife for the possession of the throne brought many troubles on 
 Syria, which were very beneficial for Israel. A certain Alexander 
 
132 SCHOOL AND FAMILY READER 
 
 Bolas, pretending to be a son of Antioclius Epiphanes, arose against 
 Demetrius, in order to displace him. Demetrius, fearful of losing 
 Judea altogether, resolved upon acknowledging Jonathan. He gave 
 him permission to raise troops and to procure arms, and ordered the 
 Syrian garrisons to withdraw from the fortifications. Jonathan now 
 commenced rebuilding Jerusalem, erecting a fresh wall on the 
 Temple-mount, strengthening Mount Zion b}^ square stones, and 
 other places were fortified. But Alexander also sought Jonathan's 
 assistance. He sent him a j)urj)le cloak, a golden crown, and the 
 appointment of High-priest. This ofier Jonathan accepted also, and 
 on the feast of Tabernacle (153) he, for the first time, entered the 
 sanctuary as High-priest. Demetrius now held out still greater and 
 better promises; but, being disliked by the people, Jonathan re- 
 mained an adherent of Alexander, by whom he was much esteemed. 
 Alexander, however, did not abide on ihe Syrian throne, which 
 changed its possessor continually. 
 
 Jonathan and his brother Simon made good use of these circum- 
 stances, in order to make Judea still more independent and self- 
 subsisting. They also sent, the same as Judah had done, an am- 
 bassador to Eome, and received many friendly and peaceful assurances 
 'from that quarter. Bui alas! Jonathan, generally so prudent and 
 heedful, had to succumb to craftiness, and fell into the hands of the 
 treacherous Tryphon — a Syrian commander— who had him executed, 
 after he had already taken Jochanan prisoner, who had to share the 
 same fate. Judah had executed more heroic d^eds, and his fame in 
 war was more splendid than Jonathan's, who, however, had raised his 
 people to might and influence, and made his generation one of great 
 repute, on account of having gained the dignity of High-priest. To 
 seek for a similar picture of both brothers from the past history of 
 the Israelites, we should have to compare Judah with one of the 
 Judges, but Jonathan with Saul, the first king in Israel. Simon had 
 his earthly remains entombed in the family sepulchre at Modin, and 
 the whole people mourned for their wise hero, who fell a sacrifice for 
 Israel, which he led again into the ranks of free and independent 
 nations. 
 
 Simon Thassi, the fifth heroic son, undertook now the guidance 
 of the Jewish nation. Although already advanced in years, he stiU 
 possessed the fiery courage and vigor of youth, as at that time when 
 his dying father recommended him as counselor in the Avar then 
 pending. Four sons, full of hope, were ready to assist him. He at 
 once declared himself independent of Syria, and did not wait, as was 
 usual, to have the dignity of High-priest confirmed by the king. He 
 also obtained for Judea a discharge from paying taxes, and now they 
 ceased counting the change of the year after the Syrian kings, but com- 
 menced from the year 142, according to the princes belonging to the 
 family of the Hasmonseans. Another matter of importance was that 
 
FOR THE USE OF ISRAELITES. 123 
 
 lie expelled the yet remaining Hellenists, who could still be met with at 
 the fort in Jerusalem and in several other fortifications, and thus the 
 last vestige of those w^ho brought so much misery upon Israel was 
 entirely extirpated. Simon thought to secure the independence of 
 the Jewish state by placing himself under the protection of the 
 Romans. Therefore he sent an ambassador to the Roman Senate, 
 who were not disinclined to enter upon an alliance with the Jewish 
 nation. But the intercourse, as was proved after v\ard, had more 
 evil consequences than Simon reaUy expected. 
 
 As the Syrian power over Israel was now entirely broken, the peo- 
 ple resolved in public assembly to choose Simon as hereditary prince 
 in Israel, and as High-priest as well. This resolution was engraved 
 on brazen tablets, which were deposited in the Temple. Simon also 
 coined money in proof of the independence of the Jewish state. In 
 many collections we find, now and then, Jewish coins, which are of 
 great value for their antiquity, bimon fell by the hand of his own 
 son-in-law, Ptolemseus, governor of Jericho, with whom he was stay- 
 ing at the time. Thus ended the last brother of the Hasmonseans, 
 none of whom died a tranquil death, but aU expired for the cause of 
 the ]3eople and the sanctuary. Judah and Eleasar died on the field 
 of battle; Jochanan, Jonathan and Simon, less fortunate than their 
 brothers, had to succumb to the craftiness of the enemies of their 
 people. But their memoiy will forever be blessed in Israel, for, by 
 their blood, the}' have saved the most sacred of all possessions, God's 
 revealed law unto Israel. Ludwig Stern. 
 
 De. Ludwig Stekn— Noted as a writer of many useful works for educational purposes. 
 
 Gymnastics — The performing of athletic I Faction — A party in a state, 
 (vigorous) exercises. Apostate— One that has forsaken his re- 
 
 Indissolubly — In a- manner resisting all ligion. 
 separation. | Minion— A favorite. 
 
 "HANNAH AND HER SEVEN SONS." 
 
 All is desolate and dark ! To me there's All my seven fair sons, while 1 on ray 
 
 no light, knees, 
 
 Since they took from the world my With tears and implorings, beseech them 
 
 treasures so bright, to wait — 
 
 My children ! my children ! beats yet Hope whispers that Time might avert 
 
 my heart, their dread fate — 
 
 When all of its strings are thus riven 
 
 apart ! I knew 'twas but yesterday the old 
 
 Yet for Israel's God this suff'ringi bear, scribe they slew. 
 
 And would bear a greater, if greater The old Eleazar, to Israel so true — 
 
 there were. On my knees I implore them to waic but 
 
 a day; 
 Oh, how the whole scene is burned into They mock at my pleading; then drag 
 
 my brain ! us away 
 
 I see the vile Syrians, with faces like i And cast us in prison; but leave us not 
 
 Cain, long; 
 
 RusV. over my threshold and ruthlessly The bigot his triumph will show to the 
 
 seiz3 throng. 
 
124 
 
 SCHOOL AND FAMILY READER 
 
 With wickedest pleasure, he calls for Fear not, my sweet son, bear bravely 
 
 the first thy part ! 
 
 Of my beautiful boys, the one that I Yes; he, too, is faithful. He utters 
 
 nursed these words: 
 
 In the flush of my youth, when Judea " He that sacrificeth to all other gods, 
 
 was free: 
 
 God, keep his heart firmly true unto 
 
 Thee ! 
 Ha ! The king commands homage to 
 
 him and his gods; 
 He looks up to heaven, nor falter his 
 
 words: 
 
 '* God forbid that homage to thee I 
 should show " — 
 
 *' Israel's God is my God ! to none else 
 will I bow !" 
 
 They lead him to death, my first born ! 
 ray pride ! 
 
 And now tear my second fair boy from 
 my side. 
 
 And place him in front of the con- 
 queror's throne; 
 
 Thou wilt not, my son, thy religion dis- 
 own ! 
 
 His answer is ready; he quick makes 
 reply, 
 
 " My brother bowed not, and no more 
 will I." 
 
 "Why not?" asks the tyrant. "Be- 
 cause," Says my boy. 
 
 And his face glows resplendent with 
 heavenly joy, 
 
 " Our second commandment tells all — 
 even thee — 
 
 ' No other gods shalt thou have before 
 Me.'" 
 
 Death follows his brave words; my 
 
 third boy they take; 
 Be still, my wild heart— not yet must 
 
 thou break. 
 My third one ! my hero ! How princely 
 
 his port ! 
 " No other gods shalt thou worship, is 
 
 taught 
 In my pure religion; more gladly I meet 
 The fate of brothers than bow at thy 
 
 feet.'' 
 These proud words the death-blow as 
 
 guerdon receive. 
 My fourth boy they take; will the 
 
 tyrant achieve 
 Any conquest over his soft, gentle heart ? 
 
 Save the Lord only, shall T^e wholly 
 
 destroyed." 
 Alas ! he, too, is slain ! How widens 
 
 the void 
 In my sore stricken heart. Ha ! now 
 
 my fifth lad 
 They drag to the tyrant, who, already 
 
 mad, 
 Becomes doubly enraged at the words 
 
 of my son: 
 " Hear, Israel ! The Lord our God, 
 
 He is One." 
 
 With this watchword of faith he yields 
 his young life. 
 
 Now they come for my sixth; his spirit 
 is rife 
 
 With scorn and contempt for the des- 
 pot's vain power, 
 
 Nor scourges nor threats will cause him 
 to cower. 
 
 " Why so obstinate ?" asks the tyrant, 
 more mild; 
 
 Waver not, my dear son, thou'rt Judea' s 
 true child. 
 
 "Think'st thou I'm affrighted? My 
 
 God is still here; 
 He is mighty and terrible; Him only I 
 
 fear. 
 And thou, too, wilt one day acknowledge 
 
 His might. 
 And suffer that thou hast usurped His 
 
 right." 
 They take him to death, in his fresh, 
 
 joyous youth. 
 That thus he pronounces the stern 
 
 words of truth. 
 
 What horror is this ! My youngest 
 
 ye' 11 take — 
 My baby ! My darhng ! Oh, for the sake 
 Of the mother who bore you, spare me 
 
 this son ! 
 My six have ye murdered ! Will ye 
 
 leave me not one ? 
 They heed not my pleading, but drag 
 
 him away. 
 Oh, Father of Heaven, is this but one 
 
 day? 
 
FOR THE USE OF ISRAELITES. 
 
 135 
 
 But see, the base murderer speaks 
 
 kindly to him. 
 My sweet, precious child, do nothing to 
 
 dim 
 The lustre that shines from thy six 
 
 brothers gone. 
 Be true to thy God, e'en though thou'rt 
 
 undone. 
 Now the king hands him treasure and 
 
 tells him to live, 
 And promises all, if allegiance he'll give. 
 
 See, now does he cast his ring on the 
 
 ground, 
 Now shows him his dead brothers lying 
 
 around, 
 And tells him their fate will be his if he 
 
 dare 
 Refuse to stoop for it. Still lies the 
 
 ring there. 
 " Think' st thou that I fear thy threats ?" 
 
 says my boy; 
 '* Our God is the great King of kings. 
 
 Then why 
 Should I give allegiance to other than 
 
 HeV" 
 *'If thy God is so great, why saves he 
 
 not thee 
 From my power?" asks the king. 
 
 " Because," he replies. 
 And in his young face a grandeur doth 
 
 rise, 
 *' I am not worthy redemption from thee. 
 And thou art not worthy God's great- 
 ness to see." 
 
 *'Slay the lad like his brothers," the 
 
 tyrant commands. 
 Oh, cruel king, ere thou steepest^ thy 
 
 hands 
 In the blood of my little one, let me be 
 
 slain. 
 
 I cannot endure this mountain of pain. 
 " Nay, thy own laws forbid," the tyrant 
 
 doth say; 
 " Sheep nor cow with its young shalt 
 
 thou kill in one day." 
 
 Oh, woe to thee, murderer, our laws to 
 
 pervert ! 
 The God of our race will inflict thy 
 
 desert. 
 Come, my sweet angel, my lamb, ere 
 
 we part. 
 Kiss thy poor mother ! Come nearer 
 
 my heart ! 
 Oh, courage ! my dear one, tell Abra- 
 ham there 
 My sacrifice hath his much exceeded; 
 
 where 
 He built one altar, 1 have built seven ! 
 He offered one Isaac; all mine have I 
 
 given ! 
 A little longer ! A little longer ! Fare- 
 well, my son ! 
 'Tis for God's glory; His will be done. 
 There, there are my children, my dear 
 
 treasures, all ! 
 They see me ! and now they beckon 
 
 and call 
 To come and Join there in that beautiful 
 
 place. 
 Yes ! Yes ! my beloved ones, quick, 
 
 quick will I trace 
 My steps to our house-top, and thou 
 
 canst reach there, 
 And with thy strong arms, draw me up 
 
 through the air. 
 We'll cheat the mad tyrant, and dwell 
 
 in our home; 
 Yes ! Yes ! my beloved, I'm coming ! 
 
 I come ! 
 
 Mrs. M. D. Louis. 
 
 Guerdon— Reward, recompense. 
 
 THE MAETYE MOTHER 
 
 Wheee in the vast tomes of history, sacred or profane, shall we 
 find a deed more heroic, a fortitude more sublime, than is recorded 
 of Hannah, the Hebrew mother, during the persecution of Antiochus? 
 "We read in the second Maccabees, chap, vii., confirmed also by all our 
 Hebrew writers, that a mother and her seven sons were taken, and 
 brought before the tyrant, who, in the wantonness of cruelty, com- 
 manded them to eat the forbidden meat, commencing first with the 
 
126 SCHOOL AND FAMILY READER 
 
 more modeiate torment of whips and scourges, but heightening 
 them gradually to tortures, which we leave our readers to j^eruse in 
 the chapter we have quoted; for the soul sickens to dwell upon 
 them, as deliberately to write them down. We will content ourselves 
 with repeating the words they spake in the midst of those appalling 
 sufferings, for surely they are in themselves witness of what the re- 
 ligion of the Eternal taught. 
 
 "What wouldst thou ask or learn of us?" the first said; "we are 
 ready to die rather than transgress the laws of our fathers." And as 
 his brethren beheld his lingering torments, instead of failing, they 
 exhorted one another, and their mother, to die manfully, saying thus: 
 " The Lord God looketh upon us, and in truth hath comfort in us, as 
 Moses, which in his song, witnessed to their faces, declared; and he 
 shall be comforted in his servants." To the second the question was 
 put, " Wilt thou eat?" under threat of similar tortures which he had 
 witnessed, but in vain. " Thou, like a fury, takest us out of this life," 
 he said, in the very agonies of death, "but the King of the World 
 shall raise us up, who have died for His laws, unto everlasting life." 
 The third himself stretched forth his limbs for the torture, saying: 
 " These I had from Heaven, and for His law I despise them, for 
 from Him I expect to receive them again." Inasmuch as the king 
 and those that were with him marvelled at the young man's courage, 
 for that he nothing regarded his pains. The fourth then suffered, 
 and he said:" " It is good, being put to death by man, to look for h6pe 
 from God to be raised up again for Him; as for thee, thou shalt have 
 no resurrection to life." And the fifth, in his dying agony, calmly 
 looked upon the king, and said: "Thou hast power over men, but 
 art corruptible ; thou doest what thou wilt, but think not our nation 
 is forsaken of God, but abide awhile, and behold His great power, 
 how He will torment thee and thy seed." And the sixth being ready 
 to die, emulating his brothers' constancy, addressed the tyrant: " Be 
 not deceived without cause ; we suffer these things for ourselves, having 
 sinned against God, therefore marvelous things are done unto us; 
 but think not thou, who takest in hand to strive against God, that 
 thou shalt escape unpunished." 
 
 Nor was it one alone who thus endured. The Hebrew mother 
 witnessed these agonizing tortures, done not unto one but unto six 
 of her cherished offspring. Yet how do our elders speak of her ? 
 "The mother was marvelous above all, and worthy of honorable 
 memory ; for when she saw her seven sons slain within the space of 
 one day, she bore it with a good courage, because of the hope that 
 she had in the Lord. Yes, she exhorted every one of them in her own 
 language, fiUed with courageous spirit, and stirring up her womanish 
 thoughts with a manly stomach, she said unto them, ' I cannot tell 
 how ye came into my womb, for I neither gave you breath nor life ;; 
 neither was it I who formed the members of every one of 30U ; but. 
 
FOR THE USE OF ISRAELITES. 137 
 
 doubtless, the Creator of the world, who formed the generation of 
 man, and found out the beginning of aU things, will also of His own 
 mercy give you breath and life again, as ye now regard not your own 
 selves for His law's sake.' " 
 
 Quaint and terse as this language is, and devoid of all ornament, 
 yet how emphatically it breathes of the extent of this mother's trial, 
 the struggle with her " womanish feelings," and her triumph over 
 nature, over humanity, through that superhuman faith ! Nor is the 
 trial over. One still remained — her youngest born, probably still 
 the tender and best beloved of his mother — one round whom the 
 bleeding tendrils of her lacerated heart must have clung in such 
 unutterable love; her last, her loveliest, and, evidently, fi-om the 
 tyrant's own words, one in the first and freshest prime of youth, 
 when life has so many rich enjoyments, it seems doubly hard to 
 turn from them to the cold, dark grave, and Heaven's perfected 
 happiness to such ardent spirits feels dim and distant, compared to 
 the present joy of earth. We know he was of such an age, and such 
 aspirings, else the temptations of the tyrant would not have been 
 couched in promises to make him a rich and happy man, and take 
 him for his friend, and trust him with affairs, only on condition 
 of his deserting the law of his fathers; and when the young man 
 would not hearken to him, the king called upon the mother, and ex- 
 horted her with many words to counsel him to save his life. He 
 believed nature, in such a case, must triumph, for he knew not the 
 hope beyond the grave, which could stiU the throbbings of maternal 
 love, and bid, even on earth, the angel triumph over the human, 
 the immortal shine above the mortal ! 
 
 Calmly she listened to the tyrant's " many words," and then bow- 
 ing to him as about to obey, addressed her son in her own language : 
 "Oh, my son, have pity on me who love thee, and gave thee suck 
 three years, and nourished thee, and brought thee up unto this age, 
 and endured the troubles of education. I beseech thee, my son, look 
 upon the heaven and the earth, and all that is therein, and consider 
 that God made them of things that were not, and so was mankind 
 also. Fear not this tormentor, but, being worthy of thy brethren, 
 take thy death, that I may receive thee again in mercy with thy 
 brethren." And even while she was yet speaking, the young man 
 said : " Whom wait ye for ? I will not obey the king's command- 
 ment, but I will obey the commandment of the law that was given 
 unto our fathers by Moses. And thou, that hast been the author of aU 
 the mischief against the Hebrews, shaltnot escape the hands of Grod; 
 for we suffer because of our sins, and though the living G-od be 
 angry with us a little while for our chastening and correction, yet He 
 shall return, and be again with His servants. But thou, O most 
 godless man, and of all others most wicked, be not lifted up without 
 cause, nor puffed up with uncertain hopes, lifting up thy hand 
 
128 SCHOOL AND FAMILY READER 
 
 against the servants of God; for thou hast not yet escaped the judg- 
 ment of Almighty God, who seeth all things. For our brethren who 
 now have suffered a short pain, are dead under God's covenant of 
 everlasting life; but thou, through the judgment of God, shalt re- 
 ceive just punishment for thy pride. But I, like my brethren, offer 
 up my body and life for the laws of our fathers, beseeching God 
 that He will speedily be merciful unto our nation, and that thou, 
 by torments and plagues, mayest confess that He alone is God, and 
 that in me and in my brethren the wrath of the Almighty, which is 
 justly brought upon all our nation, may cease." Then the king, 
 being in a rage, handled him worse than, all the rest, and took it 
 grievously that he was mocked, so this man died undefiled, and put 
 his whole trust in the Lord. Last of all, after the sons, the mother 
 died. "Let this be enough," the writer concludes, "now to have 
 spoken concerning the idolatrous feasts, and the extreme tortures." 
 
 Enough ? It is enough indeed for every Israelite to dwell upon, 
 not with shuddering horror, not with that squeamish kind of affected 
 feeling which pretends incapacity to look fearful truths in the face, 
 but with emotions of intense thankfulness, that such a record has 
 been left us, bearing such faithful witness as it does to the true 
 Israelite's belief. It is not merely a record of superhuman heroism, 
 alike in male and female. It is not merely a proof of the little 
 moment in which torture and death were held by the Hebrews, com- 
 pared with which the far-famed firmness of Spartan and Roman 
 mothers sinks into nothing. It is the doctrines betrayed through- 
 out, which, revealed at such a moment, must have impregnated the 
 very existence of the Israelite ; and these doctrines may be treasured 
 up as invaluable evidences of aU which was taught b}^ our holy law, 
 however some may disbelieve the actual tale of martyrdom in 
 which they are disclosed. The books of the Maccabees in the Apoc- 
 rypha are on aU points the exact counterpart of the same history in 
 Josephus, and also of Antiochus Epiphanes in RoUin. 
 
 There can be no doubt that the books were written by a Hebrew 
 for his countrymen, and therefore the words put into the mouths of 
 the sufferers must have been the exact transcript of the h ebrew's 
 true belief. If the doctrine of immortality — that hope beyond death 
 and the grave — was, as it is reported, unknown and um-evealed to 
 the Israelites, what could have inspired, not only the hope itself, but 
 the expression of that hope, in the very midst of torture and anguish 
 which human nature of itself could never have sustained. We have 
 quoted the words of the sufferers at full length, only to illustrate 
 this doctrine; to prove that all of immortality, of resurrection; of 
 being with God in heaven, of reunion there with our beloved ones, 
 of the transientness of the severest agonies below compared to 
 the permanency of bliss awaiting us above — that all was -revealed 
 to us, all was known to every Hebrew, male and female, childhood 
 
FOR THE USE OF ISRAELITES. 129 
 
 and age, believed in, acted upon, ages before the advent of that re- 
 ligion which was the first, her followers believe, to inculcate such 
 doctrines. In a work like the present, we may not dilate on this 
 glorious subject as much as inclination prompts; but, oh ! let us not, 
 by present indifference, by stagnant ignorance, or fearful shrinking 
 from the idea of death, give our opponents only too much reason to 
 beheve that to them alone has been revealed the consolation, the 
 glory, the blessedness of the belief and hope in immortality. 
 
 Great emergencies will often create great characters; but in the 
 narrative which we have been considering we read something more 
 in the cliaracter of the Hebrew mother than even the heroism which 
 she displayed. By her close connection with her sons, in being- 
 brought before the tyrant, and condemned to share their fate, it is 
 clear that though a woman in Israel, her influence must have been 
 supposed of some consequence. That her sons owed their all to her, 
 even to their education, and that her influence on them was very 
 great, we read alike in her own words, and in the appeal of the king 
 to her to save by her exliortations her youngest born. There is no 
 mention of a father; she had probably been, from the infancy of her 
 children, that especially beloved of the Eternal, a widow in Israel. 
 And in the calm courage, the noble words of each of her sons, we learn 
 the education she had given. They had probably been amongst the 
 valiant though unsuccessful defenders of their land; amongst the 
 faithful few who, in the very face of the persecutor, dared to obey 
 the law of Moses, and refused every effoii to turn them from their 
 God. Would this patriotism, this devotedness, have comp at the 
 moment needed, had it not been taught, infused from earliest boy- 
 hood, by example as weU as precept. A mother in Israel could be 
 herself no warrior, but she could raise up warriors; she could be no 
 priest, but she could create priests; she could not face th^ battle's 
 front, or drive the idolatrous invader from God's holy land; she could 
 not stem the torrent of persecution and of torture, but she could 
 raise up those who would seek the one, and, by unshrinking death, 
 bear witness to the fruitless efforts of the other; and it was these 
 things this heroic mother did. She had trained up her boys in that 
 faithfulness, that constancy, which could only spring from virtue. 
 She must have taught them, aye, infused it with her very milk, that 
 the pains and troubles of this world are, in their sharpest agony, but 
 of a moment's duration, compared with the everlasting blessedness 
 awaiting them in heaven. She must have taught them that death 
 itself was but a darkened portal, opening into an infinity of glory ; 
 that man might, indeed, have power over this present life ; but over the 
 future, what mortal could have dominion ? That aU they possessed, 
 even to the members of the body, life itself, they had had from God, 
 to whom they were ready to resign them, knowing that from Him 
 they would be received again; that even in that extremity of bodily 
 
 PART II.— 9. 
 
180 SCHOOL AND FAMILY READER 
 
 torture, their lot was happier than that of their tormentor, for their 
 heritage was everlasting, but his was corruptible, and vanishing 
 with a breath. She must have taught them in the true spirit of the 
 law, that, however persecuted, however sinful in themselves, their 
 nation would never be forsaken by God, yet that it was for their 
 sins they suffered; not to gratify the exulting tyranny of their per- 
 secutor, but for themselves, for the sins of their hapless countrymen. 
 Their sufferings in the flesh were to make manifest to the whole 
 world God's judgment upon His children for their national sin; but 
 that still to the virtuous even such a death had no sting, for their earthly 
 sufferings bore witness to the justice, and their Heavenly reward to 
 the mercy of their God. She must have infused within them that 
 pure, beautiful spirit of self-devotion which is woman's own, and 
 can only be imparted by woman to the more selfish, more calculat- 
 ing man, else we should not find the last and youngest martyr be- 
 seeching God, even at that terrible moment, to turn His just wrath 
 from His people, and that the sacrifice of himself and his brethren 
 for the laws of their fathers might be so accepted as to cause the 
 national misery to cease. All this (and in such doctrines, how much 
 more is comprised than we can trace in a brief survey ! ) she must 
 have taught her boys. We hear her herself refer to the labors of 
 education as an additional incentive to her sons' obedience, and we 
 must be convinced that all their heroism, firmness, self-devotedness 
 sprang from her, and had become part of their very being, years 
 before such exalted principles were thus called uj)on to be displayed. 
 Will not this narrative then strongly confirm all that we have 
 stated in the second chapter of our second period, as elevating the 
 position and marking the duties of Jewish mothers? Will it not 
 prove that the mothers of ancient Israel were perfectly aware of all 
 the responsibility attendant on them in the education of their sons, 
 and that they really were included in the charge of Moses, con- 
 tained in Deut. vi: 20-25. The education given by this martyr- 
 mother to her sons is an exact illustration of the manner in which 
 these ordinances were obeyed, including also the instruction in the 
 history, theocracy and claims of Israel down to the times in which 
 they lived. And how could this be, if the Jewish female were lowered 
 by social treatment to the position of a slave or a heathen, on whom 
 no responsibility, no religious duty, devolved. Be the narrative it- 
 self truth or tradition, it matters not; the ancient fathers would never 
 have given a woman that influence and elevation in tradition which 
 had not its foundation in truth; would never have made her occupy 
 that position in tradition which the ordinances of the law forbade. 
 This consideration is most important to us; for we are now rapidly 
 advancing to the period whence it is said modern Judaism, in con- 
 tradistinction to ancient Judaism, takes its rise. There will be 
 many perhaps to agree with the theories formed on Scripture al- 
 
FOR THE USE OF ISRAELITES. 131 
 
 ready brought forward, but to declare it is modern, or what is termed 
 Rabbinical Judaism, which they condemn. We hope to satisfy such 
 inquirers that even in Rabbinical Judaism there is no foundation 
 * whatever for the degradation of woman. 
 
 And what were the " wages " received by the Martyr-Mother for 
 thus " nursing her boys for God " ? Could it be their earthly tor- 
 tures, their agonizing deaths? Alas ! what female heart, in its first 
 natural weakness, will not shrink and quiver, and feel, if such must 
 be her wages, how can she nurse her child for God ! How msij she 
 instill such feelings, if torture and death must be their reward! 
 Why are obe.dience, constancy, allegiance, virtue, said to be accept- 
 able to the Most High, when such is their earthly end, and the sin- 
 ful, the faithless, the apostate, are spared and enjoy '? Let us ponder 
 on what was the support, the hope, aye, even at that moment, the 
 triumph of Hannah. Did she feel as if that trial's intolerable 
 agony were indeed her " wages " ? We know not how a frail, weak 
 woman could thus have looked on, and instead of unnerving them 
 by cries and sobs, encouraged them to suffer still. God gave her 
 power (it was not in humanity), and so increased the strength, the 
 might, the vividness, of those hopes beyond the grave, which she 
 had felt and realized so long, that the blessedness awaiting her 
 children with theii' God seemed palpably revealed. The veil of 
 flesh, of corruption, was rent from her mortal eyes, and all which 
 the Lord had prepared for those that love them, unseen by human 
 eye and unheard by human ear, was through her pure faith dis- 
 closed ; nothing else could have so sustained her, or given the immortal 
 spirit such dominion. We are expressly told " she stirred up her 
 womanly thoughts with a manly resolve." Consequently we know 
 and feel that she had aU a woman's nature. " Take thy death," she 
 bade her youngest born, " that I may receive thee again in mercy 
 with thy brethren." Had an angel from heaven spoken in her ear 
 these words she could not have believed more strongly. "The 
 Lord will of His own mercy give you life and breath again," she 
 had before said; and if she had fear when she exhorted her youngest 
 born, it was not that he should pass away from her earthly love, but 
 by his acceptance of the tyrant's proffers be lost to her in heaven. 
 Faith, trust, hope, these then were her sustain ers : she had brought 
 up her children not for earth, but for heaven, not for time, but for 
 eternity; and she knew that she should receive her wages, not from 
 earth, but in His presence for whom her boys were martyred. And 
 can we doubt for a single moment that those " wages " were received ? 
 Can we believe in the God of love, whom Pentateuch, Psalms, and 
 prophets all reveal, and yet allow the faintest shadow of an unbe- 
 Heving thought to come across our minds ? Can we with a skeptic's 
 fearful scorn refuse faith in another purer, lovelier world, where 
 such noble and faithful spirits receive their promised recompense. 
 
132 SCHOOL AND FAMILY READER 
 
 because to the finite sight, hearing, and wisdom of frail, poor 
 humanity it has not been visibly or palpably revealed ? No ! no ! 
 Stagnant and indifferent as Israel may sometimes appear, it never 
 has thus fallen, never can reject that unutterably consoling revela- 
 tion of immortality, which became its own glorious heritage long, 
 long ages before it was vouchsafed to the Gentile world. By the 
 words, " Last of all, after the sons, the mother died," and no mention 
 of tortures, we may hope that, if the tyrant commanded her death, 
 it was comparatively easy, or, which is our own belief, that the 
 Eternal, in His infinite mercy, Himself called her to rejoin her sons, 
 never, never more to be separated from the id. The spirit might be 
 supernaturally strengthened, to make manifest such firmness and 
 faithfulness as would exalt the glory of the Lord; but the physical 
 powers must have sunk beneath it. And if the tyrant did indeed 
 j)ut the seal to the work of butchery by slaying her, he did but forestall 
 the death which would inevitably have come ; and his cruelty in this 
 instance was mercy. 
 
 It may be said that, striking as this narrative is, it cannot bear upon 
 us now, either as guidance or example, and that, even if it could, it 
 would be impossible for us to imitate the heroism of which we read. 
 Earnestly we trust that such manifestations of faithfulness are in- 
 deed no longer needed. 
 
 Yet that mother's lessons may still be to us as guidance; may 
 teach us how we should instruct our children, so as to provide them 
 against the arrows of misfortune, which, ere life close, may rssail 
 them, either through bodily afiliction or mental woe. Religion, real 
 spiritual religion, will not find resting in the human heait unless in- 
 fused, unless made the first great object in childhood ; not to affect 
 with gloom, but inexpressibly to deei)en the enjoyment and hilarity 
 of youth. Affliction may do the work for us in riper years, and bring 
 the soul to its God, because earth has become a void, its former 
 pleasures dashed with j)oison ; but, oh ! it is a fearful thing, when 
 we wait for affliction to teach us our God; when sorrow must be 
 sent to bring us to Him. If the mother would but look forward; 
 would but sometimes think that the sweet and smiHng babe upon 
 her lap, the laughing girl and merry boy, now playing in such shad- 
 owless glee around her knee, may one day be bowed down in sorrow^ 
 exposed to bodily pain, to bereavement, to one or more of the 
 numberless sorrows ever incidental to humanity ; nay, to privation 
 of health, of sight, of use of limb, will she not, must she not seek^ 
 to provide them with some unfailing refuge, some fadeless hope and 
 inward consolation ? Why is she so anxious to provide for their 
 temporal welfare, to secure provisions for their earthly wants, re- 
 sources of education, enjoyment, ambition, wealth ? Why fill the in- 
 fant mind with every branch of learning, and train it to think, and 
 calculate, and act ? Why be so careful of all these things did not 
 
FOR THE USE OF ISRAELITES. 133 
 
 the thought of the future guide the workings of the present — did not 
 love itself become ambition, and future hope inexpressibly heighten 
 present enjoyment? And these thoughts, these hopes, are natural 
 and right ; but why provide only for a future of success and of joy? 
 These things may be. It may please our Father in heaven to fulfill 
 the mother's every wish, and make her child's future as smiling as 
 its present ; but it may equally please Him to try that cherished 
 darling in the ordeal of adversity ; and then, if he has only been 
 provided for a future of prosperity, oh! what shall sustain him ? How 
 may he bear up against the trials which may be his, as well as of 
 thousands of his fellows ? No ! mothers of Israel, let us ever train 
 our children for a future, and strengthen them for sorrow as well as 
 for joy. Should we think our duty done did we provide them only 
 with summer clothing, and expose them unprotected to the wintry 
 blast and howling storm ? Might they not with justice reproach us in 
 the first tempest, if we bade them thus set forth on the journey of life ? 
 However smiling as far as the eye can pierce, is not the horizon en- 
 veloped in such mists that we know not whether it conceal sunshine 
 or storm,and shall we send forth our beloved provided only for the 
 one? 
 
 Let it not be thought that to inculcate piety — that clinging love 
 of and confidence in God, the only support of mental or bodily afflic- 
 tion — demands a relinquishment of the bouyant, light-heartedness 
 of childhood. Far from it. The peculiar susceptibility of childhood 
 to emotions of gladness and love renders the task easy and most 
 blessed (if the right moment be seized) to lift up the young spirit 
 to the kind and loving Father who has given so many things to love 
 and to enjoy. And when the young mind has expanded to a conscious- 
 ness of the temporal enjoyments it has received from God, let it rise 
 still higher, in the tale of that world where there is no sin, no pain, 
 no change, but where joy and love live forever; where their souls 
 will be with God and His angels, if they seek to live there, and in 
 all they do, and think, and feel, pray and seek to love and serve the 
 heavenly Father, who is so good to them in this world, and has i)ro- 
 vided such a home for them with Him. Teach them that sorrow 
 and pain are not proofs of their Father's wrath, but of His love ; that 
 all He does is love, however we may not understand it ; that much, 
 very much, must puzzle us while we are on earth, but that we shall 
 understand it all in heaven; and, till then, if we will but believe He 
 loves us, and aU He does is love, we may be sorrowful and sad for a 
 time, but we know He will once more give us joy. 
 
 Lessons like these, united with a firm observance of the ordinances 
 and commands of Judaism, will, indeed, be blessed to our children, 
 even though we see not their fruit tiU long, long years after the first 
 seeds were planted. Let us not suppose, because we can discern 
 nothing in the heedlessness, the levity, the occasional faults, even the 
 
134 
 
 SCHOOL AND FAMILY READER 
 
 apparent indifference to spiritual things, in our offspring, that we 
 have worked in vain. Let sorrow, let sickness come, and our chil- 
 dren will bless the parental love which, under God, has provided 
 them with such hopes, such thoughts, that pain itself is compara- 
 tively easy to be borne, and sorrow is assuaged. Better, far better, 
 provide for adversity a hundred times, and the provision be not 
 needed, than one case in which the sufferer shall need religious 
 comfort, and in vain and in bitterness of anguish exclaim, " Why 
 was I not taught to know and love God ? Why not guided in my 
 childhood to that holy consolation of which I hear others speak, but 
 which I cannot feel ?." How, in the midst of suffering can we teach 
 that God is love ? How can the bruised and broken spirit lift up its 
 thoughts to heaven, when it has until that moment been chained 
 to earth? If the soul, in health and joy, has not been taught that it 
 has wings wherewith, even in its eartlily shell, to fly to heaven, how 
 may we hope to use them when they lie crushed and broken beneath 
 the heavy hand of woe ? It is vain to hope it ! Then, oh ! would 
 we do our duty to our children; would we indeed provide for their 
 future; would we have them recall us, with the tenderest love and 
 deepest gratitude, long, long after we may have passed from earth ; 
 let us imitate the Martyr-Mother, and, clothing them for affliction 
 as well as joy, nurse them fi'om their infancy for God ; and we shall 
 indeed receive them once again in mercy from His hand, and in 
 His presence for everlasting. Grace Aguilak. 
 
 Grace Aguilar was an English lady of the Jewish persuasion, noted for her talents, 
 her great literary attainments, and her unflinching attachment to Judaism. She was the 
 authoress of many valuable works for religious and educational purposes. 
 
 Heritage— Inheritance (in religion, the I Supernatural— Being above the power of 
 people of God). | nature. 
 
 VoucH&AFED— To gr^nt. Manifestation— Discovery. 
 
 Physical — Relating to nature. | 
 
 THE EABBI AND TH!^ ROSE. 
 
 The Rabbi Mayer was old, 
 
 The Rabbi Mayer was grey. 
 
 The snows of four-score years had shed 
 
 Their silvery spray upon his head. 
 
 His form was bent with age, 
 His cheeks were wan and pale, 
 But in his eyes there glowed a fire 
 To which few mortals could aspire. 
 
 In contemplation rapt, 
 The live-long day he prayed; 
 And in the pauses of his prayer 
 The song of learning tilled the air. 
 
 The years swift hurried on , 
 And Death impatient grew; 
 He donned the monarch's crown 
 
 crest, 
 And faced the Rabbi at his rest. 
 
 and 
 
 But weary Rabbi Mayer, 
 Unrufiied, read and prayed; 
 Not all the monarch's pomp or look 
 Could wean the Rabbi from his book. 
 
 Next Death assumed the form 
 Of woman in her pride; 
 In soft, alluring robes she came 
 To tempt the Rabbi to his shame. 
 
FOR THE USE OF ISRAELITES. 
 
 135 
 
 The Rabbi softly sighed 
 
 As him the tempter neared; 
 
 Then Death heard his words of prayer, 
 
 And, baffled, vanished into air. 
 
 Beneath the casement low 
 There bloomed a fragrant rose. 
 And the Rabbi loved that flower, 
 For it consoled his study-hour. 
 
 It chanced , one sunny day, 
 The Rabbi opened wide 
 
 To Don— To put on. 
 
 The windows of his casement low, 
 And stood admiring in the glow. 
 
 Upon his forehead pale 
 The winds disport at ease; 
 For in the fragrance of the flower 
 Fate had softly used its power, 
 And, bathed in the rose's breath, 
 The Rabbi gently met his death. 
 
 Adapted. 
 
 I Unbuffled— Calm. 
 
 THE KEIJGIOUS SECTS. 
 
 During the last centuries of the existence of the second Temple, 
 Tarious sects existed among our ancestors, with which we ought to 
 become acquainted, in order to understand in some measure the 
 history of those times. 
 
 The Pharisees can only improperly, and in antithesis to the Sad- 
 ducees and Essenes, be called a sect, inasmuch as the principal part 
 of the nation were of this class. The leading principle of their 
 thoughts and actions was that the preservation of Judaism, that is 
 to say, the law and morals of their fathers, must be the only guidance 
 for the state as well as for the individual ; this being the * sole pur- 
 pose for which precious blood was spiUed upon the battlefield, and 
 under the axe of the executioner. In deviating in the least degree 
 from this principle was, to the Pharisees, a violation of sacredness. 
 When their Sadducean opponents maintained that, in regard to 
 political circumstances, a different rule must be adopted, then Phari- 
 saism answered: The destiny of the state, the same as of the indi- 
 vidual, does not depend on human activity, but entirely on Divine 
 rule, as plainly proved by certain facts which they lived to see lately, 
 when large armies were brought to ruin by trifling numbers, expe- 
 rienced warriors by timid weaklings, and the wicked by the pious. 
 Not the power of man, not the strength of armies, are able to deter- 
 mine the weal and woe of the Jewish nation, but only Divine prov- 
 idence. Everything happens according to the everlasting deter- 
 mination of the Divine will, and only the acts of the individual, his 
 moral conduct, devolve upon human discretion; the issue of human 
 activity and the consequence lies by no means within the reach of 
 human calculation. The peculiarity of Pharisaic teaching is cer- 
 tainly a fundamental doctrine of Judaism. 
 
 Another doctrine of the Pharisees was probably directed against 
 an objection raised by the Sadducees. If the fate of the individual 
 or of the nation is not depending upon its conduct, then Divine jus- 
 
136 SCHOOL AND FAMILY READER 
 
 tice would thus become arrested; for the just has often enough to 
 struggle with misfortunes, while the unjust has generally the sun of 
 serene happiness smiling upon him. This objection the Pharisee 
 removed through the principle that the Divine justice is not con- 
 firmed in life, but only after death. One day God will rouse the 
 dead from their slumber in the grave, in order to reward the just 
 according to their conduct, and to punish the wicked for their 
 deeds. "Those will rise to eternal life, and these to everlasting 
 shame." 
 
 These views, however, relating merely to an inner conviction, 
 formed no such decisive antithesis as the third doctrine of the 
 Pharisees concerning the extent and the validity of religiousness. 
 Many precepts of the law, especially those referring to the practice 
 of religious doctrines, which in the law are but briefly hinted at, 
 were introduced by common consent by the leaders of the nation, 
 the prophets, and the men of the Great Synagogue. All lived with- 
 out written instructions, through oral tradition among the people, 
 whose vital breath always was their religion. The supporters and 
 defenders of these oral traditions, and the interpreters of the law, 
 were also the Pharisees. This outward piety, however, did in no 
 wise shut out the inner one. The Pharisees were considered strictly 
 moral, chaste, abstemious in enjoyments, mild and benevolent toward 
 everybody. Indifferent to worldly possessions and worldly honors, 
 they never*hesitated to sacrifice, for conviction's sake, all their wealth 
 and even their life. Therefore, the whole nation clung to this sect 
 with deep veneration, readily submitting to their decisions, and 
 always willing to defend them and make their cause their own. 
 
 But the greatest influence the Pharisees possessed in consequence 
 of their profound knowledge of the law and its application to life ; 
 hence they alone were considered acquainted with legal knowledge 
 and theology. The degrading names of eye-distorters and hypo- 
 crites, wherewith, in later times, their enemies designated them, 
 they by no means deserved; otherwise, the peoj)le would never have 
 become so attached to them, nor would subsequent rulers have in- 
 trusted them with the most influential oflices, which placed the 
 entire interior administration of the state and of the Temple in 
 their hands; it is especially absurd to say that a whole class of men 
 is composed of hypocrites. 
 
 In case any individual belonging to them practiced outward piety 
 for the sake of self-interest, the entire sect showed their indignation 
 toward the hypocrite, styling him the "Plague of the Pharisees," who 
 commits evil, like Zimri, and expects God's reward, like Pinchas, 
 There were seven distinct sects of Pharisees, but only those were con- 
 sidered legitimate who practiced the law out of pure love to God. 
 Thus it is entirely wrong to charge the Pharisees Avith being hypo- 
 crites; they were, rather, the most noble preservers and representa- 
 
FOR THE USE OF ISRAELITES. 137 
 
 tives of Judaism and strict morality; even their opponents, tlie Sad- 
 ducees, could not avoid bearing testimony to this fact: "That they 
 pine away in this life, but will hardly find reward in a future one." 
 The antagonists of the Pharisees pursued a national political ten- 
 dency. To the Sadducees belonged the Jewish aristocracy, the 
 brave warriors, the generals, the statesmen, who in the wars with 
 Syria and other nations had gained renown and riches, and in their 
 contact with the outer world had accustomed themselves to more 
 liberal and worldly views of life. Their name they probably ob- 
 tained from the founder or leader, named Zadock, The interest the 
 Sadducees took in the Jewish commonality surpassed their concern 
 in the Jewish doctrine and law. Glowing patriotism was their pre- 
 dominant feeling, and piety took the second place in their hearts. 
 They seemed to have fostered the worldly view, that the mere con- 
 fidence in the strict practice of religious laws cannot suffice to main- 
 tain the independence of the Jewish state ; but believing that man 
 must exert his temporal and spiritual powers for that purpose, one 
 must not be prevented by religious considerations to enter upon 
 political alliances, or to carry on wars whereby a violation of re- 
 ligious precepts cannot be avoided. Altogether, they were of opinion 
 that God purposely endowed man with a free will, in order that he 
 himself may establish his welfare, to be the master of his own des- 
 tiny, inasmuch as God does not meddle with human affairs. On the 
 deeds and acts of man alone depend his weal and w^oe, and it is folly 
 to remain idle, in expectation that God will intervene to direct 
 the circumstances either of the individual or of the state. Reward 
 and punishment for just and unjust actions are the result of these 
 very actions, and one need not expect for that purpose a resurrec- 
 tion after death, when God shall judge the acts of mankind. With- 
 out exactly denying the immortality of the soul, the Sadducees re- 
 fused the acceptation of an equalizing justice after death. (It 
 requires but a shght knowledge of Scriptures in order to perceive 
 how much these principles are opposed to the plain word of God. 
 Deut. xxxii: 39: I Sam. ii: 6; Ps. xxxi: 20; Ps. xvi: 9j 11; Ps. xvii: 
 15; Dan. xii: 2; Jes. xxvi: 19; Jes. xliv: 3.) 
 
 In the same manner the Sadducees denied the general validity of 
 religious statutes; maintaining that only those law-appointments 
 which the Pentateuch plainly and fully contains are binding; and 
 others, which rested upon oral traditions, or sprung up at various 
 periods, have but a subordinate value , and cannot therefore claim an 
 inviolable sacred support. They would only allow the barren letter of 
 the law, and the consequent carrying out of this view led them some- 
 times to assert a greater religious strictness than the Pharisees, who 
 were decried for their severity. The Sadducees, for instance, took the 
 appointed punishment of the Pentateuch in regard to bodily injury, 
 "Eye for eye, tooth for tooth," in its literal sense; while the Phari- 
 
 Or T5CE 
 
 'nirivBRsiTri 
 
1^8 SCHOOL AND FAMILY READER 
 
 sees, according to tradition, showed more lenity in such cases, and 
 only determined upon an indemnification in money for any bodily 
 injury. Besides, the Sadducees could not help consenting to many 
 traditions. 
 
 But in spite of the relief which the views of the Sadducees offered, 
 their sect found but little favor among the people, who disliked 
 that any one should find fault and bargain with the living convic- 
 tions within them, and what they saved with their heart's blood was 
 dear and precious. It was sufficient for them to practice what they 
 themselves had seen practiced from generation to generation, or 
 what was pointed out to them as important by the teachers of the 
 law. Moreover, the iSadducees were thrust off by the people, owing 
 to their proud and unfriendly manner, their rigid proceedings in 
 law, on account of which they could never gain in public opinion, 
 but had to use force in order to see that their principles be respected; 
 therefore their ruin was hailed by the people with joy, as a deliv- 
 erance from a heavy yoke. The views of the Sadducees, the same 
 as those of their later twin brothers, the Karaites, tending to world- 
 liness and enjoyments of life, never proved penetrating. 
 
 The origin of the remarkable order of the Essenes, which evoked 
 even the admiration of the Greeks and Romans, happened also dur- 
 ing the great commotion which the resistance against Syrian tyranny 
 brought about. The Essenes, from the commencement, never 
 formed a political pai*ty; but, on the contrary, they always avoided 
 the noise of public life; they stood also in no antagonistic oppo- 
 sition to the Pharisees, but constituted rather a class of Phariseeism, 
 with which originally they were of one caste. Their ideal was to 
 obtain the highest sanctity of priestly consecration; bat they de- 
 sired, by and through the external observ^ance of the Levitic pre- 
 cepts, to attain an inner holiness and consecration, and to mortify 
 the passions of life. These considerations forced them to associate 
 only with those who were of one mind with them, and to unite them- 
 selves, in order not to experience any trouble in their consecrated 
 condition; thus they had to form themselves into an order whose 
 first rule was based upon a conscientious observance of the strictest 
 care to purity. Only those who held the same opinions with them 
 could prepare their food and clothing; tools and other utensils were 
 bought of those whom they felt convinced manufactured them with 
 the strictest adherence to the laws of purity. Thus they were as- 
 signed for each other, and thought it advisable to take their meals 
 in common, in order to dispense with every help from those less 
 strict in their observances. How could they in their severity, even 
 in those warlike times, maintain themselves amid society? Every 
 warrior who in battle had become defiled by the corpses would 
 have thus destroyed aU their precautions. 
 
 This embarrassment may have led them to retire to a lonely part 
 
FOR THE USE OF ISRAELITES. 139 
 
 of the country, in order to remain unmolested by these commotions, 
 which proved detrimental to their mode of life. They selected for 
 their abode the deserts of the west, the Dead Sea, the oasis of En- 
 gedi. The ^ate trees, so plentiful about these pai-ts, could, by their 
 simple mode of life, supply them in some measure with food. 
 Women could not submit to the rigid manner of their life, and, as 
 it is natural that family life causes trouble, they lived unmarried. 
 On account of their living together, they were led to divest them- 
 selves of all propeii;y. Every one gave his property to the treasury 
 of the order, from which the expenses of all necessaries for members 
 were defrayed. Thus there were neither poor nor rich among them, 
 which placed them in a position free of care, and consequently their 
 mind was entirely bent to religiousness, renouncing more and 
 more all that is temporal, and following an ideal design. The 
 Essenes distinguished themselves also by other ^peculiarities; they 
 always used white linen clothing. They also wore a kind of apron, 
 which served them as a drying towel. They bathed every morning 
 before prayers in fresh spring water, as did the priests previous to 
 the service of the Temple. No profane word escaped their lips 
 during their meals, which they kept as a kind of service unto God, 
 and generally all was silent in that interval. Only after many prep- 
 arations, and by degrees, did they admit fresh members; these nov- 
 ices received the marks of distinction of their order, as already men- 
 tioned, with great solemnity, after being sworn to observe the Es- 
 senean mode of life, and to preser\^e the secret doctrines conscien- 
 tiously and to hand them down faithfully. 
 
 These external appearances, however, were only a prej)aratory 
 step for obtaining that inner piety, that close union with God, by 
 which they tried to reach even to prophetic inspiration; unadorned 
 simplicity in food and dress, sobriety, modesty, ever ready to make 
 sacrifices for others, were certainly virtues which adorned the 
 Essenes; yet they were not peculiar to them, inasmuch as they 
 shared them with the Pharisees. They, however, distinguished 
 themselves by their aversion to the taking of an oath, by frequently 
 praying, and by their mystic doctrine. Owing to their peculiar 
 mode of life and fanatic aim, the people not only considered them 
 as holy, but also as workers of miracles. They indeed engaged in 
 affecting miraculous cures, which, in those times, were well liked, 
 and adjurations and the expulsion of spirits were executed by them. 
 Their means of effecting cures consisted in speaking quietly certain 
 verses of Holy Writ, and partly in the use of certain herbs and 
 stones of supposed hidden powers. Thus the Essenes had combined 
 in themselves the highest with the lowest; the efforts after a pious 
 conduct and holy inspiration with the most common superstition. 
 On account of these excrescences, the Pharisees paid them not so 
 great a veneration. They were much displeased with the miracu- 
 
140 
 
 SCHOOL AND FAMILY READER 
 
 lous cures and expulsion of spirits, and it seems that there was a 
 slight difference existing between the two sects. It was a fore- 
 boding that they should later become enemies; for Esseneism con- 
 cealed in its lap a contradiction against the existing Judaism, of 
 which its followers and opponents had but an obscure presentiment, 
 but which, in the course of history, has been substantiated as correct- 
 " Dr. H. Gbaetz. 
 
 Pharisee— One who adheres strictly to all 
 the rites and ceremonies. 
 
 Sadducee— One who denies the resurrection 
 and the belief in angels or spirits. 
 
 EssENEs — A. sect professing extraordinary 
 purity of life and devotion. 
 
 Inviolable — Not to be broken. 
 
 Ev©KE — To call forth. 
 
 Detrimental — Causing loss. 
 
 Adjuration — The act of proposing an oath 
 to another. 
 
 ExcRESENCE - Contrary to the common order 
 of production. 
 
 PSALM XV. 
 
 I. 
 
 Lord, God, who shall abide and dwell 
 
 Within.Thy holy hill? 
 Who in Thy tabernacle shall 
 
 Enjoy Thy gracious will V 
 
 IL 
 
 He who walketh in uprightness, 
 And worketh righteous lore; 
 
 Who full of truthful consciousness, 
 Speaketh for evermore ! 
 
 III. 
 
 He who backbiteth not with tongue, 
 
 Nor will he evil sow. 
 Nor say reproachful words among 
 
 His neighbors to and fro ! 
 
 IV. 
 
 He in whose eyes contemned stands 
 
 A person vile and rude; 
 Who honor'th those all o'er the lands 
 
 Who love and fear the Lord ! 
 
 V. 
 
 He who sweareth to his own hurt, 
 
 And will reverence God, 
 And firmly stand, and changeth not. 
 
 To act within His word ! 
 
 VI. 
 
 He who not in usury lent'th 
 
 His money on a term, 
 Nor taketh bribe 'gainst innocence. 
 
 Will stand eternal firm ! 
 
 Max L. Guttman, 
 
 ALEXANDER JANNAI AND SIMON BEN SHETACH. 
 
 Alexander the Third, son of Jochanan Hyrkan, began to rule 
 when lie was twenty-three years old, and was, like the family he 
 sprang from, of a warlike disposition. Thus the twenty-seven years 
 of his reign passed in strife and war, and were not calculated to en- 
 hance the welfare of the nation. 
 
 He first turned his hostilities against the seaport towns, which, 
 under circumstances now unknown, were in the hands of the Greeks. 
 But Lathuras, an Egyptian prince, who was also at war with his 
 own mother, the Queen Cleopatra, completely defeated him. 
 Another time, this same Lathuras destroyed Alexander's whole army, 
 consisting of 50,0UU men, and afterward marched through Jadea, 
 murdering and destroying everything before him, and showing no 
 mercy even to women and children. Then Queen Cleopatra formed 
 
FOR THE USE OF ISRAELITES. 141 
 
 an alliance with Alexander, and he was thus enabled to continue the 
 war in which he defeated Lathuras, obtaining, at last, possession of 
 the seaports as well as of other towns. 
 
 This war lasted nine years, and Alexander being thus fully occupied, 
 never interfered in the internal affairs of the country. He was not 
 on the side of the Pharisees, yet he suffered them to exist, doing 
 nothing to injure them, in order not to excite the people who felt 
 attached to them. Simon ben Shetach, the chief of the Pharisees, 
 stood well even at court, and was regarded by Alexander with great 
 favor, owing to being a blood relation of Queen Salome, and on 
 account of his wisdom they were pleased with him. But this inti- 
 macy did not last long; for as soon as Alexander returned as 
 conqueror, he, in his arrogance, thought himself absolute lord and 
 master, and thus brought on a change for the worse. The cause, 
 however, was never exactly known, but it was thought to be the 
 Pharisees, who, true to their principles, were continually urging 
 upon him, according to the law of Moses, rather the improvement of 
 the state within than agrandisement from without, and were thus 
 opposing his war policy. Alexander, therefore, unexpectedly turned 
 against the Pharisees, showing his animosity in the following man- 
 ner: Once, when during the feast of Tabernacle, he was officiating 
 as High-priest, he, according to tradition, had to pour water from a 
 silver vessel upon the altar, as a symbol of fertility; but instead of 
 doing so, he poured the water down before his feet, in order to show 
 his contempt for this rehgious custom of the Pharisees. More was 
 not necessary to rouse the people who were assembled in the fore- 
 court of the Temple; they threw their festal-fruit (Etrog), which 
 most of them held in their hands, at the king, calling him unworthy 
 to be their High-priest on account of being the grandchild of a cap- 
 tive. He then sent for his troops, who seemed to have been ready 
 as if by appointment, and nearly six thousand men lost their lives 
 in this unfortunate affray. Besides, it brought on an irreconcilable 
 hatred between the king and the Pharisees, w^hich the Jewish na- 
 tion continually paid for with their blood, and thus reducing tKem 
 to that extent that they felt unable to withstand any pressure from 
 without. The dissension of the realm under Rehobean and Jero- 
 beam was repeated in the bitter party hatred of the Pharisees and 
 Sadducees. 
 
 Alexander, however, did not notice the harm which in his aiTO- 
 gance he had thus brought on the state, but was still occupied with 
 his high-sounding plans of conquest. He conquered twelve towns 
 to the east of Jordan, but was soon after defeated, losing his w^hole 
 army, and feeling glad to reach Jerusalem 'in safety. The people 
 were imbittered against him, and nothing but bloodshed followed 
 the next six years, during which the whole country had become 
 quite exhausted. But being thus prevented from caixying out his 
 
142 SCHOOL AND FAMILY READER 
 
 plans abroad, Alexander at length held out the hand of peace and 
 friendship. His opponents, however, would not listen to any pro- 
 posals, except under the condition that he should suifer death. 
 Nay, they even committed the great mistake of applying for a 
 Syrian army to assist them in putting down Alexander. He was 
 defeated, and Avas obliged to fly with his hirelings into the moun- 
 tains, where his pitiful condition after all roused the people to mercy 
 once more. Six thousand men left the Syrian camp and wxnt over to 
 Alexander, and thus he succeeded in driving the Syrians from Judea 
 and in defeating the rest of his opponents. At this juncture the 
 Sadducees persuaded him to revenge himself on his enemies, and he 
 had 800 of the Pharisees executed — a cruelty which brought him the 
 surname of " Men-slayer." About 60,000 men were sacrificed during 
 these six years; the Pharisees suffered most, and they considered 
 themselves no longer safe in the country, and fled the night after 
 the execution of their 800 brethren. About 8,000 left the country, 
 l^artly for Syria, where many were killed by the heathen, and partly 
 for Egypt, where their co-religionists gave them a hearty reception. 
 Among the latter was also Jehuda ben Tabbai, who, in later years, 
 became a noted personage. Simon ben Shetach also got into great 
 difficulties on account of this persecution, and he was compelled to 
 become a peddler in order to find a livelihood. His disciples, tradi- 
 tion states, presented him with a camel to ease his labors in ped- 
 dling his goods about the country, and finding accidentally after the 
 purchase that around the camel's neck there was a very valuable 
 collar, they presented it to their teacher, congratulating him upon 
 the luck in finding such a treasure; but the Eabbi replied that he 
 could not accept of it, inasmuch as the collar not being included in 
 the purchase-money, it must be returned to the Saracen of whom 
 the camel was bought. 
 
 In spite of all troubles Alexander's propensity for war had not 
 diminished yet, and once more he carried on a three years' cam- 
 paign, proving on the whole very successful, and, entering Jerusalem 
 as a conqueror, was received with enthusiasm. 
 
 During the last 3^ear of his reign he undertook an expedition 
 against the country east of Jordan, but at the siege of Regaba he be- 
 came seriously indisposed, and was thus obliged to give up his design. 
 In his last hours he felt great regret about his deeds and es- 
 trangements with the Pharisees, and therefore he advised the queen, 
 who was much concerned about the future of her sons, that she 
 should hold strictly to the Pharisees, and do nothing without their 
 consent. He died in his fiftieth year, after reigning twenty-seven 
 years, leaving two sons; Hyrkan and Aristobul, and his wife Alexan- 
 dra as Regent. It was a fortunate circumstance for the Jewish 
 nation that a woman, of modest and pious character, ruled the state 
 at a time when a man's impetuosity^ had just left it in a dilapidated 
 
FOR THE USE OF ISRAELITES. 143 
 
 condition. Ttius she produced a change like a refreshing dew upon 
 blighted, sun- burned fields. 
 
 But in a spiritual point of view also everything seemed to pros- 
 per in these few years, bearing abundant fruit which for centuries 
 to come proved a blessing to the nation. This state of things was 
 brought about by two husbandmen, whose names belong to the 
 most renowned in Israel. 
 
 Simon ben Shetach, already mentioned, was regarded with the 
 highest favor by the queen, who bestowed on him the first place in 
 the Sanhedrim. But Simon was not ambitious, and he therefore 
 summoned also Jehuda ben Tabbai, a man of superior knowledge 
 and character, who was then sojourning in Alexandria. The words 
 Simon addressed to the latter ran thus: " From me, Jerusalem, the 
 holy city, to thee, Alexandria, my sister: My husband dwells in your 
 midst, and I am sitting desolate." Jehuda ben Tabbai did not 
 hesitate to accept the invitation, and those two men now labored 
 uninterruptedly for the welfare and amelioration of the nation. 
 Like Ezra and Nehemiah, they accomplished the regeneration of 
 Judaism, and with them begins the control of lawful Judaism in 
 accordance with the view of the Pharisees. Thus they were called 
 the restorers of the law, who again placed the crown upon the Thora 
 in its former splendor. 
 
 Both of them were noted for their extreme strictness, and it is 
 related of Jehuda ben Tabbai that, in his ardor to fulfill the law, 
 he once had a man executed on account of being charged with a 
 certain crime ; and when afterward Simon ben Shetach sifted the 
 matter, and found that according to traditional law the accused man 
 did not deserve death, and charged Jehuda ben Tabbai with having 
 spilt innocent blood, Jehuda felt so deeply affected and grieved, 
 that he at once resigned his seat in the Sanhedrim, and showed his 
 remorse by throwing himself daily upon the grave of the executed 
 man, calling unto God for a speedy death, in order to expiate the 
 judicial murder he was guilty of. 
 
 Of Simon ben Shetach a case is also related, of which history has 
 probably no similar example to show. On account of his extreme 
 strictness he made many enemies, especially among those families 
 whose members were executed under his jurisdiction. The latter, 
 in order to take revenge, procured two false witnesses who accused 
 his son of a heavy crime, owing to which he was found guilty, and 
 Simon himself, who presided at the trial, passed sentence of death 
 upon him. On the way to execution, the accused son continually 
 expressed his innocence under the most heartrending protestations, 
 so that even the two false witnesses felt perplexed and confessed 
 their guilt. When hereupon the judges were ready to set the 
 accused son at liberty, he himself reminded them that their pro- 
 ceeding must be considered illegal, for, according to law, the 
 
144 
 
 SCHOOL AND FAMILY READER 
 
 witnesses, even in retracting their former assertions, can no more be 
 relied on. " Wilt thou,'' said the unhappy son, turning to his father, 
 " that the salvation of Israel be established whilst in your hands, 
 then make me the threshold over which it enters." And father and 
 son showed themselves worthy of the important task to be pre- 
 servers of the law; the one laid down his life, the other his parental 
 love, for the saving of the law. Simon had the law carried out 
 against his son, although he and all the judges were convinced of 
 his innocence. 
 
 One of the most important services of Simon was especially the 
 improvement of imparting instruction, for he knew well that Juda- 
 ism does not consist in strength from without or mere vain splendor, 
 but in the unfolding and spreading of truth, which, proceeding from 
 the house of Jacob, should pass over to all mankind, and help to es- 
 tablish the salvation of the world. 
 
 There were as yet no schools in Judea, and the father alone in- 
 structed the youth according to BibHcal principles. In Jerusalem 
 a high school existed, but was only accessible to the wealthy; and 
 therefore Simon ben Shetach, to supply the want thus felt, estab- 
 lished high schools in aU the large towns of the country. 
 
 But after Salome's death the country was plunged into war again, 
 and once more the spirit of Judaism fled from the j)eaceful school- 
 rooms, where thousands of disciples sat at the feet of one of the most 
 renowned Kabbis. Thus fresh places had to be found for the 
 teaching of Judaism, which always became renewed by the con- 
 tinual succession of generations. This arrangement has outlived all 
 other institutions, proving the most efficient measure to save Juda- 
 ism from the shipwreck of time. 
 
 H. Graetz. 
 
 THE MYSTIC TIE. 
 
 Theri: is a mystic tie that joins 
 The children of the Hebrew race 
 
 In bonds of sympathy and love, 
 
 Which time and change cannot efface. 
 
 When, 'mid the world's abuse and 
 scorn, 
 
 The sons of Israel bravely stood, 
 That bond was holier, stronger still — 
 
 Cemented by their martyrs' blood. 
 
 And though to-day the Hebrews dwell 
 In every clime and every land, 
 
 Yet, joined by that immortal tie, 
 A holy brotherhood they stand. 
 
 Go to the North, where Polar stars 
 Look down on fields of ice and snow ; 
 
 Go where, in sunny tropic cUmes, 
 The gentle breezes softly blow; 
 
 Go to the countries of the East — 
 Arabia and the Hindoo land; 
 
 Go where the calm Pacific sweeps 
 'Gainst California's golden strand;— 
 
 And there, in reverent tones, is heard 
 The sacred cry, always the same, 
 
 *' Israel, hear f our God is one, 
 Blest be for aye His holy name !" 
 
 This is the mystic tie that joins 
 The children of the Hebrew race; 
 
 This is the grand and holy bond 
 Which time and change cannot efface. 
 Max Meyerhardt. 
 
o* 
 
 FOR THE USE OF ISRAELITES. 145 
 
 JUDEA UNDEK ROMAN SWAY. 
 
 [63 B.J 
 I. 
 
 When, in later times, inquiry was instituted as to the cause which 
 brought about the decline of the Jewish state, no other reason could 
 be assigned than the bitter hatred existing between the two sons of 
 Alexander, which being continually on the increase proved fatal at 
 last. The death of Queen Salome was the first signal for this strife, 
 dividing the nation into two camps, and making an end to the 
 happy days of the second Temple. 
 
 The dying mother, according to the law of primogeniture, gave to 
 the eldest son, Hyrkan, the crown; but although endowed with many 
 virtues in his private capacity, and there is no doubt that in times 
 of peace he would have made a very fair ruler, yet he was in no wise 
 fit for those agitated times, and his good nature did more harm than 
 another's tyranny could have accomplished. His younger brother, 
 Aristobul, was the very reverse; the cowardice of Hyrkan stood in 
 strong contrast to Aristobul's impetuous courage. The chief aim of 
 the latter was to become the mighty ruler of Judea and to subjugate 
 all the neighboring countries; but instead of laurels, he heaped dis- 
 grace upon himself and the nation. Scarcely had Queen Salome 
 closed her eyes and Hyrkan ascended the throne, when Aristobul, 
 with mercenaries and his Sadduceean adherents, marched against 
 the capital in order to dethrone his brother. On Hyrkan's side were 
 the Pharisees and the troops which the deceased queen had main- 
 tained. At Jericho the two hostile brothers, with their armies, met, 
 when Hyrkan was defeated and fled to Jerusalem, whilst the princi- 
 pal paii of his followers, to avoid a civil war, joined Aristobul. But 
 the two brothers soon became reconciled, and in the Temple they 
 both agreed, upon oath, that Aristobul should receive the crown, 
 and Hyrkan wear the diadem of High-priest, the latter thus losing 
 his crown after a reign of three months. To give to this agi*eement 
 a kind of guaranty, Aristobul's son, Alexander, manned Alexandra^ 
 Hyrkan's daughter, whose children and grandchildren were to end 
 miserably in later times. 
 
 Perhaps the peace now brought about could have proved of some 
 duration, procuring also for Judea better and happier days, had not 
 all at once a man encroached upon this state of things, who was full 
 with ambitious designs and personal interest, and who, together 
 with his family, became the vampire of the Jewish nation, draining 
 their noble blood to the dregs. This man was Antipater, a descend- 
 ant of a respectable Idumsean family, who, like other Idumaeans, 
 were forced under Jochanan Hyrkan to embrace Judaism. Never 
 was there a perverse action more quickly and more energetically 
 punished than this proceeding. The fanaticism of Hyrkan I. was 
 
 PAKT IT.— 10. 
 
146 SCHOOL AND FAMILY READER 
 
 now to bring misfortune on his house and his nation. Hyrkan IL, 
 being in want of a leader, had placed his confidence in Antipater, 
 who misused it in the most shaifieful manner. He embraced every 
 opportunity to remind Hyrkan of his humiliating position; that he, 
 although called to the throne, was obliged to abdicate in favor of his 
 younger brother. Besides, he continually tried to convince him that 
 Aristobul was plotting against his life, believing that his throne 
 could never be safe as long as the true heir remained among the 
 living. By these means he succeeded in persuading the timid 
 Hyrkan to break his oath, and to adopt the malicious plan of calling 
 a strange nation to his assistance. Antipater was cunning enough 
 to have everything arranged beforehand. In the darkness of night 
 Hyrkan and Antipater fled the city and sought refuge with Aretas, 
 King of Arabia, who received them kindly and consented to assist 
 Hyrkan in his operations; having previously received from Anti- 
 pater many valuable presents in order to gain his adherence to the 
 plot; besides, Aretas was glad of the chance which gave him an op- 
 portunity to get possession of twelve towns in the eastern part of 
 the Dead Sea, which formerly the Hasmonseans had taken from him. 
 Aretas, with an army of 50,000 men, and Hyrkan with his followers, 
 who had joined them, offered battle to Aristobul, who was defeated 
 and had to fly to Jerusalem. 
 
 Thus, owing to Antipater's artful ambition and Hyrkan's bound- 
 less imprudence, Jerusalem had to contend with another siege, 
 which its strong walls prolonged for a time, otherwise Aristobul's 
 handful of followers must soon have succumbed. Antipater was the 
 chief of the besieging army, and many atrocities were committed. 
 In the city the want of sacrificial animals was soon felt, and Aristo- 
 bul appealed to the pious feeling of the Jewish besiegers in order to 
 buy of them the necessary animals. Every day baskets filled with 
 money were low^ered from the wall in return for lambs which were 
 drawn up. To vex the besieged and to force them to capitulate the 
 sooner, the cunning Antipater (for no- doubt he was the pei-petrator) 
 had the audacity one day to have a pig substituted for one of the 
 lambs. At that time the pious Onias, generally known as " Honi 
 Hameagel," was living, who, in times of emergency, sent his prayers 
 on high, which were often favorably answered. This pious man 
 was requested by Hyrkan's soldiers to pray for the destruction of 
 Aristobul. Onias obstinately declined at first, but when hard 
 pressed, he, in the full strength of his moral greatness, said : " Lord 
 of the Universe ! as these standing around me here are the people, 
 whilst the besieged are Thy priests, then I pray you may riot fulfill 
 the imprecations which they pronounce against each other." The 
 coarse soldiers, insensible to such elevated sentiments, stoned him 
 to death like a common criminal. The people felt enraged at this 
 atrocious act, and considered the earthquake and hurricane which 
 
FOR THE USE OF ISRAELITES. 147 
 
 just then raged all over Palestine as a sure sign of God's wrath. 
 But a still greater misfortune than earthquake and hurricane began 
 for Judea "The animal with iron teeth and brazen claws and 
 stony heart, that should consume much, and trample the remainder 
 under foot," invaded Judea's territory. The hour had arrived when 
 the Koman eagle should in speedy flight throw itself upon Israel's 
 plains, to encircle the Jewish nation, already bleeding from her 
 many wounds, in order only to inflict on her fresh hurts till she be- 
 came a cold corpse. 
 
 n. 
 
 At that time Rome ruled over the destinies of the nations com- 
 posing the anterior part of Asia, and Scaurus, a Romish official, sent 
 on a mission to Syria, came also to Judea, and to him, as if he were 
 a messenger of peace, the two brothers made their appeal. The 
 Romans never despised gold, and Aristobul sent 300 talents (about 
 $400,000), whilst Hyrkan held out very favorable promises. But 
 the interest of Rome was for Aristobul. Thus Scaurus demanded 
 of Aretas to raise the siege of Jerusalem at once, in case he valued 
 Rome's friendship. Aretas then immediately withdrew with his 
 army, as well as Hyrkan and his followers, and Aristobul really be- 
 lieved for a short time that he was indeed victorious and sole king 
 of Judea. But Aristobul was no match for Antipater's inventive 
 mind, and in picturing the unsafe condition they were placed in, he 
 played into the hands of the Roman general and coiiqueror, Pom- 
 pey, whom he pretended he had gained for the cause, and thus Aris- 
 tobul felt satisfied. Pompey then received fi'om Aristobul a present, 
 consisting of a solid golden vine, with golden branches, grapes and 
 leaves, valued at half a million dollars, and which Alexander had 
 established in the Temple. It was a masterpiece in every respect 
 and admired by everybody, so that Pompey had it sent as a trophy 
 to Rome, where it became an ornament amongst the idols in the 
 temple of Jupiter. The Jewish Temple, however, did not miss this 
 embellishment very long, for the impulse of piety soon supplied 
 another one, which was also placed in the same spot at the entrance 
 haU of the building. This beautiful present did certainly satisfy 
 Pompey's vanity, but he was, nevertheless, not on Aristobul's side. 
 He called the two brothers to Damascus to settle their affairs, but 
 came to no conclusion, trying to prolong the proceedings till Judea, 
 weakened by civil war, should fall a prey to Rome. 
 
 In the meantime, the people, tired of shedding blood, did not 
 wish either for Hyrkan or Aristobul, but demanded, in a modest 
 way, the same as at the time of Persian supremacy, that they 
 should live peaceably under the leadership of a High-priest, accord- 
 ing to Divine law. Therefore the Jewish patriots closed the 
 gates of Jerusalem against the Romans, and thus the city had 
 
148 SCHOOL AND FAMILY READER 
 
 to endure another siege, which, however, Hyrkan's followers soon 
 abandoned. 
 
 The patriots, nevertheless, retired to the Temple-mount, destroyed 
 the bridge, and there defended themselves with astonishing bravery. 
 After a siege of three months a tower, one of the strongholds, was at 
 length, on a Sabbath in the month of Sivan, entirely destroyed. The 
 Roman legions then penetrated into the forecourt, slaying every- 
 thing before them, even the priests at the side of their sacrifices. 
 The priests never shrank for a moment, never felt perplexed in their 
 sacred occupations, but faced death courageously and quietly. Pom- 
 pey penetrated as far as the interior of the Temple, in order to 
 satisfy his inquisitiveness as to the jDeculiarity of Jewish worship, 
 and felt surprised to find that there was not a single representation 
 of the Divinity to be met with. Whether it w^as timidity, fi'om the 
 impression made upon him of the sublimity of the Temple without 
 a single image, or from caution, not desiring to be decried as tem- 
 ple-marauder l3y his enemies; whatever it may be, it is singular that 
 Pompey could subdue his greediness for money, for he left un- 
 touched the Temple treasury, which contained not less than 2,U00 
 talents, amounting to as much as two and a half million dollars. 
 This, then, was the prelude to the destruction of the Temple which 
 Judea had to witness. Pompey ordered the leaders, or rather the 
 foremost among the Jews, to be executed, and the remainder he 
 sent to Rome. The Jewish princes, Aristobul, his son, Antigonus, 
 his two daughters and his uncle, Absolon, were obliged, among 
 other vanquished kings and princes of Asia, to walk in procession 
 before Pompey 's triumphal car in Rome. 
 
 Alexander, Aristobul's eldest son, escaped whilst a prisoner, and 
 arrived in Judea, where he raised an army; but Antipater soon ar- 
 rayed the Romans against him and defeated him; and only to the 
 entreaties of his mother, who threw herself on her knees before the 
 Roman general, had he to thank his escape from the execution- 
 er's axe. 
 
 Aristobul, with his son, Antigonus, also succeeded in escaping 
 from Rome, reaching Judea once more. Here he also raised an 
 army, but it was of no avail, for he was soon defeated, and was sent 
 a second time to Rome. His son, Alexander, who had also ventured 
 upon a fresh revolt, met a similar fate. 
 
 Once more was Aristobul inspired with hope that he might again 
 obtain the throne of his ancestors. When Julius Caesar, the 
 greatest man Rome can boast of, tried to come to power, he, 
 in order to weaken Pompey, gave Aristobul his liberty, and at 
 the same time intrusted him with two legions to operate for 
 him in Judea and Syria. But Pompey's adherents soon became 
 aware of it, and got rid of the Jewish prince by poisoning him, and 
 his eldest son, Alexander, was ordered by Pompey to be beheaded. 
 
FOR THE USE OF ISRAELITES. 
 
 149 
 
 Thus the fraternal war ended, and what was Hyrkan's benefit in 
 appealing to Roman justice ? Pompey deprived him of royalty, but 
 left him the honor of being High-priest, with the ambiguous title 
 of national prince under the guardianship of Antipater, who was 
 made governor. But Antipater, as usual, misused his office, and 
 brought upon Judea unspeakable misery. He drained the Jewish 
 nation to the last drop of blood, and with the sweat of Judea he 
 assisted the Romans, whose aid he so much needed, on account of 
 the people's deadly hatred, who looked upon him as the destroyer 
 of their liberty. But the hour of retribution at length arrived, and 
 a certain Malich poisoned him, when he was just on the point of 
 depriving Hyrkan of his throne. The walls of Jerusalem were de- 
 molished, and Judea, considered vanquished, was obliged to pay 
 tribute once more to a strange power, after enjoying freedom for 
 half a centui-y; the boundaries also were limited to the extent occu- 
 pied previous to the time of the Hasmonaeans. While Rome felt 
 intoxicated with victory, Zion wrapped her head in mourning, for 
 the independence had disappeared from the moment the Roman 
 set his foot upon holy ground. Just a century after the Macca- 
 bees had overcome Syrian tyranny, their descendants brought Ro- 
 man tyranny to rule over Judea. Dr. H. Gtkaetz. 
 
 Primogenituke— Seniority ; state of being I Jupitek— The chief deity amongst the 
 first-born. | Greeks and Romans. 
 
 Meecenaeies— Hired; sold for money. I VAMPiKE—Used as imaginary beings, who 
 
 Fanaticism— Religious frenzy . | tormented the living by sucking their blood. 
 
 ISRAEL. 
 
 How great, Israel, have thy sufferings ! And Israel, once a nation proud and 
 been j great, 
 
 Since doomed in every land and clime From whom sprang sages, kings, and 
 
 to roam, 
 
 An exile and a wanderer on the earth, 
 Without a country and without a 
 home ! 
 
 prophets grand; 
 Earth's mightiest race, the chosen of 
 the Lord, 
 Was mocked and scorned and jeered 
 in every land ! 
 
 Throughout the world men scorned the j 
 
 Hebrew's faith — ' o • i.u t • m.- j i 
 
 That holy creed of origin divine; i In^unny Spam, the Inquisition dread 
 
 They stamped as crime his sacred, pure 
 belief, 
 And mocked his worship at Jehovah's 
 shrine. 
 
 •"Cursed be the Jews!" this was the 
 fearful cry 
 That followed e'er the Hebrew where 
 he fled; 
 Proud monarchs were his deadly foes, 
 and popes 
 Hurled their anathemas upon his 
 head. 
 
 Cast him in dungeons terrible and 
 
 dire, 
 And with a thousand tortures racked 
 
 his form; 
 Then led him forth unto the death 
 
 of fire. 
 
 Oh, shame ! that such a fearful blot as 
 this 
 Should stain the history of the Span- 
 ish land; 
 And deathless infamy forever rest 
 On Torquemada and his hated band ! 
 
150 
 
 SCHOOL AND FAMILY READER 
 
 Where'er the Hebrew roamed, on land 
 or sea, 
 Did persecution follow in his path; 
 And furious mobs deemed it a noble act 
 To vent on him their hatred and their 
 wrath. 
 
 Ten thousand martyrs died for Israel's 
 cause, 
 With fortitude sublime, 'mid smoke 
 and flame. 
 And while their cruel foes stood mock- 
 ing 'round, 
 They called on God and blessed His 
 sacred name ! 
 
 Through all the horrors of that fearful 
 time. 
 Through gloom and death, the He- 
 brew saw afar, 
 With faith's unfailing and undying eye. 
 Beyond the clouds, hope's bright and 
 glorious star. 
 
 He knew that God would rise 'gainst 
 Israel's foes 
 As, long ago, upon the Red Sea coast, 
 With miracles He saved His chosen 
 race, 
 And in the sea whelmed Pharaoh's 
 mighty host. 
 
 And gloriously was that bright trust 
 fulfilled, 
 For Israel triumphed over every foe^ 
 And marching on with undiminished 
 zeal. 
 Emerged in triumph from the night 
 of woe ! 
 
 Yes, Judah proudly stands, 'midst all 
 mankind. 
 Once more as beautiful, sublime and 
 grand 
 As -when, in blessed days of old, she 
 stood 
 A mighty nation in the Holy Land. 
 
 Weep not, Israel, for thy martyred 
 ones; 
 
 Anathema — A curse pronounced by eccle- 
 siastical authority. 
 
 Inquisition— A court established in Spain 
 and Portugal during the reign of Queen Isa- 
 bella for the detection of heresy, as pretended 
 by its votaries. 
 
 For though no monuments rise o'er 
 their tomb. 
 Yet fame upon the sacred spot shall 
 shed 
 
 Her fairest garlands and her bright- 
 est bloom. 
 
 Their names are graven on honor's 
 deathless page, 
 And on the scroll of glory written 
 high; 
 And though earth's proudest monu- 
 ments decay, 
 Their deeds sublime will never, never 
 die! 
 
 Mourn not, Israel, for thy glorious 
 past; 
 The future holds a destiny more 
 grand; 
 For 'tis thy mission great to teach God's 
 laws 
 To the inhabitants of every land, 
 
 And cause the nations of the world tO' 
 know 
 That unto Him alone shall prayers 
 ascend, 
 And that before His great majestic 
 throne 
 All men in reverent suppliance shall 
 bend. 
 
 Oh! may the time soon come when o'er 
 the earth 
 In thunder tones the glad acclaimi 
 will ring. 
 And nations, taking up the shout, shall 
 cry, 
 " The God of Judah is our Lord and 
 King!" 
 
 Thus Israel's ancient glory will return, 
 And Israel's banner be again un- 
 furled; 
 Thus will the star of peace and promise 
 dawn. 
 And shed its radiant lustre on the 
 world !" 
 
 Max Meyerhardt. 
 
 ToRQUEMADA — Grand inquisitor and confes- 
 FOr to the Queen of Spain, a man noted for 
 his cruelty and hatred to the Jews. 
 
 To Whelm— To cover with something; to- 
 bury. 
 
 Acclaim— Acclamation, shout of praise. 
 
FOR THE USE OF ISRAELITES. 151 
 
 JOCHANAN HYEKANOS. 
 [153-106 B.] 
 
 One of the noblest of the illustrious race of the Hasmonseans was 
 Jochanan H^^kanos. He not only continued the work of his father, 
 who went forth as independent prince from the heroic combats 
 against the Syrians, but crowned it also with the stamp of comple- 
 tion. At the commencement of his reign, Judea was again 
 threatened with a great deal of danger, it having but just obtained 
 its freedom, and enjoying some rest. Antiochus Sidetes, who had 
 not forgotten yet the grief which its desertion from Syria caused 
 him, advanced with a large army, destroying everything in his march, 
 and was approaching the capital. Hyrkanos must have felt too 
 weak to give him battle, for he shut himself up in Jerusalem, de- 
 pending on the strength of its walls. Antiochus therefore laid siege 
 to the city on a very extensive scale, but, in spite of the seven camps, 
 the wide and double trenches, and the hundred towers with which 
 he surrounded the town, the besieged made continual sallies, defeat- 
 ing, with great bravery, all preparations for storming the city. 
 Thus the siege was protracted; the besiegers had no water, and the 
 besieged were in want of provisions, which made both pai-ties feel 
 disposed to seek for peace, especially as the wet season was at hand. 
 Hyrkanos made the first step toward it, in asking for a suspension 
 of hostilities during the eight days of the feast of the Tabernacles. 
 Antiochus not only agreed to this, but sent also animals with gilt 
 horns, and golden vessels with sweet scent, for sacrificial purposes. 
 Hereupon negotiations for peace commenced, and Antiochus was 
 urged by his friends to use the utmost severity; but it was fortu- 
 nate for the Jews that this one was neither so cruel nor powerful as 
 his predecessor, Antiochus Epiphanes, otherwise the old struggles 
 would have been renewed. A favorable peace was the result, and 
 the design of Antiochus that Jerusalem should receive a Syrian 
 garrison Hyrkanos decidedly rejected. 
 
 Antiochus, soon after this, lost his life on the battle-field, and 
 Hyrkanos, who, as his ally, had to assist him with auxiliaries, im- 
 mediately made use of the state of weakness into which Syria was 
 placed, owing to the many disputes that arose as to the right of suc- 
 cession, not only to become independent of Syria, but also to adopt 
 the offensive, in order to wrest from it all the towns and fortresses 
 formerly belonging to the land of Israel. 
 
 But Judea was still confined on three sides by a foreign popula- 
 tion; in the south by the Idumseans, whose territory extended far 
 into Judea; in the middle by the odious Samaritans, whose 
 dominions prevented the Jews of Galilee from taking the shortest 
 road to Jerusalem whenever they visited the Temple; and then, 
 also, the district beyond the Jordan, the shores of which were 
 
153 SCHOOL AND FAMILY READER 
 
 entirely inhabited by Greeks, who always proved inimical to the 
 Jews. Hyrkanos therefore considered it his task to reduce these 
 territories to subjection, and either to banish the hostile population 
 or to unite them closely with the Jews. He turned fij-st to the land 
 east of the Jordan, conquering, after a siege of six months, Madaba, 
 a town which always proved hostile to the Hasmoneeans, being well 
 fortified, and defended bravely. Afterward the army moved south 
 of the Jordan, where Samega was taken, a town situated on Lake 
 Tiberias, and of great importance to the Jews. Then he com- 
 menced with the towns belonging to Samaria, Sichem being the 
 capital, which was destroyed, together with the temple on Mount 
 Garizim. 
 
 At one time Menasse — grandchild of the High-priest Eliashib, 
 whom Nehemiah drove fi'om the temple, because he had married a 
 daughter of the Samaritan governor, Sanballat, and would not 
 separate himself from her — built this temple, which was similar to 
 the one in Jerusalem, at the request of his father-in-law, and over 
 which he officiated as priest. This aggravated the dissension 
 already existing between the Jews and Samaritans, and thus the 
 temple always proved a great stumbling block to the Jews. It 
 stood nearly three hundred years, and its destruction caused so much 
 joy that the event was celebrated annually as half holiday. Ever 
 since the splendor of the Samaritans has disappeared; for, although 
 they presei'ved their peculiarities for thousands of years, and even to 
 this day they exist, and still continue to sacrifice upon a simple altar 
 on Mount Garizim, their substance, nevertheless, is wearing away 
 more and more, owing to the want of a proper centre. 
 
 After this victoiy over the Samaritans, Hyrkanos turned against 
 the Idumseans. This people who, for ages, always proved hostile to 
 the Jews, had beenah'eady subjected by Judas Maccabee, but, owing 
 to their peculiar tenacity, they had become strong again, possessing 
 themselves of the south, to the great detriment of the Jews. 
 Hyrkanos thought himself powerful enough to make them harmless, 
 laying siege to their fortifications and razing them, and then offering 
 them conditions, either to embrace Judaism or to go into exile. 
 They accepted the former, submitting to circumcision, and from 
 now they externally adliered to .Judaism. For the first time Juda- 
 ism showed, under this Prince Hyrkanos, intolerance toward other 
 worshipers, by imposing religious restraint upon them ; but it soon 
 had to learn, under painful experience, how disadvantageous it is to 
 carry the zeal of self-preservation so far as to force others to conver- 
 sion. While Simon, though becoming an ally of the Romans, laid 
 the first germe for the dissolution of the Jewish realm, his son con- 
 tributed largely to that step by the forcible conversion of the 
 Idumaeans, and in less than half a century it fostered the most 
 bitter fruits. Romans and Idumseans were the parties who de- 
 
FOR THE USE OF ISRAELITES. 153 
 
 throned the reigning family of the Hasmonseans, and brought about 
 the decline of the Jewish realm. 
 
 Hyrkanos also sent ambassadors to Rome, who took many pres- 
 ents, among which was also a golden shield weighing 1 000 ounces, 
 which had the desired effect upon avaricious Rome. The senate 
 repeated their assurance of remaining a true ally, forbidding the 
 Syi'ians to make further inroads into Jewish territory, and ordering 
 them to deliver up all the towns which they conquered at the com- 
 mencement of the reign of Hyrkanos, and especially the town and 
 poi-t of Joppa. The town of Joppa was for Judea a source which 
 yielded money abundantly, inasmuch as the superfluity of the 
 different productions of the country, especially of wheat from the 
 fields of the Ephraim mountains, as well as oil from Galilee, and 
 balsam from Jericho, were exported in large quantities into foreign 
 ports, from which the revenues were immense. The treasures thus 
 obtained supplied Hyrkanos with ample means to carry on the war en- 
 ergetically, for already in those times gold was the nerve of conquest. 
 
 Being thus protected by the Romans, and well supplied with 
 money, Hyrkanos was enabled to follow up his plan of enlarging the 
 Judean territory, and after succeeding in a series of wars, the power 
 of all his opponents was crushed, the far-extending plans of the 
 Hasmon^eans realized, and their work crowned at last with success. 
 Judea felt safe in its independence, and had risen to the eminence of 
 the* neighboring states. The enemies who had threatened it on all 
 sides, the Syrians, Idumseans, and Samaritans, had been for the most 
 part subdued, and the country at large ha<l overcome those barriers 
 which prevented its development. The happy times of the Israel- 
 itish people under David and Solomon seemed to have returned once 
 more, and strange nations were compelled to pay homage to Jewish 
 rulers. The old hatred between the brotherly races of Judea and 
 Idumeea was destroyed, Jacob and Esau had become twin brothers 
 again, and the old prophecy confirmed; the elder served the younger. 
 The shores on the Jordan, the sea coasts, the caravans, which led 
 from Egypt to Syria and Asia Minor, were entirely in the power of 
 Judea Hyrkanos was brought up according to the principles of the 
 Pharisees, and he lived and acted in the spirit of that sect. He 
 faithfully tried to establish again the worthiness of religion, which, 
 during the war, had become neglected in many instances; he was 
 really a pious high-priest, as weU as an excellent guardian and pro- 
 moter of Judaism. Besides, he could not venture to oppose the Sad- 
 ducees; they were his co-workers, his generals, and counsellors. 
 But Hyrkanos always understood well how to solve this difficult task; 
 even when an old man, he knew how to keep the two distinct parties 
 in tolerable amity; but, uttering an inconsiderate word, this zealous 
 adherent of Phariseeism was induced to become its bitter opponent. 
 In the last years of his life, he entirely inclined to the Sadducees. 
 
154 SCHOOL AND FAMILY READER 
 
 The cause which brought about this change was unimportant. Hyr- 
 kanos had returned home from a great victory. Feeling exceedingly 
 happy at the great result thus achieved, and the flourishing con- 
 dition of the country, he arranged a splendid meal, to which he 
 invited, without exception, all the leaders of the Pharisees and Saddu- 
 cees. Upon golden tables, meals were served up, among which 
 were also desert-plants, in remembrance of the suffering during the 
 time of the Syrian subjugation, when the nobles of the people had 
 to hide themselves in heaths and deserts. Amid the good humor 
 prevailing among the guests, Hyrkanos all at once asked whether 
 the Pharisees could anyway reproach him of having ever committed 
 himself against the law; and, if such was the case, they should confess 
 it frankly, for it was his earnest desire to make the law the basis of all 
 his actions. Whereupon a certain Eleasar ben Poira (according to 
 others, Jehuda ben Giddin) rose, and, without further ceremony, 
 said: "Hyrkanos should be content with wearing a princely crown, 
 but the diadem of a High-priest he should transfer to a more worthy 
 person, inasmuch as his mother, at a surprise which the Syrians 
 made upon Modin, was taken prisoner before his birth, and the son of 
 a captive was disqualified for a priest, much more for High-priest. 
 
 Although deeply affected on hearing this defamatory assertion, 
 Hyrkanos possessed discreetness enough to yield to an investigation 
 into the matter, and the accusation soon proved void of all truth. 
 But when the Sanhedrim, whose members consisted of Pharisees 
 only, fell away from their principle that before the law all are alike, 
 in condemning the offender of the prince to pay merely a . fine lor 
 slander, instead of suffering death for high treason, as Hyrkanos had 
 expected, then he was persuaded by the Sadducees that the whole 
 affair was purposely arranged by the Pharisees in order to abase 
 him; and thus he renounced the Pharisees altogether, becoming a 
 Sadducee in word and deed. The Pharisees were displaced from all 
 high ofiices; the officials belouging to the Temple, the Sanhedrim, 
 and the courts of law, were all fiUed by men holding Sadduceean 
 principles. 
 
 The historians of the Pharisees, however, do not detract anything 
 from Hyrkanos' high merits, and even state, in spite of their dismis- 
 sal, that this prince reached the ideal; the three highest dignities 
 of Judaism, that of prince. High-priest, and a thorough acquaintance 
 with the law, were all united in his person. But this occurrence 
 had sad consequences, and Hyrkanos did not survive long, but died 
 soon after in his sixtieth year, and the thirtieth of his reign. The 
 Sanhedrim, now composed of Sadducees, put upon the people, 
 Pharisees generally, restraint of conscience; the freedom and inde- 
 pendence of the high-council, who had to presei've the law against 
 the encroachments of the crown, were entirely abolished. The 
 princes of the Hasmonseans, who rose by freedom of election, had 
 
FOR THE USE OF ISRAELITES. 155 
 
 become despots. It was then no wonder that hatred began to show 
 itself against the house of the Hasmonseans, which consequently 
 plunged the nation into civil war, and reduced them to a state of 
 weakness. This single act was sufficient to carry the cheerful days 
 of the HasmonaBans to the grave, and thus the Jewish nation now 
 began a retrograde movement; for the second time the Jewish realm 
 sadly realized that in reaching the pinnacle of power, it could not 
 keep its ground by external greatness. 
 Dr. H. Graetz. 
 
 Siege — Any continued endeavors to gain I Defamatokt — Calumnious. 
 posseBsion . | To Abase - To bring low. 
 
 THE CHILDEEN OF HYRKAN THE FORTUNATE. 
 
 The aged Hyrkan, prince in Israel and High-priest, who so 
 triumphed over many enemies that he received the proud name of 
 the Fortunate, could, nevertheless, not triumph over death. His en- 
 feebled head rested upon the gold-embroidered cushion, his eye was 
 raised toward the canopy, and the sacred priest's cap, with its golden 
 escutcheon, was placed on a table beside him. Around his couch 
 stood his wife and five robust sons. But in casting his eye down- 
 ward, it seemed to hover over them sorrowfully, and his soul appar- 
 ently could not depart without foreseeing what the future would 
 bring forth. "You have no desire for peace," he at length 
 exclaimed, with feeble voice, " which I command you to obsei-ve in 
 the name of the father. Then you wiU perish, one after the other, 
 so that it will be said of the house of Hyrkan: It was! But you, 
 Aristobulus and Antigonus, who are the eldest, you who ought to 
 be the suppoi-t of the house, on your heads the punishment will faU. 
 Ere a year has passed you will have to give an account to me.'* 
 Thus saying, he died, and in his eyes reproach could still be seen.. 
 
 The corpse of the prince was soon interred; the tears of those be- 
 longing to him were soon dried; and his wife demanded the regency, 
 according to the will of the deceased. But suddenly the trumpets 
 sounded in the streets of Jerusalem, armed men rushed to the place 
 before the Temple, and, separating the people, called aloud, " Aris- 
 tobulus is king over Israel." A period of 471 years and three 
 months had passed, after Israel's return from captivity by the waters 
 of Babylon, when Aristobulus for the first time again as an Israel- 
 ite wore upon his head the royal crown. But poisonous serpents of 
 vice he twisted into it, for he threw his mother and three of her 
 sons into a dark dungeon, while his beloved brother, Antigonus, re- 
 mained with him, and was declared co-regent. About midnight, 
 lamentations sounded through the royal palace; a dark figure, 
 adorned with the sacred priest's cap and the golden shield, dragged 
 itself through the different chambers; but for the princely widow 
 the gates of the dungeon would not open. She had a terrible guest 
 
156 SCHOOL AND FAMILY READER 
 
 in her cell, attacking her with an iron grasp, and killing her by starv- 
 ation. Till midnight she lingered, and then her soul departed with 
 insane imprecations against the whole race of matricides. 
 
 The king was stretched on a bed of sickness, but Antigonus, 
 dressed in robes of triumph, which he brought from his successful 
 campaigns, and accompanied by heroes and nobles, entered the 
 Temple of the Lord, in order to thank the God of Israel for his 
 victory, as well as to offer prayers in behalf of the king. At the 
 gates of the Temple stood an old man with a white garment, in his 
 hand an axe, his loins covered with an apron, an Essenean, Judas 
 by name, endowed with the gift of prophecy, which came over him 
 in the seclusion of his life. "Who desires to live," he exclaimed in- 
 dignantly, "when truth has died? The voice of Heaven speaks 
 within me. To-day, Antigonus dies in the Tower of the Straton; 
 but from the coast of the sea which touches upon it, are 600 stadia to 
 the Temple of the Lord, and the fourth hour of the day has already 
 aiTived; the voice of the Lord fails within i;ie; the house of Hyr- 
 kan continues to exist." 
 
 Then intriguing courtiers approach the sick bed of the king. 
 *' Where does my brother Antigonus tarry?" inquired he; " has he 
 not yet reached the gates of Jerusalem ? I am longing to behold the 
 smile of his lips, and the tears of his eyes." 
 
 " Antigonus enters, in triumph with weapons and army into the 
 Temple of the Lord, in order to be anointed as the only king. Thou 
 wilt no more behold the smiles of his lips, or the tears of his eyes, 
 but the threatening sword of his hand, which strives after your heart." 
 
 ''Antigonus ! Antigonus!" the trembling king called aloud, wring- 
 ing his hands in despair; "brother, come to my heart, but not with 
 the sword. My heart feels desolate, thou shalt fill it up; graves seem 
 to open around me, thou shalt cover them." 
 
 "Hail, hail, unto thee, Antigonus!" the people and army ex- 
 claim; but, as to the bed-ridden king, no one thinks of him. 
 
 The king kept silent for some time, but, at length, he called for the 
 chief of his body-guard, commanding him to place himself with all 
 his confidants in the secret passage which leads from the Temple of 
 the Lord to the king's palace, called the Tower of the Straton. 
 There he should await Antigonus; if he came unarmed, then he might 
 pass unmolested; but if armed, then the deadly weapon should be 
 plunged into his bosom. Whereupon he sent his chamberlain to 
 Antigonus, to, request him to appear unarmed before the king. 
 
 At the same time intriguing courtiers were hastening to the 
 queen, saying to her, " The king demands to see his brother in the 
 splendor of arms he has conquered, and how they become his 
 beloved one."' The queen hereupon sent her chamberlain, even 
 quicker than the former, to acquaint Antigonus with the instructions 
 she had received. Antigonus hurried to comply with his brother's 
 
FOR THE USE OP ISflAELIT^ES. 157 
 
 request, leaving the Temple of the Lord to walk through the Tower 
 of the Straton to the king's palace, in the Castle Antonia. There the 
 hidden assassins lie in wait, and as the rays of the sun thi'ough the 
 apertures of the vaults fell upon the bright weapons of the royal 
 brother, a deadly stroke brought him to the ground, upon which his 
 blood flowed. 
 
 The trembling king sits upon his bed listening to approaching 
 steps, but those of his brother, which he watches for, do not draw 
 near. Suddenly the gray-headed Judas, in his white garments, makes 
 his way through weapons and chamberlains. "Antigonus!" he calls 
 aloud, making the walls shake, and swinging his axe; "Antigonus has 
 fallen in the Tower of the iStraton, although not where the sea washes 
 the coast, but between the Temple of the Lord and the king's palace. 
 The voice of the Lord deceives not; the house of Hyrkan be- 
 comes a ruin." The king faints on hearing this, and a stream of 
 blood begins to flow from his mouth, filling all the vessels that are 
 brought to receive it, which are carried from the palace into the 
 Tower of the Straton, where the chamberlain stumbles, and the 
 blood of the king becomes mixed with the blood of his brother on 
 the ground into which it flowed. Then the hearts of the chamber- 
 lains began to tremble, and their lamentations reached the king's 
 chamber. In vain did the king continually inquire after the cause 
 of these lamentations, and only by threats he succeeded in obtaining 
 information. "Well," said the king, in a feeble voice, "thy blood 
 has become mixed with mine; thy death demands also mine; graves 
 open around me, we both will fill them." 
 
 It was the very day on which Hyrkan died that the royal mau- 
 soleum at Gethsemane received the corpses of the two kings. One 
 year only had they reigned over Israel. On the same day when the 
 graves closed upon Aristobulus and Antigonus, the gates of the 
 prison also opened for the tliree confine'd brothers. Alexander came 
 to the throne, but true to the curse of fratricide, he killed the one, 
 while the other had to take an oath before the altar of the Lord that 
 he would continue to live a private life. Alexander ruled twenty- 
 seven years, cruel and revengeful, till he died in consequence of his 
 debauchery. 
 
 The house of II}T.'kan continued in its evil ways. Alexander's 
 sons, Aristobulus and Hyrkan, fought with each other all their 
 lifetime. The former died of poison by the hand of a Roman, and 
 his son was executed for high treason. Hyrkan had ruled twenty- 
 three years, lived three years in captivity, when he was condemned 
 by Herod to die the death of a common criminal. The house of 
 Hyrkan was no more ! Dr. L. Philippsox. 
 
 Escutcheon— The picture of the enBigns I Fbatricide — The murder of a brother, 
 armorial; the shield of the family. Debaucheey—1 he practice of excess. 
 
 Matricide— A motber-killer. 
 
158 
 
 SCHOOL AND FAMILY EEADER 
 
 FAITH AND TRUST. 
 
 Have faith and trust, ye wavering, 
 
 God's vs^ays' we may not see, 
 What may seem chaos in our view. 
 
 To Him is harmony; 
 And when deep anguish fills our hearts, 
 
 And tears well from our eyes, 
 The ill that causes them may be 
 
 A blessing in disguise. 
 
 "The noisome 
 
 poisonous 
 grows 
 Without a single charm. 
 May hold in its obnoxious stem 
 A medicinal balm; 
 
 weed which 
 
 And tempests that o'erwhelm us 
 
 And fill us with dismay, 
 May render pure the fetid air 
 
 And drive disease away. 
 
 Then faint not when reverses come; 
 
 Have faith, and hope, and trust. 
 That all is ordered for the best — 
 
 That God is kind and just; 
 Dwell not on evils that may come, 
 
 Nor mourn o'er evils past, 
 But nurse the precious hope that God 
 
 Will comfort you at last. 
 
 B. J. Ch. 
 
 THE JEWS IN ALEXANDRIA. 
 
 I. 
 
 That fairy-land on the Nile, once the school of affliction of the 
 Israelitish people and the cradle of Judaism, became, in later times, 
 the school of wisdom for the Jewish nation. Whether Alexander, 
 the conqueror of Asia and Egypt, the founder of Alexandria, trans- 
 planted a Jewish colony into Egypt, Or the first Ptolemsean removed 
 many Jewish prisoners to Egypt, who received their freedom of his 
 successor, or even a remnant of those emigrants who sought refuge 
 in Egypt after the destruction of the first Temple, had preserved 
 themselves there, it remains certain that the J ewish population was 
 very numerous, amounting, a hundred years after Alexander's time, 
 to as many as a million. 
 
 They had spread all over Egypt, from the Lybian desert in the 
 north to the borders of Ethiopia in the south. In Egypt and Gyrene 
 the Jews enjoyed the same privileges as the G-reek inhabitants, be- 
 cause both having settled there at the same time, they were even 
 preferred to the Egyptian aborigines, who, being once vanquished, 
 were treated as such by their rulers. The Alexandrian Jews felt 
 very proud of this equalization. The greatest number of Jews re^ 
 sided in Alexandria, which was, next to Rome, the second town for 
 commerce and political importance, and, in the same manner, next 
 to Athens, the second for arts and sciences. Among the five parts 
 of Alexandria, the Jews occupied almost two; especially the quarter 
 called Delta, situated on the sea-shore, was entirely inhabited by 
 them. As an Egyptian ruler had granted them the right of inspec- 
 tion over the navigation of both sea and river, they availed them- 
 selves of the opportunity thus offered in carrying on a larger trade 
 by sea; and prosperity, together with a refined mode of life, were the 
 fruits of activity. But commerce was in nowise their exclusive oc- 
 cupation. There were among the Alexandrian Jews tradesmen and 
 
FOR THE USE OF ISRAELITES. ' 159 
 
 artists ; if any artists were wanted for the Temple in Jerusalem, they 
 were always called from Alexandria, the same as they were formerly 
 obtained from Phoenicia. They acquired also the Grecian art of 
 war and policy, as well as the melodious Greek language, and at 
 length absorbed themselves in Greek erudition and philosophy, so 
 that many of them understood Homer and Aristotle quite as well as 
 Moses and Solomon, while others, as statesmen and generals, ren- 
 dered great services to the rulers of Egypt. Thus the Jewish con- 
 gregation of Alexandria was admitted to be a strong pillar of Judaism. 
 At the head of the Egyptian Jews was a Chief President, who was of 
 priestly descent, with high judicial powers, bearing the Grecian name 
 Alabarch ; he had to see to the proper payment of taxes of aU the 
 Jews, whom he was bound to protect under aU circumstances. Be- 
 sides himself, there existed also a high council, a facsimile of the 
 Jerusalem one, being composed of seventy members, who managed 
 aU religious affairs. 
 
 In every part of the town, houses of praj^er, called Proseuchen, 
 were erected, among which the building of the chief synagogue was 
 noted for its artistic style, elegance and beautiful endowments. The 
 same was so extensive that a functionary, especially appointed for 
 the purpose, had to swing a flag as often as the congregation had to 
 respond " Amen " to any of the blessings uttered by the chanter, 
 who, otherwise, could not be heard all over the synagogue. The 
 synagogue also contained splendidly gilded seats for each of the mem- 
 bers of the high council, while each guild had its own place, in order 
 that every stranger entering the synagogue might at once recognize 
 his guild and be able to join his colleagues. The houses of prayer 
 in Alexandria were also houses of instruction, for on all Sabbaths and 
 festivals discourses were held by those weU versed in Scriptures, who 
 explained in the Greek language the appointed portion of the Pen- 
 tateuch which had previously been read to the congregation. During 
 the Syrian oppressions many prominent Jewish emigrants came from 
 Judea to Alexandria, and the most eminent among them was Onias, 
 the youngest son of Onias III., the last legitimate High-priest, who, 
 when his aged and venerable father was murdered, thought himself 
 no more safe in the mother country. The King of Egypt received 
 him very favorably, and Onias rendered him, as general, many im- 
 portant services. 
 
 When, soon afterward, the Temple was defiled by the Syrians, and 
 especially when Alkimos was made High-priest illegally, then Onias 
 resolved to erect a lawful Temple in Egypt, instead of the one defiled 
 in Jerusalem, and whose High-priest he himself would be. In order 
 to obtain the consent of the Jews, he backed his proposition by re- 
 ferring them to the prophecy in Isaiah, which should thus become 
 fulfilled: "One day an altar of the Lord will stand in Egypt." 
 (xix: 19.) The then reigning king, Philometer, gave him, for the 
 
160 SCHOOL AND FAMILY READER 
 
 purpose, a plot of land in the neighborhood of Heliopolis, four and a 
 half geographical miles northeast from Memphis, in the land of 
 Goshen, where once Jacob's descendants dwelt till the departure 
 from Eo-ypt. In the small town of Leontopolis, on the ruins of an 
 Egyptian idol-temple, where once animals were idolatrously wor- 
 shiped, Onias built a sanctuary for the only One God. The exterior 
 of the same did not entirely correspond with the Jerusalem Temple, 
 but was more in the form of a tower, and built from fire-bricks, while 
 the interior contained the vessels of the Temple, after the model in 
 Jerusalem, except that the standing candlestick of seven branches 
 was replaced by a golden chandelier, fixed on a golden chain. Priests 
 and Levites who had escaped the persecution in Judea served in 
 Onias' temple. Foi' the support of the temple and the priests, the 
 king resigned, in the most generous manner, all the revenues of the 
 Heliopolitanic country. This happened about the year 160. Although 
 the Egyptian Jews considered the temple of Onias as their centre^ 
 whither they all went on pilgrimages during festivals and brought 
 their sacrifices, yet they never placed the same on a par with the one 
 in Jerusalem. They, on the contrary, honored J erusalem as the most 
 sacred capital of all Judaism, and its Temple as a divine place. As 
 soon as it recovered its former dignity after the Syrian wars, they ful- 
 filled toward it all their religious obligations, in sending yearly their 
 contributions by their own deputies, and also sacrificed there now 
 and then. But in Jerusalem they were nevertheless dissatisfied with 
 this foreign temple, and although they did not exactly condemn it, 
 yet they maintained that the same was opposed to the express deter- 
 mination of the law (Deut. xii: 13). The priests of the temple of 
 Onias were not permitted to do service in Jerusalem, but they were 
 not deprived of their priestly dignity, and received their share of 
 contributions belonging to the priests. 
 
 Another still more imi3ortant occurrence, encroaching deeply 
 on the world's historic fate, also took place at that time, and upon 
 the same spot. On account of many refugees coming from Judea to 
 Egypt, who, owing to their great attachment to the paternal law, gave 
 up their fatherland, after suffering innumerable afiiictions, a desire 
 rose in the Egyptian king to become acquainted with this so much 
 honored law, especially as Antiochus, the persecutor of the Jews, was 
 also his enemy. He ordered, therefore, that seventy-two theologians 
 should come from the Holy Land, to whom he gave the commission 
 of translating for him the law of Moses into Greek. In order that 
 they should be undisturbed in this important work, and that no com- 
 munication should take place between them, he brought them to the 
 Isle of Pharos, situated a short distance from Alexandria, where he 
 placed each of them in a separate apartment. Yet their sejDarate 
 labor is said to have agreed, proving to the king the correctness of their 
 interpretation. This translation is therefore generally called " the 
 
mn THE USE! 0^ ISRAEILITEIS. 161 
 
 translation of the seventy'' (Septuaginta). In course of time, also, 
 the remaining books pf Holy Writ were translated; nay, even inde- 
 pendently of these, some other hooks, facsimiles of the Biblical ones, 
 were composed, such as the " Book of Wisdom," and mostly the so- 
 called Apocrypha, except the Book of Sirach, which was originally 
 written in the sacred tongu^. The completion of this work caused 
 great joy among the Jews of Alexandria and Egypt. They were 
 proud that the Greeks, boasting so much of their wisdom, at length 
 perceived how much more sublime and ancient the wisdom of 
 Judaism is than the doctrines of Grecian philosophers. It pleased 
 them to be able to say : " Behold, Moses is greater than your phil- 
 osophers." Therefore, in remembrance of this event, the day on 
 which the king received the translation was kept as a jubilee on the 
 Isle of Pharos. 
 
 II. 
 
 Although the Greek translation of Holy Writ proved rather suc- 
 cessful in making the heathen acquainted with Judaism, the pious 
 in Judea were no more pleased with that event than with the estab- 
 lishing of Onias' temple. They hated already the Grecian system, 
 which brought so much evil upon the nation and sanctuaries, and 
 therefore this translation increased only their apprehension. Would 
 not their foreign .brethren become thus more estranged from the 
 mother country and the mother tongue ? Was a clear study of the 
 law possible from such a translation ? Is it at all likely to execute a 
 translation into a language so radically different that the right sense 
 of each expression could be properly rendered? How could the 
 Greek text of the law be always watched, that no one should ven- 
 ture upon making alterations in the attempt to effect improvements ? 
 It was indeed the case that, after a few generations, the Jews of 
 Alexandria cared but little for the original sacred writings, and thus 
 they forgot the sacred tongue, and in their translation many arbi- 
 trary alterations, additions and omissions crept in. Yet, all these 
 errors they deemed the word of God. Therefore the pious of Judea 
 considered the day of translation— which the Egyptian Jews kept as 
 a jubilee, as a national calamity — like unto the day when the golden 
 calf was placed before the Israelites in the wilderness as their god; 
 it is even said that the day (8th Tebeth) was instituted as a fast day. 
 
 But affliction, heavy affliction, the Jews of Alexandria had once to 
 endure. The prosperous state, which their diligence and industry 
 had produced, the established renown of the Jews, which their ac- 
 complishments and knowledge had procured for them, the favor in 
 which they stood among the Egyptian governors, and later the 
 Eoman rulers — all this raised the most violent envy among the 
 Greek inhabitants of Alexandria. The hatred of the Greeks was the 
 greater because they thought the Jews had lured away their beauti- 
 
 PART 11.— 11 
 
m SCHOOL AND FAMILY EEADEll 
 
 ful language, art and science, and yet they took care not to beeome 
 infected by their heathenish immorality, but pei-sisted in their be- 
 lief in only One God, while all the people of the East believed in the 
 ridiculous fables of their mythology. Certain writers inimical to the 
 Jews— especially the false Apion — spread among the raob the most 
 absurd reports respecting Jews and Judaism. The order given by 
 the Roman emperor, Caligula, that in all the temples of the empire 
 his statue should be put up, and divinely worshiped, was a welcome 
 oj)portunity for the enraged mob to fall upon the Jews. They 
 stormed the synagogues, placing therein the statues of the emperor as 
 idols. The Jews were expelled from all parts of Alexandria and 
 pressed together in the quarter Delta, which was inhabited by them 
 only. Their houses and workshops, which they had left, were soon 
 entered by the bloodthirsty mob, who robbed and destroyed what 
 diligence and industry had gathered together during centuries. The 
 quarter Delta was surrounded, in order to prevent the Jews from 
 leaving the place, and the mob thought they would have to succumb 
 to heat and hunger in being kept together in so limited a space. If 
 the want of provisions forced any to leave the besieged quarter, the 
 mob seized them, maltreating them most cruelly, putting them to the 
 rack, and pitilessly throwing them into the fire; even to the female 
 sex no mercy was shown. The members of the High Council were 
 attacked in their houses, dragged to the theatre and publicly lashed. 
 It was the Roman governor who was guilty of these acts of violence, 
 which were the more so wholly barbarous, because the privileges 
 granted to the Jews by the emperor ought to have protected them 
 from such degrading punishment; besides, the lashing took place 
 on the emperor's birthday, which brought even to criminals a delay 
 of punishment. The same governor also deprived the Jewish in- 
 habitants of their citizenship, which they had exercised with pride 
 for centuries before, it having been guaranteed to them by all the 
 emperors, but now they were declared strangers and outlaws, although 
 they contributed to the advancement of science, art, trade and navi- 
 gation quite as much as the Greek population. 
 
 The despotic command of the emperor might have put a stop to all 
 the differences, but he was ill-disposed toward the Jews, because they 
 refused in Jerusalem — as weU as in Alexandria — to pay divine honors 
 to his statue. A deputation sent to him he would scarcely listen to, 
 receiving them with the words: "You are also those who despise the 
 gods, and would not acknowledge me as god, but you deify an anony- 
 mous one, while, except yourself, all worship me." When the deputies 
 replied that they sacrificed for the emperor, he observed: " What 
 use is sacrificing for me, if it is not to me." At the departure of the 
 deputation he said: "These people seem to me less wicked than 
 ignorant in denying my divinity." Thus the Jews had to commit 
 their just cause unto God, and it has not transpired how the quarrel 
 
FOR THE USE OF ISRAELITES. 163 
 
 ended. On the death of Caligula, in the year 41, who suffered an 
 awful death at the hands of his soldiers, this occurrence brought 
 to the Jews of Judea deliverance, and also better times for those of 
 Alexandria. 
 
 Although most of the Alexandrian Jews remained under their 
 afflictions true to the paternal religion, there were, nevertheless, many 
 who seemed to care but little for Judaism. They esteemed the Gre- 
 cian philosophy quite as much as the word of God — became frivolous 
 and immoral. The Alexandrian interpreters of the law believed that 
 the contents of Holy Writ, both historically and legally, must be 
 taken in a symbolic sense ; that the divine laws should awaken in us 
 certain thoughts and sentiments, which make the actual observance 
 of the religious laws, such as Sabbath, festivals and circumcision, quite 
 superfluous. Such views caused many to feel indifferent toward 
 practical Judaism. This lukewarmness was opposed in word, deed 
 and writinor by a man whose name ought to be known to every Jew — 
 Philo. In excellent, animated language he spoke of the continual 
 obligation of the law, and thus inspired his contemporaries with 
 fresh love for it. In decided and severe tones he expresses himself 
 against those who felt satisfied with the sublime sentiments met with 
 in the law, but who treated the law indifferently; he called them 
 frivolous and superficial. The Holy Law teaches us, indeed, to ele- 
 vate ourselves to a more sublime mode of thinking, but without 
 leaving anything undone of the rites and ceremonies. Should we, 
 he remarked, because we know the importance of the Sabbath, keep 
 the same no longer? Should we cease with circumcision, because 
 we know its signification ? Then we should lose the law, and in the 
 end the sense thereof as well. 
 
 He descended from an eminent priestly family, and was a brother 
 to the Alabarch. Everything which at that time belonged to science 
 he had thoroughly studied from his earliest days, and he was con- 
 sidered the greatest scholar and most profound thinker of his time; 
 but only to Judaism, he remarked, belongs true wisdom. There- 
 fore he was continually absorbed in its Scriptural works, and the glori- 
 fication of the same he considered to be his life's task, for which pur- 
 pose he published his numerous works, which partly have been handed 
 down to us. He lived a temperate, plain and retired life; virtue he 
 esteemed as the highest ornament of man. Only for the sole pur- 
 pose of serving his brethren would he leave his studies. He was the 
 spokesman of the deputation sent to Caligula, and when an aged 
 man he traveled to Rome in behalf of the Alexandrian Jews. One 
 of his most important works is the refutation of Apian. 
 
 After the destruction of Jerusalem the zealots tried to renew the 
 rising against the Romans in Alexandria, but their plan was defeated. 
 Vespasian, the emperor, who was afraid Egypt would become the 
 hearth of fresh resurrections of the J ews, ordered them to close the 
 
164 SCHOOL AND FAMILY READER 
 
 Onias temple, in order to deprive them of their reUgious center. 
 All the sacred vessels went —like those of Jerusalem— into the im- 
 perial treasury, and the Egyptian sanctuary, after existing 233 years, 
 was closed forever in the year 73. 
 . Dr. Jost. 
 
 Aborigines— The earliest inhabitants of a I Philosophy— Knowledge, natural or moral, 
 country. Mythology— System of fables. 
 
 To Absobb— To swallow ; to suck up. | 
 
 CONTEAST BETWEEN JEWS AND SAMARITANS. 
 
 The gratification of the Alexandrian Jews at having disclosed 
 to their Greek neighbors their sacred monuments of literature, 
 awakened the iU-will of a sect which always was the irreconcilable 
 enemy of the Jews. There lived in northern Palestine a not very 
 numerous small nation, comprised of the remnants of the late king- 
 dom of the Ten Tribes and heathen emigrants from the other side 
 of the Euphrates, and called Samaritans, or Cuthim. Though in 
 most j)oints adherents of the Jewish creed, yet, owing to reminis- 
 cences of old hostilities, they hated the Jews bitterly ; and the ill- 
 feeling was mutual. What chiefly offended the Jewish heart was 
 the existence of a rival temple with sacrificial ceremonies on the 
 mountain of Garizim, for the sacredness of which the Samaritans 
 claimed the authority of a Biblical verse. 
 
 This mutual antipathy followed the adherents of Jerusalem and 
 of Garizim into foreign countries, where they continued their con- 
 test with that peculiar jealousy which stimulates religious com- 
 munities removed from home to watch over their domestic tra- 
 ditions. 
 
 The translation of the Torah into Greek, favored as it was by 
 King Philometar, appears to have given fresh food to their hatred. 
 It must, indeed, have deeply grieved the Samaritans to see the 
 sacredness of their temple impaired by the septuagints, since the 
 Greek text did not contain the verse, " And thou shalt build an altar 
 on the mo unt of Garizim," which they had smuggled into their 
 Bible. The Samaritans of Alexandria, it appears, protested against 
 the translation, which they alleged contained a forgery of the text; 
 and as probably some of them were well liked at the royal court, 
 their influence prevailed upon the mild monarch to arrange a re- 
 ligious disputation between the contesting sects for the sake of de- 
 ciding the question of suj)eriority between the temples of Jeinisa- 
 lem and Garizim. 
 
 This was the first religious debate that ever was held before a' 
 secular authority. It differed from those which subsequently were 
 of fi-equent occurrence in the course of Jewish history, in that the 
 arbiter was entirely impartial as to the pending question; and, ac- 
 
FOR THE USB OF ISRAELITES. 
 
 1«5 
 
 cordingly, the contestants were at full liberty to bring forth their 
 arguments without restraint or reservation. 
 
 Each party selected its best scholars for spokesmen. Androni- 
 cus ben Messalem, otherwise unknown, pleaded for the Jews; while 
 the Samaritans were represented by two men, Sabbai and Theodo- 
 sius, who are not without learned reputation in Samaritan history; 
 the latter, whose name appears variably changed into Dosifai, Dos- 
 lai and Dostan, being reported as the father of a Samaritan sect, 
 which, excej^t as to the sacred character of Mount Garizim, very 
 nearly met the Jewish views, and which, under the name of Dosite- 
 ans or Dostans, held its ground against the old Samaritans for a 
 considerable length of time. In what manner the disputation was 
 conducted and how it resulted, the legendary character of the ex- 
 tant repoi-ts makes it impossible to ascertain. As there was never a 
 tangible result arrived at in the way of religious disputations, so 
 in this case each party claimed the victory; and each in its reports 
 has exaggerated its success. According to the Jewish account, a 
 condition was laid down (which is certainly untrue) that the king 
 should have the right and the duty to execute the defeated dispu- 
 tants, and when, therefore, Andronicus had cited the long succes- 
 sion, from Aaron down to the present day, of High-priests who had 
 officiated in the Jerusalemic temples, and furthermore pointed out 
 the fact that the King of A^ia had frequently enriched the same 
 temple with costly votive ofi'erings, while the Garizim temple could 
 not boast of any similar honor, the defeat of the Samaritans was 
 publicly proclaimed, and their execution performed in conformity 
 with the agreement. 
 
 The contrary reports, however, which are of a much later date, 
 and still obscurer nature, assign the victory to the Samaritans, who 
 advanced the argument that Moses, the law-giver, could not possi- 
 bly leave in abeyance a matter of such importance as the national 
 place of worship (Kiblah) ; it was therefore certain that in his last 
 benediction, when alluding to a mountain belonging to the tribe of 
 Joseph, he meant to distinguish the Mount Garizim, whereas no 
 proof could be adduced against them from the other Jewish writ- 
 ings, because they denied their sacred origin, and refused to acknowl- 
 edge their authors as prophets. By these arguments, the Samari- 
 tan reports say, convinced of the holiness of the Samaritan temple, 
 the king forbade the Jews, under penalty of death, from ascending 
 the mountain of Garizim. J. R. 
 
 [From a lecture by Rev. Dr. Jastrow, minister of " Rodef Shalom," Philadelphia.] 
 
 Antipathy— A natural repugnance against 
 anything. 
 
 Septtjagint - The old Greek version of the 
 Old Testament. 
 
 Akbiteb— A judge appointed by parties, to 
 
 whose determination they voluntarily submit. 
 
 Votive — Given by vow. 
 
 Abeyance— A fee or right in consideration 
 of the law. 
 
166 
 
 SCHOOL AND FAMILY READER 
 
 HYMN TO THE DEITY. 
 
 In the dim twilight of the leafy woods, 
 Where the light zephyr stirs the cano- 
 pies, 
 And sways the foliage of dark forest 
 trees; 
 On the wild waste of waters, when the 
 floods 
 Lift up their voices, and in grief 
 
 or glee 
 Still touch the heart with nature's 
 
 minstrelsy — 
 There, even there, let the soul turn 
 to Thee, 
 And thank Thee for the beauties of 
 
 this earth. 
 For all the glorious things to which 
 Thou gavest birth. 
 
 O'er the wild desert's sandy solitude, 
 Where the sirocco breathes its wither- 
 ing flame. 
 And the lone traveler treads with 
 wearied frame. 
 Thou bringest his heart to Thee, Giver 
 of Good; 
 There the oasis springs, leafy and 
 green, 
 
 Zephyr— West wind; any calm wind. 
 Sirocco — The southeast or Syrian wind. 
 
 Like a sweet fairy isle, in slumber 
 seen; 
 Gladdening his heart when every hope 
 
 was past. 
 And every death-fraught moment seem- 
 ed his last. 
 
 Thou boldest the mighty thunder in 
 Thy hand, 
 And the frail leaflet of earth's mean- 
 est flower; 
 The writhing waves own and obey 
 Thy power. 
 And check their fury at Thy dread com- 
 mand. 
 Oh ! turn our hearts to such piety 
 As all inanimate creation bears; 
 Let that instruct us in our daily 
 prayers. 
 And teach us how to raise our thoughts 
 
 to Thee, 
 In forest, desert, ocean, everywhere. 
 Turn Thou the heart to Thee, God ! 
 in prayer. 
 
 Rebekaii Hyneman. 
 
 Oasis— A fertile spot in a desert. 
 
 THE SPREAD OF JUDAISM. 
 
 There is no people extant to whom even in the cradle the song of 
 endless wandering and dispersion had grown more familiar than the 
 Jews; and this awful cradle-song has reaUy become fulfilled to the 
 very letter of its frightful utterance. There was not a corner in the 
 two empires of Rome and Parthia where Jews did not reside, and 
 where they had not grown into a religious community of their own. 
 The borders of the great basin of the Mediterranean Sea, and the 
 mouth of all the principal streams of the old world— Nile, Euphrates, 
 Tigris and Danube — were aU populated by the Jews. Like an inex- 
 orable fataUty, the sons of Israel were driven continually further 
 away from their center. 
 
 But, however scattered the body may have been, its limbs were, 
 nevertheless, not loosened from another; they had a point of union 
 in the Jerusalem Temple, as well as in the Sanhedrim of that place, 
 to which the dispersed ones clung with* all their heart. To this 
 spot their attention was directed, thither their contributions went, 
 to enable them at least to participate in the sacrificial worship. 
 
FOR THE USE OF ISRAELITES. 167 
 
 Their religious and moral life was ruled by instructions received 
 from the Sanhedrim, and these were the more willingly observed, 
 inasmuch as they were not applied by force. The Sanhedrim sent 
 deputies from time to time to all parts, in order to acquaint the 
 people with their most important decrees. Even Jews not natives 
 of Palestine possessed their own places of worship in Jerusalem, 
 where they met for service. There were in the capital synagogues 
 for coreligionists from Alexandria, Cyrengea, Sicily and other places. 
 It is said that the number of synagogues amounted to 380, and 
 this is probably no exaggeration, considering that during the Pass- 
 over festival there were often as many as two millions of people 
 gathered together here from all countries; and to form a proper 
 estimate of the great number of Jews of those times it is only neces- 
 sary to state that in Egypt alone, from the Mediterranean Sea to 
 the borders of Ethiopia, nearly one million of Jews resided. 
 
 In Syria, and especially in the capital, Antiochia, the principal 
 part of the population were Jews. The congregation of Antiochia 
 had a beautiful synagogue, rich in costly gifts, all dedicated to the 
 service of God. In Kome, the metropolis of the world, they resided 
 in such great numbers that they even exercised some influence in 
 politics; and as those formerly resident there, as well as the ran- 
 somed prisoners, were entitled to vote in popular assemblies, they 
 often succeeded, by their unanimous, active, cool and dispassionate 
 conception of all affairs, and perhaps even by their power of mind, 
 in determining many a popular decree. In fact, they were possessed 
 of so much influence, that even the eloquent Cicero, in attempting 
 once to speak against the Jews, felt afraid to utter his hostile opin- 
 ions, in order not to incur their displeasure. Yet still larger than 
 in Europe, Syria and Africa were the number of Jews in the Par- 
 thian countries, the remaining portion of former exiles, who were 
 possessed of whole districts of land in Mesopotamia and Babylonia. 
 In the countries beyond the Tigris, in Media and Persia, many 
 Jewish* congregations existed, and the president of the Sanhedrim 
 issued to them also a missive, which has been preserved for us, and 
 runs as follows : 
 
 " To our brethren, the exiles in Babylon, Media, Greece, and to 
 all other exiles in Israel, greeting : We herewith make known to 
 you that the lambs of this year are still tender, doves have not 
 fledged yet, and the spring being retarded, it pleased myself and 
 associates to prolong the current year for thirty days." 
 
 The towns of Athens, Corinth, Thessalonia and Philippi had 
 Jewish congregations. It is also certain that Rome sent Jewish 
 colonies westward, to the southern parts of France and Spain, 
 although we cannot exactly trace them in those countries previous 
 to the destruction of the Temple. 
 
 But this dispersion was a blessing as well as the work of an all- 
 
168 SCHOOL AND FAMILY READER 
 
 wise Providence. The indelibleness of immortality of the Jewish 
 race was thus secured. In one country persecuted and crushed, 
 they gathered in another, always forming fresh establishments for 
 the doctrine which continually became more and more endeared to 
 them. They were like scattered grains of seed appointed by Prov- 
 idence to transplant everywhere a true and pure knowledge of God, 
 as well as a more enlightened civilization. As the colonization of 
 the Greeks contributed toward awakening among different nations 
 an appreciation of art and science, as the settlements of the Komans 
 served to forward in many countries well arranged commonalities, 
 based upon principles of right and justice and established law, so 
 the widespread dispersion of the Jews had the indisputable effect 
 of counteracting the false notions and the brutalizing vices of 
 heathenism. 
 
 The first impression which Judaism made upon heathen nations 
 was of a repulsive nature ; the Jews appeared to them, in reference to 
 their peculiar mode of life, customs, and in all their religious views, a 
 somewhat singular, enigmatical and mysterious race. They were 
 unable to fathom them, and looked upon them now with profound 
 aversion, and then again with the utmost irony. The antithesis 
 between Judaism and heathenism was so decidedly put forward 
 that it became manifest in every act. Whatever was holy to the 
 heathen, was to the Jews abomination; and whatever the former 
 considered as a matter of indifference, became to the latter an object 
 of piety. The separation of the Jews from the common dining- 
 table, their aversion to intermarrying with heathens, their absti- 
 nence from hog's flesh, and also their objection to make use of warm 
 food on the Sabbath day, all these matters the heathen considered 
 perverse doctrines, and the restrictions in regard to social inter- 
 course as misanthropy. The covenant of circumcision was to the 
 heathen a special object of astonishment and derision. Even the 
 seriousness of the Jews, w^ho would never take part in the childish 
 amusements of the theater and its bloody combats, seemed to them 
 the effect of a gloomy temper, which finds no pleasure in such beau- 
 tiful pastimes. Therefore all superficial minds considered Judaism 
 a barbarous superstition, which teaches mankind nothing but un- 
 charitableness; while the more profound looker-on, in contem- 
 plating the pure adoration, free from all idol worship, of the only 
 One God, as well as the other attachments and sympathies prevail- 
 ing among the Jews, together with their chastity, temperance, and 
 firmness, readily confessed his admiration for the many excellencies 
 which characterized them. 
 
 The penetrating and moral minds among the Greeks and Romans 
 soon came to this conviction, turning away in disgust from a religion 
 which, besides its unworthy representation of a divinity, seemed to 
 justify even a vicious life according to the model of their idols. The 
 
FOR THE USE OF ISRAELITES. 
 
 169 
 
 want of religion, which was much felt among the people of the an- 
 cient world, caused many a heathen, who sought alter religious and 
 moral truths, to embrace Judaism, the nature of which became 
 more apparent to them by their intercourse with intelligent Jews, 
 partly through the Greek translation of the religious system of Ju- 
 daism, and partly also through the Greek- Alexandrinean literature. 
 During the latter part of the century previous to the decline of the 
 Jewish realm, more proselytes existed than at any other period, all 
 of whom embraced Judaism, not for the sake of worldly advantages, 
 but entirely from pure conviction. In Judaism they found ease of 
 mind for all their doubts, and food for their spiritual and temporal 
 welfare. Philo states that, from personal experience in his father- 
 land, he is able to testify as to the alteration of conduct of aU the 
 heathens who embraced Judaism. They led a life of virtue, mod- 
 eration, benignity and humanity; and especially the women were 
 attracted by the fihal yet sublime representations of the Bible. In 
 Damascus almost all the heathen women embraced Judaism. In 
 this manner Judaism found access to aU the Asiatic courts, and the 
 royal members remained true followers of the Jewish faith during 
 several generations. H. Graetz. 
 
 Inexorable Not to be moved by entreaty. 
 Fatality Decree of fate. 
 Sanhedrim— Seventy elders of the Chief 
 Council of the Jews. 
 Missive — A letter. 
 Counteract— To hinder. 
 Enigmatic- Obscure. 
 
 Antithesis — Contrast. 
 Misanthropy— Hatred of mankind. 
 Superficial— Shallow; without learning. 
 CHAi-TiTY — 1 urity of body. 
 Vicious— Given to vice. 
 Benignity Actual kindness. 
 
 THE LORD IS NIGH. 
 
 When the storm-shattered vessel is 
 toss'd by the gale, 
 And each billow speeds on, bearing 
 havoc and death, 
 Till the courage grows weak and the 
 strength waxes frail, 
 With the wild sky above, and the 
 wild waves beneath; 
 
 When the young heart is crashed 'mid 
 its early delights, 
 And the soul is bowed down with a 
 weight of despair, 
 And we turn from a treacherous world, 
 that requites 
 Our warmest heart-treasures with 
 anguish and carej 
 
 When the one whom we cherished 
 turns coldly away, 
 And we weep o'er the dream that has 
 cheated our youth, 
 
 And mourn that no longer one love- 
 beaming ray 
 Will return to illumine our pathway 
 with truth; 
 
 Then ! then in our anguish we fly unto 
 Thee, 
 When the false world is fading like 
 dreams of the night, 
 And the idols to whom we have bended 
 the knee 
 Have fallen to earth, and are hid from 
 our sight. 
 
 And Thou ! oh ! Thou hearest the sup- 
 pliant's voice. 
 Whether tossed on the ocean, or 
 wrecked on the earth; 
 And Thy mercy can cause the sad heart 
 to rejoice, 
 Tho' surrounded by perils and storms 
 from its birth. 
 
 Rebekah Hyneman. 
 
170 SCHOOL AND FAMILY READER 
 
 HEROD, KING OF JUDEA. 
 
 [37 B.] 
 
 Antipater had left four sons and one daughter, all of whom sur- 
 passed him iu effrontery; and especially one, Herod, whom history, 
 . as if in mockery, surnamed the G-reat, proved an evil demon for the 
 Jewish nation. Like his intriguing father, he sought at any price 
 to gain the honor of the Romans, and he despised no means, how- 
 ever bad, if they only led to this object. He knew well how to cringe 
 and to flatter, and to extort money, in order to corrupt with it. Yet 
 fortune seemed to favor him amazingly, so that from all difficulties 
 he always emerged with still greater power. His life offers a pic- 
 ture of audacity from the first, as this incident in his early days 
 shows: 
 
 A small troop of Aristobulus' army had succeeded in keeping their 
 ground in the Galilean mountains, and were only waiting for a-favor- 
 able opportunity to hoist the flag against the enemies of their father- 
 land. They were considered by the Romans a band of robbers, and 
 their leader, Ezekias, was termed a captain of robbers; while the 
 Jews looked upon them as avengers of their honor and liberty. In 
 order to gain the favor of a foreign government, Herod undertook 
 an expedition against them, made Ezekias prisoner, and had him 
 executed without trial. This was a great violation of the law, for 
 whether Ezekias was innocent or not, the right over life and death 
 belongs to a court of justice only. Some men of high standing, 
 indeed, appealed to the weak-minded Hyrkanus not to permit any 
 longer that Idumaeans should deride the law in this manner; and, 
 however reluctantly this weakling felt, he was at length obliged to 
 order that the audacious Herod be summoned before the Sanhedrim, 
 over which Shammai and Abtalion presided. But how did he ap- 
 pear ? In purple and in arms, and surrounded by a body-guard, he, 
 the descendant of a prisoner of war, clad in princely garments ! This 
 deprived the judges of their courage, and only Shammai took heart 
 to say, " Does not the prisoner who stands accused of murder ap- 
 pear before you, as if ready to put us to death, should we declare him 
 {guilty ? But I am almost inclined to attach less blame to him than 
 to you and the king, that you suffer justice to be thus abused. Know, 
 then, that the man at whose presence you now tremble will, one 
 day, deliver you all to the axe of the executioner." These spirited 
 words roused the judges, who now threatened to pass sentence upon 
 the accused. But Hyrkanus ordered the trial to be adjourned, and 
 he thus gave Herod a chance to make his escape. 
 
 When the power of Herod began to increase, and found the nation 
 daily more oppressed and weak, Antigonus, son of the unfortunate 
 Aristobulus II., succeeded in raising a strong army, entered upon 
 alliance with the Parthians, Rome's most powerful enemies, and then 
 advanced on Jerusalem. Phasael, Herod's brother, and Hyrkanus 
 
FOR THE USE OF ISRAELITES. 171 
 
 fell into their hands; the former committed suicide in prison, and 
 the latter had his ears cut off, to make him unfit for the office of 
 High-priest, and, mutilated in this manner, the Parthians took him 
 prisoner to Babylon; while Herod fled, and the curses of the whole 
 nation followed him. Thus Antigonus, who bore the Hebrew name 
 of his great grandfather, Mattathias, was again upon the throne of 
 the Asmoneans; Judea cleared of foreign troops; and, after a hard 
 struggle of thirty years, they could venture upon enjoying momentary 
 repose, having thus regained independence. 
 
 But it was only a dream, a short dream, for Antigonus was no 
 match for Herod, either in intellect or energy. In his flight, de- 
 prived of all means, he traveled through the wilderness, and, after a 
 stormy sea voyage, at length arrived in Kome. Here they acknowl- 
 edged that he deserved the respect of Rome, and promised to assist 
 him in his troubles. The Roman Senate declared Antigonus an 
 enemy of the Roman Empire, and made Herod King of Judea; in 
 gratitude thereof, Herod sacrificed upon the Capitol to the Roman 
 tutelar-idol Jupiter. In returning, however, he was obliged to con- 
 quer first his kingdom, carrying on war for seven years, aided by 
 Roman troops. Jerusalem was besieged, and upon a Sabbath it was 
 occupied. The Romans entered the city and the Temple, cutting 
 down all unsparingly without regard to age or sex, and even the 
 priests at the sacrificial altar shared the same fate. Antigonus was 
 made prisoner, and upon Herod's urgent request the Roman general 
 led him to the stake, an ignominious death, opposed to law and cus- 
 tom, and causing, even among the Romans, the utmost indignation. 
 He was the last of the eight princely High-priests belonging to the 
 house of the Asmoneans, who at first, for twenty-six years, governed 
 Judea with splendor and renown, but in disgrace and misery after- 
 ward. Herod, or as the people styled him, the Idumaean slave, had 
 now reached the goal of his ambition, and his opponents had to feel 
 his Vengeance. By crowds the followers of Antigonus were massacred, 
 among whom were forty-five families of the highest standing. The 
 Sanhedrim, who, twelve years before, were on the point of passing 
 sentence of death upon him, were all executed, with the exception 
 of their chiefs, Shammai and Abtalion, who had been opposed to 
 Antigonus. AH the property of those who were condemned he con- 
 fiscated for his treasury, and the accumulated wealth thus obtained 
 served him for purchasing the favor of the Roman rulers, who alone 
 were capable of protecting him against the bitter hatred of the J ewish 
 nation. From the hostile disposition of the people, Herod never 
 thought his throne safe, especially as long as any one of the Asmo- 
 neans lived; for, in spite of the misery which latterly they had 
 brought upon Judea, the nation, nevertheless, clung to them with 
 great attachment. Therefore, like a bloodthirsty tiger, he murdered 
 every member of this unfortunate family, although he was connected 
 
172 SCHOOL AND FAMILY READER 
 
 with them by the closest ties; inasmuch, as in order to banish all 
 fear of Herod, Hyrkanus gave him his grandchild, the ill-fated Mari- 
 amne, in marriage, who, on account of her virtue and her beauty, 
 became celebrated and loved in Judea. Herod, in an unmerciful 
 manner, turned away his Avife Doris, and wedded Mariamne. 
 
 Mariamne had a brother, the High-priest Aristobulus III., a youth 
 of eigliteen, of unsurpassable beauty, and the idol of the nation. 
 This young man, Herod thought, might become dangerous, and 
 therefore he strove to rid himself of him; but it was impossible for 
 Herod to seize openly this virtuous young man, and therefore he had 
 recourse to his usual cunning. He invited Aristobulus to Jericho, 
 which was his favorite residence. After an entertainment, which he 
 had given in his honor, the king walked with his brother-in-law aV)out 
 the extensive grounds, and, as if by , chance, they came all at once 
 upon a large lake, in which several youths belonging to the court 
 were bathing. Herod prevailed upon Aristobulus to share in the 
 pleasure ; but scarcely had he plunged into the water, when those 
 who were bathing seized him, and pretending to sport, held him so 
 long under the water that he died. However much Herod feigned 
 to mourn his loss, ordering a splendid funeral, it was all of no avail; 
 for there w^as not the least doubt that he had previously planned the 
 deed, and everybody looked upon him as the murderer. But who 
 would dare to make such an assertion? With Aristobulus died the 
 last support of the house of the Asmoneans. 
 
 Now came the turn of old Hyrkanus, to whom the Parthians had 
 generously granted fi*eedom, who being overloaded with honors by 
 the Babylonian Jews, could have thus easily finished his troublesome 
 life in peace and quietness. But, with his peculiar dissimulation, 
 Herod invited him to return to Jerusalem, to share with him bo'tti 
 throne and power, and, above aU, to receive his thanks for the many 
 favors he had rendered him. In vain did the Babylonian Jews dis- 
 suade the credulous Hyrkanus from departing. He felt an ardent 
 desire to see the Temple and the Holy Land, and easily went into 
 the golden trap set for him. Arrived at Jerusalem, Herod did in- 
 deed receive him in a friendly manner, calling him his father, and 
 gave him a place of honor at his table, and in the council- chamber. 
 Under a shallow pretence that Hyrkanus had formerly been in har- 
 mony with Malich, the assassin of Antipater, he summoned him be- 
 fore an arbitrarily composed court of law, which acted cowardly 
 enough to pass sentence of death upon Hyrkanus. 
 
 These murders perpetrated on Mariamne's brother and grandfather 
 were certainly not calculated to fill her heart with affection toward 
 Herod; yet this virtuous woman would have borne all without a 
 single word of reproach, had not Herod, in a remarkable manner, taken 
 care to change her dove-like meekness into the most bitter hatred. 
 Since his marriage with Mariamne, he was twice compelled to visit 
 
FOR THE tfSE Ot^ ISKAELiTES* 173 
 
 Eome, in order to show, on the one occasion, that he had no hand 
 in the death of Aristobulus, and on the other to seek the favor of 
 Octavius, who had dethroned Antonius, Herod's great patron, and who 
 now, under the name of Augustus, declared himself sole monarch of 
 Rome. On both occasions he knew well that his life' was in jeopardy, 
 which made his return uncertain. Therefore, his inhumanity made 
 him each time give the order to one of his accomplices, that as soon 
 as the news of his death became known Mariamne should be assas- 
 sinated, in order that none should have the fortune to possess her 
 after his death. Fortune did not forsake him on these two occasions, 
 returning each time in safety, and being even furnished with still 
 greater power. But his cruel orders had, nevertheless, been betrayed 
 to Mariamne. He had the traitor executed, and although he assured 
 Mariamne of his unaltered affection, it proved of no avail, for this 
 noble woman treated him now with icy coldness, and in a manner 
 becoming her virtue she frankly confessed that she hated him, and 
 charged him with the death of her brother and grandfather. Herod's 
 wrath on hearing these words knew of no bounds, and his cruel 
 sister Salome made use of his rage in persuading him to beheve that 
 Mariamne had bribed his page to poison him. Hereupon he called 
 a special court of justice, and he himself, with the utmost vehemence, 
 accused her, the virtuous descendant of the Maccabees, of adultery 
 and conspiring to assassinate him. The mercenary judges thought 
 to please the king, and condemned her to death. Thus the most beauti- 
 ful of Judea's women, the pride of the whole Jewish nation, was led 
 to the place of execution. With firm resignation she met her fate. 
 
 Yet not even Mariamne's death eased the spirit of revenge in 
 Herod's breast, but only kindled in him a still greater rage. He 
 could not bear the thought of having lost her, and he grew sick and 
 delirious, being so ill at his palace in Samaria that his physicians 
 despaired of his life. This opportunity induced his mother-in-law, 
 Alexandra, to try whether she could not possess herself of Jeru- 
 salem and remove her mortal enemy. The mad attempt was betrayed 
 to Herod, and Alexandra paid for it with her life. She was the last 
 scion of the Asmoneans, and died after beholding her father-in-law, 
 Aristobulus II., her husband, Alexander, her son, Aristobulus III., her 
 father, HyrkanusII., and her daughter, Mariamne, one after the other, 
 suffering ignominious deaths. 
 
 Herod's fondness for building was truly remarkable, tlu-ough 
 which he intended partly to flatter the Romans, and partly to become 
 celebrated and immortal in the heathen world, for as to the Jewish 
 nation their hatred toward him was ever strong. In Jerusalem and 
 other places, he introduced the Grecian system, in order to establish 
 gradually idolatrous customs and manners. He was even not afraid 
 to build upon Judea's consecrated soil several temples for idol wor- 
 ship, in order that these follies might procure for him the admira- 
 
174 SCHOOL AKB FAMILY RF.ADEE 
 
 tion of foreign nations, while he impoverished the Jewish people to 
 the last they were possessed of, in order to carry out his obnoxious 
 plans. This fondness for building, and desire to gratify the Romans, 
 induced him to alter the old Temple, which had stood five hundred 
 years — a small edifice, and built in antiquated style. The represent- 
 atives of the nation, to whom he communicated his resolution, did 
 not trust him, feeling afraid that he would pull down the old Temple 
 without building another in its stead, and they only gave their con- 
 sent after all the necessary materials were at hand for commencing 
 the work. The interior of the temple was finished in a year and a 
 half, but the exterior, the walls, the porches and colonnades took sev- 
 eral years for their completion. Herod's temple was considered a mag- 
 nificent building, admired by every one for its beautiful architectural 
 style; but Herod had placed it under protection of the Romans. A 
 golden eagle — symbol of Roman power — was placed over the princi- 
 pal entrance, causing a great deal of vexation among the Jewish 
 patriots. It entirely rested with the Romans to decide how long the 
 Jewish sanctuary should exist; in less than a century this work of 
 splendor was turned into a heap of rubbish and ashes. 
 
 We must not believe, however, that Herod buried his old life under 
 the ruins of the old temple, and commenced a new life with the new 
 one; he remained the same character to the very last. Mariamne 
 had borne him two sons, Alexander and Aristobulus, who had been 
 brought up in Rome, and were already married. Salome was their 
 bitter enemy, as she had been Mariamne's, while the people loved 
 these Asmoneans for their mother's sake. This circumstance Salome 
 made use of, and together with Antipater, son of the expelled Doris, 
 tried to make the suspicious king believe that Mariamne's sons hated 
 their father on account of their mother's death, and that they were 
 striving to slay him and seize his crown. Upon this false accusation 
 Herod had them both executed. The old sinner, who was now nearly 
 seventy years of age, was at last stretched upon a bed of illness, 
 being attacked by a painful and loathsome disease, from which his suf- 
 ferings were so great that he was on the point of taking his own life. 
 Yet even this miserable condition, which would have caused any one 
 else to grow better, had not the least moral effect on him. Upon a 
 false rumor of his death, several young men entered the temple 
 court, cutting down the hated eagle. Herod had them all burned 
 alive. At this instance the sixth High-priest was arbitrarily in- 
 stalled by Herod. 
 
 Antipater, son of Doris, was a prisoner in the palace of Jericho, 
 where Herod lay ill, and was convicted of having prepared poison for 
 his father, and causing the innocent death of his brothers. Augustus 
 left it to Herod to say whether he should be executed or not, and 
 five days before Herod breathed his last he had him put to death. 
 Although Antipater was deserving of a tenfold death, his execution 
 
FOR THE USE OF ISRAELITES. 
 
 175 
 
 6ausedi, nevertheless, great indignation, that a father should pro- 
 nounce sentence of death upon his third son. Herod's last thought 
 was occupied with further orders for assassinations, for he invited a 
 number of Judea's most eminent men to come to Jericho, where he 
 had them confined in a race-course, and put under a strong guard, 
 while he instructed his sister Salome that, after his death, his body- 
 guard should cut them down, in order, as, he said, that the whole 
 nation and every family may have'to lament the loss of those near 
 and dear to them, and thus be prevented from rejoicing over his 
 demise. 
 
 From the first moment of his public career, until he breathed his 
 last, he was possessed of evil and bloody thoughts. Herod was in 
 his seventieth year when he died, thirty-four years after dethroning 
 the last ruler of the Asmoneans, and in the thirty-seventh year of 
 his reign. His corpse was taken to Herodium with great pomp, 
 being followed by the so-called Augustean troop, and the Thracian, 
 Germanic, and Gallic body-guards. But the Jewish nation kept that 
 very day as a half-holiday. Dr. Jost. 
 
 Herod— An Idumman by birth, a sect which 
 under Jochanan Hyrkanos became Jews. 
 Gallic — Pertaining to Gaul or France. 
 Demon— A spirit; generally an evil spirit. 
 
 the 
 
 Capitol— Temple of Jupiter in Rome; 
 Senate-house. 
 
 TuTELAB— Having the charge or guardian 
 ship of a person or thing. 
 
 HEKOD'S LAMENT FOR MARIAMNE. 
 
 Oh, Mariamne! now for thee 
 
 The heart for which thou bled'st is 
 bleeding; 
 Revenge is lost in agony, 
 
 And with remorse to rage succeeding. 
 Oh, Mariamne! where art thou ? 
 
 Thou canst not heai' my bitter plead- 
 ing; 
 Ah, couldst thou — thou wouldst pardon 
 now. 
 Though Heaven were to my prayer 
 unheeding. 
 
 And is she dead ? — and did they dare 
 Obey my frenzy's jealous raving ? 
 
 My wrath but doom'd my own despair; 
 The sword that smote her's o'er me 
 waving. 
 
 But thou art cold, my murder'd love; 
 
 And this dark heart is vainly crav- 
 ing 
 For her who scars alone above. 
 
 And leaves my soul unworthy saving. 
 
 She's gone, who shared my diadem; 
 
 She sunk with her my joys entomb- 
 ing; 
 1 swept that flower from Judah's stem. 
 
 Whose leaves for me alone were 
 blooming, 
 And mine's the guilt and mine the hell. 
 
 This bosom's desolation dooming; 
 And I have earn'd those tortures well. 
 
 Which unconsumed are still con- 
 
 suming 
 
 Byron. 
 
 HILLEL AND SHAMMAI. 
 
 [40 B.] 
 Whilst Herod on his throne was trying hard to annihilate Juda- 
 men, in the seclusion of scholastic life, were effectively 
 
 ism, two 
 
 engaged in preserving it, of which the Idumsean tyrant had not the 
 
176 SCHOOL AND FAMILY REAlDfill 
 
 least foreboding. Hillel, who could trace his ancestry, which had 
 remained in Babylon after the exile, as far back as David, came to 
 Jerusalem in order to study law, and became the most ardent dis- 
 ciple of Shemajah and Abtalion. He at the same time had to strug- 
 gle with the most abject poverty, and from the pittance he earned 
 as day-laborer half went to pay for admission to the academy. One 
 day — it was on the eve of Sabbath and in the midst of winter — he 
 could not find work, and having no means he was unable to pay the 
 usual fee, and was therefore refused admission to the academy. In 
 order, however, not to miss the discourse, he climbed from outside 
 one of the windows of the school-room and there placed himself to 
 listen to the instruction. Here the cold soon benumbed him, and 
 during the night a heavy snow-storm covered him with snow three 
 feet deep. The two teachers entered the hall in the morning and 
 Shemajah said: "Brother Abtalion, it is here very dark and the 
 heavens seem to be cloudy." But they soon perceived a human 
 being sitting in one of the windows and exclaimed : " Indeed, he 
 deserves that, on his account, one may venture to violate the Sab- 
 bath!" Whereupon they took him down, placed him before the 
 fire, and tried every expedient to restore him to life. The stranger, 
 until now but little known, was soon to become one of the foremost 
 in their ranks. Shemajah and Abtalion were no more. By the 
 executioner's axe of Herod many hundreds of learned men breathed 
 their last or were frightened away into strange countries. And it 
 came to pass that the eve of Passover happened on a Sabbath, owing 
 to which the question arose Whether the Pesach-offering abolishes 
 the order of the Sabbath or not. Hundreds of thousands had come 
 to Jerusalem for the festival, but the Synhedrion were at a loss to 
 solve this pungent question of the day. Then Hillel arose and 
 decided the question in the aj0&rmative, proving-the correctness of 
 his decision not only by certain precepts according to the interpre- 
 tation of Holy Writ, but also by appealing to the traditions of his 
 teachers, Shemajah and Abtalion. In consequence of this occurrence 
 Hillel was chosen president of the Synhedrion. 
 
 Hillel, far from being proud of the high dignity thus conferred 
 upon him, felt rather dissatisfied on account of it, and began to re- 
 proach the members of the Synhedrion : " What could have caused 
 the appointment of an insignificant Babylonian to the presidency of 
 the Synhedrion but your inactivity in not paying proper attention 
 to the instructions of Shamajah and Abtalion'?" Besides Hillel, 
 Shammai's efficacy must also be mentioned. He was just the coun- 
 terpart of Hillel, and yet a necessary complement to the same. 
 Hillel's predominant character consisted principally in that cordial, 
 dove-like meekness which never permitted the ebulition of ill tem- 
 per, even for a moment, to gain the mastery over his mind; that 
 thoughtful philanthropy which arises from one's own humility and 
 
FOR THE USE OF ISRAELITES. 
 
 the favorable judgment of others, and lastly that calmness which 
 emanates from the deepest confidence in God, and in the face of 
 approaching misfortune always remains steadfast. In later times 
 no more perfect ideal of charitableness and modesty was ever known 
 than the Babylonian Hillel. 
 
 His liberality knew no bounds, showing the utmost delicacy not 
 to shame the receiver, but to respect him rather, according to his 
 station in life. He esteemed the doctrine of Judaism so highly that 
 he felt excited when he saw the same misused in becoming the 
 means for satisfying ambition and greediness of fame. The same 
 as Hillel was, on account of his great virtue, taken as ideal by those 
 who came after him, in the same manner he was considered next to 
 Ezra the spiritual restorer of the Jewish doctrine, who saved it from 
 the decaying condition it was placed in. The attachment which the 
 people showed him extended even to his descendants; the presidency 
 of the Synhedrion was ever since hereditary in his house, and it has 
 continued to maintain this dignity during four centuries. 
 
 Of Shammai's biography ]put little is known. He was for certain 
 a Palestinean, and therefore took a sincere interest in all political 
 and religious complications of his native country. His religious 
 views were very rigorous, but he was nevertheless of no morose, 
 misanthropic temper, urging rather to meet everybody in a friendly 
 manner, as shown by the motto preserved of him: "Make your 
 occupation with the law your chief object, speak little, but perform 
 much, and receive every one with a friendly air." 
 
 Each of these two members of the Synhedrion, Hillel and Sham- 
 mai, formed schools of their own (Bet- Hillel, Bet-Shammai), both of 
 which proved of great influence and impoi-tance. 
 Dr. Jost. 
 
 Synhedrion— The highest council at Jerusa- j PHiiiANTHROPY— Love of mankind; good 
 lem, composed of seventy Elders and presided nature. 
 
 over by the High-priests. 
 Complement —Perfection . 
 Ebulition— Act of boiling up with heat. 
 
 Bet-Hillel (Hebrew)— Signifying houae of 
 Hillel. 
 
 THE AIM. 
 
 I QUESTIONED a leaf as it rustled past, 
 Borne along with the autumn's blast, 
 Its life full spent and unknown to 
 fame : 
 Whither goest thou, fluttering leaf? 
 Can'st thou tell in thy voyage so brief, 
 This life's aim? 
 
 I measured a rainbow's fleeting span — 
 Its arch from heaven down to man, 
 Transient beauties ever the same, 
 
 PART n.— 12 
 
 And sought to seek in the magical bow, 
 Ere it lost its fervor and glow. 
 
 This life's aim. 
 
 I gazed in the eyes of a matchless face, 
 Divinely dowered with every grace 
 
 That might a heart of stone inflame ! 
 Pray tell me with thy art of speech, 
 What I would learn if thou wouldst 
 teach— 
 
 This life's aim? 
 
178 
 
 SCHOOL AND FAMILY READER 
 
 I looked at a rushing silver stream, 
 Whose breast was decked with a dia- 
 mond gleam 
 That ever went and ever came, 
 And questioned it — as dashing through 
 The flow'ry mead it onward flew — 
 This life's aim? 
 
 A thought I plucked from a busy brain — 
 A note I caught from a sweet refrain — 
 A laurel leaf from a wreath of fame — 
 A broken sod from a nameless grave 
 
 I asked (but no response they gave)- 
 To this life's aim. 
 
 Within the shrine of the silent soul, 
 Lies the Aim of Life we all control — 
 
 The nobler histwcls- of the man, 
 That rise like stars to shed their light 
 On travelers weary with their night — 
 
 To lavish all the good they can ! 
 
 Jacob G. Ascher. 
 
 THE SIEGE OF JOTAPATA. 
 
 [69 A.] 
 I. 
 
 Surely if the people of Israel stood in need of any glorification, 
 then the history of their decline as an independent nation would de- 
 monstrate it beyond measure. In the eventful history of this de- 
 cline, the siege of Jotapata stands prominently as an incident which 
 should never be allowed to be forgotten. This terrible occurrence 
 furnishes many instances of what a handful of spirited men could ac- 
 complish for religion and fatherland, even against the bravery and 
 j)ride of a well-disciplined army accustomed to war; the issue between 
 both could only be determined, as often is the case, by way of 
 treachery. Let us then tarry for a moment on this blood-saturated 
 ground — we are standing upon the graves of the bravest of our an- 
 cestors — the second Temple was yet on Moriah's height. Thirteen 
 Eoman procurators brought upon the Jews in Palestine unspeak- 
 able oppression ever since the animosities of the Asmoneans in self- 
 destroying manner had called the enemy to the country; and thus 
 the patience of the people had become entirely exhausted, owing to 
 impoverishment, mockery, and the withdrawal of all rights and 
 privileges.- The invaders installed by force the god of the insane 
 Roman emperor, together with his worship in the Temple at Jerusa- 
 lem, the sacred place of devotion of the One Incorporeal God, in- 
 troducing the same also in every house of prayer belonging to the 
 Jews, and were even impudent enough to set up the statues of the 
 emperor on the altars. On this, the rage of the Jewish people 
 burst forth, and under the guidance of able leaders they succeeded 
 in driving the Romans with great loss from the country. The 
 governor from Syria, Cestius GaUus, who hastened with a strong 
 army to Jerusalem, was also obliged to withdraw under disgraceful 
 circumstances, and more than 6,000 Romans were slain. On the 
 8th of Marchesvan, in the year 66 (according to the usual chro- 
 nology), not a single Roman could be found in Judea proper. 
 
FOR THE USE OF ISRAELITES. 179 
 
 The emperor, who was traveling in Greece, commanded at once 
 his most tried general, Vespasian, to subdue the Jews. He led into 
 Syria above GO,OOU of the bravest and choicest troops. His well- 
 laid scheme was to conquer first the Jewish provinces, then to in- 
 vest Jerusalem in order to cut oif all resources, and thus forcing the 
 jDlace to surrender, to destroy it ultimately. However, it took three 
 campaigns (67, 68 and 6i)) to accomplish his plan, and only in the 
 fourth year did his son Titus succeed in reaching Jerusalem. 
 
 The northwest province of Galilee was singled out to become his 
 first spoil, and his success was facilitated by the Jewish general of that 
 province, who was wavering between the Jews and the Romans. It 
 was the same Josephus who became afterward the Jewish historian, 
 but also the partisan of the imperial Flavian . Sepphoris fell, we will 
 merely say by the neglect of Josephus, into the hands of the Komans. 
 Vespasian marched from Ptolemea (that is, A ceo, now Jean D'Acre) 
 with the flower of his army, being well supplied with war materials, 
 and a number of mules and horses, carrying artillery and siege 
 trains. On account of the undetermined policy of Josephus, there 
 was no Jewish army j)resent in Galilee to defend this province. 
 Those who did not wish to show resistance to the Romans would 
 not fight. Thus only a few towns remained which held out against 
 the Romans. The town of Gabara also fell into their hands, all 
 able-bodied men having left for more important places, while those 
 who stayed behind were put to the sword, and the towns and 
 villages were laid in ashes. 
 
 Vespasian now turned against the mountain fortress Jota23ata. 
 Jotapata was but a comparatively small town, situated on a rock, 
 and surrounded by very deep valleys. On the north side only the 
 town was accessible, being built here upon the projected part of a 
 hill, which, however, was well secured by strong redoubts and 
 towers. The town being surrounded by hills, it became visible only 
 on a close approach. But who were the defenders of this mountain 
 fortress? No veterans, no well-trained garrison, no tried warriors; 
 only the simple citizens of the place, merely reinforced by j)atriots 
 who had escaped from the provinces. Already, previous to this, 
 Placidus had undertaken an expedition against Jotapata, in order 
 to surprise the place. But the citizens received a timely warning, 
 and courageously went to meet the Romans, who had to retreat with 
 great loss. From the smoky ruins of Gabara to Jotapata was but 
 two hours' distance, yet it took the Roman pioneers four days to 
 clear away the many obstacles which nature and cunning had fur- 
 nished, before the roads could be made passable for the army. In 
 the meantime, Josephus had gone to Jotapata. It was in the first 
 week of May that the Romans commenced the siege, establishing 
 their camp upon a hill near Jotapata, and investing the entire town 
 by a double line of troops. Promptly on the next day, Vespasian 
 
180 SCHOOL AND FAMILY READER 
 
 attacked the place in great force, but the Jews defended themselves 
 with energy, having six hundred wounded and seventeen killed. The 
 attack was repeated by the Romans during the next five days with- 
 out intermission, and the sallies of the Jews brought on heavy fight- 
 ing outside of the walls, the besieged never feeling dejected or 
 weary in the least degree. On the one side was desperation, on the 
 other shame, and both parties showed the greatest coolness and 
 utmost valor. If then the Parthian king, Vologeses, the most 
 powerful sovereign and enemy of the Romans in Asia, had crossed 
 the Euphrates, and if the Jews, instead of being divided into factions, 
 could have formed a proper regular army, and thus surprised the 
 Roman troops in the defiles of Jotapata, what a turning point in the 
 history of mankind! 
 
 It was not to be. The besieged of Jotapata were abandoned to 
 their fate. As all the assaults made upon the town proved fruitless, 
 Vespasian resolved upon throwing up ramparts, from which the town 
 could be better bombarded. Enormous quantities of wood and 
 stones were procured, a kind of basket-work was stretched over 
 palisades, in order to ward off the arrows thrown constantly from the 
 city walls; also a dike was erected, and one hundred and sixty 
 catapults were set up. The catapults threw lances and stones of 
 heavy weight, and the ballisters swarms of darts as well as fire. The 
 Jews were obliged to leave the walls, but they continually made 
 sallies, tore away the covering which sheltered the Romans, killed 
 the workmen, destroying partly the dike, and setting fire to the 
 posts which held the basket-work. At length Josephus had the city 
 wall raised in proportion to the dike opposite, which continually 
 grew larger. He ordered hedge poles to be rammed into the city 
 wall, over which he extended the hides of fresh stripped oxen, which 
 slackened in receiving the stones thrown, and also protected the 
 Jews from the fire. Behind these the workmen felt more secure, 
 and were thus enabled to work d^y and night in raising the wall 
 till it reached a height of foi-ty feet. This accomplished, they were 
 now by far safer, and felt encouraged to attempt fresh sallies, in 
 which they always proved successful, destroying the enemy's works, 
 who on all occasions sustained great loss. Vespasian soon perceived 
 that all his attacks, however well planned, must prove of no avail, 
 and that only a regular state of siege, to bring on famine, would force 
 the place to surrender. He then ordered that the passes leading 
 into the town should be occupied, and that all its communication 
 should be cut off. However, the inhabitants of Jotapata had a plenti- 
 ful supply of provisions, but water was scarce. There was no well 
 in the town, and they had to depend upon rain water, which was not 
 plentiful at the season when the siege took place; therefore the water 
 was parcelled out in rations, which generally caused the longing for it 
 to be the stronger. The Romans could perceive the place where the 
 
FOR THE USE OF ISRAELITES. 181 
 
 water was served out, and thus killed many a one in fetching it, as 
 their catapults reached as far as that spot. But in order to blast the 
 hopes which Vespasian enjoyed in thinking that, owing to the want 
 of water, the place would soon have to surrender, the J otapateans 
 hung large pieces of cloth over the walls, which were so wet that the 
 water dripped down in large quantities. Vespasian then took to 
 arms again, which made the Jews rather glad, inasmuch as they pre- 
 ferred to die in battle rather than from hunger and thirst. They even 
 became the attacking party, after JosejDhus attempted to escape with 
 some of the most distinguished inhabitants of the place, which, how- 
 ever, was frustrated by the people. 
 
 The Jews fought desperately, and in their sallies nothing could 
 withstand their boldness, which compelled Vespasian to withdraw 
 his heavy troops, putting in their place the Arabian archers, the 
 Syrian slingers and stone casters, and all the heavy artillery. Indeed, 
 for a time Vespasian considered himself the besieged instead of 
 the besieger. In the meanwhile the Romans had advanced the dike 
 close to the city wall, and now the " ram " was to be made use of. 
 This was an enormous beam, the size of a ship-mast, being at one 
 end overcast with heavy iron in the shape of a ram's head, and in the 
 middle were attached strong ropes like a beam-scale on another large 
 crossbeam, which rested upon strong posts. A number of workmen 
 drew the ram backward, and then, with united strength, thrust it 
 again forward, which caused the ram's head to be driven into the 
 wall. No tower, no wall, could resist the constant attacks of this 
 machine ; and then the catapults and ballisters moved forward together 
 with the archers and slingers, clearing the city wall of its defenders. 
 Then the scaffolding of the ram was brought thither, and at the first 
 shock the waU quaked, causing a cry of lamentation in the city. 
 
 II. 
 
 Josephus, not in the least alarmed, ordered that large bags filled 
 with chaff be let down the walls where the ram was striking; and no 
 sooner did the ram begin to play, than the bags were placed fi-om 
 the breastworks against the thrusts of the ram, which caused them 
 to rebound without doing the least injury. However, the Romans 
 found out a remedy in making for themselves long pikes wherewith 
 they cut off the bags; whereupon, the new wall, from the many 
 thrusts made upon it, began to give way, and the besieged had to 
 renew their exertions. They then furnished themselves with dry 
 wood and firebrands, and thus attempted another sally. But pre- 
 vious to this one of the Jewish combatants executed a miracle of heroic 
 bravery. His name was Eleazar, son of Samaeas from Saab, in Galilee. 
 He placed himself upon the wall, and, taking an enormously large 
 stone, threw the same with such precision and power down the breast- 
 work that it hit the machine, and entirely demolished the ram's head. 
 
192 SCHOOL AND FAMILY READER 
 
 But not yet satisfied with his achievement, he jumped down the wall, 
 and in the midst of the enemy he took the ram's head, and carried 
 it to the wall. Being unprotected, and without armor, he was 
 pierced by five arrows at the same time ; yet, unconcerned about his 
 wounds, he mounted the wall again, and there placing himself proudly 
 before the enemy, held up the ram's head for every one to behold, 
 causing a cry of admiration in both armies, lasting just long enough 
 to see this noble patriot falling dead from the wall, still clinging to 
 his trophy. Now, without a moment's loss, Josephus sallied forth 
 with his troops, carrying the firebrands, and led by two brothers, 
 Metiras and Philip, Avho made a dash against the Tenth Legion with 
 such impetuosity that they broke their lines, and entirely routed 
 them. Machines, palisades, outworks, utensils — everything was 
 burnt, and all the redoubts destroyed. 
 
 The same evening, Vespasian himself was wounded in his leg by 
 one of the Jewish archers, which caused great consternation among 
 the Komans; but the general tried to suppress his sufferings by show- 
 ing himself the next morning to the army and. encouraging them to 
 fight and avenge their defeat. The Romans then commenced to storm 
 the place with such violence that the besieged considered this assault 
 far more dangerous than the previous ones. The Romans kept up 
 the storming of the place the whole night, and with such success, 
 too, that the besieged were obliged to hold firebrands in order to 
 defend themselves and to take proper aim, as the enemy almost re- 
 mained invisible to them. The poAver of the catapults and scorpions 
 was so great that several j)ersons were pierced at the same time, 
 while the mass of stones cast into the place destroyed the breastwork, 
 and dashed the towers to pieces. To be able to judge of the effect 
 of this artillery, it is only necessary to remark that a warrior standing 
 close to Josephus had his head torn off by a sling-stone, and the 
 head was thrown a distance of a quarter of a mile. It was a terrible 
 outroar, to which were added the dull sounds of the numberless 
 corpses of combatants rolling down the wall, the heartrending cry 
 of the women, together -with the groaning of the wounded and 
 dying. The Jews fought with lion-like courage, the blood flowing in 
 streams from the wall, which could now be reached by heaps of dead 
 bodies. Everywhere the Jews stood out; not a single one left the 
 wall, and no sooner did the number of combatants diminish, than the 
 gaps were filled up again. It was impossible frr the Romans to hold 
 out against such bravery, and although the wall had given way during 
 the night, the besieged had already thrown up fresh redoubts. 1 he 
 night passed, and Jotapata was stiU unconquered. . The next morn- 
 ing, Vespasian was obliged to give his soldiers some rest, and then 
 he again led them to the assault. In well arranged order, they ad- 
 vanced to that part of the wall which was already destroyed, and at 
 the sound of the trumpeters of all the legions, the army raised a 
 
FOR THE USE OF ISRAELITES. 183 
 
 horrible battle-cry, and commenced the attack with such violence 
 that the sky darkened from the arrows and stones thrown on aU 
 sides. But the Jews continued to fight bravely, cutting down all 
 who stood in their way. Yet even the most splendid deeds of bravery 
 could not prevent their becoming fatigued in the struggle, for while 
 the E^mans continually brought fresh troops to bear against them, 
 they had now but a small number to dei)end upon. Vespasian then 
 formed his men into close columns, and protecting themselves by their 
 shields fi'om above, they advanced in a body close to the waU. Under 
 these fearful circumstances, Josephus all at once ordered that seething 
 hot oil should be poured upon the columns of the Komans. It did not 
 take long to supply the oil, which had been kept ready, and which 
 easily became heated. It was poured upon the soldiers from the 
 wall. The effect was terrible; the columns were soon broken, and 
 under awful pain they roUed down the wall. But this only made the 
 Romans more .enraged; they cleared the roads of their suffering com- 
 rades, and made another advance. Whereupon the Jews .cast boiled 
 Grecian hay upon the boards of the storming bridges, which caused 
 the storming parties to slip and to fall, and those who could not keep 
 on their legs the Jews easily cut down. Thus the combat lasted till 
 evening, and, although it was a fearful day for the Jews, it ended never- 
 theless gloriouslj^ for the Romans had to retreat under heavy loss. 
 This battle happened on the 20th of June, and had caused the ranks 
 of the Romans to become much reduced. After this, the fighting be- 
 came insignificant, the Romans being principally engaged in raising 
 the rampart, which at lengih exceeded the wall. They also erected some 
 towers fifty feet high, which w^ere covered with iron, and from which 
 they could dislodge the combatants who defended the wall. Thus 
 forty-seven days had been spent in this memorable siege; a solitary 
 mountain fortress occupied by unpracticed citizens, being bravely de- 
 fended and holding out against an army of ()0,00() of the bravest and 
 best warriors of Rome. The spirit with which the besieged were ani- 
 mated is proved by the fact that one of the Jewish prisoners from Jota- 
 pata defied aU the torments of the rack, and smilingly met his death, 
 without betraying in the least how matters stood in the fortress. 
 Nevertheless Jotapata's last hour had struck. A deserter w^ent to the 
 Roman general, and offered himself as a guide to bring him into the 
 town at a time when he would meet with the least resistance. Small 
 was the number, and weak the strength of the besieged. A surprise 
 after the last night watch is put on duty would be the safest time, 
 for then the Jews considered themselves out of danger, and, owing 
 to great fatigue, permit themselves some rest. Vespasian resolved 
 to trust the traitor. Exactly at the appointed hour, they quietly 
 approached the wall. Titus, with the Fifteenth Legion, entered 
 the place first, killed the guards, and then took possession of the 
 citadel. The Romans stood already in the midst of the town, and 
 
184 
 
 SCHOOL AND FAMILY READER 
 
 the invaded had not yet the least presentiment of danger. The 
 Romans knew of no mercy, of no forbearance. The people at length 
 awoke, and in the confusion which ensued they were murdered with- 
 out being able to offer any resistance, while many were thrown down 
 the declivity to prevent them from defending themselves. Many of 
 these brave men preferred to die by their own hands. The Romans 
 spared no one, and during several days they searched every hiding 
 place and every spot in the subterranean passages and caves, slaying 
 every one they could find except women with their babes, to whom 
 they showed some mercy. Not less than 40,000 lost their lives in 
 the siege and by the conquests, w^hile only 1,200 prisoners were made. 
 Vespasian ordered the town to be razed. Thus fell Jotapata on the 
 new moon of July and in the thirteenth year of Nero's reign. 
 
 But the tragedy was not yet ended. Jn the confusion which took 
 l^lace at the occupation, Josephus stole away through the enemv, and 
 being well acquainted with the locality, he made his escape by throw- 
 ing himself into a deep cistern, which he was aware led to a large cav- 
 ern. Here he found already forty others, who also knew this hiding- 
 place, and w^ere well provided with provisions. Josephus was ready 
 to leave the spot, and commence negotiations with Vespasian. But 
 the others hindered him from carrying out his intentions. " Thou 
 wishest to go," they said to him, " because thou desirest to live, and 
 behold daylight as a slave. Well, if thou Avilt die voluntarily, then 
 thou endest as general; but, if not, thou wilt die as a traitor !" And 
 with their swords drawn they surrounded him. Josephus tried hard 
 to persuade them to save their lives by submitting to the Romans; 
 but all proved of no avail. They wished to die as heroes, as inde- 
 pendent men, and as they could not do so now in battle, after once 
 leaving the cave, they would prefer rather to die by their own hands. 
 Josephus, by his cunning, hit upon a fresh plan, and, pretending to 
 submit to the proposal, said : "Well, if you think that death is the only 
 expedient, then the casting of lots shall bring us to our decision, 
 that hj turns one may die at the hands of another." They agreed 
 to it. The lots were drawn, and accordingly, with the exception of 
 Josephus, only one of the forty was left, all ending their existence. 
 The one left Josephus easily persuaded to leave the cave, and throw 
 himself upon Vespasian's mercy. They left the cave, and Josephus 
 fell upon his knees before the Roman general, prophesying unto him 
 his approaching greatness. Vespasian considered Josephus service- 
 able in finishing the war, and gave him many valuable presents. 
 The ruins of Jotapata have long since changed into dust and disap- 
 peared; but the heroism of its defenders will ever be admired, re- 
 flecting its golden rays upon the solitary rocks. L. Philippson. 
 
 Procurator— Manager; one who transacte 
 aflfairs for another. 
 
 Partisan— An adherent to a faction. 
 
 "^ALisADE— Poles set by way of inclosur« or 
 defence. 
 
 Catapult— An engine used in ancient times 
 to throw stones. 
 Ballisteb— A cross-bow. 
 Ram— An instrument to batter walls. 
 
FOR THE USE OF ISRAELITES. 
 
 185 
 
 ISRAEL'S 
 
 There is a reminiscent glory, shed- 
 din.j? 
 Its light upon To-day, 
 That brightens life as with a benedic- 
 tion, 
 Sweet peace and heavenly sway; 
 Upon the Sabbath's sweet and festal 
 
 beauty, 
 . There gleams a jeweled ray 
 
 That, in the centuries past of wild op- 
 pression, 
 Lighted our wandering race 
 Over the rugged paths of faith and 
 duty. 
 To Freedom's resting-place. 
 The Beautiful and True was Israel's 
 guidance, 
 'Neath Thy sustaining grace ! 
 
 POWER. 
 
 In this dear land of conquering peace 
 and plenty, 
 We share the honored name 
 Of patriot, statesman, all the nation's 
 glory, 
 Time's laurel-bringing fame; 
 Heart-linked to noblest deed and as- 
 piration 
 Is Israel's world-wide aim. 
 
 And still the reminiscent light is beam- 
 ing, 
 The Sabbath's festal glow; 
 To Truth's triumphant anthem-peal 
 the nations 
 Respondent onward go; 
 And Israel wields the sceptre, love em- 
 powered 
 For Evil's overthrow. 
 
 Cora Wilburn. 
 
 THE DESTRUCTION OF JERUSALEM. 
 
 [70 A.] 
 
 Jerusalem was never before so populated, so beautiful and so for- 
 tified, than at tlie time when it was doomed to destruction, as if 
 the Jewish capital should verify that external strength and outer 
 splendor are of no avail. The circumference of Jerusalem within 
 the wall encircling it was about four English miles, besides the 
 suburbs at the foot of the Mount of Olives, such as Bethphage, Beth- 
 anian and others which also belonged to it, and which offered excel- 
 lent accommodation for many of the guests who visited Jerusalem 
 during the festivals. In regard to the number of inhabitants, no 
 certainty exists, but it is supposed that it amounted to at least 600,- 
 000 at the time we speak of. But considering also the mass of peo- 
 ple who continually flocked to the capital from abroad, the result, 
 in counting the inhabitants once on a Pesach festival by means of 
 an offering-piece, which every society participating in a Pesach- 
 lamb had to deliver, clearly proved that. the astonishing number of 
 the population amounted to more than 2,000,000 people. The for- 
 tifications made Jerusalem appearingly a gloomy looking place, but 
 it made it also so formidable that it was considered almost impreg- 
 nable. Even was the Temple a great stronghold, which Pompey 
 and Sosius had to fight hard for. AU the fortifications were well 
 supplied with numberless warriors, inasmuch as Jerusalem, since 
 Galilee had been disarmed, became the meeting-place of all who, 
 either for noble or ignoble purposes, expressed their desire of taking 
 part in this final struggle. The love for fatherland, the impulse for 
 
186 SCHOOL AND FAMILY READER 
 
 liberty, ambition, vengeance, despair, the noblest virtues, the basest 
 passions, aH had sent their rej)resentatives — men with hearts of steel, 
 of whom the most had already given j)roofs of heroism and disre- 
 gard for death. The just cause for which the Jews fought, the great 
 number of warriors who resolved to conquer or die, the excellent 
 means of defence; everything seemed to point to a successful issue, 
 especially as the state of Rome just then was rather endangered, 
 several legions in different parts of the empire having revolted, and 
 each choosing an emperor of their own. 
 
 Had these death-defying Jewish combatants acted like one man 
 in attacking Kome, which was then already tottering — had Agrippa 
 taken the lead in the movement and made the Asiatic nations his 
 ally against Rome — who knows whether not at that time the Roman 
 Colossus would have been crushed, or whether not, at least, the Ro- 
 mans would have offered favorable conditions to the Jews. But 
 instead of adopting this plan they extirpated their own ranks in 
 mortal party strife, thus giving the Romish general ample time to 
 turn first almost the whole country into a wilderness, so that Jeru- 
 salem, being now isolated, could obtain no succor, not from any 
 part, while in the meantime the circumstances in Rome became more 
 settled, and the emperor's crown rested safely upon Vespasian's head. 
 
 There were about 24,000 men, all foolhardy heroes, forming four 
 different parties, who could have executed extraordinary deeds of 
 bravery had they been united against a common enemy in the field 
 of battle ; but instead of which each party intrenched themselves in 
 a separate part of the town, made continual sallies against the other, 
 as if fighting an inexorable enenij^, in order that one might crush the 
 other to become master of the situation. Their leaders were Elea- 
 zar ben Simon and Simon ben Jair, belonging to the Jerusalem 
 zealots; also Jochanan of Gischala, of the Galilean zealots; whilst 
 Jacob ben Sosa and Simon ben Kathla led the third party, consist- 
 ing of Idumseans, aU eager combatants, and the fourth party, the so- 
 called Sicareans (robbers), were commanded by the wild Siaion 
 Gior^. The struggle, which was renewed almost every day, de- 
 stroyed many buildings and a vast quantity of stored-up provisions. 
 The greatest havoc was perpetrated by the followers of bar Giora, 
 who, being composed of the worst class of the poj)ulation, were used 
 to an adventurous life, and committed plunder and devastation with 
 the utmost coolness. In this manner two years passed away, which 
 gave ample time to the enemy to desolate aU parts of Judea, es- 
 pecially as Yespasian took good care not to attack the lions in their 
 places of concealment, although many deserters tried to persuade 
 him that it would be merely an easy task to do so. He preferred to 
 abide his time, till the different parties should have extirpated each 
 other, and in the meantime he subdued those parts of the country 
 which still held out. 
 
FOR THE USE OF ISRAELITES. 187 
 
 Vespasian was just approaching Jerusalem when he was declared 
 emjDeror. lie went to Kome to be crowned, and Titus, who was 
 ap23ointed successor to the throne, came to Jerusalem to take the 
 command of the army. 
 
 Titus now brought together about 80,000 men, and procured such 
 quantities of siege materials as no other general ever had before 
 him. At the approach of danger an approximation between the 
 contending ]3arties in Jerusalem took place. From all sides, from 
 Judea and other foreign parts, especially from the countries on the 
 Euphrates, very many tiocked to the capital to lay down their lives 
 in its defence. The waUs and all -other strongholds were well for- 
 tified, in order to withstand the many battering machines brought 
 to bear against them. But all exertions could not prevent the fall of 
 Jerusalem, for the struggle of the different parties, which had lasted 
 so long, had deprived the city of its vast resources, without which 
 it was impossible to hold out long. Before the war Jerusalem was 
 well supplied with all sorts of provisions; all the storehouses in the 
 Temple and in the city were well stocked with corn and other 
 necessaries. Three of the richest men in Jenisalem, ben Tsisit, 
 Kalba-sabua and N icodem ben Gorion, had stored up such a quan- 
 tity of provisions, that it was sufficient for the w^hole city, even for 
 a j)eriod of ten years. But, owing to the continual struggles which 
 took place within its waUs, all these resources had become a prey to 
 the flames; and the destruction thus caused had produced an enemy 
 who in exorableness vied with the Romans, and against whom 
 heroism could prevail nothing. In April (70) the Eoman army en- 
 camped before Jerusalem, surrounding it on all sides. The Jews 
 continually ventured upon making bold sallies, which almost fright- 
 ened the Romans, for already, on the first day, Titus himself had 
 but a narrow escape from being captured. Yet all these skirmishes 
 proved fruitless, and the Remans at length succeeded in placing their 
 battering machines on three sides in proper position, the same 
 being directed against the outer wall of the city, and fixed on ram- 
 parts which reached to the height of the wall. The Romans now 
 began to throw their arrows, slings, and blocks of stone into the 
 city, and upon the defenders posted on the walls. On three sides 
 battering rams and iron ram's heads played against the wall in order 
 to effect a breach; but scarcely had the enemy commenced the attack, 
 when the Jews sallied forth like demons, destroying the machines 
 and all their preparations. Even women took part in the fight, 
 giving thus to the men unexampled proofs of courage and their de- 
 fiance of death. The besieged in their turn threw blocks of rock 
 upon the enemy, poured seething hot oil upon their heads, and. 
 after a while, they also understood to handle heavy artillery, turning 
 the ordnance which they captured against their former possessors. 
 After a lapse of fifteen days, however, the Romans forced the be- 
 
188 SCHOOL AND FAMILY READER 
 
 sieged to leave the outer wall (7 Jiar.), and now a terrible combat 
 commenced for the middle wall, which the defenders had erected be- 
 hind the outer one, and of which the Komans gained possession after 
 four days of hard fighting, when also Bezetha, one of the suburbs, 
 fell into their hands. This made the besieged fight the more desper- 
 ately, for they had no other alternative but to conquer or die, being 
 well aware that they had no mercy to expect fi-om the Komans. 
 The prisoners of war and those who intentionally fell into the 
 enemy's hands in order to escape starvation, which was now staring 
 them in the face, Titus put to the stake, and five hundred of them 
 suffered thus in one day, to show to the obstinate defenders the 
 consequence in prospect for them. The Komans now attacked the 
 Antonia, and only on the third day they succeeded in becoming 
 masters of the place. The defence of this bastion brought to light such 
 heroism of the defenders, that Titus gave up all hope of a speedy 
 termination of the war, and began to prepare himself for a protracted 
 siege. Starvation, which now made its appearance in all quarters, 
 should thus become his ally. ' In order to prevent all egress from 
 the town he erected a wall a mile in circumference around the whole 
 city, destroying all the gardens and fields about Jerusalem, making 
 the entire neighborhood for two miles around resemble a wilder- 
 ness. By the mass of people within the town, food became more 
 scarce every day, and as all the resources to procure provisions from 
 without were cut off, hunger was now raging on all sides, snatching 
 away its victims in grep-t numbers. The poorest class, whose pittance 
 was soon exhausted, were the first who had to succumb to this 
 dreadful scourge; making all compassion grow dumb, and stifling 
 even parental love. The houses and streets began to fill with corpses, 
 whom their own relations did not care to bury, and had to be re- 
 moved at public expense. The living who were lingering about the 
 streets had their faces swelled and resembling specters. This terri- 
 ble state induced many to desert to the Komans, where another 
 death was in waiting for them. The Komans had some suspicion 
 that many of the deserters had swallowed pieces of gold to serve as a 
 kind of palliative when in captivity; but as they acted like cannibals • 
 toward the prisoners, they cut them up alive in order to find the 
 hidden treasures. 
 
 In spite, however, of starvation, as well as treachery with which 
 they were surrounded, the zealots of all parties never shrank or 
 tired in carrying on the defence. On the 17th Tamus, the daily 
 offerings had to cease for want of animals. Titus embraced this 
 opportunity for the purpose of making peace; but the appearance of 
 his ambassador, Josephus, only increased the wrath of the combat- 
 ants. After the fall of the Antonio, it became necessary to defend the 
 Temple. As soon then as the Romans turned their artillery against 
 the Temple, the Jews were compelled to destroy the colonnades 
 
FOR THE USE OF ISRAELITES. 189 
 
 which connected the Antonia with the Temple. They set fire to the 
 eastern portion, and pretending to fly from the disaster, many of the 
 Eomans climbed the colonnades, and thus lost their lives either by 
 the swords of the combatants, or in the conflagration. The Are ex- 
 tended to the whole western part of these beautiful structures, which 
 aU became a prey to the flames on the 27th Tamus; and the next day 
 the Eomans set tire to the northern portion, which was also destroyed. 
 In the meantime the destroying angel of starvation strode through 
 Jerusalem's population, enervating with eagerness all vital spirits, 
 abolishing every barrier between rich and poor, and unfettering the 
 lowest passions. Money had lost its value, for one could no more 
 procure bread for the same. For the sake of a little straw, a 
 piece of leather, and things even by far worse, the starving inhab- 
 itants contended with each other to get possession of them. The rich 
 Martha, wife of the High-priest, Josna ben Gamala, who once 
 walked on carpets from her house to the Temple, was now seeking, 
 the same as the poorest inhabitants, whether she could not pick up 
 in the streets some nauseous food, in order to satisfy the cravings 
 of hunger even for a moment only. As if not one incident in the 
 awful picture of the admonition of the great prophet should remain 
 unfulfilled, a deed of the greatest horror happened, which made even 
 the^ enemy shudder. A woman, Mir jam, who, from the country, had 
 taken refuge in the capital, kiUed her baby and consumed its flesh. 
 The heaps of corpses, which soon became putrid at this season of 
 the year, tilled the whole place with a nauseous smell, causing pesti- 
 lence all over the city, and which, with war and hunger, vied with 
 each other in snatching away the population. Yet the brave war- 
 riors bore all these dreadful troubles with undiminished courage; 
 they entered the battle-field with empty stomachs, and surrounded 
 by the gloomiest pictures of death, they showed nevertheless the 
 same impetuosity as on the first day the siege commenced. The 
 Komans brought their siege trains to bear against the outer works 
 of the Temple, but after six days (2-8 Ab.), continually bombarding 
 the place, they could not succeed in shaking the foundation of the 
 wall. They then commenced storming the place, trying to climb the 
 wall by means of ladders, but were repulsed with great loss. 
 Titus then gave up his plan to save the Temple, and ordered to set 
 fire to the outer works; but, as if repenting the step he had thus 
 taken, he all at once countermanded his orders, and directed his 
 soldiers to extinguish the conflagration, which had raged already for 
 thirty-six hours, doing a great deal of mischief. On the next day 
 (9 Ab.) the Jews boldly attempted another saUy, but had to retire on 
 account of meeting the enemy in great force. At length the last 
 hour of the fall of the Holy City had arrived, leaving in the memory 
 of the nation a sad grief even for thousands of years to come. 
 The besieged ventured again upon another saUy on the 10th Ab., 
 
190 SCnOOL AND FAMILY READER 
 
 trying to dislodge the Eomish artillery in cliarge of the siege 
 train, but they were repulsed and pursued by the enemy. 
 In the confusion which now ensued a Roman soldier took 
 up a large firebrand, and being lifted by one of his com- 
 rades, he threw it through the so-called golden window into the 
 Temple. The wood of the Temple cells soon caught tire, and sj)read 
 the flames to the next compartments, causing the conflagration to 
 rise to a great height. This awful sight brought on discouragement 
 for the first time, and even the most courageous shrank back and 
 felt disheartened in beholding the Temple on fire. Titus now ad- 
 vanced with his troops, for resistance had almost ceased, and he at 
 once ordered that the conflagration should be extinguished. But 
 his command was not listened to, and his furious soldiers now filled 
 all parts of the Temple, in order to plunder, to set fire to the 
 remaining places, and to murder everybody they met with. 
 
 Titus himself, drawn by curiosity, entered the Holy of Holies, 
 felt delightsome at the sight, and never left the spot till the dense 
 smoke compelled him to make his retreat. Once more, now, the 
 Jewish warriors made their appearance in the midst of the burning 
 scene, and one of the hottest combats began. The shoutings of 
 victory of the Romans, the lamentations of the Jews at the sight of 
 ruin, the crackling of the fire, made the earth and the atmosphere 
 tremble, and the echo carried the sad news even to the mountains 
 beyond the Jordan, while the sea of fire imparted to the inhabitants 
 round about that the Temple stood in flames, and that all further hope 
 had ceased. Many of the Jews in their despair threw themselves 
 into the flames — they desired to live no longer than the Temple; 
 others, many thousands, men, women and children, had remained, in 
 spite of the approaching enemy, and the continually increasing 
 flames, in the southern portion of the colonnades. The Romans 
 fell upon them, and they were all massacred without mercy. The 
 Temple, except the foundations and some odd ruins of the wall, be- 
 came entirely a prey to the flames. Some of the priesthood, who had 
 taken refuge upon the wall, where they held out several days in spite 
 of hunger and thirst, were at last forced to leave their retreat, and 
 Titus had them immediately executed. "Priests ought to perish 
 together with the Temple," were the words which the tyrant uttered 
 in cloaking his evil deeds. The victorious legions made offerings 
 to their gods upon the Temple-place, hoisted their standards, and 
 proclaimed Titus for their emperor. But the fighting had not yet 
 ended, for even the last stone must be contended for, and only on the 
 8th of Elul the Romans took possession of the last quarter of the city, 
 which they also set fire to. AH the walls except a small portion of 
 the western wall were destroyed; the three towers, Hippicos, 
 Mariamne and Phasael, were spared by Titus, in order that they might 
 be a sign of the great victory he had thus achieved. 
 
FOR THE USE OF ISRAELITES. 
 
 191 
 
 Amid the ruins of Jerusalem and the Temple the last residue of 
 Judea's stately independence was gone. Above a million of people 
 lost their lives during the siege, and in considering those also who had 
 sacrificed their lives in Galilee, Peraa andother Jewish towns, it may 
 almost be concluded that the Jewish race on native soil was for the 
 most part annihilated. Once more Zion sat upon the burning ruins 
 and wept; her sons had perished, and her daughters had been led into 
 ignominious captivity. She was even more unhappy than after the 
 first destruction, for now no seer was at hand to inform her of the 
 end of her widowhood, and when the days of her mourning should 
 cease. But the time will arrive when again aged men and women 
 shall sit in the streets of Jerusalem, each having his crutch in hand to 
 support him in his old age; the open places of the city will again be 
 filled with boys and girls, who wiU be playing in the streets. (Zach. 
 viii: 2.) Dr. Graetz. 
 
 Dr. H. Graetz— Noted for his great eruditioH; a man of letters; professor at the University of 
 Breslau; Lecturer at the Breslau Jewish Theological Seminary, chief editor of the Monatsch- 
 rifl ; author of a Jewish history and many other works which gained him a world-wide rep- 
 utation. , 
 
 Lkgion— A body of Roman soldiers, about I Colossus— A statue of enormous magnitude. 
 5,000 men ; a great number, | 
 
 THE FALL OF JERUSALEM. 
 
 My hapless country's woes I weep, 
 The land of song and golden lyre, 
 
 Where sages, seers, and prophets sleep, 
 Whose harps did heaven inspire. 
 
 I mourn her fall from regal state, 
 
 From high and lofty pride; 
 No more among the nations great — 
 
 We're scattered far and wide. 
 
 Nor wine, nor fig, nor oHve hills. 
 In blooming verdure crowns ; 
 
 The deserts choke her healing rills, 
 And nature forever frowns. 
 
 Her lofty piles and towering domes 
 
 Are shrouded in the dust ; 
 And Israel o'er the wide world roams, 
 
 A captive, dumb to foul lust. 
 
 And where is now her holy fane, 
 Where angels and seraphim dwelt ? 
 
 Alas ! the Pagan rites profane 
 
 Where priests, kings and people knelt. 
 
 The Lord hath turned away his face ! 
 
 For this we weep and mourn our fate; 
 We pray, in mercy, love and grace. 
 Once more restore our glorious state. 
 
 When shall Thy temple 'gain appear. 
 Its ample courts on Zion's hill. 
 
 And nations all, both far and near, 
 Thy shrine and tabernacle fill V 
 
 When shall Thy children 'gain return. 
 With song and harp and sacred lyre; 
 
 The lamps of heaven deeper burn. 
 And light their path with pillowed 
 fire? 
 
 An exile made by God's command. 
 We will not murmur at His will, 
 
 But ne'er forget the promised land. 
 Which His divinity doth fill. 
 
 This solace only have we left. 
 
 To weep, and mourn so long for Thee; 
 
 Of this we cannot be bereft. 
 
 We know she shall again be free. 
 
 J. M. 
 
192 SCHOOL AND FAMILY READER 
 
 THE FATE OF THE CAPTIVES. 
 
 [70 A.] 
 Who is able to delineate the sufferings which the prisoners met 
 with who fell into the hands of the Komans ? More than 900,000 
 were made prisoners in the war. Those taken in Jerusalem, Titus 
 had penned together and closely watched by a certain P'ronto, a 
 liberated slave. Two officials belonging to the Temple received their 
 pardon, on account of having delivered to Titus the robes of the 
 High-priest and the vessels in use at the Temple. All those who 
 were recognized or betrayed as combatants were immediately exe- 
 cuted by Fronto's orders. Those remaining envied their speedy 
 end ; for 17,000 died of hunger, their scanty allowance not being 
 sufficient to keep them alive. Many of the prisoners refused to 
 accept anything of the Romans and soon perished. Of those still 
 remaining, Fronto picked the finest and most vigorous youths to 
 serve the purpose of fighting wild animals, and for accompanying 
 Titus on his triumphal march to Rome ; others, again, who were 
 above seventeen, were sent to the mines in Egypt, in order to spend 
 their lives in constant labor, the same fate as the Galilean prisoners 
 formerly met, who were condemned to do socage for the Isthmus of 
 Corinth. There were yet 40,000 left, of whom Titus presented a 
 large number to his friends to serve as slaves, and the remaining 
 male and female prisoners under seventeen were sold for a mere 
 bagatelle to slave-dealers. Thus were the sons and daughters of 
 Zion dragged about as slaves all over the Roman Empire. What 
 heartrending scenes have not these unhappy ones experienced ! 
 The terrible anguish they had to undergo has found no pencil to 
 preserve it for posterity ! Only a slight consolation was left to the 
 unhappy captives, consisting in the possibility of being sent to some 
 spot where a Jewish community existed, when they could make sure 
 of meeting with brotherly sympathy, where also their co-religionists 
 would not fail to pay almost any ransom to procure them their free- 
 dom. When Titus left the scene of devastation, he left the Tenth 
 Legion, commanded by Terentius Rufus, in charge of the country. 
 The vigorous Jewish youths were put in fetters and sent after him. 
 In Casarea Philippi he and his courtiers held a grand court-day, 
 when amusements, according to Romish customs, were j)repared for 
 his friends. Wild animals were led into a well-secured place, and 
 the Jewish prisoners were compelled to fight with them till they 
 became overpowered and torn to pieces by the furious brutes. 
 Sometimes the spectacle underwent a change, by making use of the 
 Jewish prisoners in a tournament, in order that they might pierce 
 each other to death. The same kind of amusements Titus ordered 
 to be instituted in Casarea on the sea, in honor of his brother's birth- 
 day, when more than 2,000 Jews lost their lives in this hoi-rible man- 
 ner. He then went to Berytus, where he celebrated the birthday of 
 
FOR THE USE OF JSRAELITES. 193 
 
 his faiher, and in the combat of beasts and men which took place 
 here also, the sand of the arena soon become red fi-om Jewish blood 
 thus spilt ; in every town he granted to the Syrians, whose hatred 
 to the Jews was well known, the mischievous joy of delighting them- 
 selves with the agonies of the unfortunate Jews. This was Titus' 
 levity and inhumanity; this the man whom flatterers styled the bliss 
 of the human race. 
 
 At length he got ready to proceed on his triumphal march to 
 Rome. For this occasion he took with him 700 Jewish prisoners, 
 who were all picked men of the finest caste, and the leaders J ochanan, 
 of Gishala, and Simon bar Giora, were also of his retinue. The former, 
 forced by hunger, submitted to the Romans, and the latter, not able 
 to make his escape in the subterraneous passages of Jerusalem, and 
 becoming also short of provisions, placed himself suddenly, wrapped 
 in a white garment and purple cloak, before Rufus, announcing him- 
 self to him as Simon bar Giora, the leader of the zealots. He was imme- 
 diately put in fetters, and, as he knew but too well what he had to 
 expect from the Romans, he awaited his fate with the utmost resig- 
 nation. What became of the third leader of the zealots, Eleasar 
 ben Simon, has not transpired ; but it is probable that he ended his 
 heroic existence on the battlefield, which, however, the knavish his- 
 torian, grudging him immortality, has avoided mentioning. The 
 two heroes, Jochanan and Simon, accompanied Titus upon his 
 triumphal march through Palestine, Syria and Alexandria, and they 
 were singled out for magnifying his entrance into Rome. 
 
 In the meantime Vespasian expected his son with torturing impa- 
 tience, not because he wanted to press him to his paternal heart, but 
 rather to get rid of the trouble which a certain report caused him, in 
 regard to Titus' intentions to dethrone him. In order to divei-t his 
 father's fear, Titas' first salutation in meeting his father was : " l^e- 
 hold, I have not failed to come. " Whereupon the father and his two 
 sons, Titus and Domitian, celebrated their triumph over Judea. In 
 the procession which they arranged, the vessels of the Temple, the 
 golden candlestick, the golden table, and the scroll of the law be- 
 longing to the Temple, were carried before them; the prisoners, all in 
 fetters, followed, and drawings of all battles and devastations were 
 shown to the merry, show-seeking people. Simon bar Giora was 
 dragged through the streets by a rope, and at length, according to 
 Roman custom, which required a human sacrifice, he was executed. 
 Medals were struck, the impression of which represented unhappy 
 Judea as a contrite woman in a despairing attitude, under a palm 
 tree, before a warrior standing upright, and bearing the inscription : 
 " The Cai^tured and Conquered Judea." Later a triumphal arch was 
 erected for Titus, upon which aU the vessels of the Temple taken as 
 booty may be seen even unto this day. The Romish Jews for a- 
 length of time tried to avoid this arch, preferring rather a round- 
 
 PABX n,— 13 
 
194 
 
 SCHOOL AND FAMILY READER 
 
 about way instead of beholding it. The booty taken from the 
 Temple remained for a long time in Eome, deposited in the Temple 
 of Peace, which Vespasian had erected, while the scroll of the law 
 was kept in the Imperial palace. But afterward, when the time 
 arrived for Home to suffer for its manifold sins, these remnants of 
 the Jewish sanctuary were carried off into other countries, and all 
 further knowledge of them has thus ceased. 
 Dr. Honigman. 
 
 Dr. Honigman— An eminent Jewish Rabbi In Hungary known as a pulpit orator and writer 
 of note. 
 
 Socage— Husbandry services to be per- I Isthmus— A neck of land joining the penin- 
 formed to the lord ot the fee. I sula to the continent. 
 
 Levity— Idle pleasure. 
 
 THE NINTH OF AV. 
 
 (From the Lamentations of .Jeremiah.) 
 
 How does our city sit forlorn , 
 
 Once regal in her pride; 
 Become a mourning widow now, 
 
 Who was the nation's bride. 
 
 Alas ! the tears are on her cheeks, 
 
 By night she weepeth sore; 
 Her lovers come to comfort 
 
 And her friends to cheer — no more. 
 
 Hush'd is the harp in Judah's halls, 
 
 For she is captive led; 
 Her kings, her prophets, and her priests 
 
 Are powerless as the dead. 
 
 Her warriors and her mighty men 
 With chains the foemen bind; 
 
 Her princes are like timid harts 
 That can no pasture find. 
 
 The chosen of the Lord of Hosts 
 Are wanderers on the earth; 
 
 The heathen rules the Holy Land 
 Which gave our fathers birth. 
 
 Yet Zion well remembers 
 
 In this, her tearful day. 
 The pleasant things she had of old, 
 
 Her temples — far away. 
 
 Abroad the sword bereav'd her; 
 
 At home it was hke death, 
 When her sacred fanes fell prostrate 
 
 Before the Almighty's breath. 
 
 When in the wine-press of His wrath 
 
 Her patriarchs were cast. 
 Her youths and virgins swept away 
 
 Like chaff before the blast. 
 
 Oh ! God hath cover'd Zion 
 With a dark and stormy cloud. 
 
 And the beauty of proud Israel 
 From heaven to earth hath bowed. 
 
 With His right hand he bent his bow 
 
 'Gainst Jacob in His ire. 
 And the Lord hath pour'd His fury out 
 
 Like a swift and flaming fire. 
 
 Arise, afflicted Judah, 
 
 And never cease to cry, 
 Till all thy sins are pardon 'd 
 
 And His anger hath passed by. 
 
 Pour out thy heart like water 
 
 Before His shrouded face, 
 Until again His smiles shall beam 
 
 On all thy fallen race. 
 
 Behold, Lord, in mercy. 
 When thy people pray to Thee; 
 
 Tho' we have sinn'd against Thee, 
 Unbind and set us free. 
 
 And lead us, we implore Thee, 
 
 To a Canaan of delight. 
 With a cloud of purest snow by day 
 
 And a fiery cloud by night. 
 
FOR THE USE OF ISRAELITES. 195 
 
 Then shall our sbng exulting rise, 
 Our harps harmonious sound, 
 
 When Israel's tribes are gather' d home 
 From nations all around. 
 
 And the remnant of Thy children 
 
 Shall joyously record 
 Thy wondrous, loving works anew, 
 
 And the pardon of the Lord. 
 
 L. J. Ch. 
 
 RABBI JOCHANAN BEN SAKKAT. 
 
 [70 A,] 
 
 It is certainly a highly interesting question to consider, how it 
 happened that, after the second destruction of Jerusalem and the 
 ruin of all the institutions which existed in that center, after the 
 dispersion of the Jews in every direction, Judaism was so saved that, 
 instead of perishing, only a new great era commenced, which has 
 already outlasted seventeen centuries. It would be exceedingly 
 partial to ascribe this great phenomenon to a single motive, or even to 
 a single personality. All was a mighty web of Divine providence, 
 of which the threads, centuries ago, were knotted and spun without 
 interruption. A satisfactory explanation could only be obtained 
 from glancing at the entire history of Judah during its second life, 
 in conjunction with the whole condition of the world at that time. 
 
 One great cause consisted essentially in the faithfulness of belief, 
 which the Jewish colonies, both sides of the Euphrates, on the Nile, 
 the Tiber, the Ebro, and on the Ehine, had preserved long before 
 the downfall of Zion, enabling them to grant unto broken and exiled 
 Judaism a place of refuge. But that in this process only single 
 personalities were called to handle this gigantic work, in drawing 
 together into fresh joints the scattered members, is not the less 
 evident. Kabbi Jochanan ben Sakkai stood foremost in accom- 
 plishing this work. 
 
 Jachanan was a disciple of HiUel. During forty years, it is said, 
 he was engaged in business. As long as the state existed, he was a 
 member of the Sanhedrim, occupying his time in teaching, as his 
 academy in Jerusalem became very important. During the troubles 
 of the war of liberation, he belonged, on account of his peaceful 
 character, to the peace party ; continually urging the people and 
 the zealots to surrender Jerusalem, and submit to the Komans. 
 " Why should you wish to destroy the town, and expose the Temple 
 to the flames ?" he remarked to the war party. But they despised 
 his exhortations, owing to their love of independence. Fearing the 
 rageful fanaticism of the zealots, or on account of wise precaution, 
 to insure to instruction a place of refuge, Rabbi Jochanan passed 
 over to Vespasian's camp.. But the distance leading out of town was 
 rather difficult to traverse,considering the ca.reful watch kept up by the 
 fervent patriots. Jochanan therefore resolved, being in league with 
 one of the chiefs of the zealots, Ben Batiach, who was his relative, to 
 be carried out of the town as a corpse. Placed in a coffin, his pupils, 
 
196 SCHOOL AND FAMILY READER 
 
 Eleasar and Josliur, carried him at the hour of twilight to the gates 
 of the city. A piece of rotten meat was also placed in the coffin, 
 in order that the bad odor might deceive the guard at the gates. 
 But the guard hesitated to let them pass, and was on the point of 
 examining the coffin, when the pressing warning of their leader, 
 Ben Batiach, not to, violate the corpse of the venerable teacher, had 
 the effect of preventing them from carrying out their intention. 
 Vespasian received him kindly and gave him liberty to ask a 
 favor of him. Rabbi Jochanan very modestly prayed for permis- 
 sion to establish a school-house at Tabneh, and Vespasian felt no 
 objection to a wish which appeared to him not very captious, never 
 thinking that, through this simple act, Judiasm would be placed in 
 a position to outlive Romanism with all the boasting of its power 
 and iron-like vigor, even for thousands of years to come. Ves- 
 pasian's kind reception arose, perhaps, from the circumstance that 
 Jochanan prophesied to him his elevation to the dignity of emperor. 
 In making this statement beforehand, it was not the gift of prophecy 
 with Rabbi Jochanan, but it rested upon conviction, taken from the 
 words of the prophet, that " the Libanon (Temple) should only suc- 
 cumb to a crowned head." (Isaiah x: 35.) 
 
 Jochanan with his pupils settled in Tabneh, or Tamnia, a town 
 close to the Mediterranean, and situated between the port of Joppa 
 and the town of Asdod, formerly belonging to the Philistines. At the 
 outset, Jochanan's activity found but little practice, as long as exas- 
 perated warfare was raging under the walls of Jeruselem, in its streets, 
 and around ihe Temple. When the sad news arrived that the town 
 had succumbed and the Temple was in flames, Jochanan and his 
 disciples rent their clothes, mourning and lamenting as for the death 
 of a near relative. But the master did not despair in the same 
 manner as the disciples, being aware that the nature of Judaism was 
 not indissolubly bound with the fate of temple and altar. He con- 
 soled his sad pupils on the loss of the expiatory place, in making the 
 striking remark that, " Charity makes up for sacrifices, as stated in 
 Holy Writ; for I have pleasure in charitableness and not in sacri- 
 fices." This view concerning the value of sacrifices made him 
 clearly perceive that it was above all things necessary to establish a 
 fresh center in place of the Temple. He ordered the formation of 
 a Sanhedrim in Tabneh, whose president he was selected to be; the 
 more so, because he was the only one left of Hillel's disciples, 
 as Gamaliel, the son of Simon, the active patriarch during the war of 
 liberation, was under age. The fresh-gathered Sanhedrim was 
 surely not formed of exactly seventy members, and was probably 
 appointed to fill a sphere of activity different from that exercised in 
 Jerusalem during the war, which had full power assigned to them 
 under all circumstances, and in the most important political affairs of 
 the day. On the Tamnian Sanhedrim its founder conferred above 
 
FOR THE USE OF ISRAELITES. 197 
 
 all religious sovereignty, such as possessed by its predecessor in 
 Jerusalem, and at the same time all the judicial functions of a high 
 tribunal were combined with it. Only Jochanan's full authority 
 could accomplish such a work as the formation and strengthening 
 of a Sanhedrim under the existing unfavorable circumstances. The 
 most important functions, which operated decidedly upon the 
 foreign congregations, were the arrangements of the new moon and 
 festivals, which always proceeded from Tamnia. 
 
 Jochanan's exertion as teacher also proved highly efficacious, and 
 he was constantly surrounded by a large number of pupils. At that 
 time he was admitted to be the living bearer of all oral precepts. 
 Halacha, Midrash, Talmud and Agada he so handled in his dis- 
 courses that the benumbed body of the nation soon revived. The 
 prohibition to use no iron tools at the building of the altar, he 
 explained thus : " Iron is the smybol of war and strife, the altar 
 on the contrary, the symbol of peace and expiation; and therefore 
 iron should not come in contact with the altar." From this he 
 inferred the value of peace. Besides Rabbi Jochanan, seven Tanaim 
 constituted the doctrinal office. The fifth — Abba Saul ben Botnit — 
 was formerly a wine merchant in Jerusalem, and in his business was 
 so extraordinarily conscientious, that he would not even keep the sedi- 
 ment for himself, because he thought it belonged to the buyer. He 
 saved it up to a quantity of three hundred quarts, and then took it to 
 the treasurer of the Temple in Jerusalem. Although told that he was 
 entitled to it, he declined making use of the same. Upon his death- 
 bed he could hold out his hand and boast of " the hand which was 
 always scrupulously honest in giving measure." 
 
 Of these Tanaim, Eachum of Gimso became a man of special im- 
 portance. Rapoport has made him the hero of many wonderful 
 adventures, of which, however, all seemed to have turned in his 
 favor, so that even the name of his birthplace was altered, in 
 suggesting the motto — " This even will tend to some good " — 
 (Gamsule toba). But when an old man, the dreadful misfortune 
 befel him of becoming blind and palsied. In order not to reproach 
 the justice of Heaven, he claimed that this misfortune was a just 
 punishment, and to all who visited him he observed that he was 
 deserving the affliction in consequence of his own crime. One time 
 he carried his father-in-law many presents, which were packed upon 
 asses, and having met a poor man who begged of him some assist- 
 ance, he kept him waiting till he had unloaded ; but in looking for 
 him afterward, in order to relieve him, he found him dead. On 
 account of the grief he suffered in having thus been the cause of the 
 death of this person, he wished himself to become blind, and that 
 his hands and feet shouJ-d get palsied, because they had not shown 
 more compassion for the poor man ; and, consequently, very soon 
 after this imprecation he thus became afflicted. His disciples in be- 
 
198 SCHOOL AND FAMILY READER 
 
 holding his sufferings could not guard against expressing their grief. 
 " Woe to us, to see you in this state !" but Rachum replied : " Woe 
 to me, if you were not to behold me in this condition." 
 
 Jochanan was also, in a political point of view, a protection for 
 all the new communities of his time. His friendly and mild charac- 
 ter, in which he resembled his teacher, Hillel, he made also use of 
 toward the heathen, lie saluted. them always in the most friendly 
 manner wherever he met them. But as much as the Flavian 
 emperors were inclined to show benignity to Jochanan's kind dis- 
 position, many oppressions nevertheless took place. Many acres of 
 land the Jews were deprived of, and bloody banditti made great 
 havoc among them. 
 
 Rabbi Jochanan, in describing the state of things, makes use of 
 these striking words : " I saw^ once a woman belonging to the rich 
 and respectable house, Nicodemus ben Garian of Jerusalem, how she 
 was gathering at Maon some barley corns from under the horses' 
 hoofs, in order to support herseK with this food. This scene made a 
 most painful impression upon me; the more so because I could bear 
 witness to her former fortune and splendor. * Unhappy people,' 
 exclaimed I ; ' you would not serve your God, so you must now be 
 subject to strange nations; you would not contribute half a shekel 
 toward the Temple then, you are compelled now to pay fifteen 
 shekels for supporting the state of your enemies; you would not keep 
 in order the roads and streets for the pilgrims who came to the fes- 
 tivals, and so you must now keep the watch-houses in the vineyards, 
 to which the Romans have laid claim.' " 
 
 The unanimity of the Jewish nation in their dispersion is entirely 
 the work of Rabbi Jochanan, who well understood hew to unite 
 even the most distant congregations. Jochanan died upon his bed 
 in the arms of his disciples. His conversation with them before his 
 death gives some insight into his inner feelings. The disciples were 
 astonished to behold their high-spirited master despairing and pusil- 
 lanimous in the hour of death. He told them that he did not fear 
 death, but the appearing before the Eternal Judge, whose justice is 
 incorruptible. He blessed his disciples previous to his death with 
 these significant words : "May the fear of God be as efficacious in 
 all your acts as the fear of men." He died at the age of one hundred 
 and twenty, and it is said of him that, after his death, the brilliancy 
 of wisdom became extinct. Thus lived and died a man who possessed 
 energy enough not to despair at the sight of ruin and decay, but in 
 the downfall of his nation gathered anew all that was suitable for 
 building, and upon a firmer basis rebuilt the edifice of his fathers. 
 
 L. Philippson. 
 
 Captious— Given to cavils; ensnaring. I Shekel— An ancient Jewish coin, in value 
 
 Tmpreoation— Prayer by which any evil is about two shillings and sixpence. — English. 
 wished. 
 
FOR THE USB OF ISRAELITES. 
 
 199 
 
 THE ROSE OF JERICHO. 
 
 Tenant of the trackless waste, 
 Thou crouchest 'neath the sand, 
 
 And should I pluck thee in my haste, 
 Thou shrivelest in my hand. 
 
 The hot sun scorcheth all thy growth, 
 And when eve's shadows creep, 
 
 The hoarse cries of the prowling fox 
 Lull thee off to sleep. 
 
 I seize thee, tiny floweret, 
 
 And bid my servant bring 
 A goblet full of water pure. 
 
 Fresh from the foaming spring. 
 
 I bathe thee, gentle flower mine, 
 In the liquid crystalline. 
 And each pearly rootlet feels 
 The impulse of a power divine. 
 While the leaflets swift assume 
 The grandeur of their tinted 
 bloom. 
 
 Kot alone the rose can dwell 
 Confined in a sandy shell; 
 Frequently a faith divine 
 Is buried 'neath the crust of time. 
 
 And men deify the crust 
 As they grope amid the dust. 
 
 While the truth that hidden lies 
 Is lost amid the centuries. 
 
 Till the hero, prophet, bard, 
 Boldly grasps the flower. 
 
 Plucks it from its pent-up cell 
 And unfolds its power. 
 
 Shows the truth in fossil faiths. 
 In rites and dogmas dear; 
 
 When translated into life 
 The blossoms bright appear. 
 
 RooTLKT— The fibrous part of a root. 
 Deify— To praise excessively. 
 Ba,bd— Apoet. 
 
 J. M. 
 
 Fossil— That which is dug out of the earth. 
 Dogma— Settled notion. 
 
 RABBI AKIBA BEN JOSEPH. 
 
 [118 A.] 
 R. JocHANAN BEN Sakkai wrs like a cautious gardener who carefully 
 separates the sound germen, although in a vigorous state, fromthe 
 dropping mother-stem, transplanting and fostering it in a favorable 
 soil, tiU he can make sure as to its future by having raised a power- 
 ful growing stem. But how different was the character of Rabbi 
 Akiba ben Joseph, who shone in the next generation. Fiery, ener- 
 getical, ingenious and armed with the sword of intellect, he shunned 
 not even the sword of iron, although dripping with the blood of 
 martyrdom! The history of his youth is traditional. According to 
 some he was a proselyte, and it is a certain fact that Rabbi Akiba, 
 even at an advanced age, was very ignorant, for he himself afterward 
 relates, that in his state of utter ignorance he hated all those who 
 were acquainted with the law. That he lived with his wife in penu- 
 rious circumstances is a certainty; from trustworthy report it is 
 known that she sold her braids of hair in order to procure the 
 necessaries of life. All these obstacles, which would have proved 
 disheartening to any one else, served only to impress him with the 
 stamp of magnanimity; his robust nature conquered all obstacles, 
 overcame aU difficulties, and placed him before the world as one of 
 the most celebrated teachers and scholars. 
 
300 SCHOOL AND FAMILY READER 
 
 He married the daughter of Akiba Calba, one of the richest and most 
 respectable men in Jerusalem, who being against the marriage, de- 
 prived the daughter of her dowry, and thus they had to put up with 
 the greatest misery. But they nevertheless felt happy and contented, 
 and one day the pious wife urged upon her husband the necessity of 
 obtaining wisdom and knowledge, and that he should for that pur- 
 pose depart, to seek amid the wise and learned men in Israel to im- 
 prove his mind, and to make himself acquainted with the teaching of 
 tlie holy law. He at once took her advice, left his beloved wife and 
 remained away twelve years, and during this long period the pious 
 wife had to endure many a hardship, besides becoming the scorn of 
 her neighbors, who upbraided her for her levity in contracting such 
 a marriage, trying to shake her confidence as to her husband's return. 
 " As far as it rests with me," she always replied, " he may even stay 
 away another twelve years, till he has fathomed the depth of our holy 
 law, and is able to return as a wise man in Israel." Akiba, hearing 
 the opinion of his pious wife, really returned once more to the wise 
 men in Israel; passing among them another twelve years, and then 
 made his way home, followed by a host of pupils, all listening re- 
 spectfully to the instructions of the highly-renowned teacher, who dur- 
 ing his long absence had stored up much wisdom and learning, thus 
 gaining for himself fame and reputation, so that now the whole town 
 came to meet him. His beloved wife also, who had thus waited so long 
 and endured so much want and hardship, did not hesitate to go to meet 
 him ; but the wicked neighbors again sneered at her, sayinj? that, 
 poorly clad as she then was, she should certainly feel ashamed to 
 venture upon such an errand; but she did not mind their reproaches, 
 and merely replied that the pious well knew the heart of the needy. 
 At his approach some of his pupils tried to prevent his wife from 
 accosting him, but Akiba said : " Pray, let her be ! Whatever wisdom 
 and learning I may possess, whatever you may have acquired of me, 
 we have to thank her for.' Her father also, to whom the news of his 
 son-in-law's fame, together with the faithfulness of his daughter, had 
 become known, was so moved that he at once freed himself of his vow, 
 so that he might be able to reinstate them in their possessions. 
 
 From this time Rabbi Akiba lived in affluence, and his gratitude 
 toward his much tried wife was quite equal to the sacrifices which 
 she so readily had made for him. Everybody was surprised, dazzled 
 and animated by Eabbi Akiba's great erudition. Eabbi Tarphon, 
 who surpassed Rabbi Akiba, formally observed to him in a respectful 
 manner: "Whoever forsakes you, forsakes life eternal; and whatever 
 tradition neglects, you supply by your interpretations." Rabbi Josua, 
 his former teacher, also spoke of him with admiration : " Who will 
 take the clod from the eyes of Rabbi Jochanan ben Sakkai, so that he 
 may see how his apprehension was but vain, that one day a Halacha 
 might be given up for want of support in the scriptural text, and now, 
 
FOR THE USE OF ISRAELITES. 201 
 
 behold! Rabbi Akiba has found a proper bold for it." One was 
 obliged to confess that the law had been forgotten, or at least had be- 
 come neglected, if Kabbi Akiba had not sought to sustain the same. 
 His home was in Bene-Berack, where he also kept his academy; 
 but he often came to Tabneh, on account of being a member of the 
 Sanhedrim, and it happened but seldom that anything was resolved 
 upon without his presence, for they said: " In his absence, the want, 
 of law is felt." He was, however, in spite of the homage paid him on 
 all sides, not the least proud, and always showed the same, as pre- 
 viously, due regard for his former teachers and colleagues. Owing 
 to his modest character his influence under Rabbi Gamaliel's pat- 
 riarchate, and later under Rabbi Josua's management, did not be- 
 come very prominent; but later, after the demise of the latter, he was 
 considered the chief of the Jewish body, and he it was who princi- 
 pally assisted during the last decade of that century in bringing 
 about those terrible occurrences which, under the name of the revolt 
 of Bar Kochba, threatened to shake the whole of the Roman Empire. 
 This is the period in which Rabbi Akiba, with the same ardor he 
 always administered the law, also tried to transform the political 
 position of the Jews, although to the ruin of himself and numerous 
 others. These events, however, made an end of the past, for this 
 last explosion of the Jewish love for liberty settled the future so far, 
 that the Jews should henceforth exist among the nations as members 
 of a civil community. 
 
 The history of the revolt of Bar-Kochba cannot be delineated here, 
 and it will be sufficient to say that Rabbi Akiba took an active pai-t 
 in the whole preparations, which lasted nearly twelve years. He 
 undertook long journeys, visiting almost every spot where Jewish 
 congregations could be met with, in order to rouse them to action, 
 desert Rome, and re-establish the Jewish realm. It is stated that he 
 himself raised 24,000 men fuU of courage and expectations, and the 
 revolt spread afterward to such extent that Dio Cassius mentions 
 the number of Jewish warriors at 580,000 men. The war lasted 
 three years and a half, and finished with the siege of Bethar, which 
 lasted twelve months before it was taken on the 9th Ab., 135. 
 
 After this the most awful persecutions awaited the JcAvish nation, 
 and the enemy resolved upon annihilating not only the Jewish people, 
 but also Jewish nationality altogether. They were threatened with 
 the severest punishment if they should venture to keep circumcision, 
 the Sabbath, or occupy themselves with Jewish law any fuiiher. 
 Thus, numerous were the victims; ten especially who suffered martyr- 
 dom (of whom seven are named to us) have become solemnized 
 even unto this day. Soon also the turn of the aged Rabbi Akiba 
 came, who was the third of these ten martyrs, being charged with 
 having held discourses secretly. He was, according to the "Calendar 
 of these unhappy days," thrown into a dungeon on the 5th of Tishri, 
 
202 
 
 SCHOOL AND FAMILY READER 
 
 and Ticinus Rufus, the governor, treated him with unsparing severity. 
 At length the melancholy hour of his execution arrived, and Rufus, 
 a pliable tool of Hadrian's vengeance, ordered the agonies of death 
 to be increased by other painful tortures, and the skin was torn off 
 his body with iron horse-combs. His noble soul expired with the 
 confession of faith in the Eternal One, *'Adonai Echad." 
 . Rabbi Akiba's death, which was, like his life, extraordinary, brought 
 about a terrible emptiness among his contemporaries, who mourned 
 that, with him, the arms of the law were broken, and the springs of 
 wisdom shaken. He left but one son and a few pupils, who made his 
 name the most celebrated of the day. Thus died Rabbi Akiba. 
 
 From his grave bloomed a time of peace, for in a spiritual point of 
 view he prepared the path for Jewish posterity; and as to political 
 matters, the Vesuvius of the JcAvish nation had now ceased burning, 
 the last eruption was over, and three centuries of rest, of civil equal- 
 ity and honor, began to dawn. 
 De. Sachs. 
 
 Dr. Michael Sachs was born in Glogau, 1808, and die<? in Berlin, 1864. He was an eminent 
 pulpit orator, a man of great literary attainments, whose works were mnch sought for 
 among co-religionists, and who, on account of his kind and amiable disposition, was much 
 esteemed and honored by everybody. 
 
 Peoselyte — One brought over to a new I Ebudition— Learning, 
 opinion; a convert. Decade— The sum often. 
 
 To Fathom— To penetrate. | 
 
 HOLINESS. 
 
 Be holy, man, the Lord commands, 
 Like angels, goodness, love; 
 
 Lift up thine eye, thy heart, and hands, 
 To God enthroned above. 
 
 In yonder sea of scarry light, 
 Where pure seraphim shine, 
 
 Immerse thy soul with pure delight — 
 Let holiness be thine. 
 
 To man, to God's own image, cling 
 
 With love's refulgent fire; 
 The true and good to man to bring 
 
 Let be thy heart's desire. 
 
 For wisdom live, for virtue glow, 
 With God thy soul entwine; 
 
 An angel be on earth below — 
 And holiness be thine. 
 
 The choicest gifts, all joys divine, 
 
 By holiness are won; 
 It's bliss from virtue's sacred shrine, 
 
 Salvation's precious sun. 
 
 The hallowed soul with rapture sings 
 
 The Lord's eternal praise. 
 She soars aloft on golden wings 
 
 To heaven's purest grace, 
 
 A. J. 
 
 THE SCHOOLS OF PALESTINE AND THE MISHNA. 
 
 [70-200 A.] 
 The Jamnensian Sanhedrim became, after the destruction of tlie 
 Temple, the heart of the Jewish nation; since, from this source, 
 life and activity flowed to the remotest congregations, who in case they 
 looked for approbation and sacredness of character, were obliged 
 to adhere strictly to all fixed regulations and religious appoint- 
 ments proceeding from that body. The people considered the ex- 
 
FOR THE USE OF ISRAELITES. 303 
 
 istence of the Sanhedrim as a residue of the state, and they paid 
 the president thereof (Nassi), who was a descendant of Hillel and of 
 the royal blood of David, almost princely honor and homage. The 
 Greek appellation seems to point out that the Patriarchate amounted 
 to a princely dignity, being styled Ethnarch, signifying a prince of 
 the people — a position almost as high as royalty; even the usual title 
 of Patriarch includes a function belonging only to the sovereign. 
 Next to the Patriarchs were their repres entatives (Ab-bet-din) and 
 their Chacham (the wise i. The authority of the Patriarch allowed, 
 however, an undiminished independence to a few managers of schools, 
 to enable them to declare their disciples judges and teachers of the 
 people without requiring the sanction of the Patriarch. This dig- 
 nity was bestowed upon the disciples in a solemn manner. In the 
 presence of two members, the master placed his hand upon the 
 head of the selected pupil, not as was the case with the disciples of 
 the prophets; it was but a mere acknowledgment that the one thus 
 initiated was worthy of undertaking certain duties, for which his 
 capacity had been sufficiently proved. This form of consecration, 
 and the placing of the hands upon the head, was called Semicha, 
 signifying as much as nomination or ordination. The one ordained 
 was styled Soken (old), which is almost similar to the title of Sen- 
 ator; for, by this ordination, they also obtained the privilege of be- 
 coming members of the High Council, if ever chosen for that pur- 
 pose. The Jewish nation, owing to the differences of sects and 
 parties, must have become dissolved, had^not thus the inner unity 
 been constantly maintained. 
 
 The principal efficacy of the Patriarch consisted in presiding 
 over the solemn assemblies of the Sanhedrim. He was the foremost 
 in these great meetings, surrounded by the most important members, 
 sitting in a semi-circle before him. At the back of the members, 
 who, in those times amounted to seventy, there sat in rows those 
 who passed the ordination, and behind these again, the pupils were 
 standing ; while the last of all were the people, lying on the floor, 
 and listening to the proceedings. The Patriarch opened the meet- 
 ing, either by choosing from the code of laws some subject for dis- 
 cussion, or, by making use of the form ".question," he called upon 
 the members to speak. In his own harrangue, he quietly communi- 
 cated a few sentences to the speaker (Meturgeman) standing next 
 to him, which the latter had to expound and to illustrate in a rhe- 
 torical manner. Everybody was at liberty to start subjects for de- 
 bate, even the people who were listening to the discourse. A spe- 
 cial and important business of the Patriarch was the fixing of the 
 festivals, there being no calendar in those days; and in possessing 
 the right of regulating the same, the remotest congregations were 
 entirely dependent on the Patriarch, and thus a bond was effected 
 whereby the dispersed of Israel were continually kept together. 
 
304 SCHOOL AND FAMILY READER 
 
 In general, the religions life was arranged by the Sanhedrim and 
 Patriarch together. The destruction of the Temple had not wholly 
 embarrassed the Jewish nation. Constant prayers, the study of the 
 law, and charity, atoned for the sacrifices; and, except the observ- 
 ance of sacrifical worship, the whole of the law was performed 
 in the strictest manner. The insurrection under Bar-Kochba, and 
 the persecutions on account thereof, indeed, for a time, disturbed 
 the existing state of things; but the Jews being already humble 
 through misfortunes, were not yet annihilated. They were reduced 
 in numbers, but in no wise exterminated, for they still continued to 
 exist in one idea, which always kept on generating as long as one 
 only was left. Besides, the Romans did not contemplate the ex- 
 termination of the guiltless, their existence being found necessary 
 for enriching the capital. The teachers very soon raised their voices 
 again in all the synagogues, assuming once more the care of the re- 
 ligious life in a vigorous manner. 
 
 The most important among them, whom we shall notice here, were 
 Rabbi Meier, highly accomplished, sagacious and bold; Kabbi Je- 
 huda ben Ilai, brave, tender-hearted, vigorous, and yet amiable in 
 appearance; Rabbi Simon ben Jochai, sensible, penetrating, but 
 gloomy and stern on all occasions; Rabbi Jose ben Hilephta, serene, 
 and well-balanced; and Rabbi Simon ben Gamliel, who was very 
 young, when he escaped from Bethar at the time. All these men, 
 except the last named, carried on a handicraft, the same as all 
 teachers before that periocj, and yet they could find ample time for 
 expounding the law which they inherited. Rabbi Meier, of non- 
 Jewish descent, was the favorite pupil of Rabbi Akiba, and main- 
 tained himself hj copying the Holy Law, which he was able to write 
 from memory. His delivery was animated, owing to his great sa- 
 gacity, and the illustrations he gave by means of fables and allegories. 
 His wife, Bernniah, was also celebrated for her erudition. Rabbi J e- 
 liuda ben Ilai was a cooper, and deserves the praises of the rabbis, 
 on account of his zeal and his frugality, although he was in 
 affluent circumstances; and by reason of his demeanor under mis- 
 foitunes, and the excellent method he adopted in the way of in- 
 structing his pupils. Very often he made use of a barrel for a 
 pulpit, and he never failed to speak in great praise of industry. The 
 clothes he wore were all made by his wife; and when it happened 
 that his new garments were not finished, he neglected to attend a 
 festive meeting, in order to avoid dressing himself in a suit borrowed 
 from another. On the day when his beloved son died, he delivered 
 a funeral discourse in spite of his sorrow. Of his excellent knowl- 
 edge of Judaism and his acuteness in decisions, every page of the 
 Mishna bears ample proofs. Above 600 of his sayings are there re- 
 corded. Rabbi Simon ben Jochai made study his sole occupation, 
 and attended especially to private instruction; he was a rigid teacher 
 
FOR THE USE OF ISRAELITES. 205 
 
 of morality, as all his utterances of dissatisfaction with this world 
 corroborate, and having always some higher aim before his eyes. 
 He was sent to Rome by the rabbis, in order to entreat the emjDeror 
 to recall the prohibitions which were of an oppressive nature. His 
 exertions in this matter proved very successful. The prohibitions 
 were removed, and he received great honor on his return, for it was 
 entirely attributed to his influence that this great favor was granted; 
 yet through him they had unfortunately to suffer persecution after- 
 ward. He spoke once against the Romans, on account of which he 
 was betrayed, condemed to death, and had to make his escape to some 
 hiding-place, where he remained for a length of time. 
 
 Rabbi Jose ben Hilephta, a currier by trade, was a model of pru- 
 dence, clearness, and modesty. " I am, " said he, " more ready to 
 listen than to teach others; to die in the midst of my duties, rather 
 than in my bed ingloriously ; to do too much than too little; I prefer 
 gathering alms for the poor, instead of spending my own; suffer 
 wrong, instead of practicing it myself." Concerning knowledge he 
 said, " Whoever honors science, is worthy of honor; but he who de- 
 spises it, is worthy of contempt." 
 
 But Tiberias had now become the seat of the high-school and the 
 Sanhedrim. Tiberias was in a flourishing state, a splendid town, 
 pleasantly situated, and receiving continually, ever since the destruc- 
 tion of Jerusalem, more Jewish inhabitants. At first, these were 
 mostly Galileans, whom the rabbis despised, and werfe generally 
 looked upon as belonging to a different nation, on account of their 
 different dialect, vulgar manners, and aversion to the law. There- 
 fore the rabbis came much later to this place, and only after many 
 inhabitants fi'om the south had settled theie. The newly-formed 
 Sanhedrim were a facsimile of the higher Council of Jerusalem. 
 Rabbi ^imon ben Gamliel became here Nassi; Rabbi Nathan, Ab-bet- 
 din; and Rabbi Meier, Chacham. Tiberias soon received the honor 
 of being named Jeinisalem, Zion, and, by preference, the Sanhedrim 
 were called the great Law Court; it was a fresh center for the total 
 guidance of all the Jews in the Roman Empire. Very soon the 
 youths flocked to this place, in order to satisfy their cravings after 
 knowledge. 
 
 n. 
 
 The school at Sepphoris, established by Rabbi Jose ben Hilephta, 
 soon enjoyed the fruits of its labors, as well as great renown. Many 
 others were established. The knowledge of the law was the only 
 branch taught. The Pentateuch especially was expounded, and the 
 traditions concerning the precepts of the law, such as the Scriptures 
 did not fully contain, were continually imparted to the pupils; but 
 other attainments, as auxiliary science, were also necessary for that 
 purpose. Therefore, the rabbis engaged in the study of physics, 
 
206 SCHOOL AND FAMILY READER 
 
 medicine, mathematics, etc. The number of accomplished scholars 
 who received their training and education in these schools, after the 
 destruction of the Temple, and during four generations, may be 
 counted by thousands, and- hundreds of venerable names occupy 
 niches in fame. After receiving the Semicha, they proceeded to the 
 congregations, in order to assume the instruction and the religious 
 guidance of the people. The sacrifices which these God-fearing 
 men brought on all occasions saved the nation from becoming ruined 
 through misery and ignorance. The congregation of Simonias, 
 south of Sepphoris, petitioned the Patriarch for a person to deliver 
 public lectures, decide points of law, preside over the synagogue, 
 execute acts belonging to the code of laws, instruct the youth, and 
 perform all the general duties of the congregation. This list of 
 duties proves sufficiently what was required in those times of a pub- 
 lic teacher. 
 
 All teachers of the law, commencing with Simon the Just, were 
 generally known under the Chaldaic name of Tanaim, which signifies 
 " repeater " of the law, because their principal occupation was to 
 impress upon the memory the interpretation of the received oral law, 
 and in making it clear to the mind. 
 
 At the head of the fourth and last lineage of Tanaim, after the de- 
 struction of the Temple, stood Eabbi Jehudah the Holy, who, in fact, 
 was the most celebrated of the Tanaim and the most powerful 
 Patriarch. He was the seventh member of the house of Hill el, and 
 under his care it reached the highest point of splendor. Eabbi 
 Jehudah was favored with extraordinary blessings, and it was pro- 
 verbially stated of him, "Rabbi Jehudah's stalls of cattle have more 
 value than the treasury of the King of Persia is possessed of." He led 
 a life of frugality, made little selfish use of his wealth, spent it for the 
 maintenance of his disciples, both native and foreign, who flocked 
 round him during his Patriarchate, in great numbers, and were 
 kept entirely at his own expense. At the time of the terrible 
 famine, which, with the plague, raged all over the Roman Empire, this 
 Jewish prince opened his storerooms, and distributed corn among 
 all classes who stood in need of his .assistance. The seat of the 
 Patriarchate was at first at Bet Shearim, noiiheast from Sepphoris, 
 but was afterward removed to Sepphoris. In conbideration of his 
 high repute, he was plainly called Rabbi, as if no other teacher of 
 the law but himself had proved of any importance, and that he was 
 the law exclusively. But the principal act, however, whereby his 
 name has obtained a lasting reputation, was owing to his represent- 
 ing the close of an epoch, which brought about the completion of 
 the Mishna. 
 
 The law handed down, and the interpretation thereof, were hitherto 
 transplanted through oral communications from teachers unto 
 pupils, without being written down or properly classified. But the 
 
FOR THE USB OF ISRAELITES. 207 
 
 pressure of adverse times just commenced, and this prevented many 
 from studying the law, for Israel became dispersed more and more, 
 even to all the corners of the earth. It was greatly feared, hence, 
 that the law was in danger of being forgotten. In order to prevent 
 such a catastrophe, Rabbi Jehudah the Holy went to work and 
 gathered the debates and disquisitions of the different schools on 
 the law as handed down to them, examined their correctness, divided 
 them according to their contents into six volumes, and these 
 again into chapters and sections. This collection of the law con- 
 tained everything that could only be expected of such a work; com- 
 pleteness, brevity, clearness of expression, and especially proper 
 order, so that the whole could easily be reviewed. The Mishna of 
 Rabbi Jehudah soon attracted great attention, and his numerous 
 disciples diffused the same over the remotest parts of the country. 
 Thus it became exclusively the text and guide of the instruction im- 
 parted at the schools. Rabbi Jehudah managed the Patriarchate 
 during thirty years. With great resignation he awaited his dissolu- 
 tion. He ordered his sons and his schoolfellows to appear before him, 
 and impressed upon them his last will. The Sanhedric college he 
 instructed to avoid all ceremonies at his funeral, not to permit in the 
 different towns any funeral solemnities, and that after a lapse of thirty 
 days the reopening of the assembly of teachers should take place. 
 
 Great numbers of the population from neighboring towns had 
 come from Sepphoris, on hearing of the approaching end of the 
 Patriarch, in order to show their sympathy. As if such an event 
 were impossible, the mass of the people really began to threaten any 
 one who should venture to bring the mournful news of his death. 
 The eagerness and the excitement were indeed very great, so that 
 a fearful outburst of grief was apprehended. Bar Kappara, cele- 
 brated as rabbi as well as poet, acquainted them, however, with the 
 sad news without using any words for the purpose. With his head 
 wrapped up, and his clothes rent, he told the people, "Angels and 
 mortals struggled for the ark of the covenant. The angels con- 
 quered, and vanished is the ark of the covenant." 
 
 Upon this announcement, the people raised a cry of grief: " He 
 is dead." JBar Kappara answered: " You said it.'' The lamentations 
 of the population, it is stated, could be heard as far as Gabbata, a 
 distance of three parts of a mile from Sepphoris. The funeral was 
 largely attended; a vast concourse followed the deceased from Sep- 
 phoris to Bet Charim, and funeral orations were delivered in eighteen 
 synagogues (200). 
 
 The management in the schools was now different from that since 
 the Mishna was expounded, all Mishnaic doctrines which seemed con- 
 tradictory were solved, and these were made to agree with the tra- 
 ditional law definitions, which, in the collection of Rabbi Jehudah the 
 Holy, had not been received. Such traditions were collected by 
 
208 
 
 SCHOOL AND FAMILY READER 
 
 some of Jehudah's disciples, and were called Boreitha, foreign 
 Mislina, and Tosiplita, supplements to the Mislina. The teachers 
 were now called Amoraim, orators, expounders, and their expositions, 
 Gemara, completion. 
 
 The Patriarchate and the Tiberian schools remained yet for two 
 centuries, adorned by many a man of great intellect, as well as by 
 flourishing seminaries of learning. However, their bloom seemed to 
 fade more and more, and in course of time they lost almost all their in- 
 fluence and reputation. The Patriarchate being very much restricted 
 in its authority, through Roman extortions, resolved to resign in con- 
 sideration of higher motives, and even denied itself the important 
 privilege of regulating the appointments of the calendar, which, from 
 the Patriarch Hillel II., had abided unto this time (359). At the 
 commencement of the fifth century, the Patriarch Gamliel was dis- 
 missed, on account of having aided in the building of new syna- 
 gogues. He died childless. Then the Jews did not appoint any 
 other Patriarch, and an imperial decree declared this dignity to be 
 extinguished(429). The oppressions increased continually, and the 
 further existence of the Palestinean schools became a matter of im- 
 possibility. 
 
 But ere even the sun of the law had disappeared in the west, there 
 was ah-eady a fresh day dawning in the east. The difierent schools 
 in Babylon, which, after the death of Eabbi Jehudah the Holy, had 
 been established, had become of the same influence and importance 
 as those of Palestine. 
 
 I. M. JOST. 
 
 Db. Isaac Maecus Jost was born February 22, 1793, at Bernburg (Anbalt), and died quite 
 unexpectedly, almost in the prime of life. He was a colleague of Leopold Zunz, and became 
 one of the most renowned Jewish scholars of modern times. He studied at Gottingen and 
 Berlin, was a writer of great note, and published many valuable works, and his history of 
 Judaism gained him a world-wide reputation. He was a great philanthropist, a strict ob- 
 server of Judaism, and he made his name immortal by establishing the well-known orphan 
 asylum at Frankfurt on the Main. In him mankind lost an excellent man, science one of 
 her honest disciples, and Israel one of her most beautiful ornaments. 
 
 Residue— That which is left. 
 
 Nassi— One who presided over the Sanhe- 
 drim. 
 
 Ab-bet-din— Vice-president of the Sanhe- 
 drim. 
 
 Metubgeman— Interpreter. 
 
 To Initiate — To enter; to instruct in the 
 rudiments of an art. 
 Rhetoric— Speaking with art and elegance. 
 To Debate— To deliberate. 
 Disquisition— Disputative in quiry . 
 
 THE SOUL. 
 
 There is a vital spark of heavenly 
 
 flame, 
 That fills a permeates the mortal 
 
 frame, 
 Which He with sacred thoughts doth oft 
 
 inspire, 
 Who filled Isaiah with poetic fire. 
 
 Such thoughts, whose influence the 
 glowing mind 
 
 Hath oft disturbed, denghted, raised, 
 
 refined, 
 Thoughts so ineffable, soothing, yet 
 
 great, 
 Thoughts of the life-sustaining Potenr- 
 
 ate. 
 
 And this same spark that in us dwells. 
 Through which our heart with prayer 
 swells, 
 
FOK THE USE OF ISRAELITES. 209 
 
 Whence comes it? Wheuce its origin 
 
 divine ? 
 Whence but from Him from whom all 
 
 glories shine ! 
 
 His living breath has reached our 
 
 bosoms, too, 
 As shines the sunbeam in a drop of dew; 
 The effluence of His presence divine, 
 
 Pervading worlds, doth in our spirit 
 shine. 
 
 Prom Him, who plants in the immortal 
 soul 
 
 The spring of love, and power of self- 
 control ; 
 
 From God, who doth all motion guide. 
 
 The only God ! — there is no God beside. 
 Deborah Kleinert. 
 
 EFFiiUENCE— That which issues from some I Potenfate— Monarch, prince, 
 other principle. | 
 
 THE SCtlOOLS OF BABYLON AND THE TALMUD. 
 
 [200-500 A.] 
 I. 
 
 During the patriarchate of the second Rabbi Jehuda (grandchild 
 of Jehuda the Holy), we find in Babylon a real historical life develop- 
 ing itself, which, in course of time, placed that country in the fore- 
 ground of Jewish history, effecting a condition so flourishing, and of 
 such accomplished ripeness, that it prevailed beyond a j)eriod of a 
 thousand years. Babylon proved a second mother to the Jewish 
 nation after being deprived of its first, and it was but seldom that 
 she behaved toward her like a stepmother. By the name' of Baby- 
 lon, of which we speak here, is generally understood the shores of 
 both sides the Eupln^ates as far as the shores of the Tigris, compris- 
 ing, therefore, the southern part of Mesopotamia, the territory of 
 ancient Babylon, and a part of old Chaldea. These countries were 
 inhabited by Jews to that extent that the name " Land of Israel " 
 was given to it. 
 
 Four towns were of great importance, forming prominent centers 
 for the whole country. Nahardea occupied the first place, being a 
 fortified town on the Euphrates, and entirely inhabited by Jews. 
 The town of Nahardea was for a time the Babylonian Jerusalem. 
 During the existence of the Temple the treasury of all the Babylonian 
 congregations was kept here, from which the contributions toward 
 the Temple were paid, and which were sent under a strong escort to 
 Jerusalem. As long as the '1 emple stood the Babylonian Jews con- 
 tributed largely toward its support. Pumpadita, situated on one of 
 the many canals of the Euphrates, was also entirely a Jewish town, 
 and had a very ancient congregation. The place was noted for its 
 many i:)alaces. Several smaller towns and a few fortified places were 
 in its immediate neighborhood. Thirteen geographical miles, and in 
 a southern direction from Pumpadita, the place of Mata-Machassia 
 was situated on an extensive lake, called Sura, which properly was 
 the Euphrates. From this lake the town of Sura received its name. 
 
 PART II. — 14 
 
310 SCHOOL AND FAMILY READER 
 
 Here we find a mixed population of Jews and heathens, and as Pum- 
 padita was noted for its palaces, and the cunning character of its in- 
 habitants, in the same manner was Mata-Machassia distinguished for 
 its poverty and the uprightness of its residents. A common saying 
 points out the properties of the two places to each other: "It is 
 better to dwell upon the dunghiUs of Machassia than in Pumpadita's 
 palaces." 
 
 Besides Nahardea, Pumpadita and Mata-Machassia, there was a 
 fourth one, vying with these three towns on the Euphrates, which 
 was Machurzaon the Tigris, about three miles distant from Otesiphan, 
 the capital of the Parthians. It had close by a citadel. In spite of 
 the importance which Machurza with its forts offered to the reign- 
 ing Parthians and Persians, the inhabitants thereof were neverthe- 
 less entirely Jews, and an A mora felt astonished that the gates of the 
 fortress were not furnished with proper door capsules, according to 
 the usual regulations. The most respectable Machurzanic families 
 were descendants of proselytes, which made their national character 
 peculiar, entirely differing from the rest of the Jewish population of 
 Babylon. They were termed a frivolous people, given to pleasure 
 and more addicted to temporal than spiritual matters. Thus they 
 were styled " Candidates of hell.*' The same is related of the Ma- 
 churzanic women, who often sought after pleasure, and spent their 
 time in idleness. 
 
 The whole stretch of land, with its many canals, which connect the 
 Euphrates with the Tigris, resembled a cluster of islands; and, being 
 also noted for its fruitfulness, the country appeared like a garden of 
 great extent. Large groves of date trees were so plentiful that it 
 had become proverbial to say of a Babylonian: "A basket full of 
 dates for a Denarius, and they shall not occupy themselves with the 
 study of the law!" 
 
 The land around Sura was considered the most fertile in the coun- 
 try, being of a low level, and thus the Euphrates, with its by-rivers 
 and canals, overflowing the same yearly, produced an Egyptian fer- 
 tility. The occupation of the Babylonian Jews was mostly agricul- 
 tural and trades of every description; but living in a country de- 
 pending on canal irrigation, they made it their business also to build 
 and to clean canals appljdng themselves as weU to the breeding of 
 cattle, and carrying on commerce, navigation, and in many instances 
 even some of the arts were not neglected by them. 
 
 The number of Babylonian Jews being very large, it made them 
 somewhat independent, and they felt almost as much at home as in 
 their own country. The position they occupied in respect to the 
 reigning power was a very liberal one, and consisted merely in pay- 
 ing certain contributions for poll-tax and ground rent. In attend- 
 ing to this regulation, they were permitted to have their own 
 governor, who was styled Prince of Exile (Exilarch, Resh-Galuta.) 
 
FOR THE USE OF ISRAELITES. 211 
 
 He was considered one of high dignity in the Persian Empii*e, and 
 was, next to the king, the fourth in rank of aU the Persian magnates. 
 His position to the Parthian and Persian kings was something similar 
 to the petty princes in Germany. The exilarchs were vassals of the 
 Persian crown, being, however, not chosen by the crown, but merely 
 ratified. The mark of dignity was a silken gown and a sash, and in 
 later times they were surrounded by princely splendor, driving in 
 state carriages with a large retinue of servants, and an outrider to 
 announce their arrival. Whenever they had a solemn audience of 
 the king the royal servants received them with due honor, and they 
 transacted their business with the king in person. Every exilarcli 
 was a descendant of the house of David, and thus the people gladly 
 submitted to their swa}^ feeling honored in having their own ruler. 
 In a chronicle of ancient date we find their number and their names 
 correctly stated, and their descendants being proved as far back as 
 Zerubbabel, grandchild of the Jewish King Joachim. 
 
 These exilarchs were chief justices of the Jewish congregations, 
 not only in matters of civil law, but also in aU criminal cases; they 
 themselves executed judgment, or appointed a tribunal for that pur- 
 pose. The main force against offenders was the use of the cudgel, 
 according to Oriental custom. Also the functions of keeping up a 
 magistracy in the different towns, of watching over proper weights 
 and measures, of attending to the canals and the public safety in 
 general, were entirely in their hands, as well as the appointments of 
 the different officers for that purpose. The business of the Resh- 
 Galuta was entirely concerning worldly affairs, while the religious 
 matters were regulated by proper authorities from Palestine. 
 
 Before these historical times, or, rather, previous to the trans- 
 planting of the law and its establishment in Babylon, there was but 
 little learning to be met with in these parts. But it was ordained 
 that this barren field should soon become a flourishing and fruitful 
 plain. More numerous than in former times were the Babylonian 
 youths of the last lineage of the Tanaim, under the patriarchate of 
 Rabbi Jehudah I. Thirsting after knowledge, they flocked to the 
 different schools in Galilee, as if they intended to catch the last rays 
 of the setting sun of the doctrine of the ancestral country in order to 
 illuminate therewith their native land. 
 
 Two men especially are noted for having traced out a fresh path, 
 whereby Babylon obtained the reputation of Judea. Abba Arreka, 
 commonly called Rab, returned to his native country from Palestine, 
 where he sat at the feet of Rabbi Jehuda the Holy, and became a 
 man of great renown, on account of which he was invested with office 
 by the Resh-Galuta, in which capacity he was obliged to travel much 
 about different parts of the country. Thus, to his great surprise, he 
 soon learned that the people were living in a state of great ignorance, 
 and that the greatest carelessness prevailed about Sura. Therefore 
 
212 SCHOOL AND FAMILY READER 
 
 he resolved upon opening a school on this very spot, in order that 
 his pupils might be able, in their coming and going, to si)read the 
 knowledge of the law. In this great undertaking he proved very 
 successful, for Sura became, during eight centuries, the seat of 
 Jewish science. The school was opened by Abba about the year 
 219. 'i he great name which Rab bore soon brought twelve hundred 
 i:>upils together, who arrived from all parts of Bab^don, to attend to 
 the teaching of this new establishment. Above one hundred re- 
 nowned scholars have spread his utterances and decisions far and 
 wide. The throng of attendants who daily listened to his discourses 
 became so large that the garden had to be added to the school-house 
 in order to enlarge the same. The love and respect with which his 
 disciples regarded him were so great that they used the common 
 title toward him of Kab (teacher), the same as they called the 
 patriarch Judah Rabbi, or Rabbenu, which became the prevailing 
 expression. All the pupils were entirely maintained by Rab, incase 
 they were without means, he being a man of great wealth, and pos- 
 sessed of extensive property, which he cultivated himself. AH his 
 arrangements were so wisely conducted that those who listened lo 
 his discourses had still atuple time left to attend to their daily occu- 
 pations and provide for the support of their families. 
 
 'Iwo months in the year (Adar and EUul), in autumn and the be- 
 ginning of spring, the pupils gathered together at Sura. In these 
 two months, which were called the months of assembly, the instruc- 
 tion was carried on daily, lasting the whole of the day, so that the 
 pupils could scarcely find time to take their meals. Besides these 
 two months public discourses were always held by Rab a week pre- 
 vious to the chief festivals, which were attended, not only by his dis- 
 ciples, but almost by the whole nation. Even the exilarch came to 
 Sura about this time, and received the homage of all the people, who 
 had thus come together for the occasion. The throng was immense, 
 and very many could not find shelter in the houses, but were obliged 
 to encamp on the shores of the Sura Lake. 
 
 The system of Rab's instruction was not only for the education of 
 his disciples, but it provided at the same time for the cultivation of 
 the ignorant population. With energetic earnestness he labored 
 uninterruptedly for the improvement of morality, which, as well as 
 religion, were at a very low standpoint among the humbler classes 
 of the people. The virtues which Rab possessed, together with his 
 perseverance and patience, his suavity and modesty, recall to mind 
 those of Hillel. When, during the days that he held his discourses, 
 a multitude were following him into the school-house, he used to re- 
 peat to himself the verse in Job : " When the grandeur of man reaches 
 to the heavens, it passes away quite as suddenly." Previous to his 
 entering a court of justice, he usually said: "Freely I resign myself 
 unto death; the affairs of my household I do not manage here, for 
 
FOR THE USE OF ISRAELITES. 213 
 
 empty I return from this place to my home, and my wish only is, 
 that I may be quite as guiltless on my return as lam on my arrival." 
 Rab wrote poeti-y on religious matters to great perfection, being able 
 to handle the Hebrew language in a most masterly style. Many of 
 his religious effusions, especially the sublime and effective prayer for 
 the New Year, have been received under his name in the regular 
 order of prayers offered up on that day. For twenty-eight years did 
 Kab continue to labor at his school in Sura. When he died (247), 
 all his pupils followed his corpse to the grave, and all the Jews in 
 Babylon mourned for their eminent Amora for twelve months. 
 
 II. 
 
 Rab's friend and co-worker for the elevation of the Jews of Baby- 
 lon was Samuel, or Mar-Samuel, with the surname Arioch or Jarchi- 
 nai, who had arrived at his native home before Rab, and was principal 
 of the school of Nahardea. Not much is known of him, except that 
 he obtained great repute as a physician and an astronomer. In 
 Palestine he cured his teacher, Rabbi Jehudah the Holy, of an eye 
 disease from which he suft'ered for many years. Being also a great 
 astronomer, he compiled a calendar for sixty years, which was con- 
 sidered no mean task in those days. He also had numerous pupils. 
 
 With the death of Hab and Samuel, the founders of a real active 
 and scientific life in Babylon, diligence and activity increased even 
 to a greater extent. During the half century of their efficacy the 
 knowledge acquired had taken root so deeply that the seed trans- 
 planted into foreign ground throve even better than upon native soil. 
 A lively, indestructible emulation seized upon all classes of the popu- 
 lation, in order to make themselves fully and perfectly acquainted 
 with the Halacha, and to regulate their lives accordingly. To be 
 well versed in the law was considered a great honor, while ignorance 
 therein became a matter of disgrace. The former immorality and 
 ignorance among the Jews of Babylon vanished more and more, and 
 domestic, as well as public life, formed itself according to the ideal 
 which the two great chiefs of scholastic life (Rab and Samuel) had 
 conceived in so masterly and animated a manner. Babylon assumed 
 in many respects the character of the Holy Land. 
 
 Rabbi Huna (born about 212, died 297), who became Rab's suc- 
 cessor in Sura, was the most renowned man of his time, and one to 
 whom the Jewish Amoraim gladly submitted. His biography sup- 
 plies us also with a characteristic picture of this, in which especially 
 untiring zeal for the study of the law went hand in hand with worldly 
 occupations, such as agriculture and many other branches of industry. 
 Rabbi Huna, although a relative of the Prince of Exile, was not of 
 rich descent; and he himself cultivated the few acres of land he i30S- 
 sessed, without feeling ashamed of his occupation. Whenever he 
 
214 SCHOOL AND FAMILY READER 
 
 was chosen judge by any party he used to remark to them: "Find 
 me first a laborer to attend to my fields, and I shall then be your 
 judge." He often returned from the fields can-ying his spade on his 
 shoulder. Thus he was once met by Chama ben Anilay, who was 
 the richest man in Babylon, and at the same time a most liberal and 
 benevolent person. 
 
 This very Chama, in practicing the Jewish virtue of being a 
 father to the poor, had rearlized an ideal but seldom experienced. 
 In his house, both day and night, the preparing of provisions for the 
 poor was carried on. His dwelling was provided with several 
 entrances, so that all who stood in need of help might enter at once, 
 and not leave it until their wants had been fiilly supplied. When- 
 ever he left his house, he continually kept one of his hands in a bag 
 fiUed with money, in order not to keep the poor waiting, should he 
 happen to meet any. During the famine, he ordered that, at night, 
 wheat and barley should be placed in diflerent public thoroughfares, so 
 that the respectable poor, who felt ashamed to mix with beggars, 
 might have an opportunity of providing for themselves. At aU 
 times, whenever a large sum, or some heavy tax, was required, it was 
 a certainty that Chama was ready to bear the heaviest burden. Yet, 
 with all his riches, he was so humble and modest in his character that 
 he, out of respect to Eabbi Huna, continually desired to carry his 
 spade for him, whenever he met him coming home from the field. 
 But Rabbi Huna would not consent to it, and generally replied: 
 " You are not used to do such a thing in this place, and therefore I 
 cannot acquiesce in your demand." 
 
 In after years, Rabbi Huna became very rich, employing many 
 laborers for tiUing his lands, to whom he gave a share of the crops. 
 He also possessed large herds of cattle, which grazed on the heaths 
 of South Babylon. But he made proper and noble use of his riches. 
 On stormy days, when the winds, coming from the Syrian coast, 
 generally proved very disastrous, he had himself carried to all 
 parts of the town of Sura, in order to investigate the damage done, 
 and repair it. During meal time, aU the doors of his house were 
 opened, and a crier shouted the words: "Whosoever is hungry 
 may enter at once and eat." Many noble illustrations of his untiring 
 benevolence are related. AU destitute pupils of his school, who 
 were rather numerous, had their wants supplied during the school 
 months. The whole number of his pupils amounted to eight hun- 
 dred, and he made use of thirteen expounders, whom he placed in 
 different parts of the school-house, so that all should be able to hear 
 and understand his expositions. 
 
 About this time, a school was opened at Pumpadita by Rabbi 
 Jehudah ben Jecheskiel, which became the center of Jewish life 
 and activity in the north of Babylon, the same as Sura was for 
 the south. This scholastic establishment became a high school of 
 
FOR THE USE OF ISRAELITES. 215 
 
 great eminence, maintaining its high position more than eight cen- 
 turies. Other similar establishments sprang up at Nares and 
 Machurza. The number of men of talent, all well versed in the law, 
 were several thousand, and many hundreds of these glorious names 
 have been transmitted to us. 
 
 The mode of instruction in the Babylonian schools was, in the 
 main, similar to that employed in Palestine. The Mishna formed 
 generally the foundation of the discourse which was expounded, the 
 sense of every word and sentence being illustrated and compared 
 with the Boraita and Tosephta. But the social condition of the 
 Jewish population of Babylon, as weU as their conduct of life, was 
 essentially different from that in Judea. Therefore hundreds of 
 rehgious questions sprang up, which were not expressly provided 
 for in the Mishna. In such cases, the schools sought to make use of 
 the doctrines of the Mishna; and even matters which were not under 
 immediate consideration were discussed, in order to know how to 
 decide them, should they ever come to pass. The attractive play of 
 the mind concerning acute questions, answers, comparisons, whereby 
 these questions were solved; the lofty train of thought, proceeding 
 from certain points, and measuring, with the swiftness of lightning, 
 the gradation of a series of conclusions; all this excites astonishment, 
 and cannot be made comprehensible to the uninformed. 
 
 In the meantime, Uie great migration of nations had commenced 
 (375). The uncouth Huns, the scourge of God, drove before them 
 horde upon horde, nation upon nation, too difficult for the mind to 
 behold, or for the tongue to repeat. These times verify almost liter- 
 ally the words of the prophet: "The earth staggers like a drunkard, 
 heavy sins rest upon her; she faUs, and cannot rise again; and the 
 Lord Zebaoth on high punishes the bands above and the kings of 
 the earth here below." This remarkable change of the decay and 
 rise of nations impressed the reflective Jewish mind with the fuU 
 conviction of the perpetuity of the Jewish nation. "A nation 
 arises, another vanishes, but Israel remains forev-er." 
 
 In these hard times which made the coming morning insecure, 
 the leaders of Judaism felt a sudden impulse which urged them to 
 bring into safety the treasure with which they were intrusted, and 
 not to endanger it by the many changes which every day brought to 
 light. The time had arrived for the gathering of that which their 
 ancestors had sown. The whole matter of the traditions had now 
 to be put into proper order, and this important business was com- 
 menced by Rabbenu Ashi (born 372, died 427). In his younger 
 days, he was the chief of the Surianic school, for which he rebuilt 
 the school-house that Rab, several centuries before, had established. 
 In order that the building should not be neglected, he had his bed 
 brought therein, spending both day and night in the house, and 
 never leaving the spot until all was completely finished. 
 
216 SCHOOL AND FAMILY READER 
 
 Possessing the learning and the influence which once Rabbi Je- 
 huda the Holy was noted for, Rabbi Ashi was capable of an under- 
 taking which, in regard to the destiny and the development of the 
 Jewish nation, has proved of indisputable consequence. He began 
 this gigantic work by gathering and arranging all explanations of the 
 Mishna which had been discoursed at the public schools since the 
 compiling of the same. His labor of love was facilitated by an aU- 
 wise Providence granting him a period of more than half a century to 
 accomplish the difficult task he had imposed upon himself. Every 
 year, when all the disciples and pupils met, several sections of the 
 Mishna, with the different Talmudic explanations and complements, 
 were thoroughly sifted, so that the sixty sections took about thirty 
 years for a proper an-angement and classification. During the re- 
 maining second half of his activity. Rabbi Ashi reviewed once more 
 the whole of the matter which had been arranged and disposed of. 
 This second review, sifted and examined, has been accepted as a 
 fixed rule, and the work thus accomplished bears the name of the 
 " Babylonian Talmud" (Talmud Babli), in opj)osition to a similar work 
 of much less importance, which was compiled in Palestine, and known 
 as the Palestinian Talmud (Talmud .J erushalmi). Therefore Rabbi 
 Ashi, having collected the Talmud, was considered the accomplisher 
 of that work which Rabbi Jehuda the Holy had commenced two 
 centuries previously. But Ashi's undertaking ^^as by far more diffi- 
 cult, and it was not in his power to finish it. His son, Mar, continued 
 the same ; but heavy afflictions, which the hitherto happy Babylonian 
 Jews had now to experience, forced them to close the work, and 
 thus Rabina brought the same (about 500) to a conclusion. 
 
 After the closing of the Talmud, the Babylonian schools still flour- 
 ished another half a century, especially those of Pumpadita and Sura. 
 During the next generation, the teachers of the law bore the name 
 of Saburaim. By degrees, the head masters of schools were called 
 Gaon; wherefore the whole period, till the decline of the schools, is 
 called the Gaonaic period. The decline was at length brought about 
 by different circumstances. The whole country, inhabited by Jews, 
 was conquered by the Islams. Under the dominion of the Caliphs, 
 they lived at first very contented, but in later days they had heavy 
 afflictions to experience. The dignity of the Resh-Galuta was cor- 
 rupted, and fell into evil hands. This caused unpleasant and injuri- 
 ous disputes with the Gaonim, till at last, about the year 1030, the 
 schools, the Gaonate, and the dignity of the Resh-Galuta, became 
 extinct. 
 
 But the Jews in the meantime had removed more and more from 
 their cradle-land on the Jordan and Euphrates, to parts in the east 
 beyond the Indus, as well as to the west, on the shores of the Tajo, 
 the Loire, and the Rhine, in order to dwell in those countries. They 
 had taken the Talmud with them, which became now the educator 
 
FOR THE USE OP ISRAELITES. 
 
 217 
 
 of the Jewish people; and this education was not of an inferior kind, 
 for, in spite of all disturbing intiuences, exceptionable positions, 
 humiliation and premeditated demoralization, it fostered a degree of 
 morality which even its enemies could not gainsay. It maintained 
 and promoted the religious and moral life of Judaism; it was the 
 standard furnished to the congregations, far and near, in order to 
 preserve and cement the community. It has acquainted the descend- 
 ants of the Jewish nation with its history, and has also brought 
 about a thoughtful and active life, in lighting the torch of knowl- 
 edge for the enslaved and stigmatized sons of Israel. 
 
 I. M. JosT. 
 
 Patriarch— One vrlio governs by paternal 
 right, or one who holds a high ecclesiastical 
 office. 
 
 Proseiyte — One brought over to a new 
 opiuion; a convert. 
 
 Irrigation— The act of watering. 
 
 Magnate— A person of h'gh rank. 
 
 Vassal — A. dependent. 
 
 Suavity - Sweetness to the mind. 
 
 Perpetuity— Something of which there is 
 no end. 
 
 Islam— The faith according to Mahomet. 
 
 Premeditate— To contrive beforehand. 
 
 Demoralization — The act of corrupting 
 morals. 
 
 To Stigmatize- To mark with a brand; to 
 disgrace. 
 
 THE SABBATH LAMP. 
 
 Shine, Sabbath Lamp, oh, shine with 1 A-nd may thy glittering lustre change 
 
 tender ray ! 
 
 Pierce the soft wavelets of the lading 
 light; 
 Speed the faint footsteps of the wan- 
 ing day, 
 
 And greet the shadows ol the coming 
 night ! 
 
 Cast thy rays upward — cleave the 
 darkening air, 
 And lift a stream of brilliant light on 
 high; 
 Shine on the wings of faith , and may 
 they bear 
 The wavering, wandering heart from 
 earth to sky. 
 
 Fling thy beams forward — may their 
 radiance meet 
 The welcome presence of the heaven- 
 sent guest; 
 Illume the path she treads with glisten- 
 ing feet; 
 The Sabbath brideof Israel's panting 
 breast. 
 
 Cast thy gleams backward, six days 
 toils are tolled; 
 Soothe with thy smile the wearied 
 breast and brain; 
 
 to gold 
 
 Each seventh link in life's dull iron 
 chain. 
 
 Shed thy rays downward— may their 
 sacred ray 
 On life's rough road of earthly travel 
 shine; 
 And strew the crags that fret the rugged 
 way 
 With sparkliiig gems which breathe a 
 light divine ! 
 
 Cast thy beams inward — may they 
 pierce the fold 
 That each one gathers round his se- 
 cret breast; 
 Show forth the idol in its godless 
 mold, 
 That we may crush it in our bosom's 
 nest ! 
 
 Shed thy rays outward — lest at last we 
 grow 
 Centered in self — and life's best pur- 
 pose mock; 
 And dwell, unmindful of a brother's 
 woe. 
 Like callous limpet on the weed- 
 bound rock. 
 
218 
 
 SCHOOL AND FAMILY READER 
 
 Ah, shine afar ! and may thy waves of 
 light 
 Bring near the absent dear ones far 
 away; 
 Show us our loved ones in our dreams 
 to-night, 
 Our dead who rest in Heaven's bright 
 Sabbath day ! 
 
 Shine on the Past — and, as the rain- 
 drops gleam 
 With rainbow tints where'er the sun- 
 beams rest; 
 So may our tears grow bright beneath 
 thy beam, 
 And every grief be sanctified and 
 blest. 
 
 Shine on the Present — may thy beacon 
 light 
 Beam on life's sea where mists and 
 tempests reign; 
 
 Wavelets— To move loosely; to waft. 
 Cbag — A rougli, steep rock. 
 
 And may its radiance guide our course 
 aright, 
 And fling its silvery track across the 
 main. 
 
 Shine on the Future — lead these hearts 
 of ours 
 Far beyond home and clime and 
 native strand. 
 Light up the East — gleam on yon ruined 
 towers; 
 And rend the gloom that veils our 
 long-lost land. 
 
 Shine, Sabbath Lamp, with ray of 
 heavenly birth. 
 Emblem of Faith and Hope in mercy 
 given; 
 Gleam on the rude, dark path we tread 
 on earth, 
 And light our souls to find the road 
 to heaven. 
 
 L. J. Ch. 
 
 Limpet— A kind of shellfish. 
 Callous — Hardened ; insensible. 
 
 SAADJA GAON. 
 
 [892-942 A.] 
 
 Eabbenu Saadja Gaon was born in the year 4652 (892 a.) in the 
 Province of Pithom, in Egypt, and died in 4702 in Sura. His earthly 
 existence was but of short duration, yet significant and wonderful 
 are the works he accomplished during that period; but all this must 
 be looked upon as triflings if we consider what he really could have 
 achieved for his nation, had he not been cut off in the midst of his 
 eventful career. Never before him was there any learned man ap- 
 pointed Gaon, except that he belonged to Babylon, and was one of 
 the academical teachers of that country; but he was called to 
 office by the Prince of Exile David ben Sakkai, inasmuch as he found 
 that the academy at Sura decayed more and more every day, and 
 the learned men belonging to it becoming scarce, he was compelled 
 to seek for help in a foreign country. But Rabbi Saadja's name had 
 already reached the remotest parts; his renown as a learned man 
 was not limited to his knowledge of the Talmud and the sciences 
 only, but he had also gained great reputation as a brave man full of 
 lion-like courage, who shunned no obstacle, and was no respecter of 
 persons. 
 
 In the month of I jar, in the year 4688, he came, at the age of thirty- 
 six, to Sura, was appointed Gaon, and commenced at once spreading 
 knowledge in all directions, which soon increased the number of 
 
FOR THE USE OF ISRAELITES. 219 
 
 pupils, and the Academy at Sura became famous throughout the 
 whole country. But the period of his greatness did not last long, for 
 after two years a dispute arose between him and the Prince of Exile, 
 whose legal sentence on a certain occasion was upset by the Gaon, who 
 without regard of the person, immediately censured the same. The 
 son of the Ir'rince of Exile, who wanted to force Rabbi Saadja to ac- 
 knowledge the opinion of his father, was abused by the people and 
 even wounded. This brought the quarrel to a climax, and the Gaon 
 made an attempt to persuade the king to dismiss David ben Sakkai, 
 putting his brother, Jashia ben Sakkai, in his place as Nassi; but he 
 was unsuccessful, for David remained at his post, and the Gaon was 
 obliged to fly and hide himself from him during seven years. In 
 this unfortunate period, which the Gaon had to spend secluded from 
 all human society, his mind found great enjoyment in the pursuit of 
 the sciences, and he also occupied himseK with the study of ancient 
 authors. He imbibed the honey of their wisdom, drank from the 
 fountain of their doctrine, with which he watered his co-religionists. 
 During the same period he composed his numerous far-famed works, 
 the like of which never before appeared in Israel, for previous to him 
 but few existed who wrote down their thoughts in order that they 
 should remain for the benefit of future generations, and it amounts 
 to even less, what is stiU preserved to us from former authors. After 
 an elapse of seven years, a noble minded man, Cassar ben Harum, 
 exerted himself to make peace between him and the Prince of Exile. 
 He succeeded in his plan, and on the fast of Esther, both concluded 
 a treaty of peace in Cassar's house; lots were cast who should dine 
 with the other on the Purim festival, and the chance fell on Rabbi 
 Saadja, who thus became the guest of the Nassi, vnth whom he spent 
 Purim and two more days very comfortably. However, the quarrel 
 with David and many other disputes with the Caraits had already 
 taken root in his heart, so that it was almost next to impossible to 
 get rid of them easily. He lived only five years more, and died at the 
 age of fifty, mourned by all the great and wise men in Israel. Al- 
 though many whose opinions he disliked had to feel the satire of 
 his language, the remembrance of him after death was nevertheless 
 honored by the learned and God-fearing men of aU classes. There 
 were certainly some whose opinion was at variance with his, espe- 
 cially in regard to the pursuit of science and philosophy; yet he did 
 not mind them, but continually imparted to the world his researches, 
 for the fear of God was with him the groundwork of aU wisdom. 
 Also the celebrated scholar, Abraham ben Esra, called him "the chief 
 of aU cities who is entitled to your suffrage." The good he did for 
 Israel is described in the book Gillug, and in a letter of his son, Rabbi 
 Dossa, in addressing Rabbi Chisdai, Nassi Jizchak ben Shafrut in 
 Spain; neither of these works, however, are in our possession now. 
 His works on law and science, religious teaching. Scriptural expo- 
 
220 SCHOOL AND FAMILY READER 
 
 sitions, style and grammar of the sacred tongue, were very numerous, 
 and were written in Arabic, the language in general use at that time, 
 and in which the works of most all the Gaonim were written. The 
 three smaller works, Asharoth, Iggaron, and a piece of poetry con- 
 cerning the number of letters in Holy AVrit, were an exception to this 
 rule. All were well known to the learned men in Israel, yet only a 
 few have come down to us, for the most of them the ocean of time 
 has swept away. S. Rapapobt. 
 
 Rev. S. Rapapobt, Chief Rabbi of Prague, noted for his piety and great erudition; a man of 
 great research, as his numerous works sufficiently prove. He was one of the greatest Hebrew 
 scholars of modern times, and all his writings are written in that language. 
 
 RABBI MOSE AND RABBI NATHAN IN CORDOVA. 
 
 [980 A.J 
 
 One of the most interesting parts of the history of the Israelites 
 after the destruction of the second Temj)le is the history of the Jews 
 in Spain. In early times, and, according to some, even as far back 
 as King Solomon, the confessors of the Mosaic faith settled on the soil 
 of the Pyrenean peninsula. With the Romans especially many Israel- 
 ites fixed their abode here, and the Jewish congregations became in 
 course of time more numerous, attaining here and there strength 
 and influence. Yet they lived to see unhappy days as scon as the 
 Westgoths, during the fifth century, entered Spain. At a later period, 
 however, they experienced better treatment, for in the year 711 the 
 confessors of Islamism landed in Spain and founded there a Moorish 
 Empire, during which the Spanish Israelites experienced the hap- 
 piest times. History records but very few instances of persecution 
 which Jews had to suffer from the Moorish race in Granada. They 
 were permitted to carry on every kind of trade and profession, many 
 occupied high offices and dignities, not only among the Moorish 
 kings, but also in Arragon and Castile, while others again became 
 noted for their erudition in Arabic literature. Until the middle of 
 the sixteenth century the Spanish Jews acquired their Talmudic 
 learning in the Orient, but a remarkable circumstance proved of such 
 advantage to them, that they could soon dispense with the Baby- 
 lonian schools, which were then already fast declining. Four eminent 
 rabbis who undertook, for religious purposes, a voyage in the Medi- 
 terranean Sea, fell into the hands of pirates, who had captured their 
 vessel, and treated them as common slaves. Rabbi Mose, the most 
 renowned among them, had his wife and child with him. The 
 pious woman, who could not find means to escape the violence of 
 the pirates, threw herself into the sea, not without the hope of 
 resuiTection with which her pious husband supported her in her last 
 moments, by reminding her of the Biblical passage, where God says : 
 
FOR THE USE OP ISRAELITES. 221 
 
 " I bring back from Basan, even from the depths of the sea I bring 
 back." 
 
 Kabbi Mose and his son Henoch were brought to Cordova, where 
 his co-religionists paid a ransom for them, without, however, becom- 
 ing further acquainted with their circumstances. Rabbi Mose, who 
 was still wearing his slave dress, went at once to the Temple, and after 
 the service entered the school-room close by, where, according to cus- 
 tom, discourses were daily delivered. The Chief Judge of the congre- 
 gation, Rabbi Nathan, was the speaker, and every one was permitted 
 to put questions to him, or raise any objections as to the point in dis- 
 pute. Rabbi Mose listened to all attentively, but on finding an obser- 
 vation made by Rabbi Nathan, which, in his opinion, was opposed to 
 Talmudic teaching, he ventured upon some remarks on the subject, 
 thus causing great astonishment among the audience. They all 
 agreed that his objections were correct, and he was now called upon 
 to continue to speak on the very same subject, and to give his ex- 
 planations without reserve. He readily complied with the request, 
 showing at once his great erudition, especially hj answering satis- 
 factorily a number of intricate questions put to him. Scarcely, how- 
 ever, was the discourse finished when two parties stepped before 
 Rabbi Nathan to have a certain question set to right; but he 
 immediately observed to them : " I am no longer Judge here ; this 
 stranger in his slave dress is my teacher, and I am only his pupil; 
 choose him for your Judge !" The great humility of Kabbi Nathan 
 met the api)roval of every one present, and with his consent Rabbi 
 Mose was accordingly elected Chief of the Cordova congregation. 
 
 The pirate who had disposed of him, all at once got to know what 
 an important personage he had thus sold for the mere price of a 
 common slave, and feeling dissatisfied with the bargain, brought the 
 matter before the king, Hasham the Second, who, however, decided 
 in favor of the Jews, and at the same time confirmed the appoint- 
 ment of Rabbi Mose the more willingly, because he was given to 
 understand that, on account of his great erudition, the Jews from 
 henceforth would need no longer to travel to Asia for the sake of 
 acquiring a knowledge of the Talmud. Rabbi Mose became after- 
 ward a great favorite with the king, who ordered the Babylonian 
 Talmud to be translated into Arabic, for he himself desired to be- 
 come acquainted with it, and wishing also to supply his Jewish sub- 
 jects with the same, in order that all questions might be settled ac- 
 cording to its contents. Rabbi Joseph bar Isaac ben Stanas com- 
 pleted the task to the great satisfaction of the king. This event, 
 however, brought about a new epoch for Spanish Jews, inasmuch as 
 it severed the connection which from the year 100 had existed be- 
 tween Spain and the Orient. But the consequence also was that the 
 Jewish inhabitants from the north coast of Africa settled in France, 
 even as far as the Rhine provinces, and thus gradually all inter- 
 
333 
 
 SCHOOL AND FAMILY READER 
 
 course with Babylon ceased, and its celebrated schools soon decayed. 
 Yet this occurrence gave to the Jews in Spain peculiar conspicuous- 
 ness, for the liberty they enjoyed under the Moorish kings, and the 
 esteem which their great and learned men met with, raised the con- 
 sciousness even of the humblest among them, and thus forwarding 
 every accomplishment which so much distinguished them from all 
 other European Israelites. Jud. Plutarch. 
 
 THE MISSION OF ISKAEL. 
 
 Through ancient prophets was the 
 promise given, 
 Whose glad fulfillment by the hand 
 of Time, 
 Onward to harvest fields of ripened 
 beauty, 
 Beckons the race with destiny sub- 
 lime. 
 The crown has fallen from the brows 
 anointed; 
 The scepter passed away from Israel' s 
 hand; 
 Yet, in the vanguard of Truth's mighty 
 legion, 
 Our laureled statesmen, heroes, poets, 
 stand. , 
 
 The victor genius of that olden wisdom, 
 That gave its inspirations lasting 
 worth , 
 Blossoms anew, linked to the heart of 
 Science, 
 Interpreted by lofty souls on earth. 
 And Israel fears not Nature's revela- 
 tions. 
 Eternal Truth can ne'er be over- 
 thrown; 
 The Only One, the spirit only worships , 
 By glorious ministry of love is known. 
 
 That love is banished of superstition, 
 Of all the idols ignorance reverses; 
 Upon the Unseen Altar, light-enkindled. 
 The guiding flame of Holiness ap- 
 pears — 
 Its radiance leads out of the mists of 
 error, 
 Out of the valleys of law, unwinged 
 thought 
 To amethystine heights of templed 
 beauty. 
 To life-achievements long and vainly 
 sought. 
 
 The ancient glory is not dimmed, re- 
 splendent. 
 Freighted with power and treasure 
 manifold. 
 Its benedictions rest where tnith ascend- 
 ant. 
 The pages of His Wisdom's love 
 behold, 
 A mightier sceptre in the hands of 
 Judah, 
 Benignant sway and holier council 
 wields; 
 The watch wordi is for " Universal 
 Freedom !" 
 The trophies gathered in life's widen- 
 ing fields. 
 
 The heart of Israel, faithful and heroic, 
 Answers the questions of this rest- 
 less age; 
 Its sky of faith no fabled terrors darken ; 
 Over its path no fear-born phantoms 
 wage. 
 Life's inner conflict; that, His love de- 
 nying. 
 Enthrones great evil 'mid the mul- 
 titude; 
 Its fearless soul enshrines the grand 
 ideal 
 Of the world's consecrated brother- 
 hood. 
 
 This is the mission of the ancient 
 
 people, 
 Long in oppression's cruel shackles 
 
 bound; 
 With rosy dawn of the new morn of 
 
 freedom. 
 The clarion tones of glad awakening 
 
 sound. 
 The soul of Israel rouses from its 
 
 slumber. 
 
FOR THE USE OF ISRAELITES. 223 
 
 The TrueRepublic is its crowning aim; I Unfold our standard in His holy 
 Once more amid the great, enfranchised name. 
 
 nations, | Cora Wilburn. 
 
 Amethybt — A precious stone of violet color, I Tropht — Something taken from an enemy 
 almost purple. and kept as a Bign of victory. 
 
 ScEPTEB — The euBign «f royalty borne in Shackles— Fetters; chains, 
 the hand. Clabion— A trumpet. 
 
 Phantom— An apparition; a fancied vision. | 
 
 SALOMO GABIROL. 
 
 [1021-1070 A.] 
 
 Salomo ben Jehudah ibn Gabieol, or Gebirol, also called by the Jews 
 "Solomon the Spaniard," the hymnologist» and "Kashbag," from the 
 initials of Rabbi Shlomeh ben Gevirol, by the Arabians, Abu Ajjub 
 Suleiman Ibn Jachia ibn Djebime, and by the Christian schoolmen, 
 Avicebrol, Avicebron, etc., a very distinguished Jewish philosopher, 
 commentator and grammarian, as well as hymnologist, and of whom 
 Alcharisi said that he supposed all Hebrew poets before him, and that 
 all since his time have taken his works for their models, was born 
 in Malaga, in Spain, about the year 1021, and died in 1070. His life 
 was as short as his talents were brilliant, and his end tragical His 
 death is said to have been caused by the sanguinary envy of an 
 Arabian rival in song, and the legend tells that the young poet was 
 buried by his murderer under a fig tree, which in consequence pro- 
 duced so great an abundance of fruit of such exquisite flavor as to 
 attract the attention of the Caliph, and led to the discovery of the 
 body and detection of the crime which had been committed. When 
 only nineteen years of age he evinced his great skiU as a poet and his 
 thorough acquaintance with the Hebrew grammar by writing a gram- 
 mar of the Hebrew language in verse,* a work which Aben Erza has 
 since pronounced worthy of the highest praise. The following ideas, 
 taken from the introduction, may lead us to form some estimate of 
 the poetical imagination of its author. 
 
 In this part of the work the author complains " that the study of 
 the sacred tongue, honorable above aU others, had been too long 
 neglected, so that by a great multitude of his brethren the words of 
 the prophets were no longer understood." At this thought the 
 consciousness of his own youth neither could or would restrain him. 
 A voice cried within him, " Gird thyself for the work, for God will 
 help thee ! Say not I am too young; the crown is not exclusively re- 
 served for old age," He will make use of poetry to render this labor 
 attractive to the eyes, like a garden of flowers; for his hope was 
 great that the language may again be studied in which the inhabitants 
 of heaven sing the praises of Him who clothes Himself with light as 
 with a garment; this language formerly spoken upon earth by all men, 
 before the foolish ones were scattered and their speech confounded; 
 this language became the inheritance of God's people under the 
 
224 SCHOOL AND FAMILY READER 
 
 tyranny of Egypt; in this language the law of God was promulgated, 
 and the prophets brought healing to the afflicted nation. He would 
 they were jealous like Nehemiah (xiii.: 23-25) for the purity of the 
 language of Israel. He then expresses his indignation that the mis- 
 tress should have been reduced to the state of the servant, and the 
 lawful wife to that of the concubine. 
 
 At the age of twenty-four (1045) Ibn Gabirol published his ethico- 
 philosophical work, " Tikkun-middot ha Nefesh," which was trans- 
 lated by Ibn Tibbon into Hebrew (published in 1550 and often since). 
 In his work Ibn Gabirol propounds " a peculiar theory of the human 
 temperament and passions, enumerates twenty propensities corres- 
 ponding to the four dispositions multiplied by the five senses, and 
 shows how the leaning of the soul to the one side, may be brought 
 to the moral equipoise by observing the declarations of Scripture 
 and the ethical sayings of the Talmud, which he largely quotes^ and 
 which he intersperses with the chief sayings of the ' Divine Socrates,' 
 his pupil Plato, Aristotle, the Arabic philosophers, and especially with 
 the maxims of a Jewish moral philosopher called *'Chefiz Al-kuti."f 
 But as his work contained also personal allusions to some leading 
 men of Saragossa, he was expatriated in 1046. After traveling from 
 one place to another, he finally found a protector in the celebrated 
 Samuel Ha-Najid, a Jew also, then prime minister of Spain, and he 
 was enabled to continue his philosophic studies, as the result of 
 which he produced his greatest work, called in Hebrew Meekour 
 Hachajim, " The Fountain of life," and in Latin " Fons Viioe " X 
 
 The influence which Ibn Gabirol exercised on Jewish philoso- 
 phy cannot be too highly estimated. He certainly deserves to be 
 called " the Jewish Plato," as Graetz chooses to name him; but the 
 assertion that he was the first philosopher of the middle ages, and 
 that his philosophical treatises were used by the scholastic philoso- 
 phers, is an error, as Lewis (" History of Philosophy," II. 63) fuUy 
 proves, although Munk. and after him Graetz, fell into the same 
 mistake. § 
 
 From frequent quotations in Aben Ezra's commentaries, it seems 
 that Ibn Gabirol must also have written some expositions (^f the Old 
 Testament Scriptures, though none such are known to us at present 
 to exist. But what gave Ibn Gabirol a lasting fame were his ])oet- 
 ical talents, which were exercised on many different subjects — hymns, 
 elegies, confession of sins, descriptions of the future. In all these we 
 find a noble and affecting echo of the poetry of his ancestors. The 
 Kether Malkuth, " The Royal Diadem," a grand devotional and di 
 dactic hymn in 841 verses, giving a poetical resume of the Aristotlean 
 Cosmology, is looked upon as his masterpiece. This beautiful and 
 pathetic composition of profound philosophical sentiments and great 
 devotion, the pious Israelite recites during the night passed in 
 watching and prayer before the great day of Atonement. After a 
 
FOR THE USE OP ISRAELITES. 
 
 225 
 
 brilliant introduction, this poem, in honor of the goodness and power 
 of God, contains first a description of the universe, rich in details; 
 which give us much interesting information on the ideas held by the 
 Talmudists concerning the laws of creation; then foUow praises of 
 the greatness and wisdom of God, as manifested in the construction 
 of the human body; he then dwells, with equal richness of language 
 and poetry, on the nothingness and misery of human nature, and the 
 necessity for humiliation before God on account of sin. The whole^ 
 closes with a prayer for the temporal and eternal preservation of 
 Israel, their restoration to their country, and the rebuilding of their 
 sanctuary, and this is followed by a magnificent doxology. Gabirol 
 is also the author of another work on ethics, entitled "Mibchar 
 Happeninnim," a collection of ethical sentences from Greek and 
 Arabian philosophers, which has been translated into English by 
 B. H. Asher, under the title ''A Choice of Pearls," London, 1859. 
 
 * This grammar, which originally consisted of fonr hundred verses, has never been printed 
 entire, but parts of it have been published by Parchan in his Hebrew Lexicon (Pari8^1844), and 
 by L Dukes in " Shire Shelomo" (Hanover, 1858), 
 
 t This philosopher was probably the composer of an Arabic paraphrase of the Psalms in 
 rhyme, cited by Moses Ibn Ezija, by whom he was called once Al-Kuti, and once Al-Futi, a 
 variation easily explained by the Arabic characters. Steinschneider, "Jewish Literat." 
 (London, 1857.) 
 
 t Fragments of a Hebrew translation and an entire French version were published by Muntr 
 in his " Melanges de Philosophic Juif et Arabe." (Paris,1857-59.) 
 
 § It is more proper to call Ibn Gabirol as Ueberweg does in his "History of Philosophy," I., 
 424, " the earliest representative of philosophy among the Jews." 
 
 Hymnologist— A composer of hymns. ; Equipoise— Equality of weigkt,, equilibra- 
 
 Caliph - A title assumed by the Saracens in i tion. 
 succeeding Mahomet. ' Pathetic— Affecting, 
 
 Ethics The doctrine of morality. Doxology -A form of giving glorj to GodL 
 
 Cosmology— The science of the universe. I 
 
 MEDITATIONS. 
 
 BY GABIROL. 
 
 Forget thine anguish, 
 
 Vexed heart again. 
 Why shouldst thou languish 
 
 With earthly pain ? 
 The husk shall slumber, 
 
 Bedded in clay, 
 Silent and sombre, 
 
 Obhvion'sprey. 
 But, Spirit immortal, 
 Thou at Death's portal 
 Tremblest with fear. 
 If he caress thee. 
 Curse thee or bless thee, 
 Thou must draw near, 
 From him the worth of thy works to 
 hear. 
 
 Why full of terror. 
 Compassed with error, 
 
 PAKT II. — 16, 
 
 Trouble thy heart 
 
 For thy mortal part ? 
 
 The soul flies home — 
 
 The corpse is dumb. 
 
 Of all thou didst have 
 
 Follows naught to the grave. 
 
 Thou fliest thy nest, 
 
 Swift as a bird to thy place of rest. 
 
 What avail grief and fasting 
 Where nothing is lasting? 
 Pomp, domination, 
 Become tribulation, 
 In a health giving-draught, 
 A death-dealing shaft. • 
 
 Wealth — an illusion, 
 
 Power — a lie. 
 Over all dissolution 
 
326 
 
 SCHOOL AND FAMILY READER 
 
 Creeps silent and sly. 
 Unto others remain 
 The goods thou didst gain 
 With infinite pain. 
 
 Life is a vine branch, 
 
 A vintager, Death. 
 He threatens and lowers 
 
 More near with each breath. 
 Then hasten, arise ! 
 
 Seek God, oh, my soul ! 
 For time quickly flies — 
 
 Still far is the goal. 
 Vain heart praying dumbly, 
 Learn to prize humbly 
 
 The meanest of fare, 
 
 Forget all thy sorrow — 
 Behold, death is there ! 
 
 Dove-like lamenting, 
 
 Be full of repenting, 
 
 Left vision supernal. 
 
 To raptures eternal. 
 
 On every occasion, 
 
 Seek lasting salvation; 
 
 Pour thy heart out in weeping, 
 
 While others are sleeping; 
 
 Pray to Him — when all's still. 
 
 Performing His will. 
 
 And so shall the angel of peace be thy 
 
 warden, 
 And guide thee at last to the heavenly 
 
 garden. Emma Lazarus. 
 
 RASHI. 
 
 [1030-1105 A.j 
 Rabbi Solomon ben Isaac, known as Yitzcljaki Jarchi, but better 
 known as Rashi, was one of the most talented and voluminous 
 writers and commentators belonging to our race ; but w^hile his works 
 have been handed down to us, and have been multiplied in almost 
 innumerable copies, yet the known incidents are so few that there is 
 scarcely sufficient to provide materials for his biography; indeed, so 
 little is known, that the very place and date of his birth are matters 
 of dispute. There are some who contend that he was born in 
 Lunel, and that he died at the age of sixty -four. According to the 
 best authorities, however, he was bom in Trayes, ancient Trescis, a 
 town in France, about the year 1030, and he lived to the age of 
 seventy-five. Passionately devoted to the attainment of knowledge, 
 he pursued it with energy; and in order to gain instruction, at the 
 best possible sources, he spent a great portion of his life traveling 
 through Germany, Prance, Italy, Greece, Egypt, Palestine, and 
 Persia; conversing with the learned in every city he passed through, 
 and thus continually adding to his already wonderful store of knowl- 
 edge. During: his travels he occasionally gave lectures in the various 
 schools and synagogues he visited. He finally settled in the city of 
 Worms, where he married and established- a school, and where his 
 lectures, from which partly arose his writings, were attended by 
 hosts of pupils, who ardently received his instructions. At Worms 
 there is shown to the visitor the chamber where his pupils assem- 
 bled, and the ?tone seat in the wall where he sat. His life, although 
 passed in labor, was nevertheless graced by many noble virtues, and 
 was remarkable for its purity and religious fervor. He had three 
 daughters, who were united in marriage to men foremost in the 
 'ranks of the Jewish literati; and his grandsons were famed as 
 
FOR THE USE OF ISRAELITES. 327 
 
 skilled commentators on the Talmud. By his deep learning, and his 
 zeal in teaching, he acquired a most remarkable reputation. The 
 terms, " the Great Luminary, par excellence the expounder of the 
 law, and the chief of the tribes of Judah,'' were all applied to him, 
 but the name Rashi is the one by which he is best known. 
 
 The most stupendous labor of Rashi was his commentary on 
 the Talmud, a work without which the Talmud itself would almost 
 be a sealed book. This commentary explains in a lucid manner the 
 difficulties found in the text, the many technical terms employed, 
 and throws at all times a ray of light on the subtle arguments of 
 the Rabbins. Next to the Talmud may be classed his commentary 
 on the greater portion of the Bible, a work which, although written 
 in an abrupt and concise style, and quoting largely from the Talmud 
 and Midrashim, is, however, of the greatest value to the student, 
 and largely aids him to understand the sacred text. The principal 
 portion of this work has been translated into Latin, and the whole 
 of his commentary on the Pentateuch has been translated into Ger- 
 man. The ethics of the fathers, the Mishna, and 100 chapters of 
 the Bereshith Rabba, a Midrash, received also a commentary from 
 his prolific pen. Among his original writings were Lecute Hafardes, 
 a work on rites and ceremonies, and eight penitential hymns. A 
 detailed list of his writings, and the dates of publication, will be found 
 in the catalogue of Hebrew works in the British Museum Library, 
 under the head of Solomon Ben Isaac of Trayes. 
 
 It is a fact worth remarking, that Maimonides, who lived shortly 
 after Rashi, while advising his son to pay special attention to the 
 study of the exegetical works of Aben-Ezra, merely alludes to Rashi, 
 by saying ; " That he had abstained from writing certain commen- 
 taries, from finding that he had been anticipated by a Gaul." The 
 only solution to this reticence is the great dislike that Maimonides 
 had to the French Rabbins, a dislike that may almost be termed a 
 prejudice, for he advised his son entirely to avoid them. The more 
 modern and gentler Mendelssohn, however, renders him the justice 
 his works merit, and speaks of him in terms of the highest praise. 
 It is, however, only possible thoroughly to appreciate the labors of 
 Rashi by a deep study of his writings. Then, and only then, will 
 be discovered the value of those works which have immortalized 
 him, and which have spread through everj^ clime the name of one 
 who, not oiily as an author, but as a pious, good man, has been the 
 means of showering honor upon the race to which he belongs. 
 
 J. T. 
 
 Voluminous — Consisting of many volumes To Anticipate— To take sometliing sooner 
 or books. \ than another. 
 
 Febvor— Zeal. Gaul — A native ol France; ancient name of 
 
 Literati — The learned. France. 
 
 Technical — Not in common use. j Keticence — Concealment by silence. 
 
 Prolific— Productive. I To Immortalize -To perpetuate. 
 
228 
 
 SCHOOL AND FAMILY READER 
 
 THE LXVIII PSALM. 
 
 God will arise, and then his foes 
 Will find fulfilled, predicted woes; 
 As smoke dispersed goes out of sight. 
 Their joys die out in dismal night. 
 
 Like wax that melts near glowing coals. 
 
 Strength melts away from godless souls, 
 
 But saints in might shall rise from dust; 
 
 Triumphant songs await the just. 
 Raise deserts to highways for God, 
 Bedeck his way with flow'ry sod; 
 Behold him marching, praised as J ah, 
 Renew the hymn of Deborah. 
 
 Father of orphans, widows' Judge, 
 
 Thou seest as wrong man's rankling 
 grudge; 
 
 Homes free, enlarged, thou giv'st Thine 
 own, 
 
 But rebels live 'mid wilds alone. 
 
 When Thou, God, didst lead Thy 
 
 flock. 
 Their drink supply from smitten rock, 
 The earth convulsed and Sinai's flame 
 Proclaimed Thy holy, awful name. 
 
 Thy holy law from highest heaven, 
 At Sinai was to Israel given; 
 All laws of nature prostrate fell 
 When came Thy law with men to dwell. 
 Thy gifts will come in plenteous 
 
 showers, 
 How precious such reviving hours ! 
 Thy tribes at home from roving 
 
 cease, 
 And poor men's homes are blessed 
 
 with peace. 
 The Lord sends word — the publishers 
 Are women's choirs, blest messen- 
 gers. 
 Kings, with their hosts, break forth in 
 
 flight. 
 Some Heber's wife will close the 
 fight. 
 When peace restored make prospects 
 
 bright, 
 The dove's back, silvered, will be white, 
 With gold for lining of each wing — 
 With chantings such glad patriots sing. 
 When God gave kings their cup of 
 
 woe. 
 Then Salmon black seemed white 
 
 as snow; 
 The peaks of Hermon are sublime, 
 Zion their name, in ancient time. 
 
 A mount of God is Hermon Mount, 
 Its peaks may guard an envious fount.. 
 Do envy's eyes watch Israel's hill? 
 God's holy throne will be here still. 
 For God's march chariots are pre- 
 pared , 
 Ten thousand doubled, thousands 
 
 squared. 
 As once Mount Sinai saw His power. 
 That same law beams from Zion's 
 tower. 
 Thou hast ascended on Thy throne 
 Made captives many, all Thine own; 
 Even rebels yielded to Thy will, 
 And hailed Thee King upon Thy hill. 
 The Lord Most High ! Him bless 
 
 each day; 
 Our heaviest loads He takes away. 
 God saves, in His omnipotence, 
 From death's deep pit — from dark- 
 ness dense. 
 Besides, He'll crush proud hairy scalps, 
 Defying him , like oaks on Alps; 
 His arm brings down from Hermon's 
 
 heighr, 
 No ocean depth eludes His sight. 
 His foot will crush tall foes in blood, 
 And leave to dogs the purple flood; 
 Then hosts in triumph march around 
 The hill of God with trophies 
 crowned. 
 
 Singers in front, with harps behind. 
 And both with virgins, drumming, lined; 
 Bless ye the God of Israel, 
 Ye chosen tribes. His wonders tell. 
 
 Thou Benjamin, thou small yet 
 fierce. 
 
 Wilt armies great with terror pierce; 
 
 From Judah's sling hosts vanquished 
 
 fly. 
 
 March ! Zebulun and Naphtali. 
 Strengthen, renew, else all is naught 
 Which Thy strength, Lord, for us 
 
 hath wrought, 
 Jerusalem will be Thy seat. 
 Where kings lay tribute at Thy feet. 
 Rebuke the beasts where grows the 
 
 reed , 
 Egyptianbulls and calves they lead; 
 Let each one pay some silver coin, 
 And laws accept which peace en- 
 join. 
 
FOR THE USE OF ISRAELITES. 
 
 229 
 
 Princes whose homes are on the Nile, 
 Will seek the Lord, obtain his smile. 
 Rich Ethiopia will bring 
 Her heart and gold to God, the King. 
 Yet kingdoms of all lands, praise 
 
 God, 
 And deprecate his angry rod. 
 Most ancient heavens His footprints' 
 
 bear. 
 His voice ! What matchless strength ! 
 Beware ! 
 
 Ascribe ye strength to God most High; 
 His helping hand is always nigh. 
 Yet dwells His power above the skies — 
 Beyond all reach of mortal eyes. 
 God's palaces impress with awe. 
 He gave to Israel His law, 
 Bless God, our fount of strength 
 
 and force, 
 Bless God, of perfect gifts the 
 source. 
 
 A. I. 
 
 RABBI JUDAH-HA-LEVI. 
 
 [1140-1190 A.] 
 
 Rabbi Judah-ha-Levi Ben Samuel was one of the greatest geniuses 
 of whom the Jews of his period and of all other times can boast. 
 Thoroughly acquainted with Rabbinical and Arabic literature, he 
 sought to impart his knowledge also to the laity by means of verses. 
 All other Jewish poets were inferior to him, and he exhausted the 
 whole profundity of poetical treasure; in his commendatory poems 
 prevails an apprehensive ardor; in his elegies the most austere feel- 
 ings of grief, which irresistibly transports every perception; in his 
 letters the most splendid clearness; in his representations the most 
 sublime view of the world. 
 
 This Rabbi Judah is also the author of the religious-philosophical 
 book Cosri; it is written in Arabic, and aims at defending and pro- 
 tecting the Jewish religion. A king, Bulan the Chasarean, is engaged 
 in conversation with a Rabbi and thus becomes healed of his doubts, 
 gets converted to the Jewish views of a Supreme Being, and his 
 ruling of the universe. He endeavors to show how the whole 
 t^^wish religion agrees especially with human reason, and whatever 
 Judaism possesses in a particular or exclusive manner, serves only 
 to maintain and to strengthen its confessors in time religion. 
 
 At the age of fifty he undertook a journey to the Holy Land, 
 which was then the usual custom. In doing so, he had no further 
 intention than to satisfy his heart, which was longing to behold the 
 Holy Land of his fathers. What he saw made a deep impression on 
 his soul; the emptiness of the formerly populous country, the barren- 
 ness of the once fruitful soil, the barbarism and the misery of the 
 few inhabitants, he could not behold without breaking forth into loud 
 lamentations. Being thus once placed in the deepest grief concern- 
 ing his nation, he, in a public thoroughfare, began to tear his clothes, 
 threw away his shoes, and commenced singing an elegy on the fall 
 of Jerusalem, which he himself had composed for the occasion. An 
 Arabian who happened to see him in this state, tried all means to 
 disturb him in his devotion, by heaping upon him all manner of scorn 
 and threats; but finding his evil intentions unheeded, he became so 
 
230 
 
 SCHOOL AND FAMILY READER 
 
 enraged that lie set spurs to his horse, and rode over the obstinate 
 man. Unfortunately the horse's foot hit the poor poet in such manner 
 that he almost immediately breathed his last. He wrote a great deal 
 of poetry, which found admission into the Liturgy, and among 
 which is the celebrated elegy, the Zionide ("Zion, don't you care for 
 the lamentations of your captives ?"). 
 
 Many of his writings, which are very valuable, have been handed 
 down to us, and it is said that his daughter, the only child he had, 
 was married to Aben Ezra. Jud. Ehbentempel. 
 
 Elegy — A mournful song; a funeral song; a short poem with points or turns. 
 
 ON THE VOYAGE TO JERUSALEM. 
 
 BY JUDAH-HA-LEVI. 
 
 My two- score years and ten are over. 
 
 Never again shall youth be mine, 
 The years are ready winged for flying, 
 
 What erav'st thou still of feast ana 
 wine ? 
 Wilt thou still court man's acclama- 
 tions, 
 
 Forgetting what the Lord hath said, 
 And foi-feiting thy weal eternal, • 
 
 By thine own guilty heart misled ? 
 Shalt thou be never done with folly, 
 
 Still fresh and new must it arise? 
 Oh, heed it not, heed not the senses, 
 
 But follow God, be meek and wise. 
 Yea, profit by thy days remaining. 
 
 They hurry swiftly to the goal. 
 Be zealous in the Lord's high service. 
 
 And banish falsehood from thy soul. 
 Use all thy strength, use all thy fervor. 
 
 Defy thine own desires, awaken ! 
 Be not afraid when seas are foaming, 
 
 And earth to her foundations shaken. 
 Benumbed the hand then of the sailor, 
 
 The captain's skill and power are 
 lamed, 
 Gaily they sailed with colors flying. 
 
 And now turn home again ashamed. 
 The ocean is our only refuge. 
 
 The sand bank is our only goal. 
 The masts are swaying as with terror, 
 
 And quivering does the vessel roll; 
 The mad wind frolics with the billows, 
 
 Now smoothes them low, now lashes 
 high— 
 Now they are storming up like lions, 
 
 And now like serpents still they lie. 
 
 Alack— Alas; an expression of sorrow. 
 
 And wave on wave is ever pressing, 
 
 They hiss, they whisper soft of tone; 
 Alack ! was that the vessel splitting? 
 
 Are sail and mast and rudder gone ? 
 Here, screams of fright; there, silent 
 weeping. 
 
 The bravest feels his courage fail. 
 What stead our prudence or our wisdom? 
 
 The soul itself can naught avail. 
 And each one to his God is crying. 
 
 Soar up my soul, to Him aspire, 
 Who wrought a miracle for Jordan, 
 
 Extol Him, oh ! angelic choir. 
 Remember Him who stays che tempest, 
 
 The stormy billows doth control. 
 Who quickeneth the lifeless body, 
 
 And fills the empty frame with soul. 
 Behold ! once more appears a wonder. 
 
 The angry waves, erst raging wild, 
 Like quiet flocks of sheep reposing, * 
 
 So soft, so still, so gently mild. 
 The sun descends, and high in heaven. 
 
 The golden-circled moon doth stand ; 
 Within the sea, the stars are straying, 
 
 Like wanderers in an unknown land. 
 The lights celestial in the waters 
 
 Are flaming clearly as above. 
 As though the very heavens descended, 
 
 To seal a covenant of love. 
 Perchance both sea and sky, twin oceans. 
 
 From the same source of grace are 
 sprung; 
 Twixt these, my heart, a third sea. 
 surges. 
 
 With songs resounding, clearly sung. 
 Emma Lazarus. 
 
 I Stead— Use; help. 
 
FOR THE USE OF ISRAELITES. 231 
 
 ABEN-ESRA. 
 
 [1120-1195 A.] 
 Eminent as Halevi, but in another way, was Rabbi Abraham Ben 
 Maier Aben-Esra, born at Toledo, in Spain, where he belonged to a 
 highly respectable family. He was possessed of much learning, but 
 his excellent mind, which gathered it, is stiU more remarkable than 
 the bulk of the gathering. The two languages, Hebrew and Arabic, 
 he understood more profoundly than any one before him, and he 
 handled both as expert inquirer and grammarian; the whole exten- 
 sive field of Rabbinical theology he had thoroughly investigated, 
 and into the spirit of the Bible he had penetrated deeply; mathe- 
 matics and astronomy he had completely studied also, without which 
 there was no learning in those times. Maimonides esteemed him 
 and his writings so highly, that he, in one of his letters to his son, 
 advises him to study principally the writings of Aben-Esra, which, 
 he adds, are especially distinguished for elegance, learning and cor- 
 rect opinion. De Rossi says of him: '• He was a renowned Bible 
 interpreter and theologian; he was celebrated as physician, philoso- 
 pher, mathematician and astronomer, as well as grammarian, phil- 
 ologist and poet." Charisi, himself a first-rate poet, bestows on him 
 great praise for his poetic talent. Richard Simon says, quite plainly, 
 that among the Jews there was no other who inquired into the 
 Uteral sense of the Bible so successfully, and has especially explained 
 it with so much wisdom and profoundness as Aben-Esra. His 
 grammatical works show deep meditation; they were greatly ad- 
 mired, and during many centuries could be met with almost every- 
 where. His mathematical writings show great acuteness of mind; 
 in astronomy he is considered the inventor of the way and manner 
 of dividing the celestial globe through the middle of the equator into 
 two equal parts; besides several other successful discoveries in this 
 branch of science, which were readily acknowledged by the most 
 eminent mathematicians of the day. His exegetic works are re- 
 markable for their careful etymology, acute judgment and great 
 learning. But all this knowledge was placed in the shade by the 
 light of his genius; his wit was inexhaustible, and the refined satire 
 of his pleasantry made him conspicuous to the greatest advantage. 
 He undertook many journeys to different foreign lands, sojourning 
 in the year 1145 at Mantua, in 1156 in Rhodes, in 1159 in England, 
 and in 1167 at Rome. Wherever he spent his time he always 
 sought the society of the most respectable and learned men. Some 
 of the localities where he stayed for any length of time became the 
 birthplace of several of his literary productions. In fact, it made 
 no difference which place he chose for his residence; the fame of his 
 talent always reached there before him, and thus he was everywhere 
 received with esteem, while at his departure nothing but admir- 
 ation and gratitude followed him. 
 
S32 SCHOOL AND FAMILY READER 
 
 The Caraites maintain one of their learned rabbis, Rabbi Japliel 
 Halevi, to be the actual tutor of Aben-Esra. This perhaps is only 
 ;so far possible, inasmuch as the great progress of the Caraits in 
 Spain just at that time may have offered an excellent opportunity 
 for his own cultivation, and of which it seems he made good use; 
 but he never belonged to that body, a fact which the numerous 
 sallies directed against them in his writings must sufficiently cor- 
 roborate. 
 
 His works are many, all of them written in a pure and concise 
 style, and in an ingenious and instructive manner; his poems are 
 beautiful, full of wit, and his sallies against rejectable opinions acute 
 and striking. He proves in all his works that a strict adherence to 
 Eabbinism well agrees with the plainest explanation of Holy Writ, 
 which the Caraits, as is well known, entirely deny. It is supposed 
 that at the age of seventy-five he -died in the Isle of Rhodes. 
 
 JuD. Ehrentempel. 
 
 PhiloIjOgist— A critic; a grammarian; a 
 linguist. 
 
 Ex EGETic - Explanatory . 
 
 Satibe— A poem against vice, folly etc. 
 
 Censorious— Severe; to censure. 
 Caraites — A sect of Jew?, now only to be 
 met with in Russia and Austria. 
 Sally — Extravagant flight; frolic; sprightly. 
 
 SONGS OF THE NATIONS. 
 
 Among the Arabs in their fiery way, In wit and spirit doeth the Greek excel, 
 
 The song doth breathe alone of love's And India's bards of curious riddles 
 
 sweet sway; tell, 
 
 "The Roman sings exultant of war's But songs devoted to the Maker's praise, 
 
 spoils, The Jews alone among the nations raise, 
 Of battles, sieges and warrior's toils; Aben-Esra. 
 
 MAIMONIDES. 
 
 [1131-1201 A.] 
 Rabbi Moses Ben Maimon Iben Joseph, better known to the liter- 
 :ary world as Maimonides, and to the Jews as Rambam, from the 
 initial letters of his name, was born in the city of Cordova in the 
 year 1131. He descended from an illustrious line of ancestors, 
 tracing his lineage to the celebrated Rabbi Judah Hanassi, the 
 Patriarch of Tiberias, from him to the pious Hillel, the elder. Chief 
 of the Sanhedrion, in the time of Herod, and through Hillel, by the 
 female side, to the royal house of David. His father, Maimon, was 
 a Judge in Cordova, a man of high rank, exalted position and great 
 learning — a fit parent to so illustrious a son. Alaimonides never 
 experienced the love and tender care of a mother, she having died 
 in giving him birth; but he received the watchful attention of his 
 father, by whom he was instructed, aided, however, by the most 
 celebrated teachers of that period. Legend has been busily em- 
 
FOR THE USE OF ISRAELITES. 333 
 
 ployed to cast a mystery around his boyhood days, but a career like 
 that of Maimonides requires no fables to elevate it. Stripped from 
 all extraneous circumstances, it appears that his boyhood did not 
 give promise of the celebrity he obtained in manhood. Dull in 
 acquiring knowledge, and slothful in his habits, he was outshone 
 in his youth by his brother. The praises the latter received for 
 his diligence aroused all the slumbering energy of his nature, and 
 brought to light the latent talent he possessed. He now applied 
 himself to study with untiring zeal. It is said that he left his home 
 and traveled to Lucena, then noted for its famous school, and that 
 he was admitted as a ,pupil under an assumed name. Here he 
 made such rapid and almost marvelous progress in all branches of 
 study, that his reputation began to be noised abroad, and the dull, 
 slothful boy was changed into the famous scholar. He returned 
 home to Cordova, where his fame had preceded him. He received 
 permission to deliver a public discourse in the synagogue, which 
 was thronged to hear him. His addi-ess was so full of learning and 
 so eloquent, that he called forth the admiration of all present, 
 among whom was his father, who was afterward delighted to find in 
 the renowned scholar his own son. His stay in his native town was 
 attended with disaster, as both he and his father were compelled, 
 under penalty of death in the event of refusal, to embrace the Mo- 
 hammedan religion. This they did outwardly; but he, however, 
 shortly afterward escaped from Cordova, and, after many trials and 
 anxieties, arrived in Egypt, where he at once professed Judaism, 
 and where he for a time maintained himself by following the busi- 
 ness of a diamond merchant. Maimonides, however, could not long 
 remain in obscurity. He established a college, where he delivered 
 philosophical lectures, and he also practiced as a physician. His 
 fame soon became as established in Egypt as in his native town, 
 and he was appointed by the celebrated Saladin as his physician. 
 His career now became prosperous, but his success was only obtained 
 by the most unremitting labor. He, however, found time for liter- 
 ary pursuits, and his writings on nearly every subject he touched 
 bear the stamp of the greatest genius. He was married, and had 
 one son, and one daughter, who died young. His son Abraham 
 was the object of his greatest care, and his well-known letters ad- 
 dressed to him remain to this day as models of excellence, both in 
 composition and parental forecast. He died at the age of seventy, 
 mourned by thousands ; indeed, so great a calamity was his death 
 deemed that "wailing and lamentation resounded on every side, 
 and public fasts and mourning were ordered everywhere." In com- 
 plying with his dying wish, his remains were interred in the Holy 
 Land. 
 
 As a writer, Maimonides may be ranked with the first of any age, 
 and his well-deserved reputation is as great and bright now as in 
 
234 
 
 SCHOOL AND FAMILY READEK 
 
 the days when he lived. His principal work is the Yad Hachsacah, 
 "The Strong Hand," or Mishna Thora, a repetition of the law, 
 wherein he endeavored to " arrange the chaotic materials scattered 
 through the two'Talmuds." This work is written in pure Hebrew. 
 His other great work is the Moreh Nebuchim, " Guide to the Per- 
 plexed," a work which called down an excommunication on the 
 writer, but which has outlived its puny adversaries. In this work 
 Maimonides attempted " the reconciliation of religion with phil- 
 osophy." Parts of the Yad Hachsacah have been translated inta 
 Latin and English, and the whole of the Moreh Nebuchim into 
 Latin by Buxtorf, and into French, from the original Arabic in which 
 it was written, by the celebrated Munk of Paris. As it would ex- 
 tend this article too much to give a list of all his works, we shall 
 reserve that for a future publication; and we shall conclude by say- 
 ing that Maimonides well deserved the tribute of honor paid to 
 him, that " from Moses, the law-giver, until Moses, the son of Mai- 
 mon, none has arisen like Moses." J. T. 
 
 EXTBANKOXJS — Belonging to a different sub- 
 stance, foreign. 
 Latent— Hidden; concealed. 
 To FoBECAST— To foresee. 
 Chaotic— Confused. 
 
 I Sanhebeion — The Chief Council among the 
 Jews, composed of seventy elders, overwhonx 
 I the High -priest presided. 
 
 I Philosophy — Knowledge, natural or moral. 
 I To Reconcile- To compose diiferences. 
 
 A SONG OF PRAISE. 
 Psalms CXLV. 
 
 Maker and King of all 1 see, 
 My grateful praise to Thee; 
 Forever be Thy name adored, 
 Awake my powers to bless the Lord. 
 
 Each rolling day, to Thee belong, 
 The morning and the evening song; 
 The greatness of Thy mighty deeds 
 The deepest search of thought exceeds. 
 
 Thy wondrous works, from age to age, 
 In worship will the world engage. 
 And future nations shall unite 
 To praise Thy majesty and might. 
 
 Nations " Thou madest of one blood" 
 Shall freely own the Lord is good; 
 And children's children shall confess 
 The wonders of Thy righteousness. 
 
 Thou open est wide Thy bounteous hand, 
 To spread Thy grace o'er every land; 
 The Lord is good to every soul, 
 His tender mercies crown the whole. 
 
 All His vast works shall give Him praise,. 
 And saints the grateful anthem raise, 
 Th sons of men in songs to tell, 
 '• .Jehovah hath done all things well." 
 
 Thy kingdom, Lord, safe and secure ,^ 
 Throughout all ages shall endure; 
 The weak, supported by Thy hand,^ 
 In strength and vigor firmly stand. 
 
 Thy bounty, Lord, most freely gives 
 The food of everything that lives; 
 Righteous art Thou in all that's done 
 Beneath the circuit of the sun. 
 
 To all who call upon the Lord, 
 In truth, shall be a sure reward; 
 To all who fear, He'll grant K.upplies 
 Of all they wish, when troubles rise. 
 
 All they that love the Lord shall share 
 The gifts of His preserving care; 
 While they who walk in wicked ways ! ' 
 ' 'Shall scarcely live out half their days. " 
 
FOR THE USE OF ISRAELITES. 235 
 
 My mouth, Lord, shall speak Thy I Revere Thy name, Thy truth extol, 
 
 praise, Long as the sun and moon shall roil, 
 
 And let all flesh in swelling lays | H. S.. 
 
 DON ISAAC ABAEBANEL. 
 
 [1437—1509 A.] 
 I. 
 
 Among the many eminent men of the Jews of Portugal none 
 ranks higher than Don Isaac Abarbanel, who, owing to his position, 
 his upright character, his sincere love for Judaism, his philosophic 
 and exegetical accomplishments, his political adroitness, his practi- 
 cal usefulness, and his embittered fate, is unquestionably the most 
 renowned of the Jews of the Middle Ages, and especially of those 
 Jewish statesmen who, in centuries past, rendered many extraordi- 
 nary services to their country, and thus contributed much toward its 
 prosperity. 
 
 Abarbanel traces the descent of his most noble family in a direct 
 line from David. Yet it cannot be denied that his mind and his 
 whole conduct bear the stamp of true nobility. Of his renowned 
 ancestors, the worthy grandchild counts upward of six, whose 
 names, like sparkling stars, he adds to his own, although concerning 
 them nothing remarkable has been handed down to us. Seville was 
 their home. Here lived his learned great-grandfather during the 
 reign of the pious and wise Alphonso of Castilian. By the explana- 
 tion of the simple word Nochri, which he gave to his learned 
 Christian friend Thomas, a confidant of the wise Alphonso, he 
 averted many evil consequences which threatened his co-religionists, 
 and became afterward a great favorite with the king. Here also 
 resided his grandfather, Samuel Abarbanel, who in the same manner 
 was noted as a high-minded and distinguished man; he was a pro- 
 moter of the sciences and rendered every assistance to men of let- 
 ters, Menahem ben Aron ben Serach, who escaped in a wonderful 
 manner from the massacre which befell the Jews of Estella, and in 
 his flight found a home with Abarbanel, wrote a book in his honor, 
 which is even unto this day highly valued. For reasons which we 
 cannot trace, Samuel's son, D. Jehuda Abarbanel, went to Portugal 
 and settled in Lisbon. His riches as well as his talent soon brought 
 him into notice, and all the nobles of the land honored and esteemed 
 him. Like his ancestors he soon used his influence in behalf of his 
 co-religionists, and his energy proved a blessing to many. He be- 
 came treasurer to D. Fernando, brother of King Duarte, a fanati- 
 cally pious Infante, who, by his limited income, was continually 
 obliged to have recourse to the richD. Jehuda. Before he undertook 
 his campaign against the Moors he, with a presentiment of his 
 approaching death, ordered a testamentary letter to be written, that 
 "the Jew Abarbanel, an inhabitant of Lisbon,' should receive 
 
236 SCHOOL AND FAMILY READP:R 
 
 promptly 506,600 Reis blancos, which is the sum he had obtained 
 from Abarbanel as a loan. 
 
 This happened in the year 1437, and about the same time his son 
 Isaac was born in Lisbon. His education was carefully attended to, 
 and the Lisbon Kabbi, Joseph Chajun, exercised a weighty influence 
 on the cultivation of his mind. While but a young man, Abarbanel 
 conceived the plan for his commentary to the Pentateuch, and be- 
 gan soon afterward with that on Deuteronomy. Already in his Ateres 
 Sikenim, which he himself styles his juvenile composition, he cites his 
 commentary on Deuteronomy. He was of a precocious nature, of a 
 clear, penetrating mind, animated by a rare love for knowledge and full 
 of zeal for Judaism. Even in his youth he became the associate of 
 kings and nobles, but all this did not prevent him from prosecuting 
 his studies with the utmost vigor. The works of Aristotle and those 
 in Arabic of Ibn Roshd, Ibn Sinai, Algasali, and others, he studied 
 thoroughly; and also with Maimuni's More, Jehuda Halevi's Cusari 
 and Levi ben Gerson's (Gersonide's) philosophy, he soon became ac- 
 quainted, of which he gathered certain portions, compiled them into 
 a comprehensive pamphlet, and thus his first production, "The 
 Original Form of Elements," which may easily be called his own 
 dissertation, was presented to the public. Soon after a second one, 
 much larger and by far more important, followed under the title, 
 " Crown of the Ancient "(Ateres Sikenim), and its twenty-five chapters 
 treat upon the chief points of faith, the special providence of God 
 toward Israel and prophecy, etc ., all in a very clear and pleasing man- 
 ner. About the same time he also published his Machst Shadaj, in 
 which he principally discusses prophetic subjects, but it has been lost 
 to us, and we only find it quoted in his commentary on Joshua. 
 
 But far greater renown he obtained on account of his political 
 usefulness than through the short philosophical writings hitherto 
 published, which after all were merely his juvenile productions; and 
 while engaged in writing the " Crown of the Ancient," he could 
 already boast " that under God's blessing he is possessed more than 
 any one before him of riches, wisdom and greatness, male and female 
 servants, who eat his bread and clothe themselves from his wool and 
 linen." Alphonso knew how to appreciate the political talent of 
 Abarbanel, and, therefore, he did his utmost to keep this rich, ami- 
 able, and gifted Jew at court, especially as on account of his enor- 
 mous warlike undertakings such a man was of great importance to 
 him. In fact, Abarbanel soon became the favorite of every one at 
 court. With all the members of the house of Braganza he was on 
 intimate terms; princes and nobles were the daily visitors at his 
 palatial mansion; all the learned men of Lisbon sought his acquaint- 
 ance, among whom was the well-known Dr. Sezira, who unremit- 
 ingly labored in behalf of the Jews. 
 
 Thus Abarbanel passed his time cheerfuUy and happily, as he 
 
FOR THE USE OF ISRAELITES. 23T 
 
 himself relates in the preface to his commentary on Joshua: "Con- 
 tented I sat in my native country, in a patrimony rich in posses- 
 sions, in a house filled with the blessings of God, and surrounded by 
 riches, honor and friends. I built for myself houses and beautiful 
 balconies; my house was the meeting-place of all men of learning, 
 and from here we difliised knowledge and the fear of God. I was 
 liked in the palace of the King D. Alphonso, this mighty and 
 far-ruling king, who reigned over two seas, and was fortunate in 
 all his enterprises; the king who sat upon a throne of justice, exer- 
 cising all over the country right and righteousness, who trusted in 
 God, avoided evil and always sought the welfare of his people, and 
 under whose government the Jews also enjoyed freedom, peace and 
 safety. I loved to dwell under his shadow, I felt attracted to him, 
 while he considered me his support, and as long as he lived I went 
 in and out of the palace as if it were my own home." Yet in spite 
 of his fortune and the high position which he occupied he never 
 forgot his co-religionists for a single moment; he was to them, as 
 his poetic son Jehudah Leon of him says, " shield and rampart," for 
 he saved the sufiierer from the power of his adversary, healed his 
 wounds, and kept off the ferocious lion. When King Alphonso con- 
 quered the seaport Arzilla, in Africa, 250 Jews of different ages 
 and sex were exiled, and most of them sold for slaves all over the 
 country. Such proceedings the compassionate Abarbanel could not 
 look upon with indifference; he at once formed a committee of 
 twelve of the most eminent men of the Jewish congregation in 
 Lisbon, placed the case before them, proposing that without delay 
 these unfortunate brethren should be heed from their captivity. In 
 a very short time he had raised 10,000 gold doubloons, and 220 of the 
 slaves received their freedom. They were all clothed and supported 
 until they had acquired some knowledge of the language, and then 
 situations were procured for some of them, while the others were 
 enabled to find a livelihood for themselves. 
 
 But the fortune and peace which Abarbanel, with his excellent wife 
 and three hopeful sons, enjoyed, were suddenly interrupted by the 
 change of the regency in Portugal. The good King Alphonso died in 
 August, 1841. His son, loao II., became his successor, who was a 
 morose, heartless, selfish man, and aimed at establishing an absolute 
 government. The Duke of Braganza, the richest and most agreeable 
 man of the country, and also a relative of his, was the first who fell 
 a victim to his treachery. The Duke's brothers and many of the 
 nobles sought refuge in foreign lands, while their rich possessions 
 fell to the Crown. The victims being all intimate friends of Abar- 
 banel, his turn soon came, for loao charged him with being in league 
 with them. "Also against me," relates Abarbanel, whose hands and 
 mouth were without wrong or deceit, " he vented his rage because 
 I had lived with these persecuted nobles on terms of tender friend- 
 
238 SCHOOL AND FAMILY READER 
 
 sliip. In the midst of these comphcations I received the unlucky 
 message to appear before the king without delay. I obeyed the 
 command, and started at once, without having any presentiment that 
 evil was in store for me. But on my way a man came to me and 
 said: 'No further! Save thy life; bad reports are in circulation, 
 fear prevails everywhere, and against you several have formed a con- 
 spiracy.' This friendly advice I took to heart, and resolved to 
 leave my hereditary portion, the wife whom the Lord appointed 
 unto me, my children, whom the Lord bestowed on me, and all 
 that belonged to me. I sought safety in flight. In the night I 
 went away, and as my misfortune had come upon me as suddenly as 
 a storm scatters chaff, I could save nothing of all my possessions 
 except my hfe. The next morning the news of my flight was already 
 known at Pharao, loao's palace, and upon the king's orders a number 
 of horse soldiers were immediately dispatched in all directions, in 
 order to trace me and to slay me at once should they overtake me. 
 God's mercy did not permit any evil to befaU me. At midnight I 
 departed from Egypt, the kingdom of Portua'al, and entered Castilian 
 territory, namely, the border town of Segura della Orden. When 
 the king saw that he could not rob me of my life, that I had gone 
 the way which God pointed unto me, then his rage knew no bounds, 
 and he treated me as his enemy; he put his hand on all my wealth 
 and possessions and left me nothing at all. (October, 1483.) 
 
 IL 
 
 The impoverished Abarbanel now began to reproach himself that 
 he as a statesman, and under the fortunate circumstances he had 
 been placed in, had entirely neglected the study of the law. Being 
 free now from public life he praised the Almighty for His mercy, 
 and with his wife and two of his sons — the third remaining in Por- 
 tugal — once more united, he devoted his time to the services of the 
 Lord. He then commenced carrying out his former intention 
 of supplying the historical books of the Old Testament with a 
 copious commentary. To a large circle of men, all full of zeal and 
 desirous of knowledge, he delivered his explanations verbally, and 
 afterward wrote them down in a surprisingly short time. In six- 
 teen days (from the 10th to the 26th of Marcheshvan, Nov., 1483), 
 the commentary on Joshua; in twenty -five days (from the 1st till 
 the 15th of Kislev, Dec, 1483), the one on the book of Judges, and 
 in three and a half months (from the 1st of Tebeth until the 13th 
 of Adar IL, Jan. till April, 1484), the commentary on both books of 
 Samuel were finished. For these exegetical productions Abarbanel 
 was well prepared; he so masterly solved his task that his great 
 merits, even to the present day, are readily acknowledged and highly 
 valued by both Jews and Christians. But seldom have the writings 
 of a Jewish scholar of the Middle Ages received so large a circulation, 
 <even among Christians, as have those of Don Isaac Abarbanel. 
 
FOR THE USE OF JSRAELITES. 339 
 
 More than thirty Christian theologians, among whom we i^nd such 
 men as Alting, Buddeus, Constantin L'Empereur, Hulsins, Carpzov, 
 Sureuhus, and especially Buxtorf, were continually occupied with 
 his writings, translating some parts of his commentaries, and 
 furnishing extracts from almost all his works. 
 
 Abarbanel was a man free from prejudice, by far more so than any 
 of his contemporaries and successors. More than six H>onths, how- 
 ever, w^ere not granted unto him for carrying on at his leisure his 
 studies and literary pursuits, for he was persuaded to accept public 
 office once more. He was just on the point of commencing his com- 
 mentary on the book of Kings, when he w^as appointed by Ferdinand 
 and Isabella to the office of a Royal Commissioner of Taxes. He 
 was again fortunate and accumulated great wealth, besides gaining 
 the affection of the royal couple, as well as of all the grandees of 
 the state. Eight years he w^as in the Castilian service, and so far as 
 his official duties allowed him, he never neglected his studies, or his 
 co-religionists, or his duty toward his Creator. But he was filled 
 with fear for the future, with apprehension for his brethren. 
 
 Like a flash of lightning from a clear sky, the edict of the 31st of 
 March, 1492, came upon the Jews, that all of them should with their 
 wives, sons, and daughters, male and female servants, of every age, sta- 
 tion and sex, emigrate within five months, otherwise they should for- 
 feit their lives. Don Isaac Abarbanel, an account of his position at 
 court, was one of the first who received the evil, inhuman, and sad 
 news. He took courage, went to the king, beseeching him to act in a 
 humane manner with the poor Jews, and to recall the harsh decree. 
 "Impose rather upon us," he implored, "that we should bestow con- 
 tributions and gifts, and whatever any one of the house of Israel is 
 possessed of, he will surely and readily give for the sake of his coun- 
 try." Abarbanel went to his numerous Christian friends, who were 
 favorites at court, and they all interceded for the Jews with the 
 royal couple, and tried their utmost to persuade them to annul their 
 wrathful orders. But, like a deaf adder, they closed their ears 
 against all supplications, and listened to none. The queen, espe- 
 cially, was inflexible, being the tool of her audacious confessor, I'or- 
 quemada, who said to her: "Judas Iscariot was the first who sold 
 the Lord for thirty pieces of silver, and your highness wishes now to 
 be the second in disposing of him for thirty thousand ducats." 
 
 As soon as the news became known to all the Israelites of the land, 
 great lamentations were heard everywhere, such as never had been 
 known since Judah was exiled from his country; and one said to the 
 other: "Let us find support and strength in our faith and in the 
 holy law of our God, which will surely save us from the voice of the 
 slanderer, and protect us against the raging of the enemy. If they 
 let us live, then we live; and if they slay us, then we perish; let us 
 not disgrace our covenant, and depart from it in our heart, but con- 
 tinue in the path of the Lord our God !" Like heroes they all clung 
 
240 SCHOOL AND FAMILY READER 
 
 to their faith when the day of departure was approaching, and, in 
 spite of their pitiful and desperate situation, only a few were enticed, 
 by despicable ambition after money and honor, to forsake their re- 
 ligion. How great Abarbanel appeared compared with such men w^ho, 
 for the most part, all belonged to the upper classes ! Already before 
 the respite granted had expired he left the country, against which — 
 could it be otherwise ? he nourished in his heart a deep resentment, 
 and, taking sail together with his wife and children, and the frag- 
 ments of his wealth, he soon reached Naples in safety. Here he took 
 up again his commentary on the book of Kings, which he left unfin- 
 ished while in Castile, and, in September, 1493 (the last day of the 
 year 5253), brought the same to a close. Ferdinand, King of Naples, 
 was soon informed of the presence of the exiled Spanish statesman,, 
 even by Ferdinand and Isabella themselves, who told the Neapolitan 
 king that many rich Spanish Jews had taken refuge in his country, 
 and demanded of him, in a peremptory manner, not to spare them,, 
 but to have them sentenced to death, and to deliver their possessions 
 to the Spanish treasury. Without, however, heeding in the least the 
 threats of the Spanish rulers. King Ferdinand did not hesitate to 
 persuade the experienced Jewish statesman to enter his service. As 
 long as this humane monarch lived, Abarbanel enjoyed days of happi- 
 ness, for he soon earned again wealth and renown, lived in quietness 
 and peace, and had joy and superfluities in all things. But also here 
 it was not granted him to enjoy rest for any length of time. The 
 following year, Charles VIII. , of France, declared war against Naples. 
 Alphonso II., successor of the noble Ferdinand, was obliged to fly 
 from the country, and Abarbanel accompanied him to Sicily, remain- 
 ing with him tiU his death (1495). Deprived of his property, and 
 even of his valuable library, the much tried Abarbanel began to ex- 
 perience "need instead of plenty, and his joys were turned into 
 days of mourning;" feeling, however, grateful to God that, after a 
 troublesome journey, he could at length settle in Corfu, one of the 
 Ionian islands. A feeling of awe and pity overcomes one who puts 
 himself in the sad position of Abarbanel, nearly sixty years old, sep- 
 arated from wife and children, a stranger in a strange country, with 
 a shattered constitution, without means or help! Thus placed, 
 he sought for consolation in his studies, and found peace in the 
 consoling and animating prophecies of the prophet Isaiah, on which 
 he, in July, 1495, began his commentary. A peculiar circumstance, 
 however, induced him to lay aside the work just begun, for, singu- 
 larly enough, he found here, to his great joy, his commentary on 
 Deuteronomy, a work he had already commenced in his youth, and 
 which he had given iip for lost. Therefore, he now continued the 
 same with the utmost zeal, and, in Monopoli (in the kingdom of 
 Naples), to which he soon removed, he completed his Deuteronomy 
 in January, 1496. And now his great literary activity began to develop 
 itself, for most of his works appeared in Monopoli. About two 
 
FOR THE USE OF ISRAELITES. 341 
 
 montlis after, his commentary on tlie Pesach-Hagada was completed, 
 and, in July, the same year, for his youngest son, Samuel, now 
 twenty-three years old, his commentary treatise on Aboth, and, in 
 December, 1496, the commentary on Daniel. Then some other 
 writings followed, being explanations of particular chapters only, 
 also a commentary on More, April, 1498, as well as one on prophecy 
 and redemption; January, 1498, on articles of faith, or resurrection, 
 recompense, punishments and on the creation. His commentary on 
 Isaiah, August, 1498, was also completed at Monopoli. Some of these 
 were published at Venice, Constantinople, Amsterdam, Salonichi, and 
 other places, while others were in MSS., and were not printed until 
 many years after. 
 
 Abarbanel remained in this place until the latter end of 1502, 
 when he, in compliance with a request of his second son, Joseph 
 (born in Lisbon, 1471), who was then a physician, and a man 
 of great renown at Venice, removed to that place. In this rich town 
 of the Doges, the venerable old man spent the latter part of his event- 
 ful life in peace and happiness. He was once more drawn into poli- 
 tics, for all statesmen felt glad of his counsel; and, therefore, he was 
 chosen as mediator between the republic and Portugal, in order to 
 bring about an honorable peace between the two countries. Here 
 he also had the fortune of becoming once more united with his eldest 
 son, Jehudah, whom the father considered the greatest philosopher 
 of his time. He completed also before his death the commentary 
 on Jeremiah, Ezekiel, and the twelve minor prophets, as well as 
 a commentary on the first four books of Moses, besides several re- 
 visions. These comprehensive commentaries became favorite works 
 among his co-religionists. They hked these productions, on account 
 of the system Abarbanel adopted in arranging them. Every book 
 had a special introduction, and each section or chapter was headed 
 by a certain number of questions. His easy and simple presentation 
 of truth, his fresh and piquant style, his vast knowledge from other 
 sources, and the peculiar bent of his mind — it was these which made 
 him popular. 
 
 He died at Venice in the year 1509, at the age of seventy, and all 
 the eminent men of that place followed his remains to Padua, where 
 he was buried next to the renowned Rabbi Jehudah Minz. But the 
 whim of fate pursued him even beyond the limit of his mortal ex- 
 istence, for his resting-place was destroyed after the laj)se of a few 
 weeks, the whole country being in commotion on account of war, 
 which was everywhere raging. Ph. Philippson. 
 
 Db. Phcebe Philtppsox, brother of Dr. Ludwig Philippson, residing at Madgeburg, repu- 
 ted as pedagogue and philologer. 
 
 ExKGKTiCAL— Explanatory. 
 PaEcocious— Bipe before the time> 
 Dissertation -A. discourse 
 NocHBi (Hebrew)— A stranger. 
 Bkiss —A Portuguese coia. 
 
 PAUT II.— 16. 
 
 MSS. — Manuscript. 
 DOQK— The title of the chief magistrate of 
 Venice and Genoa. 
 Whim— A freak; a caprice. 
 
343 SCHOOL AND FAMILY READER 
 
 THE SONG OF THE WELL. 
 Numbers xxi : 17. 
 
 As they wandered in distress, 
 Through the weary wilderness, 
 To our fathers came a voice, 
 Which bade their anxious souls rejoice. 
 And treasure thro' the centuries 
 The song that from the well did rise. 
 
 It was the fountain of our sires 
 
 And as we wander in distress, 
 Through another wilderness, 
 wayside well, joyous song. 
 Thy gladsome notes in us prolong, 
 That in my bubbling waters pure 
 The strains of faith which shall endure- 
 May thrill the modern Jewish heart. 
 And to his deeds a glow impart. 
 
 Before they turned to foreign fires; J. M 
 
 PORTUGUESE DISCOVERY AND THE JEWS. 
 
 [1493 A.J 
 I. 
 loAO L, Henry the Navigator, Alphonso the African, loao de 
 Menezes, Azambuja, Yasco de Gama, Columbus, Albuquerque, 
 Cabral, Cortez, Pizarro — what names of clever and valiant men! 
 What histories and achievements belong to these adventurers and 
 conquerors ! With what charm and rapture do not both young and 
 old listen to the narratives of their discoveries, their battles by sea 
 and land ! No people on European soil were more animated with 
 a spirit of enterprise than the Portuguese. Should, then, these 
 heroic names, the discoveries of which caused that small, narrow 
 strip of land of Portugal to become a great power, have no reference 
 to Jews? No one has ever had any doubt about it, and yet no one 
 has at any time thought proper to bring these seemingly widely 
 remote facts in connection with the Jews and their history. 
 
 loao I. began with the discoveries in Africa and its partial con- 
 quest; Ceuta, that immense city, the chief fortified and most beau- 
 tiful populated town of Mauritania, was occupied, and the Portuguese 
 Infantes, longing after heroic deeds, had thus reached their goal, to 
 attain which had been their earnest desire for many years. Ceuta 
 was the key to all the countries of Islam, the terror of the Moham- 
 medans, and the central point for further conquest along the African 
 coast. At the storming of that place, many Jews belonging to the 
 Portuguese Armada were present, and one of them lost his life on 
 the occasion. 
 
 After the occupation of Ceuta, the Lusitanian discoverers com- 
 menced their first distant voyages, being led by an extraordinary 
 man, the Infante Henry, called the Navigator, who was the third son 
 of loao I. With the zeal of a lover, he lifted the veil of the coast of 
 an unwieldy continent, and Jews, with their knowledge and expe- 
 rience, rendered him many services in his enterprise. Through 
 Jews engaged in commerce, who had traveled through the unknown 
 regions, he received the first news, which confirmed his supposition 
 
FOR THE USE OF ISRAELITES. 24S 
 
 that a road from Europe to India could be found; and every Jewish 
 traveler from a distant country received from this affable prince, 
 when he resided in after days at his observatory, a kind and hearty 
 reception. 
 
 loao 11. also took much interest in the discoveries along the 
 western coast of Africa. With the head-money, which Jewish emi- 
 grants driven from Spain and settling in his country had to pay, he 
 intended to carry on the campaign so gloriously begun by his 
 ancestors. He, however, undertook nothing; but, being avaricious 
 and fond of gold, he seized upon the work of discovery with the 
 utmost zeal, in order to outdo his great successor. He employed 
 many Jews to make all possible inquiries by land, feeling convinced 
 that, by their close observation and penetrating mind, he would find 
 means to venture with more safety upon the pathless element, and 
 thus enable him under an unknown sky to steer toward the obscure 
 but much desired object of all his wishes. In order to avoid the 
 danger of deviating from the right course upon an unknown sea far 
 away from the coast, loao ordered the most eminent mathematicians 
 of his realm to find out some means to show clearly the direction to 
 be retained, and if possible also the proximity of coasting land 
 already known, besides pointing out the whereabouts of the position 
 as near as could be calculated upon. The celebrated knight, Martin 
 Behaim, a navigator belonging to Ntirnberg, was chosen for this 
 important business, and he consulted a Rabbi, Abraham Estrolico 
 (the astrologer), renowned for his mathematical knowledge, and 
 Joseph and Roderigo, the two Jewish physicians in ordinary to King 
 loao, who were also employed by the navigator Pedro de Carilhao 
 for manufacturing a globe, and became afterward men of great 
 renown in the history of Portuguese discoveries. 
 
 About this time a Geonese appeared before King loao, making 
 him the offer to take a fleet across the ocean to those lands whose 
 riches and high civiHzation were so temptingly depicted by Marca 
 Polo. This Geonese was Columbus. The king placed the proposal 
 before the nautical authorities, who, as already mentioned, were 
 just assembled, consulting upon the best means for starting upon 
 fresh enterprises. The Jewish members, Joseph and Roderigo, 
 considered Columbus' demand foolish, beheving that the whole of 
 his statements rested on the mere whim of Marco Polo concerning 
 the Isle of Tipango. T>. Pedro de Menezes, the old Count of Villa- 
 Real, sided with the advice of the physicians, prevailing upon the 
 king not to listen to the dreams of Columbus, and thus the king 
 dismissed him. Spain, the neighboring country, was to enjoy the 
 fruits of his discoveries. On August 3, 1492, a day after the royal 
 decree was issued ordering all Jews to leave Spain, Columbus set 
 sail from Palos to discover a new world. Among the ninety adven- 
 turers who accompanied him in his perilous enterprise, there was 
 
344 SCHOOL AND FAMILY EEADER 
 
 also a young man of Jewish persuasion, Luis de Torres, who, in the 
 town of Murcia, had acquired a knowledge of Hebrew, Chaldaic and 
 Arabic, and he it was whom the great navigator, on November 1* 
 1492, before leaving Prio de Mares, sent into the interior in order to 
 obtain further information, and especially in regard to the " mother- 
 plants " of spices supposed to abound in that region. 
 
 While Columbus occupied America in behalf of Spain, Portugal 
 fixed its attention upon India, which was yet unknown. In order to 
 obtain some information about this secret realm of the royal priest 
 Johannes, loao II. sent the knight Pedro de Carilhao to Jerusalem. 
 The knight visited Goa, Calcutta, and other large cities in India, 
 even as far as Sofala, and was on the point of returning to Portugal 
 without having succeeded in his object, when he met in Cairo two 
 Jews from his native country. The one was Joseph from Lamego, 
 a shoemaker 'by trade, and the other Rabbi Abraham from Bija. 
 They brought the knight letters from the King of Portugal. Joseph, 
 who had formerly been in Bagdad, and there had heard about 
 Oimuz, the celebrated market for spices and other riches possessed 
 by India, on his return told all he knew of it to the monarch, who 
 then ordered him in company with the Rabbi Abraham to go in search 
 of the knight. Pedro was to send by him alone aU the information 
 he had gathered, while Pedro himself and Rabbi Abraham were to 
 depart for Ormuz, in order to inquire into the state of India. The 
 knight obeyed loao's commands, and went with Rabbi Abraham to 
 Ormuz, while Joseph joined a caravan bound for Aleppo, and from 
 thence returned to Portugal. 
 
 The plan loao formed respecting India, his successor. King Manuel, 
 who was considered the blessing of his realm, embraced with much 
 zeal. He sent a fleet under the command of the well-known navi- 
 gator, Vasco de Gama, to discover a passage to India. It was then 
 for the first time that the Portuguese flag was seen on India's shores, 
 and he landed on the coast of Malabar, remaining for some time 
 in Calcutta. He left the town, and on the heights of Andjediva he 
 had to- defend himself against a sudden attack of pirates, when 
 unexpectedly an European made his appearance, who accosted them 
 in Italian, which he spoke with fluency. This white man was a Jew 
 from Poland. Some years before he had been sent as a slave to 
 India, and was enlisted now in the service of the Governor of Goa. 
 As soon as the Jew perceived the variegated colors of the Portuguese 
 flag, he started to inform his master that a nation was approaching 
 the shore " who dwells at the utmost end of the Christian countries, 
 calling themselves Portuguese, and are deserving of esteem and 
 honor on account of their bravery." He was ordered to go and 
 meet them, and in the name of the prince to offer them the hand of 
 peace and friendship. He entered a boat and was soon close to the 
 Portuguese fleet, when he called aloud to the steersman that he 
 
FOR THE USE OP ISRAELITES. 245 
 
 desired to speak with the admiral. Gama heard it, and pretending 
 friendship he enticed him to come to him. But scarcely had he put 
 his foot on board when Gama, recognizing him as a Jew, immediately 
 made use of the rack, and torturing him so long that the poor Jew 
 was forced to accompany him upon his voyage. He implored Gama 
 to behave with clemency toward him, and with tears he briefly 
 related the history of his eventful life. Vasco de Gama, not satisfied 
 yet, was determined that he should be baptized, and gave him the 
 name of Gaspar de Gama. He returned with him to Europe, and 
 as a skillful pilot he rendered for many years valuable services to all 
 the Portuguese fleets. 
 
 II. 
 
 The important services w^hich Jews rendered in all these dis- 
 coveries were also much enhanced both by their fitness as interpret- 
 ers, and their scientific knowledge of languages, a fact which proved 
 of the greatest importance to many an admiral. Thus the great 
 Alfonso de Albuquerque, who completed in India what Vasco de 
 Gama begun, experienced many favors from Jews, which no one else 
 in his camp could have rendered him. One day the royal priest 
 Johannes sent him a letter written in the Chaldaic language, and, to 
 the great joy of Albuquerque, he found in Cairo an exiled Jew from 
 Portugal who understood several languages, and at once translated 
 the royal epistle into Portuguese. He afterward found in Calcutta 
 two engraved tablets of very ancient date, which no one was able to 
 decipher; but on hearing of a Jew who was noted for his learning,, 
 he went to him, and, producing the tablets, it did not take long 
 before the Jew informed him that they were written in the Chaldaic, 
 Malabar and Arabic languages, which he readily translated into- 
 Portuguese. On his voyage to Goa the admiral fell in with a Spanish 
 Jew residing at Cairo, who petitioned him in behalf of five Portu- 
 guese prisoners kept at Aden; and, when at Beja, another Jew came 
 to him upon the same errand, advising him besides to seize Aden. 
 We now enter with the cunning Azambuja upon Mauritanian terri- 
 tory, and in following him on his expedition we begin at first with 
 the ancient coasting town of Safi. This old town, according to Ara- 
 bian authors, founded in hoary times of yore, had, at the time when 
 Azambuja entered it, more than four thousand houses, four hundred 
 of which were inhabited by Jews. These contributed much toward 
 the prosperity of the place, and by their enterprise Safi had become 
 an important place of business. To the Poi^tuguese it was a matter 
 of great consequence to obtain possession of the place, and only by 
 the assistance the Jews rendered them did they at length succeed in 
 accomplishing their object. Azambuja entered the town with but a 
 few followers, and a Jew (Eabbi Abraham) served him as interpre- 
 ter, to whom he was also indebted for his life, as a conspiracy arose,. 
 
S46 SCHOOL AND FAMILY HEADER 
 
 which was betrayed to the Kabbi. Being thus in danger of his life, 
 he thought best to leave the place for a time, and he returned to 
 €astello Eeal. But on August 6th, 1507, he re-entered Safi, accord- 
 ing to instructions received from his monarch, who ordered Garcia 
 de Melo to join him and to aid him in his task. They made good 
 use of the dissensions then existing between the different members 
 of the Moorish family, in regard to the regency, and the cunning 
 Azambuja adopted the plan of increasing the mistrust between the 
 two contending parties, and brought the town under Portuguese 
 subjection in the following manner: The associate of Azambuja 
 (Garcia de Melo) was dangerously ill, and a Jewish physician from 
 ;Safi attended him, who was also acquainted with the two Moorish 
 parties. The Portuguese admiral succeeded in gaining over the 
 doctor to his plan, and j)ersuaded him to carry letters to these two 
 leaders, in such a way that one should not become aware of the 
 other's communication thus sent to him. Both were informed of the 
 impending danger which their opponents had in store for them, and 
 to each of the leaders the assurance was given that if he would only 
 place confidence in the Portuguese, and make common cause with 
 them, he would become co-regent together with the governor 
 appointed by King Manuel. No one but these few persons were 
 acquainted with the strategy, and the Portuguese at length suc- 
 ceeded, each leader entering into the snare, in occupying Safi. It 
 is very rare to find Jews, always and everywhere the most faithful 
 subjects, siding with the enemy. The Jewish physician, however, 
 had the welfare of his fellow-citizens and of his brethren at heart. 
 He wished to see the town freed from tyrants, in the hope that under 
 Portuguese rule the inhabitants would get rid of the yoke which 
 heavily pressed upon them. 
 
 When Nuno Fernandez d'Atayde was governor of Safi, the town 
 was once unexpectedly surrounded by 100,000 men, and he found 
 himself in the greatest danger. Two Jews from Azamor heard of it, 
 and resolved to assist their friendly-disposed countryman. Isaac 
 Benemero. and a certain Israel, furnished at their own cost two 
 vessels with co-religionists, and sailed without delay for Safi. In 
 the darkness they succeeded in effecting a landing, and were 
 received with great joy by Atayde, who was indebted to them for 
 the deliverance of himseK and army, for a battle was fought in which 
 he was the victor, and the enemy retired. 
 
 In 1359 the Xarife of Morocco appeared again before Safi with a 
 considerable force, and one of the exiled Spanish Jews, liviDg then 
 in Fez, gave a surprising example of Jewish faithfulness and bravery. 
 Samuel Valenciano is the name of this Jewish general, who soon 
 after his arrival in Fez gained for himself the love and esteem of all 
 the inhabitants, and especially of the ruler of the place, who belonged 
 to the family of the Marines, and was very much attached to him. 
 
FOR THE USE OF ISRAELITES. 247 
 
 In after days the Xarifes rose against the Marines and drove them 
 from the country. The princes, thus deprived of the throne, placed 
 themselves under Portuguese protection. The noble Samuel staked 
 his life and property in order to serve the family which he con- 
 sidered the lawful rulers of the land. Besides the Marines, the 
 Alcaldeans — who had remained true to the former sovereignty — all 
 united under Samuel, who had eqaipped some vessels; and being 
 selected as leader, he lost no time in sailing for Ceuta. He reached 
 the place in safety, and at once landed his men, consisting of no more 
 than four hundred all told, and with these he ventured a night 
 attack upon the enemy's position, entirely defeating him. The oppos- 
 ing army numbered 30,000 warriors, of whom about 5,000 were 
 slain in the battle, while Samuel did not lose a single man. Ceuta 
 was delivered, and before the morning began to dawn the Xarife 
 retired upon Fez. With the same heroic bravery and extraordinary 
 boldness, he also defeated the enemy encamped before Safi, and 
 thus raised the siege of that important town. The Jewish hero now 
 went to Azamor, which became his abode. 
 
 Azamor is but a few miles distant from Fez, and next to Safi the 
 chief town of the province Duccala. Here King Manuel possessed a 
 few trustworthy friends, who, with the assistance of Rabbi Abraham, 
 the head of the Jewish inhabitants, were so successful that the town 
 in the year 1512, with the consent of the governor, submitted to the 
 King of Portugal. But Muley Zeyan, the governor, being a great 
 tyrant, soon violated the treaty, and thus King Manuel resolved 
 (1513) upon occupying the town. He equipped a large fleet, and 
 under the command of his nephew, Duke of Braganza, sailed for 
 Azamor, which they reached in a very short time. Muley Zeyan, as- 
 sisted by his two sons, met them with a considerable force, and a 
 great battle was fought here. The Moorish warriors fought with 
 lion-like courage , but great lamentation soon proceeded from the 
 town, for their brave leader was killed, having been struck by a 
 shell. This sudden loss soon deprived them of all their courage ; in 
 haste they left the place, and in passing through the city gates, the 
 throng became so enormous that eighty of them were crushed to 
 death. The day had hardly began to dawn, and in Azamor a death- 
 like silence was prevailing, when aU at once a voice was heard pro- 
 ceeding from the city wall: "Diego Verrio! Diego Verrio !" It 
 was the voice of a friend, an old acquaintance from the native 
 country, that of Jacob Adibe, who had been exiled from Portugal. 
 Without delay Jacob wished to be led before the duke. Diego 
 Verrio consented to lead him. " The town is free !" With these 
 words Jacob fell on his face. "Azamor is delivered, O Duke! 
 Azamor is free ! I entreat you for my life, for that of my brethren 
 and co-religionists!" The duke raised the Jew up and promised 
 him protection and support, and then sank upon his knees, thanking 
 
248 
 
 SCHOOL AND FAMILY READER 
 
 God for His mercy in giving him this large, important town. Jacob 
 Adibe had the promise of the duke, and full of joy returned to his 
 family, with whom he soon left the town. 
 
 This short sketch will undoubtedly suffice to show that in the 
 history of discoveries and conquests Jews have* played no insig- 
 nificant part. M. Kayserling. 
 
 Dr. M. Kayserling— a noted Rabbi of Pesth in Hungary, a man of great research and lit- 
 erary talent, taking a true interest in all that concerns Judaism, and author of many useful 
 works. 
 
 Infanta— A princess descended , from the I Caravan — A troop or body of merchants, 
 royal blood of Spain or Portugal. | Strategy— The science of military com- 
 
 Abmada — An armament for eea. I mand. 
 
 Nautical— Pertaining to sailors. | 
 
 PSALM XXIV. 
 
 The Lord possesses all the earth, 
 And gives to life on earth its worth ; 
 The land He raised from depths of seas, 
 Earth's floods transgress not His decrees. 
 
 Whom will the Lord on Zion meet, 
 
 And welcome on that holy seat ? 
 
 Hands pure and heart, the Lord re- 
 quires, 
 
 Abhors all lips profane and liars. 
 This pure man God will strengthen, 
 
 bless, 
 Admit to heights of holiness; 
 His righteousness is from the Lord, 
 Assured salvation his reward. 
 
 This is the generation pure 
 
 Who shall to earth's last day endure, 
 
 Who seek the Lord, the pilgrims true; 
 
 Their guide is Jacob's star all through. 
 
 Raise high your heads, ye gates sublime; 
 Eternal doors! make way in time. 
 Of heaven's great scenes this is the sum: 
 The King of Glory — He will come. 
 
 But who ? this King of Glory ! who ? 
 
 The Lord Omnipotent to save or crush. 
 
 Omnipotent the raging war to hush. 
 
 Lift, oh, ye gates, your heads on high! 
 
 Eternal doors ! His steps are nigh ! 
 
 Of heaven's great scenes this is the 
 
 sum: 
 The King of Glory — He will come. 
 But who ? the King of Glory ! who? 
 The Lord of hosts who worship Him 
 
 above: 
 He is the King of Glory — God of Love.. 
 
 A. I. 
 
 ANTONIO JOSEPH. 
 
 [1650 a.] 
 
 It is a well-known fact that, among the many victims of the Inqui- 
 sitions of Spain and Portugal^ the greatest number belonged to the 
 Jewish nation, who were best calculated to satisfy the greedy desires 
 and passions of their persecutors, and especially to furnish a rich 
 booty for their avarice. But these Jewish martyrs counted also many 
 eminent men, who, owing to their vast knowledge in every branch 
 of science and literature, roused the envy of the inquisitorial body. 
 While, then, some of these men are known to posterity, others have,, 
 thanks to the ardor of the Inquisition, found their way so swiftly 
 
FOR THE USE OP ISRAELITES. 24& 
 
 from earth to heaven, that their names are never mentioned except 
 in Spain and Portugal. 
 
 At a distance of about nine miles from Braza lies the Abbey St. 
 Martin de Tibaens, which is considered the greatest and richest in 
 the kingdom. This establishment possessed at the time we speak of 
 an extensive library, whicli comprised, among other works, all the 
 writings of every man of importance in Portugal. Each publication 
 contained also the author's biography, and a treatise, or critique, was 
 added to each work; but those whose knowledge of Portuguese lit- 
 erature is limited to the Lusiade of Camoens would really feel sur- 
 prised were they to know anything of the long catalogue of names, 
 and the immense variety of literary and scientific productions, with 
 which this collection abounds. Among the authors whose works 
 have been carefully preserved, and are still held in great esteem, are 
 many Israelites, who spent their time and labor for the enlighten- 
 ment of a people whose grateful tribute consisted in committing 
 them to the funeral pile. 
 
 Among the most eminent we find especially mentioned Antonio 
 Hornem, a jurist, and professor at the University of Coimbra, who 
 distinguished himself by his writings, which are still preserved in 
 the University library of that place. He, with many others, was 
 accused of being a faithful follower of the Jewish religion, and con- 
 demned to death. He suifered death at Coimbra, his native place, 
 and where his house once stood a monument was erected, on which 
 his name was engraved, with the inscription "Preeceptor Infelix." In 
 the same manner may be mentioned FreyreMascarenhas, who, as he 
 had traveled over the world, understood all European languages, was 
 a member of the learned societies in Portugal, and published the best 
 political works of his time, in which he fully describes the battles, 
 sieges, earthquakes, assassinations, the life and death of renowned 
 men, treaties and alliances, which he himself everywhere witnessed, 
 and wherein he played a prominent part. " He saw everything he 
 wrote, and wrote everything he saw." He was the first who, in 1705, 
 established newspapers in different parts of Portugal. In short, 
 many of our co-religionists could be mentioned who became cele- 
 brated by their writings, which, as already stated, are still preserved 
 in the library of Braza. 
 
 Among the dramatic writers, the foremost of all is the man with 
 whom we are now concerned, Antonio Joseph, who contributed 
 more to the rich and manifold treasures of Portuguese literature than 
 any one else ; and enriched the Portuguese stage with so many valu- 
 able dramatic works, that no one has ever produced the fourth part 
 only of what he wrote; and yet we find that this celebrated author, 
 a man worthy of immortal renown, who manifested a heroic courage 
 until death, is hardly known by name among his co-religionists. Of his 
 younger days very little is known, except that he became a widower 
 
250 SCHOOL AND FAMILY READER 
 
 at the age of thirty, the period when he first commenced writing for 
 the stage. Five years later he entered a cloister, according to all 
 appearance upon his own determination, wishing to crush the sus- 
 picion which he was aware had been stirred up against him on ac- 
 count of his being inclined to Judaism. His writings gave rise to 
 this suspicion. But he remained here only a very short time, and 
 soon left the country for the Brazils, where he stayed eight years. 
 He then returned to Portugal once more, and immediately after his 
 arrival was cast into a dungeon by the Inquisition on a charge of 
 having openly confessed, on two different occasions, his adherence 
 to Judaism; yet he escaped with a slight punishment and a heavy 
 penance. He, however, committed himself for a third time upon a 
 similar accusation, and was then sentenced to die on the funeral 
 pile; but especially for asserting that he was all his lifetime con- 
 vinced of the truth of Judaism, feeling regret that he only embraced 
 that faith when he was ah-eady forty-seven years of age. He was 
 then circumcised, for which, previously, he could not find a proper 
 opportunity. 
 
 After the tribunal had passed sentence of death upon him he ad- 
 dressed the inquisitors as follows: "I own that I belong to a faith 
 which you yourselves acknowledge to be of divine origin ! God loved 
 this religion, and He, according to my belief, is still attached to it, 
 while you think He has ceased to be so; and because your belief 
 differs from mine, you condemn those who are of opinion that God 
 continues to love what He formerly loved. You accuse the Moham- 
 medans that the spread of their religion was accomplished by the 
 sword, and in this you are quite right; but do you not diffuse yours 
 by the funeral pile ? You strive to prove that your religion is of di- 
 vine origin, pointing to the persecution or destruction of the heathen, 
 that blood spilt by martyrs, as the causes of its growth; but now you 
 occupy the place of a Dioclesian, and let us take your place. You 
 demand that we should become Christians, and yet you are far from 
 being Christians yourselves. Be at least men, and act toward us as 
 reasonably as if you had no religion at all to guide you, and no reve- 
 lation for your enlightenment. If Heaven leally loves you so much 
 and has favored you so much, in revealing unto you the truth, 
 then you are indeed its beloved children; but is it proper for chil- 
 dren who are in possession of their paternal heritage to hate those 
 who are not participating in this hereditary portion ? When, at 
 some future period, one should be bold enough to maintain that, 
 during our age, the nations of Europe were enlightened, then you 
 wiU be quoted in proof of the fact that they were barbarians." 
 
 His biographer, who was an eye-witness to his execution, gives the 
 following description. of the awful spectacle: "I felt some desire," 
 says he, " to be present at the auto-da-fe, which the people wished 
 for with feelings of delight. On such a day women were permitted 
 
FOR THE USE OF ISRAELITES. 251 
 
 to dress in their best attire, and to appear at the windows, orna- 
 mented with jewels, and aU manner of precious trinkets .... On the 
 arrival of the king, the procession began to move from the holy office 
 to the Church of St. Dominic, where the sentence was read before 
 the criminals. I'here were many more doomtd to share the same 
 fate, the most, if not all, of them being Jews. I could not refrain 
 fi'om admiring the king's kindness, who condescended to turn to these 
 sinners and admonish them to repentance. 
 
 " The Jews remained steadfast to the last, and his majesty showed 
 great benignity and kindness, especially in addressing Antonio 
 Joseph, who treated him with silent contempt; a few, however, im- 
 plored the king's mercy, and were pardoned. In spite of Antonio's 
 silence, the king continued earnestly to urge upon him to save his 
 life and to submit to baptism. The kindest expressions were used 
 to move his obstinacy, and the king went so far as to offer him his 
 special protection, with the promise that he would provide for his 
 subsistence, if he would only confess his errors and return to the 
 arms of the Church, which will surely receive him with the paternal 
 love of a mother. Everybody who listened to the king was astonished 
 at his kind condescension toward this unfortunate man, w^ho pre- 
 ferred to be burned alive to uttering a single word in defence, or in 
 reply to the king's remarks; and, although he was already about 
 sixty years of age, he betraved not the least fear or weakness, and 
 nothing but an ironical smile on his lips could be perceived, whenever 
 the monks called upon him to repent and become baptized. 
 
 *' Before he Avas placed on the funeral pile the skin of his fingers 
 was torn off, and his nails cut out, because these fingers had once, in 
 a sinful manner, touched the ' host.' which had thus become violated. 
 He bore all these horrible toitures, and the .agonies of the funeral 
 pile, with the greatest fortitude; and only once he called out that it 
 was an infamous shame to act in this cruel and wicked manner toward 
 a man who, on account of his firm belief in the existence of one God 
 must thus suffer death. In uttering these words, he, with his hand- 
 kerchief, tried to keep off the flames, which now threatened him on 
 all sides, and soon deprived him of consciousness. All at once 
 some of the spectators began to shout " Osseitaro barbaro " (clip his 
 beard), and immediately one of the executioners took a long brush, 
 and, dipping the same in a mixture of pitch and turpentine, be- 
 smeared the venerable beard and set fire to it, whereupon the mass 
 rejoiced and clapped their hands. Amid oaths and imprecations the 
 people dispersed ; many folding their hands and Kfting their eyes 
 on high, called aloud, " Blessed be forever the goodness and mercy 
 of the holy office, blessed be the holv trinity, the sister of the Virgin 
 Mary." 
 
 Thus died one of the noblest sons of Israel, who, although but 
 little known among his co-religionists, has not been forgotten in 
 
352 
 
 SCHOOL AND FAMILY READER 
 
 Catholic Portugal, wliere the performance of his dramatic pieces 
 draws tears even to this day. 
 
 Z. Fkankel. 
 
 Dk. Zachaeias Frankel ^fae bom in Prague, 1801, and died in 1874; was noted for his piety 
 and his great erudition. He was chief Rabbi of Dresden and Leipsic, author of many useful 
 works on science and theology, editor of the Monatschrift and principal of the Breslau Semi- 
 nary. 
 
 Maeiyb— One who by his death bears wit- 
 ness to the truth. 
 
 Inquisition — The court established in some 
 countries for the detection (as they say) of 
 heresy. 
 
 Auto da-fe —The execution of a sentence of 
 the Inquisition. 
 
 Host— The sacrifice of the mass in the 
 Roman Church. 
 
 KEMEMBEK ME. 
 
 Creator of the world of light, 
 
 Thou Sovereign, high and holy One ! 
 'Mid cherubim and seraphs bright 
 
 Thou sittest on Thy sapphire throne. 
 Low from the dust my voice I raise, 
 
 And lift my trembling heart to Thee; 
 Thou searcher of our silent ways, 
 
 Thou Lord of Life, "Remember me." 
 
 Remember me when sorrows roll 
 
 With tumult through my troubled 
 breast, 
 When darkening cares o'^rwhelm the 
 soul. 
 And earth can give nor peace nor 
 rest; 
 
 And when the storm is in the sky, 
 Thy bow of promise let me see, 
 
 Then" hear in heaven the supphant cry, 
 My Father, still "Remember me." 
 
 When false allurements meet my eye. 
 
 And hidden snares my steps surround, 
 Oh, be thy presence ever nigh ! 
 
 At my right hand be ever found. 
 Guide me secure from every foe. 
 
 Help me from every sin to flee. 
 In conflict, sorrow, weal or woe, 
 
 Through life's short hour, " Remem- 
 ber me." 
 
 J. M. 
 
 MANASSEH BEN ISRAEL. 
 
 [1604-1657 A.] 
 L 
 
 It is well known with what fanaticism the descendants of the 
 Jews were persecuted in Portugal from the middle of the sixteenth 
 century. Every one is aware that many terminated their lives on 
 the funeral pile and in the gloomy dungeons of the Inquisition; that 
 also many, in order to escape the constant snares and to abide in 
 their native country, which brought them a rich support, pretended 
 to acknowledge the Christian religion, and under this cloak they 
 often existed during many generations, without, however, extin- 
 guishing their love for their true religion. Those among them who 
 grew tired of this pretence, and of the constant watch of the In- 
 quisition, into whose hands they fell after all, sooner or later left 
 the country and sought to dwell among their brethren in Italy and 
 Turkey. 
 
 For those clandestine Jews who remained behind, and who were 
 stiU very numerous, a hard time was approaching at the commence- 
 
 / 
 
FOR THE USE OF ISRA.ELITES. 353 
 
 ment of the seventeenth century. Portugal had ceased to be an 
 independent state, having been annexed by the cruel Philip to the 
 Spanish monarchy; and his deep hatred toward the descendants of 
 the Jewish race induced this new monarch to apply all means in 
 order to discover these secret Jews; and, wherever they could be 
 traced, confiscation of property, torture, and a miserable death, be- 
 came their unfortunate lot. 
 
 When Philip III. ascended the throne the Inquisition, which 
 during several years discontinued making sacrifices in Portugal, 
 commenced again its activity, and even with more rigor than on 
 previous occasions. In the presence of the regent it came to pass 
 that, on August 3, 1601, two women and five men. one of whom 
 was the lay- brother, Diego de la Assension, were pubHcly burned 
 in the capital of Portugal on the charges of being clandestine Jews; 
 but it was merely a prelude to the great auto-da-fe, which took 
 place on January 16, 1605, in the market-place at Lisbon. One 
 hundred and fifty persons, men and women, appeared in their peni- 
 tential garments, and confessed publicly that they were guilty of 
 having Hved according to Jewish law. The king regent had com- 
 passion on the poor sufferers, and by paying down the enormous 
 sum of one million of gold florins (800,000 ducats, and 500,000 
 cruzades) — so much only for the charitable disposition of the mon- 
 arch—besides another 100,000 cruzades for the clergy, he exerted 
 himself to procure for them indulgence, and thus their lives were 
 spared. 
 
 Deprived of their property, and their health ruined from the tor- 
 tures they had undergone, they resolved, together with many others 
 afraid of meeting a similar fate, to leave the country, and, with their 
 families reduced to the most abject poverty, they took the road to 
 HoUand, the land which had opened its hospitable gates to these 
 unfortunate refugees for the last twenty years. 
 
 Among those persons deprived by extortion of everything they 
 possessed, and now wending their way, sorrowful and dejected, 
 toward Amsterdam, the rich capital of Holland, there was also a 
 man, with his wife and a boy of tender age. This was Joseph ben 
 Israel, who, although poor and ill, felt nevertheless happy in being 
 the father of Manasseh ben Joseph, born in Lisbon about the year 
 1604, and commonly called Manasseh ben Israel. Of Manasseh's 
 childhood and his youth we know no more than the statement he 
 himself has given us. Arrived in Amsterdam, his education was 
 intrusted to Rabbi Isaac Usiel, an emigrant from Fez, who was, the 
 rabbi of a small congregation just formed. He was, however, noted 
 for his Talmudic and mathematical knowledge, and also as a physi- 
 cian and poet he gained great celebrity; and, under his care, the 
 gifted boy, anxious for learning, soon made such progress that he 
 was enabled, when not yet fifteen years old, to come forth as 
 
254 SCHOOL AND FAMILY READER 
 
 preiiclier; and, before he was eighteen, to occupy the place of his; 
 teacher, who died in 1620. About this time Manasseh was married 
 to Rachel, a great-grandchild of Don Isaac Abarbanel, who was of 
 an ancient noble family, and stood in high honor with their Spanish 
 majesties. He was proud in having formed this engagement, and 
 always adhered to the opinion that the Abarbanels descended in a 
 direct line from the royal house of David. The youthful Manasseh 
 was now rabbi and preacher of the "" Neve Salom " congregation, 
 and imparted to the growing generation a knowledge of the Tal- 
 mud, or, using his own expression, of Jewish theology. From his 
 earliest youth he always had a special predilection for rhetoric, so 
 that he very soon surpassed as orator all his other colleagues; and 
 after officiating eighteen years, he boldly maintained that his dis- 
 courses were listened to with pleasure, and they were on all occa- 
 sions received with approbation. By the harmony which at that 
 time prevailed among the different congregations of the free states- 
 general, it was in no wise strange that also Christians and their 
 men of talent very often visited the synagogue, and that especially 
 Manasseh's friends, Barlaeus, Vossius, and others, of whom we shall 
 speak hereafter, were constantly among his audience ; also the most 
 renowned pulpit orator of his time. Father Antonio Vieyra, a coun- 
 tryman, and, as rumor will have it, formerly a co-religionist of Man- 
 asseh, visited at different times the synagogue at Amsterdam during 
 his stay in Holland, in the years 1646 and 1647, in order to listen to 
 the discourses of the man who had already become known to him 
 as a scholar by the different religious disputations he had hitherto 
 carried on with him. This Portuguese minister attended also the 
 discourses of Isaac Aboab, who was renowned as a clever preacher 
 as weU; and, being once asked which of the two Jewish preachers 
 pleased him most, he, in order to avoid offence and to do justice 
 to both of them, very ingeniously replied: "Manasseh says what he 
 knows, and Aboab knows what he says." Aboab may have sur- 
 passed Manasseh in richness and depth of ideas, while Manasseh's 
 discourses were more instructive and popular, and even more 
 acceptable to the public at large; he was the "gran rio de eloquen- 
 cia," and thus became the favorite of his congregation. 
 
 Nevertheless, the extraordinary busy mind of this young man was 
 not free from heavy cares for sustenance, with which he had to 
 struggle all his lifetime ; for, in spite of the approbation which his 
 discourses met with, as well as in spite of his indefatigable official 
 activity and exemplary sense of duty — giving daily eight hours' 
 instruction — he was by his rich congregation not placed in a posi- 
 tion freely to devote himself to stud}^ and science, his salary being 
 barely sufficient to support himself and family respectably. The 
 poor rabbi had therefore no other alternative than to turn his mind 
 to material advantages. He resolved upon establishing a printing 
 
FOR THE USE OF ISRAELITES. 25a. 
 
 business, and, without loss of time, lie entered upon the execution 
 of his plan. On January 1, 1627, he finished the first impression 
 of his printing house, consisting of a Hebrew prayer-book, accord- 
 ing to the Spanish ritual, This was the first of those works for 
 which Amsterdam afterward became so famous, owing to its impor- 
 tant typographical establishments. In this prayer-book it is stated 
 that Manasseh was induced, on account of the worn-out state of the 
 Bambergean types, to cast fresh ones of beautiful finish, according 
 to the plan of Michael Jehudah Leon, the weU-known Sopher, which 
 probably gave rise to the tradition that in Amsterdam the types 
 were cast of gold and silver. Thus Manasseh is considered the 
 founder of the Hebrew printing-press in HoUand. Soon after the 
 publication of this prayer-book a Hebrew grammar of his teacher^ 
 Usiel, followed, and a few months later appeared an Index to Rab- 
 bot, a small publication by the proprietor of the printing-office him- 
 self, to which he gave the title "Pnai Rabbot," being his first 
 attempt, not yet twenty- four years old, in entering upon a literary 
 career, and in which he successfully persevered till the end of his 
 life. Manasseh ben Israel understood thoroughly ten languages; 
 he wrote Hebrew, Portuguese and Spanish with elegance, and Eng- 
 lish with surprising dexterity. Although unable to speak Latin 
 with the fluency he could master other languages, his knowledge 
 thereof nevertheless cannot be denied, or in the least doubted, inas- 
 much as the Latin works he published (of which we possess his own 
 authority that they were written by himself ) must have emanated 
 from his pen, and perhaps only a slight assistance of some of his 
 learned friends may have come to his advantage. That he was, how- 
 ever, an expert in that language is sufficiently proved by his trying 
 his skill also as Latin poet ; for he wrote an ode, a paraphrase of 
 the 126th Psalm. But his early reputation became established with 
 the pubUcation of his " Conciliador," of which the first part ap- 
 peared in 1632 at the sole expense of the author. This was the first 
 of his larger publications with which he ventured, at the age of 
 twenty-seven, to come before the public. Perhaps at no time has 
 a book composed by a Jew received such a reception and general 
 approbation as the " Conciliador." The Rabbinical College at Frank- 
 fort-on-the-Main, over which the well-known Sabbatai (Schaftel) 
 Hurwitz presided, approved the work of this " great man, well 
 known for his erudition and the sacredness of his character ;" the 
 philosopher, Abraham Cohen de Herrara; the Licentiate, Daniel de 
 Caceres, and the celebrated physician, Zacuto Lusitano, recom- 
 mended the work to their Spanish and Portuguese co-religionists. 
 Dr. Joseph Bueno and Immanuel Nehemias, the intimate Mend of 
 the author, immortalized the occasion in some beautiful verses; 
 Dionysius Vossius translated the work into Latin, and Marco Luz- 
 zato into Italian. 
 
256 SCHOOL AND FAMILY READER 
 
 In this work, published in the Spanish language, Manasseh im- 
 posed upon himself the difficult task of " conciliating " various seem- 
 ingly contradictory passages of Holy Writ, and also of the Penta- 
 teuch, which extend over his first volume, to equalize and to remove 
 all contradictions by weighty reasons. Extraordinary assiduity he 
 spent upon this composition, and he himself confesses that it took 
 him five years to accomplish it; and every page of his extensive 
 book gives plain proof of his being well read in holy as well as pro- 
 fane writings of diiferent hteratures; here Euripides and Virgil, 
 there Sohar and Midi*ash; here Maimonides and Leon Hebreo, there 
 Plato and Aristotle; Scotus and Albert Magnus; next to Gabirol 
 and Nachmanides; Paul de Burgos and Nicolaus de Lira, in a range 
 with Isaac Luria and Moses Cordovero; above two hundred and 
 ten Hebrew works and fifty-four Greek and Latin, Sj)anish and 
 Portuguese authors are in the first volume alone made use of and 
 quoted. But the manner in which he solves his task leaves all ex- 
 pectations, 1 may almost say, quite disappointed. In the " Concil- 
 iador," as well as in all other works in which he treats upon theo- 
 logical and philosophical matters, Manasseh appears but as a learned 
 and clever compiler; very seldom only does he tender an idea of his 
 own matured within himself; it is sufficient for him to gather the 
 heterogeneous opinions of his predecessors, and to place them side 
 by side ; a real philosophical value none of his works can claim. 
 
 Yet Manasseh wished to be regarded as a philosopher, and was 
 fond of wrapping himself in the philosophical garb, and, with a sort 
 of self-satisfaction, styled himself "Theologian, Philosopher, and 
 Doctor of Physics." If a knowledge of various sul)jects of phil- 
 osophy, an acquaintance with a compendium of a history of phil- 
 osophy alone, is sufficient to stamp any one as philosopher, then, of 
 course, Manasseh must be counted as such. It is absolutely impos- 
 sible that a man whose views were deeply rooted in the Cabala, to 
 whom mystics and blind heroes of faith appear as higher God- 
 inspired beings, who takes every allegorical representation in its 
 literal sense — it is impossible that a man who found pleasure in 
 cipher-playing and the mystic formation of words, who allows his 
 fancy the widest scope, and in visions has intercourse with the 
 Deity; that such a man, in spite of his great gifts and endowments, 
 could have raised himself to free thoughts and a pure philosophic 
 activity of the mind. Manasseh allowed himself to be drawn on by 
 the prevailing spirit of the age, and with his works attached him- 
 self closely in matter and form to the Hollanders, his present 
 countrymen. Whoever is acquainted with the scientific manage- 
 ment emulated in Holland, especially during the seventeenth cen- 
 tury, will soon perceive that there is not the slightest difference 
 between his writings and those of the learned men in Holland. 
 After this short and general criticism, which was necessary to pre- 
 
FOR THE USE OF ISRAELITES. 257 
 
 cede the estimate of Manasseh's literary activity, we will now con- 
 sider the various writings of which he was the author. It is almost 
 impossible to bring these under proper classification; but, taking 
 them as a whole, they may be analyzed in the three following main 
 groups: Theologic-philosophical, theologic-hermeneutical, and his- 
 torical writings. 
 
 n. 
 
 Under the first group of Manasseh's writings, the theologic-philo- 
 sophical, we count all those works which treat upon the soul, im- 
 mortality and resurrection; on sin, the creation, and similar themes. 
 
 For several years the learned men of Holland were engaged in 
 a controversy, started first by the physician and senator, Beverov- 
 icius, of Dortrecht, whether the termination of the life of man is 
 subject to mere chance, or guided by a higher power. The aged 
 Vossius, Hugo Grotius, and, above all, the learned Episcopius, had 
 already stated their views upon the question, when the physician 
 of Dortrecht applied also to Rabbi Manasseh ben Israel, whom 
 Rosales had recommended to him, in order to obtain his opinion as 
 well upon this significant theme. Manasseh, according to his own 
 statements, hesitated at first to comply with this honorable sum- 
 mons; but, after much persuasion by his friends, he published, in 
 1639, his "De Termino Vitse," being written in Latin, and sixty 
 years later translated into English by Pococke. The answer of the 
 pious man, as may be expected, had the tendency to show that the 
 termination of life is not from God prefixed or determined, but 
 depends upon the natural condition of man, his temper, and the 
 influence of climate. 
 
 To this production, we may add, in regard to its contents, his 
 work "On the Resurrection" (De Resurrectione Mortuorum), pub- 
 lished in the Spanish language, and soon afterward rendered into 
 Latin. It is said that the infidelity of some of his co-religionists, 
 who were emigrants from the same country, induced him to come 
 forth with this publication, consisting of three volumes. In the first, 
 he collects all parts of the Pentateuch, the prophets and sacred 
 writings, in which the views of the rabbis in respect to the doctrine 
 of immortality and resurrection are hinted at, and proves, as he ex- 
 pressed himself, ah experienta, but, in fact, in a mystic-cabalistical 
 manner, that the departed rise again to a new life. He is led in 
 this connection to refute the contradictory views of the Sadducees, 
 and speaks his mind upon reward and punishment accordingly. 
 The second volume treats upon the most notable forms of resurrec- 
 tion, while the third contains a compilation of views of the Cabalists 
 in regard to eternity and the heavenly abode of the righteous. 
 
 A few years later, he was induced to take part in a controversy 
 which originated in the Church, and was carried on with great 
 
258 SCHOOL AND FAMILY READER 
 
 spirit, in regard to sin and grace; and he published his work "On 
 Human Weakness and the Inclination to Sin" (De la Fragilidad 
 Humana, e Inclinacio del homhre al Peccado). In this work he 
 speaks principally upon the doctrine prevailing in the Church in 
 regard to original sin, and proves especially that only the impulse 
 to sin is innate in man, who enters the world clear and fi'ee of all 
 guilt; but that this impulse may, through the law and the duties 
 incumbent upon every one, become checked and subdued. 
 
 As partly proceeding from these writings may be considered his- 
 larger Hebrew work, entitled " Nishmas Ohajim." Having had tact 
 enough in the above writings, destined for Christian readers, to keep 
 within limit his extravagant views, he now makes up for it in the 
 latter publication, presented to his co-religionists, in setting forth 
 his wisdom, as drawn from the Sohar and the Cabalists, about 
 dreams, visions, angels, etc., calculated only for the uneducated of 
 the Portuguese Jews, who were akeady inclined to superstition, and 
 were becoming still more confirmed in the same. His pamphlet 
 concerning the creation, previously alluded to, must also be brought 
 under this class of publications, especially as it obtained some im- 
 portance on account of Barlaeus having celebrated it by a poetical 
 effusion, which caused a dispute among the learned men of that 
 time, lasting several years. 
 
 To the second class, the theologic-hermeneutical works, belongs 
 chiefly the already quoted " Conciliador," of which the second 
 volume appeared in 1641; then, in 1650, the third; and the fourth 
 and last part in 1651. As supplement to this work, so much 
 praised by Jews and Christians, appeared in 1655 his " Piedra Glo- 
 riosa o de la Estatua de Nebuchadnesar," published in Spanish, 
 and dedicated to his friend, Isaac Vossius. In this work he ex- 
 plained Daniel's interpretation of the dream of the Babylonian king, 
 without, however, producing anything new upon this subject; but it 
 has gained a lasting reputation, even unto the present time, on ac- 
 count of Rembrandt, the greatest and most original master of the 
 Dutch school of painters, having executed for the same four etch- 
 ings, which Manasseh himself explains in the preface. The exceed- 
 ingly industrious Manasseh intended also a similar publication on 
 the '^ Seventy Weeks of Daniel," but it never a]3peared in print. 
 Several of his theological works also remained unpublished, and, 
 among others, one on the " Divine Origin and the Authority of the 
 Mosaic Doctrine", which was already commenced in 1641; also a 
 work entitled the " Ichnography of Jewish Theology," as well as a 
 " Polemical Philosophy," on the " Science of the Talmudists in all 
 its Branches;" another, too, on the "Necessity of Tradition," and 
 others besides, which, although they never came before the public, 
 must, nevertheless, V»e taken as proof of the ardent endeavors with 
 which Manasseh was animated. He wanted to do his utmost, and 
 
FOR THE USE OF ISRAELITES. 25^ 
 
 touched upon almost every topic. With a " Bibliotheca Rabbinica ' 
 in its widest scope, and a " Hebrew- Arabic Dictionary," he intended 
 to surprise the world, and many of his fertile thoughts would have 
 been brought into practice, if this restless, active man had been 
 placed in a more comfortable position, without being obliged to 
 seek material advantages. He intended to bestow upon his co- 
 religionists a book containing ample instructions in respect to all 
 their religious obligations, and in consideration of which he was 
 especially induced by the elders of his congregation to publish his 
 " Thesare dos Dinim " (1645-47). This work, of which the fifth and 
 last volume treats upon the duties of women, on wedlock, etc., was 
 dedicated to the brothers Abraham and Isaac Pereyra, besides to 
 the "very noble leaimed and women of the Portuguese nation,'* 
 and was vn:itten in four weeks. It embraced the entire six hundred 
 and thirteen rituals in a simple and plain form, without the author 
 indulging, as often has been the case in modern times, in useless 
 bombast, or falsely attributing any symbolic signification to the 
 same. We have now only to mention his rendering of Phocylides 
 into Spanish verse, furnished with musical notes, which procured 
 him a place in the ranks of Spanish poets; also his intended Hebrew 
 translation of the Aphorisms of Hippocrates, which belongs to the 
 third class of his historical works. It is to be regretted that the 
 premised " Heroic History" (Heroyca Historia), as he caUs it, on 
 which, according to his assertion, he spent much time, never 
 reached the public. His intention, however, deserves acknowledg- 
 ment, for he not only wished to explain and to correct Josephus, 
 but to add also, as it were, a continuation of the same Jewish his- 
 tory from the destruction of Jerusalem up to the time in which he 
 lived. " In my continuation of Josephus, I have faithfuUy noted 
 the names of persons, the places, and the time where and when 
 ever}^ occurrence has happened," he states in a pamphlet ("Deliv- 
 erance of the Jews") which he published shortly before his death. 
 In paying due honor to his statements, we believe, nevertheless, that 
 the few historical fragments which we possess in the " Deliverance 
 of the Jews," in " Israel's Hope," and in his published " Address to 
 the English Nation," are the best part of the whole material which 
 Manasseh had collected for his " Heroic History." Manasseh was 
 in nowise suited to become the historian of the nation; his manifold 
 occupations would never have allowed him to give that attention 
 and assiduity which such a work really requires. A most necessary 
 requisite of the historian is the critical mind, of which he was en- 
 tirely deficient; his publication, "Israel's Hope," amply proves how 
 he was inclined to all that is fabulous and mystic, even in writing 
 upon historical subjects. 
 
 Eelying mainly on a statement of a certain Aaron Levi (or An- 
 tonio Mantesino), who came to Amsterdam on the 18th of Ellul, 
 
360 SCHOOL AND FAMILY READER 
 
 5404 (Sept., 1644), lie believed the wonderful tale thas communi- 
 <jated to him by that individual, who asserted that he met in Amer- 
 ica a wild race of men who read the Shemah, adhered to many Jew- 
 ish customs, and therefore must be Jews; whereupon he imme- 
 diately published in Spanish "Israel's Hope," which he himself trans- 
 lated into Latin. In this work he inquires into the history of the 
 ten tribes, and at length comes to the conclusion that the aborig- 
 ines of America were descendants of those lost brethren, and, con- 
 sequently, that the wild Indians were of Jewish origin. This re- 
 markable work caused, nevertheless, on account of its being piquant 
 and new, some sensation among the public at large, and became 
 soon translated into several languages. A few years after its pub- 
 lication, Theophil Spizelins refuted Manasseh's statements, and also 
 :Simon Luzzato censured him on the same account. 
 
 The remaining works which belong to the historical class we shall 
 have occasion to refer to afterward, and for the present we shall 
 proceed to speak in relation to Manasseh's social standing and dis- 
 position. 
 
 Manasseh ben Israel was as upright in character as he was digni- 
 fied in appearance. He formed not only the center of the intellect- 
 aial Jews of his time, but, owing to his comprehensive knowledge, 
 •drew also the attention of learned Christians to such an extent that 
 his reputation reached Paris and London, Silesia and Poland, and 
 other remote places. They considered him a phenomenon, inas- 
 much as the learning which one met with in the Rabbi was quite 
 unexpected, and with all his piety he showed toleration enough to 
 win him the hearts of all classes of the population. Letters reached 
 him from the most distant parts. He was continually called upon 
 to give his opinion about the most difficult theological questions of 
 the day. It is no boast of Manasseh when he states in the second 
 volume of the " Conciliador ' that he had answered more than two 
 hundred letters to different learned men in Europe. His works 
 caused a great stir in the literary republic, and the mere name of 
 ihe author was everywhere a sufficient recommendation. He was 
 ^considered a Polyhistor, and very seldom did any man of learning 
 pass his dwelling without paying Manasseh a visit, in order to make 
 the acquaintance of the "Rabbi of Amsterdam." The circle of his 
 Christian friends and acquaintances was very extensive. 
 
 A natural consequence of the tolerance which the free States- 
 Creneral exercised toward the professors of the Jewish faith was that 
 Christians came more in contact with Jews, who accordingly as- 
 ;sisted Christians to the utmost in all their scientific endeavors, both 
 irying to forward each other's views. It was especially to the Chris- 
 tians of that time, the same as formerly, a matter of importance to 
 make the study of Hebrew a necessary element of education; and 
 -even women acquired Hebrew knowledge, such as the celebrated 
 
FOR THE USE OF ISRAELITES. 261 
 
 and notorious Anna Maria von Schurmann, who wrote even Hebrew 
 poetry with ease, and also Henrietta Catharina Frisia, who was ac- 
 quainted with the Greek, Latin, Italian, Dutch, Hebrew, Arabic and 
 Ethiopian languages. Thus it proved a much-wished-for opportu- 
 nity to associate with learned Jews, and owing to Manasseh*s per- 
 sonal amiability he received many caUs, every one being aware that, 
 he could give ah. possible information, and always felt glad to do so. 
 Even women of rank and talent did not fail to visit him ; and the 
 just-named Schurmann continually sought his advice, and even bor^ 
 rowed books of him on several occasions, for which we have her 
 own statement in the Hebrew grammar she published. In his. 
 "Deliverance of the Jews" he says: "I have become familiarly ac- 
 quainted with various great, wise and eminent men in Europe; they 
 came from numerous places to visit me, and we had much friendly 
 intercourse together; yes, Caspar Barlaeus, the Virgil of our time„ 
 and many others, have written poems in my praise; but I do not 
 make this statement (far be it from me) out of vain-glory:' 
 
 The renowned poet and historian, Caspar Barlaeus, who suffered 
 much persecution on account of his liberal religious views, and of 
 whom Manasseh speaks so affectionately, was one of his oldest and 
 most intimate friends. When Manasseh published his "De Crea- 
 tione," he composed in his honor a Latin poem, fuU of genius and 
 grace, and in which he did not deny his liberal views. Although 
 nothing unsuitable could be found therein, he was nevertheless ac- 
 cused of being an atheist, and Videlius, a pious clergyman, wrote 
 a whole volume against him, calumniating him and his Jewish 
 friend. 
 
 ni. 
 
 Among other intimate acquaintances of Manasseh were all the 
 members of the Vossius family. Gerhard Vossius, the father of the* 
 family, was not only friendly disposed toward the Jews, but sought, 
 Manasseh's acquaintance, as he himself confesses (Vossi Epistolse I.), 
 on account of the assistance he rendered him in his studies; and in 
 course of time felt so much affection for Manasseh that he contin- 
 ually honored him with his visits, and recommended him to hi^ 
 friends. Vossius writes to Van der Linder, a professor at Leyden:; 
 
 " Yesterday I had a visit from Manasseh ben Israel, accompanied 
 by Isaac Eocamara, a Portuguese Jew, who was born about 1600 in 
 Valencia, and trained for the ministry. He lived many years under 
 the name of Fray Vincente de Rocamara, as Dominican monk, and 
 was confessor to the P^mpress Maria of Austria, a Spanish princess,, 
 who held him in great esteem. In 1643 he went over to the faith 
 of his ancestors, and performed with his own hands the operation 
 which brought him again within the pale of Judaism. For two 
 years he studied medicine, and has made such progress that he con- 
 
262 SCHOOL AND FAMILY READER 
 
 siders himself capable of obtaining the dignity of Doctor from your 
 university. He was highly recommended to me by Manasseh, your 
 Mnd friend, whom, as you know, I exceedingly love and esteem." 
 
 The friendship of the father reverted to the sons, who also hon- 
 ored and respected Manasseh as their teacher. Dionysius trans- 
 lated under his care several parts of Maimonides, and, as already 
 mentioned, he rendered the " Conciliador " into Latin. Isaac Vossius 
 kept up correspondence with him, and in his capacity of chamber- 
 lain to Queen Christina of Sweden did him many important ser- 
 vices. With Hugo Grotius, too, an eminent theologian and pro- 
 found philosopher, was Manasseh on friendly terms. Grotius was 
 not bashful in putting numerous questions to him, which Manasseh 
 never wearied in answering in a prompt and satisfactory manner. 
 This readiness soon procured him the attachment of this eminent 
 man, who otherwise, in spite of his " Benevolentia," upon which his 
 law of nations is based, and in spite of the theory that men should 
 practice benevolence and love toward each other, could not shake 
 off his old prejudices against the Jews; but Manasseh seemed in 
 some kind of a manner to have extorted from him that esteem which 
 he so undeservedly withheld from his nation. With what esteem and 
 veneration he always treated Manasseh, his letters (ib. Epistol., 564) 
 addressed to him while Swedish Ambassador at the French Court, 
 sufficiently prove. These letters were, however, not a vague compli- 
 ment; Hugo Grotius did, indeed, think so of his learned Jewish 
 friend. On October 30, 1638, he mentioned to Vossius: '' Manasseh, 
 who has my best wishes, is a useful man both to state and science;" 
 and in the same letter to Vossius he makes the confidential remark: 
 " I am writing again to Manasseh, whom I do esteem not only for 
 his learning, but also for his judgment; he is treading successfully 
 in the footsteps of Eben Ezra, Maimonides and Abarbanel. His 
 well-known pubHcations are much read here and highly valued." 
 Others, too, like Episcopius, Vorstius, Meursius, Blandel Bochart, 
 etc., esteemed Manasseh on account of his vast knowledge and ex- 
 cellence of character. 
 
 Another, who made his personal acquaintance during his stay at 
 Amsterdam, was the skeptic Huet, the violent opponent of the Car- 
 tesian system, and the most fierce enemy of the " wretched, horri- 
 ble" Spinoza, as Malebranche likes to call him. He had read the 
 works of this learned Jew, and heard much of his reputation, and 
 said " he desired to fathom the mental powers of the Rabbi, and 
 obtain, if possible, his opinion about the Christian religion." The 
 principles of faith were mostly discussed during their long and con- 
 tinual interviews. During one of these scientific conversations he 
 all at once resolved upon being, for the sake of his faith, disgusted 
 with all philosophy, and, even in contradiction with himself, to pub- 
 lish his " Demonstratio Evangelica," his most important work, in the 
 
FOR THE USE OF ISRAELITES. 263 
 
 preface of which he also mentions Manasseh, and was in hope that 
 his book would put a stop to the increasing degeneration of his 
 time. With the same intention as Huet, who took leave of Manas- 
 seh with regret, many others, such as Sobierre and Felgenhauer, 
 Frankenborg and Mochinger, came to see him. 
 
 Sobierre, known as a great wit, came to Amsterdam in 1643, and 
 visited Manasseh "because he deserved it, for he was the most 
 learned man of his time, and well known through his works." One 
 time during Passover they met at the house of their fi-iend Episco- 
 pius, and Manasseh being invited to partake of some wine, excused 
 himself on the plea that the goblet may also have been used for 
 beer, and perhaps an atom of that beverage might have remained 
 in the vessel. The enthusiastic Felgenhauer met Manasseh at the 
 house of their mutual friend, Peter Serarius, and the conversation 
 turned upon the Messiah, whose appearance was then looked for, 
 and occupied the attention of many a learned man. This induced 
 the former to pubhsh his pamphlet, " A Happy Message for Israel," 
 and to dedicate it to Manasseh ben Israel, the " Jewish philosopher 
 and theologian." But Felgenhauer was not the only one who in 
 those times comforted Israel in this manner: there was also Henry- 
 Jesse, a Dutch clergyman, who maintained the same views, which 
 he laid before the public in his publication, "The Salvation of 
 Judah and Israel," dedicating the same also to Manasseh. An Eng- 
 lish preacher, Nathaniel Hommes, wrote also on the same subject, 
 and many of the clergy of his nation entirely agTeed with him. 
 Abraham von Frankenborg, the most renowned man in Silesia, 
 addressed several letters to Manasseh upon the same theme, and 
 became so intimate with him that he sent him his likeness in 
 bronze, bearing the emblem of a wandering man with a light, and 
 having the inscription, "Thy word is a light for my path." Frank- 
 enborg's colleague and friend, Johannes Mochinger, who was re- 
 vered in Prussia almost like a saint, was also in correspondence 
 with Manasseh, and in one of his letters he makes the following 
 remarks : 
 
 " I cannot say what desire after truth forced from Abraham de 
 Balmes (a great grammarian and physician of Padua, who trans- 
 lated several of Averroe's works into Hebrew) these words : * Science 
 has perished on account of Israel's sins, so that they do not further 
 even their native language, much less the sacred, in order to bring 
 to light those works which captivate the public' But with you, high- 
 honored sir, is not only the study of the Holy Scriptures, but also 
 the knowledge of the Latin language, to be praised and admired. I 
 cannot recollect any one of your nation to be compared with you. 
 In fact, one should point at you with fingers! I have ventured, 
 therefore, to beg of you to continue your endeavors, and to remember 
 the words of Hillel : ' At the place where no man is, be thou a man.' " 
 
264 SCHOOL AND FAMILY READER 
 
 IV. 
 
 The circle of Manasseh's friends, as well as his correspondents^ 
 is so extensive that it is hardly possible to give the same in full; we 
 will therefore only mention that many of his co-religionists were 
 also intimately acquainted with the renowned Eabbi, and among 
 whom we may notice here Immanuel Bocarro P'rances y Rosales, a 
 celebrated physician. He wrote in Manasseh's praise a poem en- 
 titled " Carmen Intel! ectuale ;" also his most intimate friend, Imman- 
 uel Nehemias ; the renowned physician, Joseph Bueno; Doctors 
 Raphael Levi, Ephraim Bueno; his two relatives, Jonas and Daniel 
 Abarbanel; Moses and Abraham Pinto; Daniel Abudiente (uncle of 
 the great grammarian, Moses Gideon Abudiente); David Senior 
 Henriquez, Zacuto Lubitano, a physician whose works gained great 
 reputation; the Licentiate Daniel de Caceres; the Doctor Diego 
 Barrasso, and many others. The latter here named was noted for 
 his vast knowledge in astronomy, medicine and botany, as well as 
 for his acquaintance with the Arabic and Syrian languages. He 
 lived for some time in Castile, pretending to profess Christianity, 
 tiU at length he came to Amsterdam and publicly acknowledged 
 Judaism. To him Manasseh dedicated his work " De la Fragilidad 
 Humana." The last and only one which now remains to be men- 
 tioned is the well-known Joseph Salomo del Medigo, fi'om Candia, 
 who in his travels visited Amsterdam, where he made Manasseh's 
 acquaintance, who enabled him to publish a selection of his wi'itten 
 works. 
 
 But whoever has friends, enjoying reputation and apj)lause, is 
 seldom without enemies, and thus many, who had become envious 
 about the great success Manasseh had achieved, began to harass 
 and injure him. Besides, constant want and trouble never left his 
 abode, and all this was in nowise calculated to better his condition. 
 His numerous occupations increased year by year, but he never 
 shrunk for a moment from the task he had imposed upon himself, 
 feeling always contented if he could satisfy the modest demands 
 which life required of him. His printing establishment was cer- 
 tainly a great help to him during many years, having produced 
 many excellent Hebrew and Spanish works, besides some of his 
 own publications; but even in this branch he began to suffer on 
 account of the great competition he afterward met with ; so that he 
 had no other alternative left, according to his own assurance, than 
 to throw himself into the hands of Mercury, and thus the Rabbi, 
 owing to want, was forced to become a merchant. To this purpose 
 he had already sent one of his relatives, Ephraim Socii'o, to the Bra- 
 zils, hoping that, in the way of business, he might probably be able 
 to ameliorate his condition. He now resolved upon leaving Hol- 
 land altogether and making Brazil his future home. His prepara- 
 tions for the journey w^ere soon made. He had just finished the 
 
FOR THE USE OF ISRAELITES. 26£^ 
 
 second volume of his " Conciliador," which he dedicated to the Direc- 
 tors of the East India Company, and to several eminent co-religion- 
 ists residing at Pernambuco, in expectation of a friendly reception. 
 He obtained from the Prince of Orange some recommendations to 
 the Prefects of the Brazilian Chamber of Commerce, and remaining 
 firm in his resolution, he was ready to take his departure, to the 
 utmost regret of his friends and almost all classes. ' Vossius the elder 
 writes to Grotius (1640): 
 
 "Manasseh intends to depai-t for Brazil; he will probably show 
 His learning in that country, but I believe it is principally business 
 which urges him to this step. He is a man given to science, and 
 thirsts after fame; but he is without means, and his family circum- 
 stances compel him to venture upon this undertaking." To which 
 Grotius replied on February 2, 1640: 
 
 " My heart sincerely desires that Manasseh may prosper, and I 
 am only sorry that his circumstances should oblige him to go so far 
 away from us. Could I sei-ve him for the favors rendered me, I 
 would do it with pleasure. I always believed that the Jews of Am- 
 sterdam were rich and liberal, but now I find that I have been mis- 
 taken. I can hardly believe their statement. I think they like ta 
 be considered poorer than they really are." 
 
 In solemn manner he took leave of his congregation, and was on 
 the point of " deserting the home which so often had been entered 
 by noble and learned men," when, aU at once, the Jews of Amster- 
 dam began to see their folly, and, becoming aware of the great 
 worth of this rare man, they now made efforts to prevent him from 
 carrying out his plan. The great and opulent house of Abraham 
 and Isaac Pereyra, who had just settled in Amsterdam, appointed 
 him President of the Academy, of which they were the founders, 
 and this, as well as other arrangements made by his congregation, 
 placed him in a position to abandon his emigration scheme, and to 
 carry on his Literary and scientific pursuits still further. He now 
 gave much of his time to the schools, in which he imparted instruc- 
 tion in the Talmud, the Pentateuch, and many other useful branches 
 of education. His printing establishment was for a time carried 
 on by his friend, Elias Aboab, from whom it passed into the hands 
 of Joseph, one of Manasseh's sons, who was a great linguist and 
 Talmudist, and who directed its affairs from 1646 to 1648. He after- 
 ward had occasion to visit Danzig, and also Lublin, in which place 
 he died at the age of twenty, to the unutterable grief of his father. 
 
 In course of our reflections we have surveyed Manasseh, from a 
 scientific point of view, as a productive author, poor rabbi and 
 preacher of his congregation, as a greatly extolled friend of learned 
 Christian men; but, in the splendor of his real greatness, he appears 
 in his far-extending practical activity, in his efficiency for the wel- 
 fara of his brethren, and as the representative of his nation. Man- 
 
 \ 
 
366 SCHOOL AND FAMILY READER 
 
 asseli wished nothing less than to procure for the Jews fresh places 
 of abode, to gain liberty for his oppressed nation; being never afraid 
 to appear before princes and potentates, and only with this noble 
 intention he saluted queens and princesses. For no other reason 
 than to obtain permission for the naturalization of Jews in the Scan- 
 dinavian peninsula he, with the kind assistance of his friend Vos- 
 sius, visited Queen Christina. This young queen was a thorough 
 Hebrew scholar, and took great interest in all Oriental studies. 
 Manasseh received her order to send a selection of Hebrew works 
 and manuscripts to Sweden, the cost of which amounted to 360 im- 
 perials. 
 
 After her abdication, Manasseh continued to coiTespond with the 
 queen, and during her stay in Antwerp he had an interview with 
 her, after which he published his panegyric to her, written in Span- 
 ish, with a Latin translation placed opposite to it. But his whole 
 exertion went to induce the queen to interest herself in behalf of 
 his suffering brethren both at home and abroad. His endeavors, 
 in connection with the admission of Jews into England, met with 
 better success, for, after an elapse of three hundred and fifty-eight 
 years, the Jewish question was once more revived in England, and 
 Manasseh was successful in his efforts. The Jewish nation could 
 not have wished for a better advocate to plead their cause than 
 Manasseh, and his petitions in reaching London (October, 1655), 
 which were addressed to CromweU and the English nation, are ad- 
 mired even to this day. 
 
 But Manasseh was not destined to see the fruits of his never- 
 tiring activity! CromweU dismissed him in an honorable manner, 
 bestowing upon him a yearly pension of £100 sterling. Before, 
 however, he had reached his home, death overtook him at Middle- 
 burg, a town in Zealand, in the year 1657. His remains rest in 
 Amsterdam. On aU sides nothing but lamentations were heard 
 when the sad news of his death became known, for there had died 
 one of the most eminent and remarkable men of the Jewish nation. 
 
 M. Kayserling. 
 
 Fanaticism— Religious frenzy. I Assiduity— Diligence. 
 
 Clandestine — Secret. ! Hetebogeneous— Opposite or dissimilar in 
 
 Pbelude — Something that shows what is to i nature 
 follow. j Physics— The science of nature or natural 
 
 Ducat— A coin, in gold valued nine shillings | objects. 
 
 and sixpence, English 
 
 Pbedilection— Preference. 
 
 Rhetoric — The act of speaking with art and 
 elegance. 
 
 Typogbaphy — The art of printing. 
 
 Ode— A poem written to be sung to music. 
 
 To Paraphrase — Not literal ; not verbal. 
 
 Licentiate —A degree in a university. 
 
 To Immortalize — To perpetuate. 
 
 Compendium — Abridgement; summary. 
 Allegobical — Not real; not literal. 
 Hebmeneutical - Science of interpreting. 
 ICHNOGBAPHY— The grouud. plot. 
 Polemic— Controversial . 
 Cartesian- Pertaining to the philosopher 
 Des Cartes, or to his philosophy. 
 Panegybist — One that writes praise. 
 
FOR THE USE OF ISRAELITES. 
 
 367 
 
 AN INVOCATION. 
 
 Oh, harp of Judah ! wake again ! 
 
 Can no one deftly touch thy strings 
 To scatter far the sacred strain, 
 
 Which from divinest patience springs? 
 Have all the strife sown, troublous 
 years 
 
 No joys for happy song to cast ? 
 Can love distill no hope from tears, 
 
 Or steal no beauty from the past ? 
 
 Has music lost its spell and power 
 
 To summon hopes that only rest ? 
 Endowed with truths, our lasting dower, 
 
 That mock the ages' wear and test. 
 Can no heart-stirring melody, 
 
 Imbued with light and touched with 
 fire. 
 Flow from a nation proud and free. 
 
 Whose past must urge them to aspire? 
 
 Reproach, an ignominious sea, 
 
 Can follow in our wake no more; 
 The poisoned waves of calumny 
 
 Are washed away from Freedom's 
 shore; 
 The justice of a nobler age 
 
 Has reached and raised our scattered 
 race; 
 Our history shows a fairer page, 
 
 Our future wears a brighter face. 
 
 The rooted weeds of narrow thought 
 Which closely cling, or idly spread, 
 Which ignorance has sown and 
 wrought, 
 
 Invocation— The act of calling upon in 
 prayer. 
 Deftly— Neatly. 
 
 Are crushed and buried with the 
 dead; 
 A loftier sense of heavenly things, 
 
 A wider view of human life. 
 Have fashioned tolerance; which brings 
 
 Its own repose to cast off strife. 
 
 Beyond man's vain imaginings, 
 
 Is Israel's faith that never dies. 
 The boon of slaves — the pride of kings; 
 
 Its meanings make the nations wise. 
 And through the mists of ages gone. 
 
 Its God-stamped visions still appear, 
 As in the Bible's earliest dawn, 
 
 Supremely true, divinely clear ! 
 
 And who asserts that Judah's claim 
 
 To any chosen land is o'er ? 
 When all the earth contains her fame 
 
 That spreads and widens evermore; 
 The truths that sanctify her creed 
 
 Shall scatter hope where e'er they 
 shine, 
 Until all men shall feel the need 
 
 Of her own unity divine. 
 
 So wake, my harp, my fingers press 
 
 Thy rust-worn strings, while fancy 
 longs 
 To dower with melodiousness 
 
 The burden of unuttered songs; 
 My faltering touch may reach in vain 
 
 The music of my sacred themes,- 
 Still Truth may charm the feeble strain, 
 
 And lends its sweetness to my dreams. 
 A. I. 
 
 DowEB— Gift. 
 Ignominious — Shameful. 
 Tolerance— Act of enduring. 
 
 MOSES CHAIM LUZZATO. 
 
 [1707-1746 A.] 
 The learned Moses Chaim Luzzato, born in the year 1707, received 
 his education from the erudite Rabbi Jeshaja Bassan, author of 
 Lachma Thoda, the excellent Rabbi Jizchock Chaim Cantarini, author 
 of Pashad Jizchock, Eth Kez, Pi Sefarim, and Ekeb Rab, as well as 
 from other celebrated scholars, who, at that time, resided at 
 Padua, and whose instruction he was fortunate enough to enjoy. 
 At the age of seventeen he published, at Mantua, the first volume of 
 his book, Leshon Limudim, and soon afterward Chanukhat Haaran, 
 
268 SCHOOL AND FAMILY READER 
 
 containing among others seven hymns of the book of Psalms, which 
 he completed at a later period. Moses grew up amidst the wise 
 rabbis of his time, who then occupied the office of Judges, and he ob- 
 tained thus a knowledge of the natural sciences in practice and religion ; 
 acquiring also the Greek, Latin and French languages, inasmuch as 
 God had bestowed on him a comprehensive mind, enabling him to 
 conceive all science and knowledge in a thorough manner. He 
 opened an academy at his house, and soon obtained pupils desirous- 
 of learning, attending daily to his instruction in the Bible, the Tal- 
 mud and Midrashim, so that he and his establishment soon got into 
 great repute far and near. 
 
 Besides his learning he was also blessed with wealth, which he 
 appropriated to benevolent purposes, maintaining and assisting 
 everybody in whose heart God had planted a desire for knowledge. 
 
 The study of Cabala had, at that time, greatly advanced; every 
 aspiring mind was longing for something beyond the fetters of 
 earthly nature; every genius gifted with conception, despising the 
 common incidents of the day, and seeking for hidden secrets,, turned 
 his study to the Cabala. But this science did great mischief in these 
 days, being made use of by perv^erse people, followers of the false 
 prophet Shabtai Zebi, who spun a web of mysteries and miscon- 
 structions, wherewith they tried to draw the inexperienced into their 
 net. The eminent men of that period, however, perceiving the 
 mischief which these extravagant notions brought about, soon com- 
 menced to subdue these cabalistic writings, and endeavored to pull 
 down the foundation, in order to destroy the phantom thus built 
 upon. The learned Rabbi Jehuda Arja, of Modena, rose like a lion, 
 and in his work, Shagath Arjectri Nohem, which in MS. is still in 
 existence, attacked with all might the study of the Cabala and all it& 
 adherents, both of ancient and modern time. 
 
 But Moses Luzzato, a man who possessed all accomplishments and 
 capacities to perfection, and whose fullness of thought and action 
 animated him to soar unto higher regions, had acquainted himself 
 with cabalistic science, which is indeed more suitable for the heated 
 imagination than for a reserved mind, and had acquired all its mys- 
 terious doctrines and mysteries from the pupils of the celebrated 
 Moses Sakhut, in Venice. He then advocated the doctrine in public, 
 and published a work, in the form of a dialogue, controverting the 
 book Ari Nohem. This treatise he first submitted for a sifting ex- 
 amination to his celebrated teacher, Bassan; his father-in-law, then 
 administrator of justice at Mantua, the renowned cabalist, the author 
 of Amumath Chachamim, and the learned Gar Arje Zinzi. The work 
 met with great favor. Thereupon some of the Venetian rabbis rose 
 against Luzzato, for they had to defend the honor of their country- 
 men, the author of ^ri Nohem, and thus heaped a mass of unjust 
 reproaches upon Moses, inasmuch as they maintained that he made 
 
FOR THE USE OF ISRAELITES. 269 
 
 the law his study merely for the sake of ignoble intentions, and 
 that aU his coadjutors in league with him are followers of the lying 
 prophet Shabtai Zebi. They also enticed the learned Chagies, a man 
 of zealous mind, to turn against him. He joined another German 
 scholar to fight the battle, and they succeeded in spreading among 
 the celebrated men of Germany the story that Moses really belonged 
 to the heretical party. This had many evil consequences, as deline- 
 ated in the book Thorath Hakenaoth, published by Rabbi Jabetz. 
 He was a man who, with heart and might, fought for truth, yet was 
 not inclined to do justice to his opponents, but without examination 
 ^ave ear to everybody who complained about his enemies. 
 
 Thus Luzzato was attacked in an unjustifiable manner; he never 
 dreamed of setting himself up as the Messiah, as his enemies would 
 have it, and his treatise on redemption, written for encouraging the 
 faint-hearted, and to give them the assurance that God will redeem 
 Israel in due time, must be sufiicient to silence his accusers. His 
 great teacher, Rabbi Jeshaja Bassan, who was the ornament of his 
 time, protected him against his opponents, to bear witness for him, 
 being a man of pure heart, noble mind, full of faithfulness toward 
 God and man. 
 
 The spirit with which, it is said, he often conversed — ridiculed by 
 many and considered a lie, while others speak favorably of Luzzato 
 and declare it possible that probably one of a thousand distin- 
 guished men may have had the privilege of a holy being revealed 
 unto him — was, however, nothing but his own spirit, that of wisdom, 
 with which he was so mightily endowed, and upon which the mass, 
 as generally is the case with all invisible divine powers, were ever 
 ready to bestow a name. Whatever, in his mode of life, they could 
 not understand, they thought of looking for in heaven; in the same 
 manner people carried on at all times, as history sufficiently cor- 
 jo borates. Also, in the Psalms and in the book of Sohar Thnijana, 
 which Luzzato wrote, his opponents found occasion to attack his 
 reputation and to put a stain upon his good name; but their eager- 
 ness and their attacks rose from a mean service. Who has ever 
 heard that men of sense, if they not intentionally aim at doing mischief, 
 would pass sentence on an intellectual giant because he produced 
 marvelous poems in masterly style ? But to condemn him even for 
 the sake of the opinion of a man — that surely has never been or- 
 dained by God. I do not here pretend to become a judge between 
 Luzzato and his opponents, for this is not my intention in writing 
 these lines, but rather to lift the rose out of the mire of malevolence. 
 Among Luzzato's enemies there was not one who dared to attack 
 the purity of his actions and his efficacy. But the power which 
 animated him with a divine ardor, which became his share from 
 the sacred Sepharim, the eternal prophets of divine hymns, that was. 
 the power of his jDoesy. His contemporaries, however, living in 
 
270 SCHOOL AND FAMILY READER 
 
 darkness and incapable of understanding such a being, could not 
 perceive that this power was the center from which, while he re- 
 mained in the land of the living, all his acts proceeded and to which 
 they again returned. 
 
 Luzzato was blessed with riches, and he possessed at Amsterdam 
 an establishment for cutting and polishing diamonds, where the 
 pious grandfather of Rabbi Girandi acted as manager. He relates 
 that Luzzato at that time, when he had to battle with public opinion, 
 made it a rule to sift minutely all his acts, even the most hidden, in 
 order to effect a change for the better, in case something evil should 
 have crept in unawares; but he knew that he was clear of all faults, 
 and at length even public opinion became favorably disposed 
 toward him. He had at Amsterdam a number of disciples, who all 
 followed the light of his instruction. The celebrated poet, David 
 Chofshi, called him, in the preface of the book Derech Chochma, 
 the ornament of poetic talent, the crown of poets, master of the 
 seven liberal arts. In conclusion he says : "His pure soul breathed 
 its last in the Holy Land; he has attained salvation, and has pre- 
 pared it for others with his numerous writings, which are fuU of 
 wisdom, knowledge and the fear of God. Happy am I that I had 
 the fortune of being one of his pupils." At the age of forty Moses 
 departed unto God, in the land of Israel, in the sacred town of 
 Tiberias, and was buried next to Babbi Akiba. The rabbis and 
 learned men of Tiberias sent to all Israelitish congregations a letter 
 full of lamentation and grief, wherein it stated: "The teaching of 
 truth was in his mouth, wrong was not found upon his lips; many 
 he brought back from sin to the path of virtue, and none rose in 
 Israel like Moses." 
 
 This short account of his career, which has been preserved to us,, 
 is sufficient proof of his estimable qualities. But his productions 
 puzzled many great and learned men. What they saw astonished 
 them. They could not conceive it; what his heart contained was 
 unattainable for them. Moses understood his brethren, but they 
 would not understand him. While he, upon the wings of his genius, 
 soared to heavenly regions, they looked from the earth after him who 
 was wrapped in clouds. Yet his valuable writings have established 
 what he contrived and explained. They secure for him a remem- 
 brance forever blessed, and for his soul immortality. 
 
 Dr. Letteris. 
 
 Dk. Lettekis, late of Vienna, a man of great learning and research ; one of the greatest 
 Hebrew scholars of his time; author and translator of many works into Hebrew, and whose 
 translatioii of Gothe's "Faust" into Hebrew gained him a world-wide repuiation. 
 
 . Cabaia— Tradition; a mysterious kind of I Malevolekce— Ill-will; inclination to hurt 
 science. others. 
 
FOR THE USE OF ISRAELITES. 
 
 271 
 
 THE VOICE OF THE LOED. 
 
 The mighty voice of the Lord 
 Was upon the waters that day; 
 
 Like thunder it scattered abroad 
 The works that before it lay ! 
 
 The voice of the Lord was heard 
 On the powerful ocean that night; 
 
 The billows arose, and the depths were 
 stirred 
 la their glorious power and might. 
 
 The voice of the Lord is grand ! 
 
 It lifts up the waves on high; 
 They proudly sweep o'er the land, 
 
 And the works of man defy ! 
 
 The voice of the Lord awoke 
 The slumbering ocean's tide; 
 
 That voice, " full of majesty," spoke, 
 And the sea in its roar replied ! 
 
 The white cliffs trembled and shook; 
 
 They broke at its angry blast, 
 They shivered in pieces before His look. 
 
 And into the foam were cast ! 
 
 The voice of the Lord flashed fire, 
 And bars of iron gave way; 
 
 They bent — they fell as the waves rose 
 higher, 
 And tossed them about in their spray I 
 
 Then the mighty sea had rest. 
 
 In its beauty, its clearness, its calm; 
 The voice of the Lord was hush'd on 
 its breast. 
 Which heaved 'neath His heavenly 
 arm ! 
 
 Rosa Emma Collins. 
 
 N. H. WESSELY. 
 
 [1725-1805 A.] 
 
 The age of Mendelssohn will always be regarded as famous in 
 Jewish history; for his name suggests a cluster of brilliant men, 
 who were pioneers in the yet unbroken paths of science, literature, 
 and social emancipation, and whose sturdy efforts cleared the road 
 for a later generation. Of these, Naphtali Herz Wessely occupies a 
 prominent place; for, like Reuchlin in the century of the Protestant 
 Reformation, he too brought about a revival of the Hebrew lan- 
 guage, not, however, as his prototype had done, in the Church, but 
 among his own brethren. 
 
 Born at Hamburg in 1725, Wessely possessed so remarkable a 
 talent for languages that he understood German, French, Danish 
 and Dutch; in Hebrew he distanced his contemporaries; he was well 
 versed besides in mathematics, history and natural science. His 
 Hebrew style was pure, fluent and lofty. It abounded in graceful 
 and sublime metaphors. His knowledge of Hebrew was so pro- 
 found, and it responded so deeply to the sentiments of his mind and 
 heart, that the comparative neglect in which it stood among his 
 brethren fiUed him with dismay; and he resolved to devote his 
 genius to its revival. He felt that loyalty to Judaism was indissol- 
 ubly connected with loyalty to the Hebrew language. For forty 
 years, from the appearance of his " Hebrew Synonyms " in 1765 to 
 his death in 1805, his literary activity was continuous. A book- 
 keeper in Amsterdam, he published in 1765 his commentary on the 
 " Ethics of the Fathers." In 1771 he went to Hamburg, and there 
 
•272 SCHOOL AND FAMILY READER 
 
 married. In the day he was a lowly merchant; in the evening a 
 Hebrew student. Bat his business not proving lucrative he settled 
 in BerHn, entered into the service of a banker, and published in 1775 
 his translation of Ecclesiastes with a commentary, in pure Hebrew. 
 In business he was far less successful than in literature, and soon 
 after he had been dismissed by his principal, owing to the latter's 
 advancing years, he feU into the greatest poverty. To gain an in- 
 <5ome, he was obliged to give public lectures on the Bible, which 
 sufficed for his modest wants. 
 
 In Berlin he found a firm friend in Mendelssohn, and wrote for 
 him a commentary on the last three books of the Pentateuch. 
 Among the strict conformists he stood in high esteem, because he 
 scrupulously observed the Rabbinical laws. But when the Emperor 
 Joseph n. issued his famous Edict of Toleration, and Wessely was 
 consulted on the subject of education by the Community of Trieste, 
 he urged them to improve their system, to develop a higher cul- 
 ture, and teach the Hebrew at the same time as the mother tongue, 
 but defer the Talmud until a maturer age. A storm then broke 
 loose. The Rabbinical party strongly censured him, and there was 
 heated discussion, until finally the Rabbis of Trieste, Venice, Fer- 
 rara, Reggio, and elsewhere decided in his favor. Without chang- 
 ing in the least his strict obser^^ance of Rabbinical laws, he taught 
 now aU the more tenaciously for enlightenment. In 1788 appeared 
 his Sepher Hamiddoth, his *' Book on Morals," superb in diction 
 and style, and at last, after some lyrics, his epic on Moses, Shire 
 Tefereth, in five parts, the sixth and last being written in 1829 by 
 M. T Landau, of Prague. 
 
 This poem was an awakening for the Jews of the day. No one 
 had imagined that the Hebrew language was capable of being made 
 the medium for such lofty sentiment. That it should possess such a 
 wealth of synonyms, such a smoothness of expression, such poetical 
 power and brilliancy, was not dreamed by those who had associated 
 the Hebrew language with the corrupt Jiidish Deutsch. But Isaiah, 
 David, Ezekiel, Amos, were living voices to Wessely; and his tones 
 couched in their language aroused a genuine revival. It began to 
 be felt that the Talmud was not the only study for the Israelite. 
 The poetical muse was now to be cultivated anew, and both in 
 Hebrew and German Jewish minds were spurred on to worthy 
 rivalry. 
 
 In February, 1805, Wessely died in Hamburg, in very needy 
 circumstances, eighty years old. His whole life had been embittered 
 by poverty, but he never faltered in his championship of Hebrew 
 culture and enlightenment. He was gentle and modest in bearing, 
 and loved his feUow-men. 
 
 It is suggestive to find that a century ago Wessely, in his " Words 
 of Peace and Truth," addressed to his Austrian brethren at the time 
 
FOR THE USE OF ISRAELITES. 
 
 373 
 
 of the decree of Joseph II., gave advice which can be reflected upon 
 with profit by his co-religionists to-day in lands where civil and 
 social restrictions have petrified the Jew or converted him into a 
 wandering Bedouin in life and morals. Wessely then said that the 
 great mass of Israelites in Germany and Poland were wholly ignor- 
 ant of a proper system of education. The grammar of the holy 
 language was entirely unknown, its poetical productions were closed 
 to them. The language of the people among whom they lived was 
 similarly neglected. They knew little or nothing of science, history, 
 ethics. It was jargon and chaos with which they were familiarized; 
 and hence the ideals of Judaism were no longer cherished. The 
 age demanded riper teachers and broader instruction, for it was an 
 age of dawning toleration and liberty, and the Jew was to fit himself 
 for the times in which he lived, and not be satisfied with lingering 
 superstitions. 
 
 The purer his faith, the higher must be his education. A century 
 has passed, and yet there are several millions of Jews in benighted 
 lands that have yet to learn that God is not worshiped in a bab- 
 bling of tongues, and that if their Judaism cannot be reconciled with 
 the higher thought and refinement, the noblest efforts and achieve- 
 ments of a later age, it is so much the worse for their Judaism 
 The age will exist and endure nevertheless. J. M. 
 
 To Synonymise— To express the same mean- 
 ing in different words. 
 
 Bedouin— A wandering tribe in Arabia who 
 live in tents. 
 
 THE HEAVENLY LIGHT. 
 
 When Israel to the wilderness 
 
 Had fled from Pharaoh's cruel might, 
 
 The Eternal sent, to lead them on, 
 A cloud by day, a fire by night. 
 
 And, guided by that heavenly flame, 
 That beacon from Jehovah's hand, 
 
 The chosen people safely reached 
 
 Their destined goal, the Promised 
 Land. 
 
 Yet not alone in days of yore 
 
 Has God His wondrous mercy shown , 
 For still He grants to all mankind 
 
 A glorious light to lead them on ; 
 
 A lamp of radiant, glowing hue, 
 By Israel borne in every clime, 
 
 Through fire and flood, through tears 
 and blood, 
 With courage grand and faith sublime. 
 
 PART II. — 18. 
 
 When all the world was steeped in sin, 
 The Hebrews braved the nation's 
 wrath 
 
 And nobly followed still the guide 
 That led them on in virtue's path. 
 
 That beacon is the Decalogue, 
 
 Proclaimed from Sinai's flaming 
 height, 
 
 And burning, as each age rolls by, 
 With purer, grander, holier light. 
 
 Oh, glorious flame ! Thy sparkling 
 beams 
 With radiant splendor shine to-day, 
 Nor time, nor change, nor tyrant's 
 power. 
 Can quench or dim one holy ray. 
 
 Oh, heavenly lamp! Thy light shall shine 
 Till sin and hate from earth depart , 
 
274 SCHOOL AND FAMILY READER 
 
 Till wrong shall fail and right prevail, That we, when this life's storms are^ 
 
 o'er. 
 May reach with joy the heavenly land 
 
 And justice rule the human heart. 
 
 May that bright beacon guide us still, 
 E'en Uke God's own, unerring hand, 
 
 Max Myerhardt. 
 
 DecaIiOGCE— The ten Commandments given by God to Moses. 
 
 LAZARUS BENDAVm. 
 
 [1762-1832 A.] 
 
 About forty years ago one could daily meet, almost at the same 
 hour, in the shady walk, " Unter den Linden," in Berlin, a man of 
 impressive exterior, taking a stroll by himself; his looks always 
 downcast, and seemingly lost in deep meditations. He was of 
 robust but short stature, dressed on all occasions in a suit of gray, 
 and holding his hat in one hand. Eain and snow played unmerci- 
 fully upon the bald head, and the wind sported with the few gray 
 curls about his temples. His appearance brought everybody to an 
 involuntary standstill, to glance at the venerable old man, with his 
 high forehead and aquiline nose ; while the Berlin people, to whom 
 he was known, passed him respectfully, for they considered him a 
 great genius. He was a pupil of Moses Mendelssohn, and afterward 
 became a noted personage in Vienna, where his lectures and the 
 teaching of Kant s philosophy procured him many admirers and 
 friends. 
 
 The name of this Jewish savant and philosopher was Lazarus 
 Bendavid, born in Berlin on the 18th of October, 1762. His father, 
 David Lazarus, was a native of Brunswick, and his mother a daugh- 
 ter of J. Hirsch, the largest velvet manufacturer in the Prussian 
 States. When three years old he could read Hebrew with some 
 fluency, and translated a number of Hebrew and French words into 
 German. His mother, a highly accomplished lady, being thor- 
 oughly acquainted with French and German, became his first 
 instructor, and in his sixth year a Polish Israelite was engaged to 
 teach him the Hebrew text of the Bible, and, according to the pre- 
 vailing custom, to impart to him a knowledge of the Talmud as well; 
 but this tutor, not giving entire satisfaction, was soon discharged, 
 and he was sent to his grandfather, a man of talent, with whom he 
 remained tiU his tenth year. By this time his father had procured 
 him another teacher, also a Pole, who was well liked, possessing 
 more tact; and his instruction comprised beside the Talmud, Hebrew 
 grammar and the Aristotelian logic of Maimuni, of which Moses 
 Mendelssohn had published a new commentary a few years before. 
 After leaving this second tutor he was considered a very fair Tal- 
 mudist, besides being well acquainted with the original text of the 
 greatest part of the Bible, as well as possessing some knowledge of 
 the Syrian and Arabic languages; he was also well versed in mathe- 
 
FOR THE USE OF ISRAELITES. 275 
 
 matics, French and Latin. His leisure time lie spent in playing and 
 reading, never satisfied with one author, or keeping to one and the 
 same subject; but, without guidance or choice, he read indiscrimi- 
 nately the most varied books of his father's library, such as Abulfeda 
 and the Koran, the New Testament and Eousseau's Emil, cabalistic 
 and medicinal books, German poets and Wolfs metaphysics. 
 
 But who would believe that this intelligent boy, scarcely thirteen 
 years old, all at once would turn his mind to business ? It was, of 
 course, done without the knowledge of his parents, and he now 
 employed himself in selling a few wares from morning till night. 
 In a very short time he had gained many customers, and was in 
 possession of ninety dollars profit. What wealth ! But this mode 
 of life ended rather comically, as his own words show : 
 
 "I went one morning, a boy twelve years old, of morose aspect, 
 with my package of dry goods and a yard measure under my arm, 
 along Leipzig street, when a baker called me into his shop, inquir- 
 ing of me whether I could sell him any good velvet; and as T really 
 carried some of first rate quality, I could at once comply with his 
 request. He then wanted to know how long a pair of breeches 
 made of that material would last; to which I replied that it entirely 
 depended upon the fact whether he goes often on horseback or not, 
 and in the latter case they would surely last him four years. ' What !' 
 the baker exclaimed, ' only four years ! A pair of breeches made of 
 good velvet ought to last forever.' This made me feel vexed, and 
 being acquainted with metaphysics I commenced demonstrating 
 to him, according to Wolf, that all that has a beginning must have 
 an end, and that there is nothing in the w^orld which is everlasting 
 My baker listened to all this with a very phlegmatic air, then took 
 in the same phlegmatic manner the four corners of the wrapper 
 which contained my goods, and calling out, ' Nonsense ! trickery 
 he shuffled me and my bundle out of doors, where I had the trouble 
 of picking up my things in the greatest confusion. Nothing can 
 describe the effect this insult made upon me; and sobbing like a 
 child I ran to my Polish teacher, related to him what happened, and 
 swore never to venture upon any kind of business again." 
 
 This accident caused Bendavid to show great dislike to commer- 
 cial pursuits, and he accepted a bookkeeper's place with one of his 
 relatives. Here he remained about a year, saving a few hundred 
 dollars, and then resolved upon returning to his studies and becom- 
 ing a man of letters. With the zeal of a dilettante he now devoted 
 himself to various scientific studies, and on account of his acuteness 
 of mind it was mathematics especially which occupied his attention. 
 His friend, Marcus, a native of Hamburg, who was then studying 
 mathematics in Berlin, felt astonished at his rapid progress ; for in 
 a very short time he was able, without a teacher, to understand 
 Euclid from beginning to end, and not only could - he demonstrate 
 
276 SCHOOL AND FAMILY READER 
 
 every thesis and construe every lesson, but he was also able to quote 
 exactly the number of each theme. Marcus, therefore, took him 
 one day to Lambert, the celebrated mathematician, and after under- 
 going an examination and hearing that he acquired all without a 
 master, this kind gentleman lent him some books, and assisted him 
 in continuing his mathematical studies. Moses Mendelssohn, too, 
 who had many valuable mathematical works in his library, rendered 
 him assistance in supplying him with books and instruments. But 
 in the midst of his mathematical studies he became acquainted with 
 a Berlin clergyman, who urged upon him not to neglect the study 
 of philosophy, and he began to read with him Des Cartes, Locke 
 and Leibnitz. He owed much to this venerable clergyman, for he 
 was the first who systemized his chaotic knowledge. Besides his 
 scientific studies, to which he applied himself assiduously and regu- 
 larly from five in the morning until late at night, he now bethought . 
 himself of learning a trade, an idea which his friend, the clergyman, 
 had suggested, in order to procure him a livelihood in case of 
 emergency, especially as, on account of being a Jew, he could not 
 hope to fill any public situation. 
 
 Like Spinoza he resolved upon becoming a glass-cutter. But 
 where to obtain a master was the next question. Moses Mendelssohn, 
 and the afterward celebrated ichthyologist. Dr. Bloch, took a great 
 deal of trouble to find him a master, in which they at length suc- 
 ceeded by paying a certain sum of money for his apprenticeship. 
 The young scholar made even on the turning-lathe great progress, 
 and soon acquired a perfect knowledge of that trade. But he lacked 
 the requisite patience, and once more he returned to his studies, 
 whereby he forgot all his troubles, for he also had to struggle with 
 the malice of fate, as his parents had become reduced in circum- 
 stances. He lost his mother in eaiiy life, and he had now to 
 find means to support his aged father and youngest brother. 
 All his privations, however, only prompted him to make still 
 greater efforts in his studies. He commenced with special pre- 
 dilection to study physics and astronomy, the science of a Herschel 
 and Bode, and for that purpose he built himself an observatorjr. 
 In March, 1785, Biester's Berlin Monthly, a periodical to which 
 Mendelssohn, Friedlander and Solomon Maimon were contributors, 
 published his first treatise on the subject, "Are the seven chief 
 colors the simplest ?" it being addressed to his friend Marcus, and 
 a year later he wrote upon "parallel lines." 
 
 He soon became known in the repubhc of letters, and the aged 
 Castilian rejoiced in having found a young man who thoroughly 
 understood EucHd, for which he bestowed great praises on him, 
 while the mathematician Kastner, in Gottingen, presented him with 
 the epigrammatic testimonial stating: "Bendavid knows so much 
 mathematics that he can lay claim to any professorship, only not 
 
FOR THE USE OF ISRAELITES. 277 
 
 to mine, as long as I am living." With this Kastner, with whom he 
 kept up a constant correspondence, he became personally acquainted 
 a year later, at the time when he published his work upon " Mathe- 
 matical Infinity," which originated from the lectures he then de- 
 livered in Berlin. As companion and tutor to a young Dutch 
 gentleman who was studying medicine in Gottingen, he soon gained 
 the friendship of almost all the professors, and besides Kastner he 
 clung especially to Lichtenberg, with whom he studied physics, but 
 also Michaelis, Burgers, Feders and others befi-iended him. From 
 there he went to HaUe, where he continued his studies, and became 
 intimately acquainted with Eberhard, for whose archives he elab- 
 orated the " Pi inciples of Mathematics." Under Eberhard's manage- 
 ment the philosophical faculty presented him with the honorable 
 diploma of a Ph.D., an honor which Bendavid accepted in a very 
 indifferent manner. He returned to Berlin and was engaged with 
 Eberhard in pubhshing a comprehensive philosophical work, when 
 aU at once his philosophical convictions took such an opposite turn 
 to those of his friend that they became more divided every day, 
 causing the work which both in common had commenced to be dis- 
 continued. Bendavid unexpectedly appeared now as the apostle of 
 Kant's philosophy, which had taken such effect upon him that he is 
 considered, even to this day, one of the earliest who elaborated the 
 philosophy of the great German. Full of ardor for the new philos- 
 ophy of Kant, he went to Vienna, where he expected to find sensi- 
 tive minds for the reception of his philosophic views, and in this he 
 was not disappointed. Here it was where his impassioned readings 
 met with the greatest success, where hundreds, composed of all 
 classes, assembled in his lecture rooms, and where he for the first 
 time received that rare pleasure of instilling knowledge in a people 
 desirous of knowledge. Soon his public readings were interrupted, 
 as numerous demands for private lectures were made upon him, 
 and the most eminent men could be found among his pupils. His 
 criticisms on plain reason, on the faculty of judgment, on practical 
 reason, on the metaphysical rudiments of the sciences, on nature, 
 and on the science of law, he published in quick succession for. the 
 use of his audience, while there was also no lack of some independ- 
 ent philosophical works. At the country seat of a friend, who 
 resided in one of the most beautiful spots in the neighborhood of 
 Vienna, he wi*ote, during the summer of 1793, his work, "Essay on 
 Pleasure," in two volumes, one of which he dedicated to his friend 
 Kastner, and the other to Aulic Counselor Herz, in Berlin. Ben- 
 david had now become the fashion in Vienna; he was surrounded 
 by the most eminent and learned men of the place, such as Baron 
 von Retzer, the noble Count of Ilarrach, "whose mind was stocked 
 with knowledge, and heart filled with humanity." The Prince 
 Ijichnowsky and many merchants of the highest standing were 
 
^78 SCHOOL AND FAMILY READER 
 
 among his pupils ; also the poet Aixinger, in whose monthly his 
 novel, "Ferdinand and Madame Weber/' appeared; the philosopher, 
 Michael Wagner, for whose " Philosophic Anthropology " he wrote 
 a treatise, and numerous others, too, with whom he was connected 
 by ties of the most sincere and intimate friendship. 
 
 In this manner Bendavid very pleasantly spent his time, but the 
 success he met with could not last long without raising a few oppo- 
 nents. ^ ome of the professors of the University became envious, and 
 taking advantage of his liberal views, or, as Bendavid wittingly 
 observed, of all his attributes as philosophic-Kantish-Frotestant- 
 like Prussian Jew, Avhom the government already suspected, they 
 succeeded in having his lectures prohibited, and thus his lecture 
 rooms had to be closed. His friend. Count von Harrach, imme- 
 diately offered him a large hall in his own mansion, where he con- 
 tinued his readings for some tim'fe longer. But he received soon 
 afterward a second caution from a high state official, and as this 
 warning extended to some of his friends, owing to their liberal 
 views, he resolved upon leaving Vienna and returning to Berlin. 
 Arriving in his native place, he continued his lectures as well as his 
 literary activity, partly in works of his own composition and partly 
 as contributions to different journals of the day. His treatise, 
 "Philotheos; or, the Origin of our Perception,' was crowned by the 
 Berlin Royal Academy of Science (1802), but here also he was com- 
 pelled to discontinue his lectures, because they encroached upon the 
 rights of the University. 
 
 Nearly thirty-live years he passed at Berlin in the society of num- 
 erous friends and acquaintances. He was never married, because 
 he stated that "the choice between simple innocence and guilty 
 prudence" is too difficult for him. To be independent he prized 
 above all things, and in the epitaph which he himself had ordered 
 he thanks God for his independency. He was, however, already an 
 aged man before he succeeded in becoming exempt from care. He 
 had employed many ways to obtain a livelihood; for some time he 
 was occupied as secretary to the Royal Widow Fund; then, during 
 the French rule, he became editor of the Hande and Spener Zeitung ; 
 he also gave instruction in mathematics, and among his numerous 
 pupils was the afterward celebrated Borne. 
 
 His constant watchword was humanity, and nothing but hu- 
 manity; enlightenment, and nothing but enlightenment; like 
 most of the disciples of the immortal Mendelssohn, such as Fried- 
 lander, Euchel, Linder and others. He attended regularly the 
 Sabbath meetings, which were held at the house of Mendelssohn, 
 from which those men sprung who thought with the master, or at 
 least through him only. They were, as Bendavid styled them, " the 
 retailers of the wares which they purchased at wholesale in the so- 
 ciety of Mendelssohn." But these "retailers " were not satisfied with 
 
FOR THE USE OF ISRAELITES. 279 
 
 a small profit, and wishing to become rich all at once, made such an 
 onset upon their co-religionists that enlightenment received a check 
 and lost much of its strength. These few w(5rds, we believe, wiU 
 show Bendavid's religious worth. We have had enough of that 
 superficial humanity, that false, all -denying liberty, which, as Kiesser 
 once observed, " upsets the support as well as the edifice." 
 
 Bendavid, indeed, received no proper religious training from his 
 parents, and yet, after passing the day of confirmation when thirteen 
 years old, he became almost a pious man; offering up his daily 
 prayers with great devotion, and with the resignation of a fanatic 
 he strictly adhered to all festivals and fast days. But his fanaticism 
 soon cooled down, and scarcely had he reached his fifteenth year when 
 he gave up all positiveness, while the belief in God, the immortality 
 of the soul and a future state he still clung to, and which his " Moral 
 Proofs of the Existence of God " sufficiently corroborate. Yet he 
 never deserted his co-religionists, for his character, which had its 
 point of gravity in the love of truth, was incapable of any kind of 
 hypocrisy. If he ceased to take active part in their religious worship 
 his interest in his oppressed brethren never rested, and he became 
 their reformer and defender, even when twenty years old. His father 
 died about this time, and as it was his sole desire to labor for the 
 interest and welfare of his co-religionists, he thought it also his duty 
 that he should conform to their rules, even if it were outwardly. So 
 he attended the synagogue, in order to say the usual prayers for his 
 father's soul, according to Jewish custom. For two days he read 
 the prayers before the congregation, but on the third a deputation 
 informed him that on account of his having violated publicly four 
 ceremonial laws, which they named to him, they thought it not right 
 to give him permission to be their reader, and that he should content 
 himself Avith saying the Kadish to himself. He asked the deputa- 
 tion whether they considered him as belonging to them, or whether 
 they excluded him altogether from the congregation. They replied: 
 *'God forbid that we should think so; but — " "Very well, I know 
 what that ' but ' is intended for," he answered. " They renounce my 
 society. All right. I give them warning too," and, putting his 
 tephilin together, he departed, never again to enter their syna- 
 gogue. 
 
 This breach was the principal cause why he afterward discontinued 
 living according to certain prescribed formulas, yet his excellent 
 moral and religious character never left him. During his residence 
 in Vienna, when the Emperor Joseph commenced his great work of 
 emancipation and reform, of which the Jews, too, came in for a 
 share, Bendavid immediately urged upon his co-religionists not to 
 be idle in accomplishing their own emancipation, and to this effect 
 he published "Something on the Characteristics of the Jews," 
 wherein he proves that the real faults of his co-religionists originated 
 
280 SCHOOL AND FAMILY READER 
 
 from their oppressed state, and are the mere faults of slavery. This 
 pamphlet brought him many enemies, his motive being misunder- 
 stood, and he was ordered to appear before Cardinal Migazzi, who 
 addressed him in Latin, in the language of a Grand Inquisitor. 
 Bend avid denied that his writings had any reference to the Christian 
 religion, and proved him that the entire accusation rested upon some 
 misunderstanding; whereupon the Cardinal dismissed him. 
 
 His next publication, " Biquiries into the Pentateuch," received 
 no better reception then his " Characteristics,' and he was obliged 
 to give up the idea of publishing the whole in a complete form. 
 Baing the secretary of the Philomathic Society, he delivered a lecture 
 before that institution on the 2d of January, 1812, which, from its. 
 tone, caused such excitement among Jews and Christians, that 
 Bendavid states, in his .preface to the published lecture, "These 
 gentlemen would have liked to kindle with their heat a little funeral 
 pile, in order to roast me for the honor of God, if they only had one 
 to dispose of." To appease the public he next published "The Re- 
 ligion of the Hebrews before Moses," and it is doubtful whether, in 
 doing so, he did not rather pour oil upon the flame. After this his 
 treatise upon "The Written and Oral Law" followed; also, "The 
 BeHef of the Jews in a Future Messiah,' as well as "A Calculation 
 and History of the Jewish Calendar," besides several other similar 
 works. But more important than this side of his activity was his 
 practical zeal for schools and all educational establishments. He 
 was director of the "Society of Friends of Humanity,'' and hia 
 lectures before that body upon " The Instruction of the Jcavs" are a 
 masterpiece of pedagogical science. In 1806 he undertook the super- 
 intending of the Berlin Jewish free school, established thirty years 
 previously by David Friedlander and his rich brother-in-law, Isaac 
 Daniel Itzi^, a brotjier of the renowned Baroness Fanny von Arn- 
 stein, of Vienna. For twenty years he managed this charity in the 
 most disinterested manner. Although he had many difficulties to 
 contend with, he spared no sacrifice as long as he could only keep 
 the institution in its proper state, which, owing to his exei-tions, 
 continued to exist under the most favorable circumstances even 
 after his death. 
 
 Bendavid died on the 24th of March, 1882. He was about 
 seventy years old, and his tombstone contains the following inscrip- 
 tion, composed by himself: "My name_was Elieser Lazarus Ben- 
 david; God was my help, granting unto me independence, which I 
 aspired after. Blessed be the name of God." M. Kayserling. 
 
 Dr. Kayserling, Rabbi in Pesth (Hungary), an eminent scholar and author of various very 
 important historical and theological works. 
 
 Savaxt — A man of learning 
 Indiscriminately — Without distinction. 
 Phlegmatic— Dull, cold. 
 Dilettante — One who delights in promot- 
 ing science, or the fine arts. 
 Thesis— Something laid down affirmatively 
 
 Ichthyologist— The doctrine of the nature 
 of a fish. 
 
 Epigeammatic — Belonging to epigrams; a 
 short poem terminating In a point. 
 
 Infinity— Im mensity . 
 
 Philomathic— Pertaining to the love of 
 
 or negatively. learning. 
 
FOR THE USE OF ISRAELITES. 281 
 
 " Why prayest thou not?" said Rabbi 
 Tarphon once, 
 
 As thunders rolled across the eastern 
 heights, 
 
 And lightnings flashed above. '* Re- 
 peat the prayer. 
 
 And bless the God who rules the thun- 
 dercloud." 
 
 But quick the Rabbi Jacob made reply: 
 
 " Pray, brother, if thou wiliest, I save 
 my prayer 
 
 When noble deeds resound, and sim- 
 ple truth 
 
 Doth in my neighbor's conduct vivid 
 shine; 
 
 Then praise I God for having made it 
 so. 
 
 THE RABBI'S BLESSING. 
 
 In thunder is no greater miracle 
 
 Than in the dew-drop or the opening- 
 bud, 
 
 Or in an infant's upturned laughing 
 eyes. 
 
 When lightning flashes, bless God, if 
 it please; 
 
 But silence not a benediction brief 
 
 When thou shalt see, not transient as a 
 star. 
 
 Which shoots across the desert of the 
 skies, 
 
 But steady as an everlasting sun, 
 
 The light of noble purpose crowning 
 men, 
 
 And making human life the happier. "^ 
 
 J. M. 
 
 MOSES MENDELSSOHN. 
 
 [1T29-1786 A.l 
 At the commencement of the eighteenth centurj' there Hved at 
 Dessau a so-called Sopher (scribe) and schoolmaster, Mendel by 
 name, an extremely poor but upright man, to whom in September, 
 1729, a son was born, who received'the name of Moses. In the abject 
 poverty of his parents, the chief object they aimed at Avas to procure 
 for themselves and children the necessaries of life. The father, how- 
 ever, did not neglect his duty in a spiritual point of view, and did his 
 utmost, as far as his limited knowledge would allow him, to advance- 
 the education of his son. He instructed him in Hebrew and the 
 Talmud, and whatever the customary education of those times re- 
 quired; but, without being aware of it, he improved hourly his 
 power of mind by every object that came under his notice. The 
 deep impression which everything that was sublime, beautiful 
 and good made upon his susceptible mind, caused the writings of 
 the Old Testament, especially the poetical portion thereof, that grand 
 and striking picture, never failed to influence his unprejudiced youth- 
 ful heart. Moses was irresistibly attracted by all the writings of the 
 Old Testament, especially the Psalms, which was the chief cause of 
 his soon making an attempt at poetry. But the germinating incli- 
 nation for poetry was soon suppressed by his proneness for penetra- 
 tive inquiries, which developed itself in him, and induced him to 
 destroy his poetic undertakings. This inclination showed itself in 
 our Moses already in his youth, when all at once a lucky chance 
 threw into his hands the writings of Maimonides. His " Guide for 
 the Perplexed " soon became the favorite book of the aspiring youth. 
 In later times he always called it the source of all his learning, but 
 he was also obliged to confess that it was the source of his illness. 
 
382 SCHOOL AND FAMILY READER 
 
 for it was no doubt the excessive diligence and the incessant thirst 
 after knowledge, with which he continually read this book, that ulti- 
 mately brought on a severe nervous disease, from which, although a 
 recovery was effected, he subsequently suffered from a deformed 
 spine, and undoubtedly caused his early death. He sometimes said: 
 " I must attribute it to Maimonides that my body has become so de- 
 formed; he alone is the cause, but I love him nevei-theless, for he 
 has cheered me up in my bitter hours, and has thus amply repaid 
 that which he deprived me of unintentionally." But the lot of a 
 poor Jewish boy of his time, which he had to share in being obliged 
 for the sake of a livelihood to hawk a few wares, also made his life 
 a great hardship, for he thus lost the whole of the day in this occu- 
 pation, and compelling him to make use of the night for study, so 
 that very often he only extinguished his lamp when already the dawn 
 of morning began to appear in his miserable chamber. 
 
 Mendelssohn remained with his parents till he was fourteen years 
 of age, but' as he had not the least desire to spend his life as a ped- 
 dler, which was his daily occupation as long as he stayed at home, 
 he of himself proposed to his parents to try his luck at some other 
 place. With feelings of the utmost pain and grief they at length 
 consented, coming at the same time to the conclusion that their son 
 would never find an opportunity in his native place to see his ardent 
 desires for furthering his studies fulfilled. After a great deal of 
 consideration they resolved upon sending him to Berlin, on account 
 of the many acquaintances who, in matters of business, continually 
 visited that place, and trusting that some one might probably take 
 an interest in him and find him employment. He then left his home 
 and arrived at Berlin in the utmost poverty, unacquainted with the 
 world, and the acquirements and pretensions of life ; besides being 
 quite uncertain whether he should find here any favor among 
 strangers, or be enabled to satisfy his thirst after knowledge; while 
 a still greater obstacle was his debilitated body, which made his 
 situation the more deplorable, for who indeed would take pity on a 
 strange, poor, sickly Jewish boy, in order to open for him a path to 
 knowledge ? 
 
 Confidence in an all-wise Providence, together with a true and 
 proper exertion of all faculties, will never disappoint. Mendelssohn 
 was aware of this, and his persistent desire after knowledge inspired 
 him with hope that somebody would take pity on him; thus he 
 soon found a kind and benevolent Israelite, who took the poor 
 lost boy under his roof, where he gave him an attic to live in, and 
 allowed him also to dine at his table a few times every week. P'or 
 the moment he was now right and safe, and his first step was to em- 
 brace every opportunity for the attainment of knowledge. Being 
 one day informed that the chief Rabbi PVankel, of Berlin, was the 
 same who formerly at Dessau was on intimate terms with his parents, 
 
FOR THE USE OF ISRAELITES. 288 
 
 he overcame his natural timidity and went at once to this man, who 
 immediately gave him a very kind reception, and after inquiring into 
 his capacities, promised him that he would do his utmost in helping 
 him to forward his views. He kept his promise, for he soon pro- 
 cured him an opportunity to study the Talmud in a clear and 
 thorough manner, and, in order to assist him in a temporal way, he 
 gave him all his manuscripts to copy, whereby Moses earned now 
 and then a trifling sum, which enabled him at least to procure the 
 most necessary requisites — they were indeed the most urgent, for 
 he but very seldom got any further than procuring for himself a sup- 
 ply of dry bread, and even this he had to use with great economy, 
 for which purpose he generally marked his bread as soon as he 
 bought it, in order to make it last a certain number of days. About 
 this time he had the fortune to meet with a certain Israel Moses, from 
 Starizamose, a small place in Poland, between Krakau and Lemberg, 
 in GaKcia, who was then a Jewish schoolmaster in Berlin. This man 
 was quite as poor as himself, but he, in the same manner, struggled 
 hard against the vicissitudes of life, in order to search those 
 truths which stimulate the mind of man. He also had studied 
 Maimonides with great zeal, and conversed with his young friend 
 according to the principles laid down by Maimonides. He gave him 
 a Hebrew translation of Euclid, which soon stirred up an impulse 
 for mathematics, causing the mind of the youth to become more 
 acute and cultivated. A young doctor of medicine from Prague, 
 Kisch by name, advised him to study first, Latin, otherwise he would 
 not be able to read the most important modern books. It took him 
 a long time to save ujd a sufficient sum to buy a second-hand gram- 
 mar and lexicon. Kisch gave him daily during six months lessons 
 in Latin, and in a very shoi-t time he succeeded, although with great 
 exertions, in being able to read and understand Latin authors. About 
 the year 1748 Mendelssohn became acquainted with a young Jewish 
 doctor, Aron Solomon Gumperz by name, a man possessed of great 
 talent and having an excellent knowledge of medicine, mathematics, 
 philosophy and the modern languages, and who induced him to 
 make himseK acquainted with modern literature as well. 
 
 In this manner Mendelssohn spent his time, seeking wisdom and 
 knowledge, without any encouragement, except what he drew from 
 himself; even his livelihood was still a very precarious one, till a rich 
 Jewish silk manufacturer, Bernard, took him into his house as tutor to 
 his children, and finding also that he was an excellent penman, arith- 
 metician and bookkeeper, a talent but seldom met with among men of 
 learning, he appointed him in the course of time as overseer, then he 
 became his foreman, and at length partner in the business. During 
 the year 1754 Mendelssohn became acquainted with Lessing, to 
 whom he was introduced as a first-rate chess player. This ac- 
 quaintance proved the principal step toward the complete culti- 
 
284 SCHOOL AND FAMILY READER 
 
 vation of his genius and the proper application of his rare talents. 
 Lessing himself was thoroughly master of all the sciences, endowed 
 with extensive reading and a perfect knowledge of historic eru- 
 dition. 
 
 Up to this period Mendelssohn had never yet produced anything 
 in German; but being urged to do so by some of his friends, he com- 
 posed a philosophical dialogue, which Lessing soon ordered to be 
 printed. He also joined his friends in their efforts to cultivate Ger- 
 man literature, and he thus appeared as the admired German author, 
 "to whom the German language is greatly indebted for its forma- 
 tion and dignity." This he brought to light by the publication of 
 his chief work, Phaedon, or concerning the immortality of the soul,, 
 which alone is sufficient to make his name, as long as the German lan- 
 guage and philosophy will remain of any value, to be kept in venera- 
 tion. The work, as soon as it appeared, produced such a surprise, 
 that in a few years it was translated in almost all European lan- 
 guages, and from all sides statesmen and men of learning, theolo- 
 gians and warriors, women and men, flocked to Berlin, in order to 
 make the acquaintance of the author. Neither his learning nor his 
 intercourse with non-Jewish men of so high a standing could induce 
 Mendelssohn to deviate in the least from his paternal religion, to 
 which he strictly adhered till he breathed his last; although there 
 was no lack of allurements, and even public calls made upon him. to 
 forsake his faith. But he disdainfully rejected all such summonses, 
 and felt so vexed about it that he became ill and had to suffer several 
 years in consequence thereof. H is principal aim was directed toward 
 educating and elevating his co-religionists, and thus his first step for 
 accomplishing his object consisted in the improvement of all Jewish 
 scholastic establishments. He translated the Pentateuch and other 
 Biblical books into pure German for the use of Israelites, and wrote in- 
 terpretations to the same, or induced his friends under his immediate 
 guidance to do so. As one of the most faithful co-workers in all 
 these excellent exertions, the pious and talented Hartwig Wessely 
 deserves to be mentioned, who like himself took a heartfelt interest 
 in all matters concerning his co-religionists. 
 
 Mendelssohn was also a lasting benefactor to his nation, in that 
 he through blameless conduct and unshaken uprightness in his dis- 
 tinguished position destroyed the prejudice so much spread in those 
 times, as if the Jewish character were not at" all capable of these vir- 
 tues. On the day when his funeral took place, every Jewish business 
 house in Berlin was closed, which was generally the case only at the 
 burial of a chief Rabbi; being thus a sure proof of the love he had 
 gained for himself among his nation, who could not show their respect 
 for one of their most eminent teachers in a more suitable manner 
 than in the way they had chosen on this mournful occasion. 
 
 Thus we find that for centuries the persecution of the Jews did 
 
FOR THE USE OF ISRAELITES. 285 
 
 not cease. Fire and water, sword and rack, have, indeed, made 
 great havoc in their ranks, but nothing was capable of destroying 
 them. They were treated worse than cattle in order to wipe out 
 the impression of divine resemblance; they made use of all possible 
 means to put them to grief intellectually; to extinguish the last 
 spark of modesty and morality ; and at length they had recourse to 
 <Joercive measures to induce them to forsake their God and their 
 divine faith. All these, machinations, however, never led their ene- 
 mies to the object they had in view, but only brought upon the 
 unfortunate Jew the most awful afflictions. The Jew, confined to 
 his Ghetto, separated from the rest of mankind, differed from all 
 other inhabitants of the country in dress, language and custom; and 
 as recompense for his daily sufferings he found consolation in his 
 faith. A remedy to cure the evil was anxiously looked for, but in 
 vain, inasmuch as even the most enlightened minds of that period 
 were full of prejudices against Jews and Judaism. It required, 
 seemingly, some exertions from within, proceeding from the midst 
 of their own body, that should bring the desired succor to their 
 forlorn state. This, then, was only realized when the Mendelssohn- 
 ian era set in and instilled fresh life into Judaism. But although 
 Mendelssohn and his co-workers labored unremittingly for more 
 than half a century to accomplish the great and difficult task, in 
 seeing their brethren emancipated from the thraldom which beset 
 them on all sides, they, nevertheless, succeeded only partly in their 
 holy cause. The commotions, however, which the year 1848 brought 
 about effected their complete emancipation, placing them in their 
 full rights as citizens, granting them civil and religious liberty — a 
 privilege they were long entitled to. A reaction now and then took 
 place, but it was merely of a passing nature; and time has already 
 sufficiently proved that the just laws thus established have carried 
 rich fruit all over the world wherever Jews have found a peaceable 
 home. 
 
 JuD. Ehrentempel. 
 
 ELEGY ON THE DEATH OF MOSES MENDELSSOHN. 
 
 Daek torrent, Death! thou dismal j Rest, weary laborer, rest; thy day is 
 
 stream of woe, 
 
 Wide o'er the world thy turbid waters 
 flow; 
 
 The old, the young — ah ! none can 
 flee their doom, 
 
 A second Moses hast thou claimed to- 
 day, 
 
 And borne him from the shores of 
 earth away — 
 
 oer; 
 Thy ardent soul shall toil on earth no 
 
 more. 
 Hear, Israel mourns ; thy orphan'd 
 
 people wail, 
 For, like the prophet with his staff of 
 
 old, 
 Thy right hand cleft the rocks, and 
 
 from their hold 
 
 To God the soul, the dust unto the 1 Waters of wisdom poured that ne'er 
 tomb. shall fail. 
 
SCHOOL AND FAMILY READER 
 
 Thy mind asinred, whtre'er the mind 
 dare climb, 
 
 To all that is ennobling and sublime; 
 
 Thy knowledge was as gold refined 
 from clay; 
 
 The truths engraven by thy pen di- 
 vine, 
 
 The words that flowed forth from thy 
 lips benign, 
 
 More soft than oil, than honey sweet 
 were they. 
 
 The tree is withered, but the fruit re- 
 mains; 
 
 Wrapped in the scroll of deathless 
 truth, it gains 
 
 New, brighter fame as age succeeds to 
 age. 
 
 He is not gone; he is not far on high, 
 
 His wisdom is the firm, enduring 
 tie 
 
 That binds us ever to the immortal 
 
 The great beheld in awe thy works, 
 which shone 
 
 Fair, clear, and radiant as the sapphire 
 stone; 
 
 As in a golden cup the sparkling wine. 
 
 Presumptuous foes in shame and ter- 
 ror fled 
 
 When thou didst pour thy vengeance 
 on their head — 
 
 Champion of Jacob, victory is thjne! 
 
 Thy light dispelled the terrors of the 
 
 tomb. 
 Vanished like mist the cold sepulchral 
 
 gloom. 
 As a dark cloud before the sun it 
 
 There is a King, a God a^bve the 
 skies," 
 
 The doubter echoed back with^glad 
 surprise, *p««^ 
 
 And in the hours of morn found peace 
 at last. 
 
 Yet was thy trust not fixed on thee 
 
 alone ; 
 "Faith is to me," how proudly didst 
 
 thou own ; 
 And faitiD, a fadeless garland, decks 
 
 thy brow. 
 Oh, would that all might journey thus 
 
 below 
 Securely by the dark abyss of woe. 
 Of God and man beloved — beloved as 
 
 thou ! 
 
 Praise ! sevenfold let praise to thee be 
 given. 
 
 Who in a living form the word of 
 heaven. 
 
 The sacred word of life, to Israel gave. 
 
 Still hadst thou labored ; yet it might 
 not be — 
 
 The swift-wing.ed angel came and pil- 
 lowed thee 
 
 Among the slumberers in the quiet 
 grave. 
 
 Sleep in thy narrow chamber, sleep in 
 
 peace ; 
 Thy bonds have fallen, thy earthly 
 
 sorrows cease, 
 To realms of bliss the spirit wings its 
 
 flight. 
 But when the sleepers shall arise 
 
 again. 
 Thou, too, wilt come with " Songs of 
 
 David " then. 
 Servant of God ! robed in celestial 
 
 light. 
 
 De. Wessely. 
 
FOR THE USE OF ISRAELITES. 28T 
 
 PART THIRD. 
 
 SCIENTIFIC MD INSTRUCTIVE. 
 
 '* Ein Volk, das man in Feuer, 
 Und in Wasser bringt hinein, 
 
 Muss Dir wieder theuer 
 
 Gereinigt von der Siinde sein." 
 
 JOST. 
 
 PALESTINE. 
 
 Desolate and sad is the present aspect of the Promised Land^ 
 but the past and the future make it remarkable to the intelligent 
 of all nations, and to the Israelite sacred. On its soil our ancestors 
 dwelt for centuries ; on its soil prophets and holy singers pro- 
 claimed the divine words of revelation; on its soil thousands of our 
 ancestry met a heroic death in defence of their faith; upon one of 
 its mountains there twice stood a holy temple full of God's glory 
 and splendor, and to which, once more, all nations shall flock on 
 some future day. 
 
 By Canaan, the name mostly used in Holy Writ, is understood 
 that part of Palestine lying westerly from Jordan, including Phoe- 
 nicia and Philistria; while easterly, from the same river, the land 
 was called Gilead. On the east it approached also the lakes of the 
 Jordan ; toward the south it bordered on the southern extremity of 
 the Dead Sea, on the Idumsean mountains, and on stony Arabia as 
 far as the Egyptian brook; in the north the Antelebanon, and in 
 the west the Mediterranean Ocean were the boundaries. From the 
 northern border town Dan, at the foot of Antelebanon, to the south- 
 ern town, Beer-Sheba, the distance was about one hundred and 
 eighty English miles, while the width measured about sixty English 
 miles. 
 
 Palestine is a mountainous country. In the north we find Leb- 
 anon and Hermon, two far-extending, lofty and closely-connected 
 mountains, with vast piled-up summits; the former rising rapidly 
 from the seashore till it reaches a height of nearly nine thousand 
 feet, and celebrated for its cedar forests and the uncommon fertil- 
 ity of its slopes and valleys — the picture of all that is grand and 
 beautiful, sublime and commanding. Hermon is even a hundred 
 
388 SCHOOL AND FAMILY READER 
 
 Jeet higher than Lebanon, and rises solitary amid a chain of low 
 mountains; it is the far- visible snowy landmark of Syria, and looks 
 down like a venerable old man, the head wrapped in a snow turban, 
 in majestic tranquility upon the country around. Mount Carmel 
 (fruit field) is a continuation of Mount Lebanon, sloping toward the 
 Mediterranean. Upon the mountains rivulets spring forth, which, 
 with their crystal-clear water, irrigate a w^hole world of vegetation, 
 and also appease the thirst of the wanderer, who is glad to repose 
 here. The solitarily- placed Tabor, five hours southerly from Car- 
 nael, rises to a height of three thousand feet, and its flattened top 
 of half an hour's circuit offers a splendid prospect over a large por- 
 tion of the country. The mountain Ephraim, or Jisreel, extending 
 as far as Jerusalem, includes the mountains Zalmon, Gerisim, Ebal, 
 Shomron, Gaash and Zemarajim. The mountain -chain Jehuda, 
 situated southerly from Mount Ephraim, between the Dead and 
 Mediterranean Seas, is a fruitful landscape, and has many caves, 
 which in time of war served the oppressed as a place of refuge. 
 Part of this mountain-chain includes the Mount of Olives, half an 
 hour from Jerusalem. To the east of Jordan is the mountain-chain 
 Oilead. 
 
 But the country has also several extensive plains. The plain of 
 Jisreel, or Esdrelon, so called from the towp Jisreel, extending from 
 Mount Carmel to the Jordan, where it leaves Lake Genezaret, and, 
 dividing the mountain chain, borders in the north on the Gallilean, 
 and in the south on the Ephramitic mountains; it is irrigated by 
 the waters of Kishon, and celebrated for the battles fought thereon. 
 At present it is called Merdsh ebn Ameri, and is four hours long 
 and eight hours wide. Along the Mediterranean, from Carmel to 
 the Egyptian brook, extends a plain, of which the northern part, 
 from Carmel to Joppa, was called Charon; its beauty and fertility 
 is often praised; low, rocky flats and sandy downs intervene, having 
 excellent vineyards, adorned with white and red roses, daffodils, 
 lilacs, beautiful lilies and odoriferous evergreens. The southern 
 part is called Shephela, a low-lying land, which is but of little fertil- 
 ity. The Jordan meadow, now called El-gour, is in extent twenty- 
 five hours long from Lake Genezaret to the Dead Sea; it is at 
 present very barren, surrounded by mountains, decreasing gradu- 
 ally in size till they reach Jericho, where they recede more, and the 
 valley becomes a wide, fertile plain, noted for its palm and olive 
 trees, balsam and rose bushes. 
 
 Eeal deserts, or any tracts of land untenable for men and refus- 
 ing all cultivation, could not be met with in Palestine. Those 
 deserts mentioned in Holy Writ — for instance, Jehuda, Tekoa En- 
 gedi, Beer-Sheba — are such parts which never received any culture, 
 but, on account of the quantity of grazing land they produced, made 
 excellent pasturage. 
 
FOR THE USE OF ISRAELITES. 289 
 
 At the time when the eye of God still looked down upon Israel's 
 inheritance in mercy, it was a land well irrigated; spiings and 
 brooks bubbled foi-th from hills and valleys; but now it is badly 
 supplied with water. The Jordan (flowing downward) is the chief 
 river of the country. It takes its source from several rivulets, 
 which, with its principal spring, at the southern declivity of Mount 
 Hermon, stand in subterraneous connection in Lake Phialy. After 
 its outlet from Lake Phialy, it disappears under ground and runs 
 thus for three miles, till it appears again by Paneas or Csesarea 
 Phillipi with great noise, and forms Lake Merom. This, however, is 
 more like a morass than a lake, and is now called Bahrakel Huhlel. 
 The Jordan receives its chief supply from the snow of Lebanon, 
 on account of which it generally oveiTflows in spring, and especially 
 in March and April. After leaving Lake M erom it takes its course 
 rapidly through a mountain pass into Lake Cineret or Genesaret. 
 This pleasant lake, also called the Sea of Galilee, or Lake Tiberias, 
 is three miles long and nearly one and a half wide. It forms one of 
 the most charming parts of the Promised Land. The oval miiTor 
 of its dark-blue waters glances clear and brightly through the moun- 
 tains, and thus the fanciful Oriental called it "The Eye of the Coun- 
 try." On the south, as well as north, it borders on fertile valleys; 
 but in the east and west it is surrounded by hillocks and mountains 
 of beautifal formation. From their steep, picturesque cavities 
 spring forth rivulets in all directions, which flow into the basin of 
 the "Sea of Galilee." Sometimes sudden draughts of air and whirl- 
 winds will break forth from these mountains, setting the peaceable 
 waters in wild commotion, resembling almost the force occasioned 
 by the well-known " Foehns " of Switzerland. The quantity of ex- 
 •cellent fish found in the Galilean Sea is enormous, and the water is 
 pure, cool and sweet; while the bottom, like the shore, consists of 
 fine sand. The climato and soil of the surrounding landscapes are 
 favorable to all kinds of fruit of the South, such as dates, citrons, 
 pomegranates, grapes and melons, as well as for the culture of corn 
 and indigo; and, by greater human exei-tions, the deep mountain 
 basin of this sea would become a natural hothouse, where the most 
 magnificent plants of Egypt, and even of Arabia, would prosper. 
 Shrubs and thick forests, intermixed with cornfields, surround the 
 northwest shore; like an "Aurora of the deep," flows the rose-col- 
 ored sea of blossoms of oleander trees over hill and vaUey. From 
 the bushes the song of thrushes and nightingales resound; and from 
 caves of the rocks of Magdala is heard the voice of wild doves, 
 which by hundreds fly about, making a rich meal of the prickly 
 apple-like fi-uit of the lotus trees, here very numerous. To this 
 blessed vaUey of the sea there flocked formerly a large concourse 
 of people for busy intercourse. Prosperous cities and places of 
 industry, with magnificent gardens, fields and forests of fruit trees 
 
 Paux nt.— 19, 
 
290 SCHOOL AND FAMILY READER 
 
 which bore ripe fruit at any time of the year, surrounded the lake 
 in beautifril alternation, like the costly setting^ of a rich jewel. More 
 than one thousand two hundred fishermen found a livelihood here;, 
 three hundred and fifty vessels — fishing crafts, traveling boats, pleas- 
 ure gondolas, and ships of burden — crossed this water-mirror in all 
 directions; and thus it became a common place for commerce to all 
 neighboring towns and villages. But now this magnificent land- 
 scape mourns like a widow. The forests and vineyards have dis- 
 appeared from the hillocks ; palm, fig and olive trees are but seldom 
 met with; the 15alsam bush, which formerly with its verdure en^d- 
 roned the sandy and gravelly shore of the lake, are nowhere to be 
 found, and, instead of those hundreds of vessels, there is at present 
 only now and then a solitary boat with her white sail to be seen 
 passing through the mirror of the quiet waters, in order to fetch 
 wood from the eastern coasts of Tiberias; and, in place of the fisher- 
 man, the pelican carries on its business in solitude. 
 
 As if tarrying in its course, the Jordan flows into the Dead Sea, 
 the largest of the seas in the valley of the Jordan, surrounded by 
 steep mountain walls from 1,500 to 2,500 feet in height, which on both 
 sides skirt the shore, and especially on the west, with their deep crev- 
 ices and narrow passes, presenting a very gloomy and desolate aspect; 
 and thus the valley-basin is sunk 1,337 feet beneath the level of the 
 Mediterranean Sea. This inhospitable lake is four to five hours 
 wide, and about twenty hours long form north to south, and has 
 therefore, on account of being exposed to the cloudless beams of a 
 southerly sun, a climate and vegetation the same as Egypt. It is 
 nearly to half its contents penetrated with salt, and therefore the 
 water becomes heavy, quiet and scarcely stirred by wind— a perfect pic- 
 ture of death; and at the same time it has a bitter taste and is not 
 transparent. No fish nor any kind of water-animals or sea-plants 
 can exist therein, and its weight prevents man from sinking in it. 
 Having no outlet, the water evaporates only from the heat of the 
 sun, causing, however, no unhealthfulness, and covers thus the whole 
 shore with a salt crust, upon which no green plants can grow. Only 
 birds of prey, doves and swallows make their nests upon the sur- 
 rounding rocks and enliven the sad wilderness. On the west side, 
 nearly in the midst of it, lies the only place, Egedi, at the foot of an 
 unusually steep pass, which from the south leads in zigzag along a 
 steep rock to the top of the mountain, where a beautiful spring, 
 which being once well supplied with palm and balsam trees, made this 
 place a splendid oasis in the midst of a rocky desert. In the south- 
 erly part of the sea a smaU peninsula enters from the east, which is 
 two hours wide, and' owing to this circumstance a bay is formed ai; 
 the south end of the shores, which are easily and very often inun- 
 dated. Here was once the valley of Siddim, rich in water, beautiful 
 and fertile like the Garden of the Lord (1 Mos. xiii: 10; xiv: 3.), with 
 
FOR THE USE OF ISRAELITES. 291 
 
 springs of a resinous substance, which are still to be found at the 
 bottom of the sea (1 Mos. xiv: 10) ; here the towns of Sodom, 
 Amora, Adma, Leboin and Zoar were situated. The weather in 
 Palestine is less changeable than with us. There are indeed but 
 two seasons. The winter begins in October with rain (early rain), 
 and in December and January changes into snow, which easily melts 
 away, and thereupon till the middle of April the late rain follows. The 
 summer from the end of April is noted for hot weather, gradually 
 increasing, a clear sky, dryness and a strong night dew. The regu- 
 larity of the weather, the productive soil ( consisting of clay and 
 marl),, and the extraordinaiy diligence of the inhabitants, made Pal- 
 estine exceedingly fertile. It was rich in garden and field fruits, in 
 forests containing tare-binth and oak trees, in excellent pastures, 
 especially to the east of the Jordan, in oil and vineyards; and, upon 
 the mountains, in balsam plantations ; in Gilead, in palms, pomegran- 
 ates, figs and other costly fruit; and there was not a month in the year 
 which was without new fruit and flowers. The forests contained 
 quantities of eatable game, and the waters abounded with fish. In 
 minerals there was especially found limestone, clay, asphalt, mineral 
 salt and sulphur, all of the very best quality ; while metals in general 
 were rather scarce, owing to the art of mining being but httle carried : 
 on. The productiveness of Palestine, although sometimes visited by 
 locusts, earthquakes, very hot east winds and inundations, was the 
 cause, even three hundred years before the Israelites took possession, 
 of the land being already covered with towns and villages, and the 
 population also, before the Israelitish period, was very large. 
 
 But at present the traveler finds the country gloomy and disheart- 
 ening. Agriculture, in less populated districts, lacks able and willing 
 hands; besides, it is necessary to protect each harvest against the 
 depredations of robbers. Commerce is insignificant, while there is 
 great want of public roads, bridges, regular mails and accommodation 
 for travelers. The arts and sciences are not in the least fostered, 
 trades are still carried on in the olden style, and but few modem 
 improvements can be met with. Splendid ruins put one in mind of 
 the fallen greatness of former times ; everywhere you behold, instead 
 of the great bustle which in times past prevailed here, nothing but 
 desolation and dullness. But the day will come when in the towns of 
 Judah, and in the streets of Jerusalem, the voice of gladness and joy 
 shall be heard again, and the desolate road to Zion wiU become lively 
 from pilgrims singing new songs unto the Eternal. L. Stern. 
 
 MONTEFIORE. 
 
 Oh, champion in thy Kentish home, 
 
 Girt by the rushing sea, 
 Which rolls to every clime on earth, 
 
 Glad praises sung of thee. 
 
 We dwellers on the Atlantic coast, 
 Three thousand miles apart. 
 
 O'er breeze and billow reach across 
 The offering of our heart. 
 
392 
 
 SCHOOL AND FAMILY READER 
 
 We weave for thee no chaplet rare, 
 
 No lofty hymn we raise; 
 Thou claimest not the laurel-crown, 
 
 Thou seekest not our praise. 
 
 Let kings and statesmen on this day, 
 Their greetings send to thee, 
 
 From Europe, Asia, Afric's shores 
 A glad fraternity. 
 
 "We, dwellers on American soil. 
 
 Fling flowers at thy feet, 
 ■Culled from the gardens of our hearts. 
 
 With love's own fragrance sweet. 
 
 The rapid years upon thy head 
 Have scattered wintry snows, 
 
 But deep within thy noble 'soul 
 How warm thy nature glows ! 
 
 Oh, loffy soul, with childlike faith. 
 Strong, steady, calm and sure. 
 
 Thy tender heart and bounteous hand 
 Forever shall endure ! 
 
 Thy name shall pass from land to land, 
 Thy deeds from tongue to tongue, 
 
 Thy virtues form inspiring texts 
 For aged hearts and young. 
 
 A noble life, a simple faith, 
 An open heart and hand ; 
 
 These are the lovely litanies 
 Which all men understand. 
 
 These are phylacteries of grace, 
 Though hidden to the view, 
 
 Which bind in sacred brotherhood 
 Christian, Turk and Jew. 
 
 The cries of creeds recalcitrant 
 
 On every side are sown ; 
 But no age is degenerate 
 
 Which claims thee as its own. 
 
 Abe. S. Isaacs. 
 
 Dr. Abb. S. Isaacs, editor of the Jewish Messenger. 
 
 KENr— The County of Kent, England, in which the town of Ramsgate, where Sir Moses 
 Tesides, is situated. 
 Chaplet— A wreath. I Becalcitkant— Obstinate. 
 
 LiTAKT— A form of supplicatory prayer. | 
 
 EGYPT, 
 
 AND ITS CONNECTION WITH OUR NATIONAL HISTORY. 
 
 The invention of railroads and steamboats has rendered it much 
 easier for travelers to reach and examine Kgypt than formerly; 
 and I hope by the aid of their testimony to be able to explain to you 
 how it is that we are beginning to find out that the connection of 
 this wonderful Egypt with us Israelites, with Moses, and with a re- 
 ligion God taught him to teach us and the world, continues to this 
 day, and that from Egypt we can still gather proofs of its truth, 
 hoUness and beauty ... The extreme productiveness of the soil ac- 
 counts for the very frequent intercourse, to which the Bible testifies, 
 between Mizraim and Palestine. Abraham, with Sarah, his wife, 
 " went down thither " when there was " a famine that was grievous 
 in the land," '' and thence Sarah took her handmaiden, Hagar, who 
 became Abraham's wife and mother of Ishmael, for whom, in her 
 turn, she took a wife among the Egyptians." To Egypt went Abra- 
 ham's grandson, Jacob, with his sons, "when the famine was sore in 
 all lands," of which the disastrous consequences were averted by the 
 judgment and foresight with which the God of Israel had inspired 
 the agent of His divine mercy, the Jewish captive, Joseph. It was 
 this very fertihty which directed the steps of our chosen race to a 
 
FOR THE USE OF ISRAELITES. 393 
 
 land where abundant sustenance could be afforded them during the 
 four hundred and thirty years " of their sojourn therein," and of 
 their numerical increase, from a family of seventy, to a people num- 
 bering 400,000 .... The recent traveler, Brugsch, affirms that por- 
 traits of the descendants of the Phoenician settlers differ greatly 
 from those of the original Kopts, and this furnishes a strong his- 
 torical ground on which the entrance and departure of the Israelities 
 are based. Further evidence, according to the same authority , in 
 the second edition of his learned works, has been obtained of the 
 elevation of Joseph as Adom, or lord of the country. With this 
 evidence before us, we can but deplore that several of those occupied 
 during the last twenty years in Egyptian researches were in such 
 haste to make known what they believed to be the outcome of their 
 labors, that they were led to declare that outcome to be the absence 
 of. confirmation of the Biblical story of Joseph, and even of the ex- 
 istence of Moses. 
 
 Brugsch Bey, however, has discovered an inscription containing a 
 remarkable confirmation of the Biblical narrative. It concludes with 
 these words: "I collected corn, a friend of the God of Harvest. I 
 was watchful at the time of sowing, and as there were several suc- 
 cessive years of famine, I distributed corn in the town at every 
 scarcity . . . . " There is, besides, a most remarkable representation 
 sculptured on the walls of the tomb of Khnumkept, in which certain 
 Amu, or Semetic foreigners, are depicted arriving at his court, and 
 being ushered into his presence. So striking a resemblance does this 
 bear to the arrival of Jacob in Egypt, it has been deemed by some 
 to be a picture of that event. The number of persons mentioned is 
 not the same as of those who accompanied Jacob, and, therefore, 
 others have doubted its representing that scene. The men are de- 
 picted as draped in long garments of various colors and wearing 
 sandals, unHke those of the Egyptians. The features of these 
 strangers resemble those of those Jews. The dress of the chief, named 
 Abusha, is richer than that of his companions, and is ornamented 
 with a fringe, and a meander round the neck; in his left hand he 
 holds a short stick or crook, and with his right he offers a he-goat; 
 seven others follow with their asses and their children. 
 
 On his death-bed, at the close of his long life, Joseph uttered these 
 remarkable and trustful words, which form the concluding passage 
 of the book of Genesis: " And Joseph said unto his brethren, I die; 
 and God will surely visit you and bring you out of this land unto the 
 land which he swear unto Abraham, to Isaac, and to Jacob." " And 
 Joseph tC'Ok an oath of the children of Israel, saying, * God will 
 surely visit you, and ye shaU caiTy my bones from hence.' " " So 
 Joseph died, being a hundred and ten years old, and they embalmed 
 him, and he was put in a coffin in Egypt," After this event the stone- 
 cut chronicles of the Egyptian tombs, and the written rolls, com- 
 
294 SCHOOL AND FAMILY READER 
 
 posed of the leaf of papyri, and found in different places, are aU 
 equally silent concerning the childi'en of Israel during their con- 
 tinued sojourn in the land of Goshen, a period of 300 years. That 
 silence is first broken in reference to the stirring incidents preceding 
 and connected with the birth of Moses, and with the marvelous 
 events of which he was destined to be the God- chosen hero. But, 
 although no contemporary records have reached us of those three 
 centuries, we have abundant subsequent evidence of the powerful 
 influence exerted on the captives by the habits, manners, arts, attain- 
 ments, customs and religion of the people among whom they were 
 condemned to dwell. When the curtain closed on the existence of 
 Joseph and his descendants, we quitted them as simple shepherds, 
 tending their sheep, believing wholly in the faith of Abraham, 
 Isaac and Jacob. 
 
 And we must briefly examine what were those manners, customs, 
 arts and religious notions, in order that we may comprehend the 
 changes in their nature and circumstances with which our great 
 Lawgiver had to contend. As we have already seen, the Egyptians 
 displayed great skill in sculpture and architecture. They possessed 
 an extensive literature, and to them the invention of the art of writing 
 appears to be due. The dress of the Egyptians was various; per- 
 sons of high rank wore garments of fine linen, having sleeves, and 
 reaching to the ankles. The ornaments worn by both sexes were 
 nearly the same ; coral, rows of beads, and chains of gold around the 
 the necks, armlets and bracelets of gold, inlaid with lapis lazuli and 
 turquoise, around the arms, and anklets of the same around the 
 ankles. Earrings were worn by women only ; but both sexes loaded 
 their fingers with rings, some of which were used as signets. 
 
 Turn we now to the second great connecting link between the 
 early Hebrew and Egyptian annals — Moses. The very few brief and 
 salient points which I have just brought to your attention will make 
 it clear to you that the influence exerted by them on our ancestors 
 is notimaginary, though the fact of the Hebrews living apart "in the 
 best of the land," Goshen, secured to them the continued exercise of 
 their calling as shepherds, and the memory and use of their original 
 national language. We find that the unexplained divine command, 
 *' Demand of the Egyptians jewels of silver, and jewels of gold and 
 fine raiment," was easily met; for, as we have just seen, these formed 
 part of the people's common apparels. And, as we are further told, 
 " the Lord gave the people favor in the eyes of the Egyptians, and 
 they spoiled the Egyptians," since they gladly divested themselves 
 of their ornaments, to free themselves from the trials to which they 
 felt, in the visitation of the ten plagues, the presence of the children 
 of Israel had exposed them. The arts thus learned from the Egyp- 
 tians enabled the Hebrews to execute the previously unrevealed 
 divine purpose, for which the hitherto slaves denuded their masters; 
 
FOR THE USE OF ISRA.EL1TES. 395 
 
 for these very spoils furnished the materials for the erection and 
 ornamentation of the Tabernacle, destined to be the national place 
 for the worship of the Most High. Thus the arts learned from the 
 Egyptians were exercised by those whom the sacred writings de- 
 clare — " He hath filled with wisdom of heart, to work all manner of 
 work, of the engraver and of the cunning workman, and of the em- 
 broiderer in blue and in purj)le, in scarlet, and in fine linen, and of 
 the weaver, even of them that do any work, and those that devise 
 cunning w^ork." 
 
 Amid all this circumstantial evidence, with which the pages of 
 the Pentateuch teem, it would seem impossible that the mere fortui- 
 tous circumstances of the non-discovery of the name of Moses should 
 have caused any doubt of his having lived in Egypt to arise. Still 
 more incomprehensible is it that a like doubt of his prophetic power 
 having been given him by God himself could have subsisted, in 
 presence of the testimony afforded by our dispersions, among all 
 nations of the earth, as Moses foretold three thousand years ago, in 
 the twenty-eighth, twenty-ninth and thirtieth chapters of Deuter- 
 onomy. But I think it not unlikely you may have heard that such 
 a school of doubters among Egyptiologists did arise about twenty 
 years since, among whom (I regret to add) the names of more than 
 one of our own race were to be found. When referring to the con- 
 nection of the two peoples being a permanent fact, I felt it would be 
 my duty, before I close my address this evening, to place before you 
 the results of the latest Egyptian researches, in the very words in 
 which they were made known by the excavator and translator him- 
 self, Brugsch Bey, by the publication in German, last autumn, of a 
 pDnderous volume containing the narrative of thi:} lengthy and 
 laborious researches among Egyptian monuments and papyri. These 
 are his words: "Directed by an order from His Highness, the 
 Khedive of Egypt, to come to London, in order to represent his 
 country at the International Congress of Orientalists, the desire of 
 this Prince was, that I might communicate to the enUghtened pub- 
 lic in England, who interest themselves in Biblical questions, the re- 
 sults of my last researches on the sojourn of the Hebrews in Egypt. 
 I have chosen for my theme their exodus from Ramses to their 
 arrival at Elim. My researches were founded on the geographical 
 indications of Egyptian monuments contemporary with the time of 
 Exodus. I have arrived at the following conclusions, which I con- 
 sider unquestionable: 1. That the town of Ramses differs in no way 
 from the town of Zoan, which is spoken of in the Bible as the place 
 where Moses performed the miracles before the Pharaoh of his time. 
 2. That the town of Pithon, likewise mentioned in the Bible, was 
 the chief town of the adjoining district. 3. The third station, called 
 in the Bible Ethom, bears the name of Hethom in the Egyptian 
 texts. 4. From Hethom the Hebrews turned to the north and then 
 
296 SCHOOL AND FAMILY READER 
 
 arrived at Migdol, which was the fourth station. Setting out from 
 Migdol the Hebrews encamped between Migdol and the sea, i. e., 
 the Mediterranean, opposite the Baal-Zephom."' 
 
 As Pharaoh and his army pursued the Hebrews on the isthmus, 
 between the sea and the lake of Sirbonis, they were swallowed up- 
 by the abysses of that sea. Once arrived at Mount Kasios, the east- 
 ern frontier of ancient Egyyt, where " the way of the Philistines 
 begins," the Hebrews traversed the desert to Marah, "where the 
 water was bitter.' These are the bitter water lakes of our days. 
 The sixth station, Elim, called in Egypt Alem, is to the north of the 
 Red Sea. All these indications exactly correspond in Egyptian and 
 in Hebrew. No student can separate them from one another or alter 
 the site now fixed once for all. 
 
 Papyri inform us, likewise, that the Hebrews occupied during 
 their sojourn in Egypt the districts of Ramses and of Pithon; that 
 they were compelled to build certain constructions in both these 
 towns, until Moses delivered them " out of the house of their bond- 
 age." The name of Moses, in Hebrew Moshe, is to be found in a 
 place called " Isle of Moshe," which is situated on the right border 
 of the Nile. 
 
 I have purposely deferred to the close of my address to bring 
 before you the subject most important, most enduring, and, I may 
 add, most disastrous in its influence on the Israelites. I refer to 
 the idolatry of the Egyptians. Their religion was chiefly connected 
 with the adoration of the sun and moon, with which were also asso- 
 ciated deities too numerous, and a system of idolatrous worship too 
 complicated, to admit of explanation this evening. To each of their 
 gods and goddesses (some of whom were represented with human, 
 some with animal's heads) a particular animal was dedicated. Ossi- 
 ris and his wife, Isis, were after the sun and moon, the universal god 
 and goddess of Egypt. The bull was the animal sacred to the suu 
 and moon, and, in one temple, a coiv. 
 
 If we consider that for 300 years the Hebrews had had no teacher 
 of religion among them, no place of worship of the One God of 
 Abraham, Isaac, Jacob and Joseph, instead of our surprise and con- 
 demnation being elicited by the first outbreak of idolatry which 
 found voice, when a section of the people demanded that Aaron 
 should make for them the god *to which they were accustomed, the 
 golden cow or calf of the vale of Sinai, we ought rather to experience 
 admiration for the strong national feeling which bound the Israelites 
 in the bond of their Abrahamic descent, and to recognize with 
 prayerful gratitude that God was indeed " with Moses." We ought 
 to see that it was the guiding hand of the Lord which enabled him 
 to rule the hosts, but just emerged from the darkness of Egyptian 
 bondage, to lead those who had reveled in the " flesh pots of Egypt,"^ 
 as houseless wanderers through the pathless wilderness, to the 
 
FOR THE USE OF ISRAELITES. 297 
 
 borders of that land which he was permitted to see, but not to enter. 
 That this Moses, who (as Josephus tells us, on the testimony of 
 Manetho, the Egyptian historian) was learned in all the learning of 
 the Egyptians; that he had dwelt in the palace, and that he had, more- 
 over, married the daughter of an Egyptian priest ; that this Moses 
 had cast out of his mind all the religion, and all the false gods with 
 which from his childhood upward it must have been filled ; that his 
 life's thought and purpose were to execute his Creator's mission — is, 
 indeed, incontrovertible proof that he had held spiritually direct 
 communion and received direct inspiration and revelation from the 
 Most High. 
 
 Those generations who followed him relapsed again and again, 
 sovereigns and people, into the idolatry from the practice of which 
 he ever sought to shield his beloved race. Yet this idolatry has 
 shown itself still, amid all the boasted civilization of modern history, 
 in various forms, and in many lands. Idolatry it was which armed 
 the hands of the Crusaders in the bloody struggle for the possession 
 of the so-called "Holy Sepulcher." Again, it was idolatry which, a 
 century ago, in the time of Catherine of Kussia, constituted the first 
 phase of this fatal "Eastern Question." Once more, it is an idol- 
 atrous worship of a name in lieu of the thing which it is said to re- 
 present, that has enabled a cruel and despotic ruler to win approval 
 and sympathy, even though but from a handful of the subjects of our 
 high-minded and beloved Queen. An idolatry it is which has formed 
 the hollow pretext for a fierce and aggressive struggle, carried on 
 amid the groans and sufferings of victors and vanquished, in the 
 blood-stained fields of Turkey. 
 
 For our great Lawgiver and Prophet, we had no " holy place " to 
 guard. At His unknown grave we had, as says the Irish bard, but to 
 
 '^ "Weep for him, the man of God, 
 In yonder vale he sank to rest, 
 
 But none of earth can point the sod 
 Which flowers above his sacred breast. 
 Weep, children of Israel, weep ! 
 
 His doctrines fell like Heaven's rain. 
 His words distilled like Heaven's dew; 
 
 Oh ! ne'er shall Israel know again 
 A chief to God and her so true. 
 
 Remember ye His parting lays. 
 His farewell song by Jordan's tide, 
 
 When full of glory and of days, 
 
 He saw the Promised Land and died. 
 Weep, children of Israel, weep." 
 
 Thus, my friends, I have, you will admit, proved the assertion with 
 which I set out. Chronicles cut in the dark stone catacombs of 
 Egypt 3,000 years ago, but only even now unearthed by the hand of 
 the excavator, give their silent but imperishable testimony (one, how- 
 ever, which the diligent Bible student needs not) to the fact that 
 the immortal agent of God's beneficent dealing with men— Moses — 
 did live and work in the land. For assuredly the sacred and world- 
 wide festival which we have just celebrated is in itself enough to 
 prove that we were in, and came forth from, Egypt. Yet more» 
 
-298 
 
 SCHOOL AND FAMILY READER 
 
 it should suffice to awaken in us all— men and women, youths and 
 maidens, rich and poor, gentle and simple, learned and unlearned — 
 the high resolve to fulfill throughout all time, and in all places, the 
 task which he, Moses, bequeathed unto us ; to be God's laborers, 
 His witnesses, His priests, to keep the holy places which He has 
 given us to guard, hands with which to do justice, hearts with which to 
 love mercy, spirits with which to walk humbly, souls to keep un- 
 desecrated sanctuaries, for the sole worship of the One Living God, 
 at whose behest Moses called unto us, " Hear, O Israel, the Lord 
 our God, the Lord is One." M. A. Goldsmid. 
 
 Miss M. A. Goldsmid, sister of the late Sir Francis Goldsmid, a lady of great culture, trans- 
 lator of the well-known French publication "The Deceides," author of several other works, 
 and noted for her unremitting interest in the religious and moral training of the poorer class 
 of her co-religionists. 
 
 Meander— Maze ; labyrinth. ! Fortuitous — Accidental; casual. 
 
 Lapis Lazuli— A stone of an azure or blue j Khedive— Title of the chief ruler of Egypt; 
 color. 
 
 Turquoise— A blue stone among the meaner 
 precious stones. 
 
 Salient — Leaping, bounding. 
 
 To Denude— To strip, to make naked. 
 
 vice-royal. 
 Incontrovertible — Not to be disputed. 
 Phase -Appearance. 
 Bard — A poet. 
 
 KIBEOTH HATTAVAH. 
 
 Num. xi: 31; 
 Upon the sacred page that tells, 
 
 With mingled grief and song, 
 The tale of Israel's journeyings drear 
 
 Arabia's wilds among, 
 
 Are stories that we sometimes read 
 With careless heart and cold, 
 
 But which the quickened spirit sees 
 In characters of gold. 
 
 And chiefly now my mind recalls, 
 
 Among these ancient tales, 
 How, in the wilderness, God fed 
 
 The lusting Jews with quails. 
 
 The mighty hand and stretched out arm 
 They had not learned to trust; 
 
 God's anger smote them while . they 
 ate; 
 Theirs are the graves of lust. 
 
 Some unknown bard long after tried, 
 
 Following the poet-king, 
 To set their chronicles to song 
 
 For temple choirs to sing. 
 
 fie wrote — some bitter memories 
 Perchance lit up their scrolls — 
 
 Ps. cvi : 15. 
 
 "God gave them their request; but 
 sent 
 Leanness into their souls." 
 
 But those rebellious Jews are not, 
 On Time's close- written rolls, 
 
 The only men that had their wills, 
 With leanness in their souls. 
 
 He that believes shall not make haste — 
 
 And herein lies our crime; 
 We strive for pleasure, fame and wealth, 
 
 And cannot wait God's time. 
 
 His blessing makes His people rich, 
 
 Nor sorrow adds withal ; 
 While earth's best joys of Him unblest. 
 
 To memory are as gall. 
 
 God ! whose witness in our hearts 
 
 Is that we turn to Thee; 
 Help us to trust Thee, that we may 
 
 Thy faithful children be. 
 
 Could we so trust, we could not tire, 
 
 Nor faint upon the road; 
 Fed, like the Jews, with angels' food - 
 
 Our Guide, the mighty God ! 
 
 Adapted. 
 
FOR THE USE OF ISRAELITES. 299 
 
 THE TEN COMMANDMENTS. 
 
 T. 
 
 Time and again it has been said that the revelation on Sinai, the 
 ten words, or Decalogue, as recorded especially in Ex. xx., is the 
 central doctrine of Mosaism, as well as the base of human civiliza- 
 tion. Let us closely look at these Ten Commandments. Why are 
 they of that paramount importance? Why have they become the 
 patrimony of mankind? Under what circumstances, and with 
 what aim have they been revealed ? 
 
 A horde of laborers, sprung from an illustrious stock, but de- 
 graded by oppression, led by the greatest of prophets, the grandest 
 legislative genius of antiquity, left, under the most arduous difficul- 
 ties, now nearly 3,200 years ago, the country of their bondage, the 
 then powerful Egypt. That host was to be converted into a nation, 
 an everlasting, spiritual and monotheistic nation, or " kingdom of 
 priests and holy people," at a time when all the surrounding tribes 
 were ephemeral, coarsely material, and given to sensual idolatry. 
 To be created, that nation needed, before everything, laws, morality 
 and order; the ideas of right and sympathy, instead of physical 
 force and selfishness, were to change the horde of laborers into a 
 "kingdom of priests and holy nation," into a people where man 
 and woman, young and old, high and low, shall be their own priests, 
 their own mediators and intercessors with their Father in heaven. 
 That horde was, therefore, led to the vast and majestic Arabic 
 desert, to the picturesque peninsula of Sinai. There they witnessed 
 that grand and solemn divine act, the revelation on Sinai, memor- 
 able for all time under the most awful and tremendous phenomena 
 of nature, only exhibited in those tropic latitudes; the terror in- 
 spiring outbreak of volcanoes; the lightning rending and wonder- 
 fully illumining the atmosphere ; the crush and roar of tropic thunder 
 storms pealing to the skies, majestically vibrating in the hundred 
 ravines and hollows of the mountainous and craggy Sinaitic penin- 
 sula. All that re-echoed in the hearts of a whole people, standing 
 around, trembling with holy awe, and awaiting their own salvation 
 and the fate of their far future from that solemn hour. The deep 
 waters of the Ked Sea recoil in awe ; the vast plains of the Sahara 
 suspend their monotony; the imposing cataracts of the Nile inter- 
 rupt their dashing and roaring falls; the innumerable tribes of 
 Western Asia and Arabia, of Kush and Mizraim, forget their eternal 
 wars. They aU gaze at the spectacle on Horeb. Nature is in 
 travail; she begets the nation of the spirit. Israel is coming to 
 light; the skies are rent asunder. The holy angels stand in majestic 
 array, chanting in eternal chorus, " Holy, holy, holy, the Lord, the 
 Eternal Zobaoth; full of His glory is all the universe." The Shechina 
 is descending on the summit of high Horeb, and there stands the 
 
300 SCHOOL AND FAMILY READER 
 
 grand prophet, Moses; rapt in silence he is awaiting the inspiration 
 of the Most High. Kneel down, peoples of earth; fall prostrate, 
 mortals ! Lo, spirit is marrying matter ! God is in common with 
 
 men. 
 
 TI. 
 
 " I am the Eternal, thy God, who has brought thee forth from the 
 land of Egypt, the house of bondage. Thou shalt have no other 
 gods before me." (2 M. xx: 2.) 
 
 Anochi, I. God is one, not two, as the contending principles of 
 good and evil of the doctrine of Zoroaster; not three, as that of 
 ancient Brahminism and later Christianity; not the four elements, 
 not the many planets, not the entire physical world. The divine 
 principle is Unitarian; no dualism, trinity, polytheism or pantheism^ 
 Anochi, lam. God is the Supreme Being, the eternal essence, the 
 unchangeable and unextinguishable life of all existence, the cause, 
 creator and preserver of the universe. Anochi, I am. God, the es- 
 sence of all existence, the reality of all phenomena, is yet purely 
 spiritual; he is self-conscious, all-intelligent and absolutely free. He- 
 is not the world itself, nor its order and harmony, nor its immut- 
 able law. This universe is God's free creation, not His necessary 
 part. Thus no materialism and no Spinozism. Anochi. God is the 
 living self-existence, not a mere abstraction of all the conscious in- 
 telligence of mankind. No Hegelianism ! As a ray emanates from 
 the sun, but is not the sun himself; as a drop of water is of the same 
 nature as the ocean, yet not the ocean itself, even so are the free- 
 will, the moral and the intellectual faculties of man, rays from the 
 Godhead, but no entire God himself. Man and the world are resting 
 in the lap of the great I Am, but He is not absorbed by the human 
 intelligence. Anochi, Adonaj. 1 am the Eternal, the everlasting 
 Being. God is uncreated, not composed of parts or persons, and 
 not decomposable; hence a strictly and vigorously elementary Being, 
 where birth and death are inadmissible — in contradistinction with 
 Christianity. 
 
 Elohacho. He is also Elohim. The force, the innate essence of 
 matter, as all the aggregate forces of nature, reside in Him. He 
 penetrates, invigorates and preserves nature, as the heat of the sun 
 is pervading and vivifying the plants. Elohacho. This is the God of 
 Israel. Mankind's Lord is Israel's Lord too. Hence no national 
 deities, no polytheism. " Who brought thee out of the land of 
 Egypt ? " He is a God of liberty. He breaks the chains of the 
 captives and punishes tyranny. " Thou shalt have no other gods 
 before me, ' for there are none. The God of Israel is the Lord of 
 mankind. He is enthroned on Moriah, and earth and heaven are 
 but his footstool. " Make not unto thee any graven image or any 
 figure." He being a pure spirit He cannot fitly be represented by any 
 material object. Being all, He cannot be figured by a part. Being 
 
FOR THE USE OF ISRAELITES. 801 
 
 eternal, He cannot be imaged hj anything final In order to avoid 
 idolatry there shall not be any material symbolizing of the Deity. 
 The spirit shaU be comprehended by the spirit, not by the senses. 
 
 " Utter not the name of the Eternal, thy Lord, in vain." The 
 life, course and essence of all existence is the most sublime and most 
 exalted conception of man. Hence, when in His presence, when in 
 His temple, it shall be for the sake of prayer and instruction, for 
 communion with Him, not for mere habit and imitation, pastime or 
 fashion. 
 
 " Remember the Sabbath day for keeping it holy." Do remember 
 it, brethren. Alas ! you forget it but too often. For six days shalt 
 thou work and i)rovide for thy bodily wants, but the seventh day is 
 a solemn rest, to be consecrated to the Eternal. That day is the 
 patrimony of the mind ; it shall be set apai-t for spiritual culture. 
 Drudges as we are during the week days, we recognize on the Sab- 
 bath our noble birthright; we are rehabilitated into our human 
 dignity. Hence is Sabbath-breaking a crime toward ourselves; it 
 is a moral suicide. 
 
 "Honor thy father and thy mother." Honor and cherish, ye 
 young ones; obey and respect your parents, who represent to you 
 God on earth. They are your earthly providence from your very 
 existence. You owe them your being, your education, your happi- 
 ness. They sacrifice everything for you. They work and toil; they 
 live and die for you; they sustain and educate, love and cheer you. 
 You are their visible immortality, their hope and joy in the life to 
 come. There are dangerous encroachments upon this command- 
 ment in our good America. How often does not liberty degenerate 
 into license ! What a tendency to be careless toward parents ! What 
 impatience at control I Remember, the noblest trait of the Jewish 
 character, since times immemorial, has been the intimacy, the 
 tenderness between the family members; the veneration, the im- 
 plicit obedience of children toward their father and mother, and 
 kindred. Let not, young Israel, this noblest laurel of Jewish family 
 life be lost to you. Honor, cherish and reverence your parents on 
 earth as you do your Father in heaven. 
 
 "Commit no murder, no adultery, no theft." Respect the life of 
 thy fellow-man, the dignity and chastity of the family, and the 
 prosperity of thy neighbor. These are the piUars of society. 
 Upon them depends the salvation of the individual and of the State. 
 "Bear no false witness against thy neighbor." Let never untruth 
 pollute thy lips. Let sincerity, fairness and urbanity prevail among 
 men. " Covet not thy neighbor's house, or his wife, or his property." 
 Have no desire for anything not thine. Be pure and chaste even in 
 thought, that thy deeds may ever be correct. The State pun- 
 ishes only bad acts; God forbids evil thoughts too. 
 
 This is an abrupt outline of the great and salutary principles 
 
302 SCBOOL AND FAMILY READER 
 
 enunciated by the revelation of Sinai. You see these ten words bear 
 upon the whole man, as an individual, a member of the family and 
 of the State. This short and succinct expounding proves the Deca- 
 logue plainly to embody the entire essence of Jewish religion, a» 
 well as all the chief features of human civilization. The more you 
 reflect, the riper you meditate, the wider will these words expand in 
 importance and comprehensiveness, till they simply become world- 
 wide. 
 
 The voice that resounded on Sinai, say our sages most profoundly, 
 was split and hstened to in undertones and in seventy lan- 
 guages. This intimates that the Decalogue widens and deepens 
 in meaning and significance, the riper, the more profound and the 
 more exalted the expounder. Thus the ten words, the few verses 
 of Exodus XX., especially termed the revelation of Sinai, produced, 
 in the successive centuries, the Pentateuch, the prophets and the 
 holy writers; next the Mishna, the Gemara, the Cabala, and the 
 present modern phase of Judaism; next Christianity and Moham- 
 medanism, and in general the present civilization. On the other hand, 
 suggests again our Rabbinical saying, the Ten Commandments were 
 delivered not only to the Hebrews, but to mankind. To every 
 human being the doctrine of the existence of God, the Sabbath, 
 the respect to parents, the sacredness of life, matrimony and prop- 
 erty, veracity and chastity, etc., is Audible in every one's own 
 tongue, in the Horeb of our own hearts and consciences. Thus the 
 great doctrine of Israel is not dogmatic; no, it is self-evident; it 
 has been delivered, and is daily being repeated in the seventy human 
 tongues composing the civilized portion of mankind, in the Rabbin- 
 ical metaphor. 
 
 And all the myriads of Jacob's house were present at the grand 
 scene. They beheld, trembling with awe, the thunder pealing, and 
 the lightning flashing, and the noise of the Shofar, and the holy 
 Horeb enveloped in azure clouds. "And the people together, as one 
 man, exclaimed, ' Whatever the Eternal has spoken we will per- 
 form.*" And all man's moral nature, indeed, entire mankind, and 
 even posterity, responded Amen. 
 
 From that time on, until this very day, each generation of Israel 
 has subscribed to the Ten Commandments by exclaiming, as at 
 Horeb our sires did, "Whatever the Eternal has spoken we 
 will perform." This became the war-cry of our ancestors during 
 thousands of years and on a thousand battlefields; at whatever cost, 
 and whatever sacrifice, we shall not waver, and not hesitate, in spite 
 of all obstacles. March on, Israel, and no surrender, thou people 
 of the Decalogue ! When, at the fatal battle of Waterloo, in 1815, 
 relates history, the French army was defeated and summoned to 
 surrender, the Imperial Guard answered : " The Guard dies, but 
 
FOR THE USE OF ISRAELITES. 305 
 
 does not surrender." We, Israelites, had one hundred Waterloo^ 
 in our career, and as the Swiss Guard of the Decalogue our an- 
 cestors responded: "Israel dies, but does not surrender. What- 
 ever the Eternal has spoken we will do." During the long centuries, 
 of the first Temple our sires were enveloped, as with a brazen waU, 
 by Paganism, and continually menaced to be swallowed up by the 
 thousand-fold enemy. But they stood their ground, answering: 
 " Whatever the Eternal has spoken we will do." Trinitarian Christi- 
 anity, then, the Roman Pontiffs, threatened Israel with the hatred of 
 rivalship and family feud. But our sires answered : " No surrender. "^ 
 
 Mohammedanism then made its appearance; first as a friend and 
 
 ally, but soon as a bloody enemy, making a war of extermination 
 upon our people, who yet did not yield, shouting: "The Guard dies, 
 but does not surrender." 
 
 The seventh and thirteenth centuries came, when the Crusaders 
 hastened to Jerusalem to conquer a grave; but before fighting the 
 Saracens they let loose their fury against the inoffensive and defence- 
 less Jews, giving them the choice between death and apostacy. 
 They died with the old war cry. The fifteenth century appeared^ 
 and Spain and Portugal exliibited for the first time the immense 
 tragedy of expelling, on account of religion, a million of Jewish 
 subjects, who mournfully left their beloved homes, crying: "No 
 surrender." The sixteenth century saw the same heartrending 
 spectacle repeated over in England, France and Germany. Hun- 
 dreds of thousands turned their weeping eyes to Poland, the Lower 
 Danube and Turkey, yet defiantly shouting : " Whatever the Eternal 
 has spoken we will do." In the seventeenth century the remainder 
 of the Spanish and Portuguese Jews yet living in their old homes, 
 under the mercies of the Inquisition, as the so-called new Christians 
 or Marranos, were hunted up and discovered by those spiritual 
 bloodhounds, and again placed between horrid death and apostacy. 
 The Marranos answered : " The Guard dies, but does not surrender." 
 In the eighteenth century Europe felt tired of killing and plunder- 
 ing on account of religion, but inaugurated the policy of pressing 
 our fathers into the Ghetto, and excluding them from every honor- 
 able career. Yet Israel was not shaken in his constancy; submitting 
 to everything but apostacy. The nineteenth century is soon past, 
 but this war-cry is not silenced. Listen ! The heroic shout re-echoes — 
 there from Romania; here from Russia; now from Morocco, and 
 again from Persia. Our brethren are required to abjure their faith, 
 or be exiled and starv^ed. And they, too, keep firm their banner 
 with the old motto. 
 
 American Israel, should the occasion come to try your constancy 
 in the Ten Commandments; should those fanatics succeed (they 
 never will) in making our constitution trinitarian, I trust you and 
 your children will answer the same, " Israel dies, but does not sur- 
 
304 
 
 SCHOOL AND FAMILY HEADER 
 
 render." And Israel did not die; nor did he surrender, Israel 
 lives, stronger in spirit and in number than ever. Israel will live 
 to gain over mankind to the principles and practice of the Ten 
 Commandments; will continue to battle for his Messianic mission, 
 and his motto will be in the future, as in the past: "Whatever the 
 Eternal has spoken we shall perform," and never surrender. Never, 
 never. Amen. With the help of God! 
 Maurice Fluegel. 
 
 Eev. Maurice Fluegel, minister of Erie, Pa , well-known as a political writer in defence 
 of his brethren, when and wherever they suffered persecntion. 
 
 Patrimony— An estate possessed by inheri 
 tance. 
 
 Monotheism— The belief in one God only. 
 
 Ephemeral— Beginning and ending in one 
 day. 
 
 To Travail- To labor. 
 
 Shechina— (Hebrew) Divine Spirit. 
 
 Polytheism — The doctrine of plurality of 
 gods. 
 
 Dualism — The doctrine of the goda. 
 
 Pantheism— The doctrine that the universe 
 a God. 
 
 Spinozism— The doctrine that God is not 
 only the maker but the matter of the universe. 
 
 Hegelianism — The system ot Hegel's phil- 
 osophy. 
 
 Decalogue— The Ten Commandments given 
 by God to Moses. 
 
 GOD KNOWETH BEST. 
 
 Sometime, when all life's lessons have 
 been learned, 
 And sun and stars forevermore have 
 set. 
 The things which our weak judgments 
 here have spurned — 
 The things o'er which we grieved 
 with lashes wet — 
 Will flash before us, out of life's dark 
 night. 
 As stars shine most in deeper tints 
 of blue, 
 And we shall see how all God's plans 
 were right, 
 And how what seemed reproof was 
 love most true. 
 
 And we shall see how, while we frown 
 and sigh, 
 God's plans go on as best for you 
 and me; 
 How, when we called, He heeded, ndt 
 our cry, , - 
 
 Because bis wisdom to the end could 
 see. 
 And even as prudent parents disallow 
 Too much of sweet to craving baby- 
 hood, 
 So God, perhaps, is keeping from us now 
 Life's sweetfest things, because it 
 seemeth good. 
 
 And if, sometimes, commingled with 
 life's wine, 
 We find the wormwood, and rebel 
 and shrink, 
 Be sure a wiser hand than yours or 
 mine 
 Pours out this portion for our lips to 
 * drink. 
 And if some friend we love is lying 
 low, 
 Where human kisses cannot reach 
 his face, 
 Oh, do not blame the loving Father so, 
 But wear your sorrow with obedient 
 grace ! 
 
 And you shall, shortly know that 
 lengthened breath 
 Is not the sweetest gift God sends His 
 friend, 
 And that, sometimes, the sable pall of 
 death 
 Conceals the fairest boon his love can 
 send. 
 If we could push ajar the gates of life, 
 And stand within, and all God's 
 workings see, 
 We could interpret all this doubt and 
 strife. 
 And for each mystery could find a 
 key. 
 
FOR THE USE OF ISRAELITES. 305 
 
 But not to-day. Then be content, poor 
 heart ! 
 God's plans, like lilies, pure and 
 white unfold; 
 We must not tear the close-shut leaves 
 apart, 
 Time will reveal the calyxes of gold. 
 
 ^nd if, through patient toil, we reach 
 the land 
 Where tired feet, witt sandals loose, 
 may rest. 
 When we shall clearly know and un- 
 derstand, 
 I think that we willsav, " God knew 
 the best ! " 
 A. I. 
 
 Wormwood -A plant. i To Commingle —To mix, to unite ^rith 
 
 Sablk — Black. another* thing. 
 
 Calyx— The outer covering of a flower. | 
 
 OBDURACY. 
 I. 
 
 There is perhaps no more marked feature in the national character 
 of the early Israelites than stubbornness of disposition. A state 
 of bondage had left this blighting heirloom, and years elapsed before 
 the people, who during their long apprenticeship to slavery had been 
 amenable to brute force alone, could be brought to yield to the milder 
 sway of reason and reproof. Yet had a cruel servitude rather de- 
 based than altogether corrupted their moral nature. Its finer 
 susceptibilities had, indeed, been deadened by the iron rule to 
 which they were so long subjected; nevertheless they could occa- 
 sionally be roused to a sense of virtue, where the brighter side of 
 the national character was depicted. But here its darker pencilings 
 must necessarily be most visible, since we have to trace the doings of 
 a people not only sadly prone to evil, but who too frequently persisted 
 obdurately in their sinfiil course in utter disregard of the remon- 
 strances of their leader. Self-willed and perverse, they rarely sought 
 to quell their unruly passions and turn from their evil ways till they 
 had kindled God's just displeasure and brought on themselves the 
 chastisement of Heaven. 
 
 This dark outline we have now to fill up with incidents promi- 
 nently figuring in the books of Moses, and the first which presents 
 itself is the murmuring of the people at the waters of Marah, which 
 spirit of discontent was the more culpable, as they had been but re- 
 cent witnesses of God's miraculous interposition in their favor, as 
 we read, " And Israel saw the great work which the Lord did upon 
 the Egyptians, and the people feared the Lord and believed the 
 Lord and His servant, Moses." Again, a fresh cry of discontent 
 broke from them in the wilderness of Zin, and also at Meribah, not- 
 withstanding God had just satisfied their cravings by sending them 
 " angels' food." The divine succor they thus repeatedly received 
 no way served to remove their mistrust. Though Moses expostu- 
 lated with them in these words, " Your murmurings are not against 
 us, but against the Lord," they nevertheless obdurately persisted in 
 upbraiding him, and further tempted God, saying: "Is the Lord 
 
 PART iir.— 20. 
 
5306 SCHOOL AND FAMILY READER 
 
 among us or not?" Now, assuredly, while they could question God's 
 continual presence and harden their hearts against proofs of His 
 superintending providence, past lessons must have been singularly 
 barren of good; indeed, discontent surged up at each new trial, and 
 revilings were continually heard in the camp. Well, indeed, would 
 it have been had the evil stopped there; but the next incident re- 
 corded is of a yet more painful character. The evident want of 
 faith in God, and trust in their leader, which the people had mani- 
 fested at repeated intervals, took a more tangible shape at the first 
 opportune moment. They no longer confined themselves to mur- 
 muring against the All Wise, but '•' turned quickly aside out of the 
 way which God commanded them." 
 
 Although, prior to the departure of Moses for the ascent of Mount 
 Sinai, they promised to " do all that the Lord had said, and be obe- 
 dient;" although they witnessed "the glory of the Lord, like a de- 
 vouring fire, on the top of the Mount," yet, after the lapse of only a 
 few weeks, they again turned aside from the path of duty. Impa- 
 tience at the absence of their chief conquered all sense of fear, and 
 in a body the people went to Aaron, and thus spake unto him, "Up; 
 make us gods which shall go before us;'' and having made a molten 
 calf, they worshiped it and sacrificed thereunto, and said, " These 
 be the gods which have brought us out of the land of Egypt." Thus 
 it was that when Moses, after an absence of only forty days, again 
 approached the camp, he found them dancing and shouting before 
 their graven image, and enacting the vilest idolatrous practices. 
 Now, mark his prayer thereon, "O Lord, remember thy servants, 
 Abraham, Isaac and Jacob; look not unto the stubbornness of this peo- 
 ple, nor to their wickedness, nor to their sins.'' Truly they were 
 stiff-necked and obdurate, when they neglected the counsel of their 
 great deliverer and preserver; when they forsook the living God, 
 whose benefits and mercies they had so long experienced, and yet 
 more so when they wrought gods after their own imaginings, and 
 bowed before them in sterile and senseless worship. Greatly, in- 
 deed, did such a people need such an intercessor. 
 
 In the incident which followed shortly after the one just referred 
 to, the self-will and perverseness of the Israelites is especially marked. 
 The land of i^romise was before them — the land which " God had 
 given them to possess it.' They had only to advance, as commanded 
 by Moses, yet they hesitated. Seized by sudden doubts and misgiv- 
 ings, they besought him to send forth spies to search the land, and 
 '* bring word regarding it." Devoid of faith and holy trust in their 
 all-merciful Guardian, little was needed to dismay them, and the 
 evil report brought back by the more timorous of these searchers 
 threw the people into a state of consternation. Nothing that could 
 be advanced by the brave and undaunted men, Caleb and Joshua, 
 both of whom accompanied the expedition, nor the assurance given 
 
FOR THE USE OF ISRAELITES. 307 
 
 to them by Moses that "the Lord, who goeth before you, He shall 
 fight for you," wrought any change of feeling. " The whole congre- 
 gation murmured against Moses and against Aaron, and said unto 
 them: " Would to God that we had died in the land of Egypt, or in 
 the wilderness." Nor did their subordination stop here, for "they 
 said, one to another. Let us make a captain, and let us return into 
 Egypt." But their willfulness and obduracy became yet more 
 apparent, since the interposition of the Lord alone prevented them 
 from stoning the faithful Joshua because he thus mildly rebuked 
 them : " Uebel not ye against the Lord, neither fear ye the people of 
 the land, for they are bread for us; their defence is departed from 
 them, and the Lord is with us; fear them not." Such perverseness, 
 however, met its condign punishment. They who brought the evil 
 report from Canaan died of the plague, while, notwithstanding the 
 intercession of Moses, all who had murmured were excluded from 
 entering the promised land. Thus spoke the Lord in His just anger: 
 "Because all those men who have seen My glory and My miracles, 
 which I did in Egypt, and have tempted me now these ten times, and 
 have not hearkened to My voice, surely they shall not see the land 
 which I swore unto their fathers. To-morrow turn ye, and get ye into 
 the wilderness. Forty years shall ye bear your iniquities. I, the Lord, 
 have said it; I will surely do it unto all this evil congregation that 
 are gathered together against Me; in this wilderness they shall be 
 consumed, and there they shall die." 
 
 Now, had not this people been obdurate beyond all belief, they 
 surely would have sought, by conforming to the will of the Supreme, 
 to merit His ever-renewing mercies, and thereby possibly avert the 
 sad fate consequent on their past misconduct. On the contrary, 
 however, they grew yet more perverse. As formerly the}' had been 
 timorous when they might well have felt themselves safe under the 
 protection of the wing of Omnipotence, they now believed themselves 
 secure when, indeed, they had many causes for apprehension. Ear 
 from turning back at the distinct command of the Lord of Hosts, 
 they determined on acting in direct violation of His will by advanc- 
 ing to attack their formidable enemy. Little regard did they pay 
 to their leader, who thus addressed them in God's name: " Go not 
 up, for the Lord is among you, that ye be not smitten before your 
 enemies; wherefore, now, do ye transgress the commandment of the 
 Lord, but it shall not prosper." With rebellion at their hearts, 
 they were not to be deterred; but "they went up presumptuously 
 against the Amorites, who chased them as bees," defeating them 
 with great slaughter. Now, during the forty years longer they were 
 thus doomed to abide in the wilderness, they too frequently diso- 
 beyed the word of the Lord by uniting themselves with surrounding 
 nations and bowing down before their gods in idol worship. Eresh 
 trials followed, but their stubborn spirit remained unsubdued, and 
 
308 SCHOOL AND FAMILY READER 
 
 indeed no radical reform in their cliaracter could have been effected 
 even at the close of their long wanderings, else Moses would not 
 have addressed them thus: "Hear, O Israel, not for thy righteous- 
 ness, or for the uprightness of thy heart, dost thou go to possess 
 this land, but for the wickedness of these nations the Lord thy God 
 doth drive them out from before thee, and that He may perform 
 the word which the Lord sware unto thy fathers, Abraham, Isaac 
 and Jacob." 
 
 This is truly a dark picture to draw, but how can it be otherwise 
 when obduracy and stiff-neckedness have to be held up to view ? 
 Had the early Israelites only shown the same dogged determination 
 to adhere to the right path as they had manifested in the pursuance 
 of evil courses, such decision and stability of character would have 
 proved truly valuable qualities, deserving the highest commendation. 
 Desirable, however, as this would have been, yet, was it to be ex- 
 pected of them ? Assuredly not. A hard, unbending spirit, born of 
 and long fostered by a cruel bondage, was little likely to lend itself 
 to good, more especially as several concurrent circumstances worked 
 in an adverse direction. Such, for example, was even the very boon 
 of freedom. An ignorant people, burning with ardent desires, thirst- 
 ing after the pleasures of sense, could but regard their sudden libera- 
 tion from thraldom as a fitting opportunity for those gratifications 
 which had been so long denied them ; the rebound was indeed aU 
 the more violent from the low and prostrate condition into which 
 they had fallen. They did not even seek to control their hopes, nor 
 could they calmly brook any impediment which stayed them in the 
 way to the promised land, " flowing with milk and honey." Any 
 occurrence retarding the fulfillment of their sanguine expectations, 
 roused at once a strong spirit of discontent. They reflected not, or 
 at least gave no heed to the reflection, that their all-gracious De- 
 liverer and Protector well knew what would most conduce to their 
 welfare ; they willfuUy ignored the penance they were to undergo by 
 Ood's all-just decree, and thence chafed at each new trial, each priva- 
 tion, nor could they be brought to bow before His wise dispensa- 
 tions in a resigned and tranquil spirit. Now, had they regarded 
 their moral rather than physical progress, and followed the path of 
 virtue to the desired goal, then assuredly they would never have 
 rebelled, nor seen the frustration of their sanguine hopes. The cir- 
 cumstances, however, which worked them most evil was the proximity 
 of idolatrous nations, who sought by every possible device to inveigle 
 and seduce them from the worship of the One only God. Every in- 
 toxicating temptation which could rouse their worst passions was 
 held up before them, and they but too soon learned to prefer these 
 orgies, which formed part of the rites of idol worship, to the pure, 
 calm delights which their own religion was calculated to afford. In 
 the paroxysms of their mad passions all holy and spiritual feelings 
 
FOR THE USE OF ISRAELITES. 309 
 
 lost their attractions, while the licentious and material reigned 
 supreme. Becoming thus a prey to their lower instincts, they rushed 
 wildly on, abandoning themselves to every sensual indulgence. 
 
 Now, withal, and this is a bright spot in the history of the Israelites, 
 they were reclaimable. Not wholly lost to a sense of the right, like 
 the'id-olators who ensnared them, they could be brought to hearken 
 to reproof. Obdurate and stiff-necked as they were, they yet made 
 spasmodic efforts after self-restraint, and occasionally with some suc- 
 cess. Indeed, had they not the All-merciful for their help and guide? 
 He never failed to school the children of his love, and although He 
 had again and again to reprove them through His servant Moses, 
 because of their obstinacy. He never forsook them, nor shut his 
 ear to their ciy. Faulty as were His chosen people. He, in His wis- 
 dom, must not only have seen in them many redeeming qualities, 
 but also have deemed them fitted to fulfill His gracious purpose. 
 Indeed, the words of Moses, in one of his last addresses to the 
 Israelites, lead infallibly to this conclusion. After exhorting to 
 obedience, and bidding them "utterly destroy the idolatrous na- 
 tions which were to be delivered into their hands, to bum their 
 graven images, and make no intermarriages," he adds: "For thou 
 art an holy people unto the Lord thy God ; He hath chosen thee to 
 be a special people unto Himself. He did not set His love upon you 
 because je were more in number than any people, for ye were the 
 fewest of all people, but because the Lord loved you, and because He 
 would keep His oath which He had sworn to your fathers." WhoUy 
 corrupt or iniquitous they could not possibly have been, thus to 
 have gained God's aU-gracious love. But yet more was required of 
 them; they were to be a holy people, thence the moral training, the 
 rude discipline, to which they were subjected during their long 
 sojourn in the wilderness. Nor did this schooling fail to accomplish 
 its purpose ; indeed, the very hardness and inflexibility which charac- 
 terized the Israelitish nation became alike a virtue and a shield in 
 succeeding generations, forming an everlasting bulwark to their im- 
 perishable faith. 
 
 Were it not that the distinguished traits of obduracy are as re- 
 pugnant as they are marked, there could be no possible difficulty in 
 detecting them both in ourselves and others, but if the natural 
 aversion they inspire does not always suffice to make them shunned, 
 it will at all events induce their withdrawal into the darkest recesses 
 of the heart till they can issue forth to the light of day, either so 
 guarded as to escape observation, or so disguised as to pass for vir- 
 tues. Now, the knowledge that the hateful and repulsive features 
 which characterized obduracy can be thus masked might well suf- 
 fice to induce a vigorous inward search, and so whet our sagacity as 
 to enable us to trace to its fount each questionable passion, each 
 sentiment of the mind. But for this purpose it is essential we should 
 
310 SCHOOL AND FAMILY READER 
 
 learn to know in what obduracy consists; and may we doubt that it 
 consists in a resolute persistence in wrong-doing, or, in its mildest 
 form, in a laxity of principle frequently growing into a confirmed 
 habit or temper of mind. And, again, it is characterized by a wilKul 
 shutting of the mental eye to the blessings and mercies which are 
 " new every morning," and by lending a too ready ear, on the one 
 hand, to the voice of sensuality, which, making us the slaves of our 
 selfish passions, draws us from our God; and on the other, to prompt- 
 ings of pride, which tempts us to rebel against the majesty of Heaven, 
 and set at defiance God's holy law, our reason, and the admonitions 
 of conscience. Indeed, obduracy takes its firmest root in the de- 
 praved and unfeeling heart, which, hearkening only to its own vile 
 imaginings, its evil inclinations, and selfish desires, will, without 
 scruple or compunction, seduce others to wrong, thereby darkening 
 their future with sorrow and shame ; while it also flourishes in the 
 fei-tile soil of the stunted and uneducated mind which seeks not, but 
 rather shuns, the light of truth, and resists the force of argument, 
 the teachings of virtue and religion. Now, once impressed with the 
 conviction that obduracy is a willful deflection of the mind from the 
 paths of justice and righteousness, also a hardening of the heart to 
 moral principles and right feelings, we shall surely never be likely 
 to mistake it for firmness, which is the true friend and stay of every 
 virtue, and, therefore, itself a virtue. This indeed is a most valuable 
 quality, and the indispensable foundation of all great and good deeds. 
 Born of right principles, it will lead its possessor steadily and 
 tenaciously to resist any deviation therefrom; it will keep him from 
 trimming between God's wiU and his own inclinations; it will cause 
 him resolutely and courageously to overcome every unruly impulse 
 and temptation, while it will enable him in a noble, lofty, and gener- 
 ous spirit to throw his whole strength of volition into those duties 
 which devolve on him in relation to his fellow-man and his Creator. 
 
 On proceeding next to consider the cause of obduracy, we find yet 
 further evidence of the dissimilarity and antagonism which exist 
 between it and firmness, or resolution, for which it but too fi-equently 
 passes current ; nay, more, since firmness consists in a resolute re- 
 sistance of evil, while obduracy is a willful persistence in sin, it is self- 
 evident that the latter could have no existence if the mind and heart 
 had remained unsullied through the sway of the former. Indeed, 
 we have sown the first seeds of obduracy in our breast when we per- 
 mit one guilty passion to gain supremacy over principle and duty. It 
 is, therefore, to infirmity of purpose, or want of resolute will to. cope 
 with sin, itself so peculiarly hardening, that we must infallibly trace 
 the primary cause of this signal defect. Nor do its baneful effects 
 stop here, for it engenders a spirit of procrastination which seriously 
 impedes all reform. Though conscience may tell us we are gravitat- 
 ing to ill, and that sin is becoming habitual, we, nevertheless, through 
 
TJjrivBR'^ITY 
 
 FOR THE USE OF ISRAELITES. 311 
 
 its agency, find ourselves ever resolving an amendment, yet never 
 accomplishing it, while becoming more and more callous under this 
 system of self-deceit. Another cause is an insufficient or defective 
 training of the youthful heart. When the loftier impulses are not 
 cultivated, baser passions will assuredly attain luxurious growth ; 
 the greed of gain and abuse of this world's pleasures will warp it 
 from the right, the true, the holy. If lively gratitude to God be not 
 made the predominant sentiment of the mind, softening, refining, 
 and exalting it, unruly desires wiU enter, and usher in with them 
 temptations; selfish indulgence will quickly foUow, the sense of virtue 
 and religion be speedily effaced and banished, and the heart, neces- 
 sarily hardening, will finally petrify into obduracy. 
 
 II. 
 
 How to prevent, check, or cure so deadly a malady of the soul 
 forms another important matter for consideration. If we will but early 
 implant virtuous principles in the mind, and give to it a fixedness of 
 purpose, based on a love of rectitude, and a love of God, we shaU 
 surely have accomplished our aim; moral firmness in youth utterly 
 precluding obduracy in manhood. But if perchance the foundation 
 of virtue has been shaken, and we have not been altogether proof to 
 the seductions of sense, the nmust we set ourselves sedulously to the 
 task of uprooting the evil propensities, and checking the distem- 
 pers thus engendered. And here we must bear in mind that there 
 should be no delay, no deferring to a future day ; no one becomes en- 
 tirely profligate at once. We deviate step by step from the path of 
 virtue, and only by resolutely staying our downward course at an 
 early stage, and directing our thoughts upward, may we hope to es- 
 cape from the perilous j^osition in which we have placed ourselves. 
 If, however, unhappily through procrastination or stubbornness, we 
 have persisted in wrong doing, to the prejudice of our moral health, 
 and drank freely from the poisoned cup of intoxicating pleasures, let 
 us remember while there be yet time that through God's infinite 
 mercy we may find an antidote in penitence, a cure through contri- 
 tion and amendment. And surely what will not sincere repentance 
 effect for us ! On each approach to the throne of God in prayer, the 
 heart will sensibly soften, so that obduracy will be finally subdued, 
 and we shall turn again with delight to the path marked out in that 
 holy law, which He gave for the guidance and the good of his 
 creatures. Heeding the soft voice of the conscience rather than the 
 logic of vice, which declares, "I have done it once with impunity, so 
 I may do it again," we shall resolutely abstain in the future from 
 violating its dictates, though hitherto no ill results may have fol- 
 lowed therefrom; indeed, having once strayed from the straight line 
 of virtue, duty and religion, we should the more sedulously keep in 
 view that heavenly bliss to which they point, and placing our de- 
 
313 SCHOOL AND FAMILY READER 
 
 pendence on God, pursue the path of right manfully, hopefully. 
 And here it is essential to remark that there can be no permanent 
 reform without such dependence, coupled as it must ever be with a 
 keen perception of God's glorious attributes. The obduracy which 
 pride and ingratitude engender* is indeed only to be subdued and 
 conquered by a sense of our weak and erring nature, by a thorough 
 belief in God's goodness, His omniscience. His never-failing justice. 
 Let us but see and acknowledge our own weakness, and then shall 
 we feel how great has been God's forbearance ; the heart will soften 
 into love at the thought of His goodness, His fostering care, His 
 solicitude for our well-being, and we shall be led to submit cheer- 
 fully to that restraint of our passions which He, in his wisdom, im- 
 poses for the general welfare. Besides, the consciousness that His 
 all-seeing eye is watching over us with fatherly tenderness must 
 further tend to curb all rash presumption, and check us in the com- 
 mission of evil. But should the thoughts of our own unworthiness 
 or of God's benign attributes be powerless to subdue our obduracy 
 and kindle love, then may He, in His mercy, work on our hearts 
 through the sense of fear. He will possibly force on our minds 
 the conviction that none may willfully disobey His holy law or ob- 
 durately resist His all-wise decrees without incuiTing a fearful penalty. 
 Indeed, though slow to anger. He yet holds the scales of justice with 
 an equal hand, and will not suffer the sinner to escape the chastise- 
 ment due to his misdeeds. With the object of promoting this 
 salutary conviction, we shall pass in review some few of the numerous 
 ills, mental as well as physical, which are inseparable from a course 
 of vice. Foremost, and possibly not the least distressing to the mind, 
 is the sense of self-abasement; indeed, so powerful is this feeling in 
 the yet unhardened heart, that if it be not made to subserv^e the 
 cause of virtue and reform, it will assuredly enlist on the side of evil, 
 and hurry its ready victim with ever-increasing celerity to the brink 
 of moral perdition. Then, as sin gains upon us, and headstrong- 
 passions obtain ascendancy, we shall find our physical powers and 
 mental faculties impaired; conscience, which cannot always slumber, 
 will at times make its warning voice heard, and rob us even of those 
 fleeting pleasures for which we have toiled and sacrificed so much. 
 Each fresh day, however, given to dissipation, will make the appeals 
 of the inward monitor less audible, and bowing under the yoke of 
 sin, the heart will harden, and be drawn further and further from its 
 God. Now, how deplorable is the condition of him who, running 
 counter to the will of the Supreme, has ever to dread the show of 
 His displeasure ! Can, indeed, that man know aught of happiness 
 or peace, who sets himself in opposition to the will of his Creator ? 
 Must he not feel how abortive will be all his plans; how vain and 
 fruitless his desires; how certainly disappointment and misery will 
 attend on his senseless folly and disobedience ? Must not the con- 
 
FOR THE USE OF ISRAELITES. 3ia 
 
 viction often flash across his mind that any evil committed recoils 
 on the wrong doer, and that sure retribution awaits him who, taking 
 advantage of the liberty God has given, rebels against His rule, 
 perversely wronging his own nature, and injuring his fellow mortals? 
 Let, then, those who make pleasure the business of life — who 
 tamper with vice, and permit the coil of sin to encircle the heart — 
 stop short before "their cup of iniquity is full," and, through a 
 moral reform and heartfelt rej^entance, stay the wrath of the infi- 
 nitely merciful Lord, and avert the dire consequences incidental 
 to the violations of His laws. Let them set themselves to the stern 
 duty of self- correction before their misconduct and misdeeds call 
 down upon them correction from above. This hopeful step once 
 taken, a happy consummation will assuredly not be far distant. 
 Learning to heed their spiritual interests, and remembering that God 
 has offered heaven as a reward for virtue and piety, they will reso- 
 lutely reject all such seductive pleasures as render the heart 
 callous and obdurate, while they will gratefully seek and keep 
 steadily in view these guardians of all true honor and peace of 
 mind; these assured friends to happiness here, these faithful pioneers 
 to the blessed realms above. 
 
 But if the precepts and teaching of Holy Writ bearing on this sub- 
 ject be not heeded, then will most surely follow the sad consequences 
 of which Scripture so emphatically forewarns us. 
 
 IIL 
 
 The later poiiion of the history of the Israelites now to be con- 
 sidered, and which commences with Joshua and the Judges, offers 
 many a strong contrast with that which preceded it, yet none is 
 more striking than their improved moral condition. Their wan- 
 derings, extended over a lengthened period, and accompanied with 
 much suffering and many privations, had been prolific of good, as 
 trials proceeding from Almighty goodness should ever be. Not 
 only had the national character gradually improved under reproof 
 and chastisement, but, further, the rising generation had wisely 
 profited by the errors and misconduct of their fathers, and taken 
 salutary warning from the examples afforded by the backsliding 
 propensities of their benighted parents. For undoubted evidence 
 of this we have only to turn to the book of Joshua. Throughout its 
 pages no single instance of idolatrous worship is recounted, nor one 
 trait of that obduracy which in the past had been so prominent 
 a feature in the conduct of the entire people; indeed, rebellion and 
 contumacy had become most hateful to them, and was made punish- 
 able with death. In its place, however, happily figured its counter- 
 part, firmness of will ever displaying itself in a staunch adher- 
 ence to the right. Thus schooled, thus tempered, this defect of 
 character had not only become a powerful auxiliary to virtue, but had 
 
314 SCHOOL AND FAMILY READER 
 
 actually grown into a virtue itself. Here, then, we have a people whom 
 God deemed fitted to enter into, inherit and enjoy the good land of 
 promise, the land for which they did not labor, cities to dwell in which 
 they did not build, vineyards and oliveyards from which they might 
 eat, but planted not. They could appreciate the rich blessings 
 vouchsafed by the Lord in a grateful spirit, and partake of his bounty 
 without in any way abusing it. Not to them, as to their stiff-necked 
 fathers, could apply the words of Moses, " Jeshurun waxed fat and 
 kicked." They repaid not God's benefits with rebellion, but with 
 gratitude, and during " all the days of Joshua and all the days of the 
 elders that outlived Joshua, they served the Lord." 
 
 In the next book, that of Judges, the history of Israel again en- 
 ters into one of its darker phases. With the new generation a 
 great change for the worse occurred. Their fathers, though serving 
 the Lord with all their hearts, had overlooked or disregarded one 
 important part of the commandment given by God through 
 his servant Moses. Although they had themselves kept "the 
 statutes and judgments of the Lord, " they did not " teach 
 them diligently unto their children, and to their sons' sons." For 
 proof of this we have only to refer to the book of Judges itself, 
 where we will soon perceive that this omission of duty was indeed a 
 sad and fatal error on the part of the parents. Their neglect of one 
 of the fundamental principles of the Mosaic code was indeed rife 
 with evil consequences to their progeny, and to it must we, in a 
 great measure, attribute their early fall into idolatry, with the subse- 
 quent relapses of each new generation throughout the whole rule of 
 the Judges, lasting some three hundred years, as also their succes- 
 sive conflicts with surrounding nations, their many calamities and 
 trials. And assuredly it would hardly be possible that a people who 
 had never been taught either to love or fear God, who had never 
 been led to feel how closely blended were mercy and justice in His 
 all-wise dispensations, could altogether resist the contaminating 
 influence and example of idolatrous neighbors. But, though they 
 succumbed before the temptations held out to them, and for- 
 sook God and the right path, they were brought speedily back to 
 the Lord and His holy worship, on being subjected to chastisement or 
 even reproof. Indeed, those generations, criminal though they were 
 at times, never displayed the inveterate obduracy which had char- 
 acterized their progenitors; and when we consider they had not, 
 like them, been witnesses of God's miraculous workings, or been 
 made sensible of His immediate presence, through ocular demonstra- 
 tions, we must clearly see that a decided improvement in the 
 national character had taken place. Knowing much less of the All- 
 merciful, they were nevertheless far more easily brought to bow 
 down humbly before Him, and conform to His gracious will. In- 
 stances of this, as of the heartfelt repentance of the people, were rife 
 
FOR THE USE OF ISRAELITES. 315 
 
 under the rule of those noble patriots and national deliverers who 
 figured in their history as judges. 
 
 We may now, however, turn not only to a brighter, but even a 
 bright era in the history of the Israelites. The alternations which 
 lasted throughout the whole period of the Judges had not been 
 profitless; indeed, during their long rule the higher and nobler 
 quaUties of the entire nation were in course of development, and 
 when it drew to its close the national character was altogether less 
 faulty, even giving promise of future moral excellence. Nevei-the- 
 less, the national faihng had not unhappily become entirely extinct, 
 and through the misrule of Samuel's sons they left the right path, 
 b)ecame weary of their judges, and thence sought occasion to urge 
 him to institute a monarchial form of government. They would 
 not any f ui-ther hearken to the gloomy predictions of their able seer, 
 who could not deter them from following the bent of their incHna- 
 tions. What cared they in their stubborness and self-will for the 
 prophecy: "Ye shaU cry out on that day because of your king 
 which ye shall have chosen, and the Lord wiU not hear you in that 
 day." Heedless of after consequences, they refused to obey the 
 voice of the Lord, and said: "Nay, but we will have a king over 
 us, that we also may be like the other nations." 
 
 Now, willful as was such conduct, it formed a solitary excep- 
 tion; indeed, throughout the reign of Saul, whom Samuel presented 
 to them for their king, and also during that of David, who succeeded 
 him on the throne, and likewise in the early part of the reign of his 
 son Solomon, not even one instance of obduracy or defection stands 
 recorded. Truly, these were palmy days for the Israelites, and this the 
 brightest era in their history. When, alas! Solomon, their king, 
 impiously disregarding the injunction of the Lord, caused that fatal 
 blight to fall upon the Israelites, of which they had been forcAvarned 
 by Samuel, and though during the reign of some of their good 
 kings its evil influence was sensibly lessened, it was never entirely 
 dissipated, but finally gained such intensity as at times to deaden 
 the heart of the nation, and depress their moral condition to nearly 
 as low an ebb as that of their depraved and sinful neighbors. In- 
 deed, their subsequent history is again of the darkest hue, and the 
 incalculable evils foretold by the venerable seer came thick upon 
 them. They followed their evil courses, while idolatry had, indeed, 
 hardened their heai*ts, and rendered them as obdurate as they were 
 criminal. Numerable proofs of this are manifested throughout the 
 writings of the prophets, which furnish us with the last portion of 
 the history of the Israelites, a period no less sad than eventful. 
 Unhappily, aU the efforts of these brave spirits proved of no avail. 
 Thus, though many a " physician in Gilead " dispensed balsams of 
 wondrous efficacy, the moral leprosy still remained unhealed; 
 although the prophets were gifted with all the eloquence of truth 
 
316 
 
 SCHOOL AND FAMILY READER 
 
 though fired by the keenest solicitude for the well-being of the 
 nation, their words were powerless to work any permanent change 
 in the hearts of corrupt kings and a hardened people; obduracy 
 ever stood as an impassable barrier between them. Yet how sedu- 
 lously these prophets of the Lord sought to impress the entire nation 
 with a sense of God's goodness and justice, how earnestly they strove 
 to bring the people to repentance and reformation, may best be 
 judged from their several writings. 
 
 Then came their great calamity, their signal chastisement. Nebu- 
 chadnezzar besieged the famine-stricken city of Jerusalem till it was 
 destroyed; the king was made prisoner, and afterward cruelly 
 tortured; the nobles and the people, old and young, were put to 
 the sword or taken captive ; the treasures of the house of the Lord 
 and of all the kingdom were appropriated; finally the Temple and 
 palaces w^ere burned, and the waUs of the city broken down. 
 
 Thus did G-od's attributes of long-enduring mercy and fatherly ten- 
 derness finally yield before His no less fixed and certain attribute of 
 strict justice. For three score and ten years had the Israelites to 
 drink from the cup of God's wrath, and in a long, sorrowful, ignomini- 
 ous captivity expiate their past criminality, their perverseness and 
 obduracy. J. L. Mocatta. 
 
 J. L. Mocatta, an eminent merchant, residing in London, England, and well known for 
 his benevolence and untiring exertions for the amelioration of the Jewish poor of the 
 metropolis. 
 
 Obduracy — Hardness of heart. 
 
 To Bbook— To bear; to endure. 
 
 Penance— Infliction, as an expression of 
 repentance for sin. 
 
 Orgies— Mad rites of Bacchus. 
 
 Paroxysm— A fit (disease). 
 
 Licentious— Unrestrained by law or mo- 
 rality. 
 
 Spasmodic — Convulsive; violent. 
 
 Iniquitous— Unjust; wicked. 
 
 Compunction— Contrition, pity, repentance. 
 
 To Stunt— To hinder from growth. 
 Deflection — A turning out of the way. 
 Volition — The act of willing. 
 Procrastination— Delay. 
 Petrify— To change to stone. 
 Antidote— Medicine against poison. 
 Logic— The art of using reason well in our 
 inquiries after truth. 
 Contumacy — Perverseness. 
 To Contaminate— To defile; to corrupt. 
 
 THE HEBEEW. 
 
 A Hebrew kuelt in the dying light, 
 
 His eyes were dim and cold, 
 
 The hairs on his brow were silver- white, 
 
 And his blood was thin and old! 
 
 He lifted his look to his latest sun. 
 
 For he knew that his pilgrimage was 
 
 done. 
 And as he saw God's shadow there, 
 His spirit poured itself in prayer! 
 " I come unto death's second birth, 
 Beneath a stranger air, 
 A pilgrim on a dull, cold earth. 
 As all my fathers were! 
 And men have stamped me with a curse, 
 I feel it is not Thine, 
 
 Thy mercy — like yon sun — was made 
 
 On me — as them — to shine; 
 
 And, therefore, dare I lift mine eye, 
 
 Through that, to Thee — before I die! 
 
 In this great temple built by Thee, 
 
 Whose altars are divine, 
 
 Beneath yon lamp, that ceaselessly 
 
 Lights up Thine own true shrine. 
 
 Oh! take my latest sacrifice, 
 
 Look down, and make this sod 
 
 Holy as that where long ago 
 
 The Hebrew met his God ! 
 
 I have not caused the widow's tears, 
 
 Nor dimmed the orphan's eye, 
 
 I have not stained the virgin's years. 
 
FOR THE USE OF ISRAELITES. 
 
 317 
 
 Nor mocked the mourner's cry; 
 
 The songs of Zion in mine ear 
 
 Have ever been most sweet, 
 
 And always when I felt Thee near, 
 
 My ' shoes ' were 'off my feet !' 
 
 I have known Thee in the whirlwind, 
 
 I have known Thee on the hill, 
 
 I have loved Thee in the voice of birds, 
 
 Or the music of the rill. 
 
 I dreamt Thee in the shadow, 
 
 I saw Thee in the light, 
 
 I heard Thee in the thunder peal, 
 
 And worshiped in the night! 
 
 All beauty while it spoke of Thee, 
 
 Still made my soul rejoice, 
 
 And my spirit bowed within itself, 
 
 To hear Thy ''still small voice ! " 
 
 I have not felt myself a thing 
 
 Far from Thy presence driven. 
 
 By flaming sword or warring wing, 
 
 Shut out from Thee and heaven! 
 
 Must I the whirlwind reap, because 
 
 My fathers sowed the storm. 
 
 Or shrink — because another sinned — 
 
 Beneath Thy red right arm ? 
 
 Oh, much of this we dimly scan, 
 
 And much is all unknown — 
 
 But I will not take my curse from man 
 
 I turn to Thee alone ! 
 
 Oh, bid my fainting spirit live, 
 
 And what is dark reveal, 
 
 And what is evil, oh, forgive. 
 
 And what is broken heal, 
 
 And cleanse my nature from above 
 
 In the deep Jordan of Thy love! 
 
 I know not if the Christian's heaven 
 
 Shall be the same as mine; 
 
 I only ask to be forgiven. 
 
 And taken home to Thine! 
 
 I weary on a far, dim strand, 
 
 Whose mansions are as tombs, 
 
 And long to find the father-land. 
 
 Where there are many homes ! 
 
 Oh, grant of all yon starry thrones, 
 
 Some dim and distant st^r, 
 
 Where Judah's last and scattered sons 
 
 May love Thee from afar! 
 
 When all earth's myriad harps shall 
 
 meet 
 In choral praise or prayer, 
 Shall Zion's harp — of old so sweet — 
 Alone be wanting there ? 
 Yet place me in Thy lowest seat, 
 Though I — as now — be there, 
 The Christian's scorn, the Christian's 
 
 jest; 
 But let me see and hear 
 From some dim mansion in the sky. 
 Thy bright ones and their melody." 
 
 The sun goes down with sudden gleam, 
 
 And beautiful as a lovely dream. 
 
 And silently as air 
 
 The vision of a dark-eyed girl. 
 
 With long and raven hair, 
 
 Glides in as guardian spirits glide — 
 
 And lo! is kneeling by his side. 
 
 As if her sudden presence there 
 
 Were sent in answer to his prayer. 
 
 Oh! say they not that angels tread 
 
 Around the good man's dying bed ? 
 
 His child — his sweet and sinless child — 
 
 And as he gazed on her 
 
 He knew his God was reconciled, 
 
 And this the messenger. 
 
 As sure as God had hung on high 
 
 The promise bow before his eye; 
 
 Earth's purest hope thus o'er him flung. 
 
 To paint his heavenward faith, 
 
 And life's most holy feeling strung, 
 
 To sing him into death; 
 
 And on his daughter's stainless breast 
 
 The dying Hebrew sought his rest. 
 
 A. I. 
 
 THE SACEED TONGUE. 
 L 
 
 The first period of the Hebrew language extends from the revela- 
 tion on Sinai and the giving of the law, through the first founder, 
 to the destruction of the Temple and the banishment to Babylon. 
 Before that time we find no mention of the existence of the language, 
 although il cannot be denied that it existed previously, and, accord- 
 ing to the Scriptural narrative, from the beginning of creation, yet 
 it is but in these that a remembrance of the language is kept up. 
 
318 SCHOOL ANI) FAMILY KEADER 
 
 From the supposition generally taken, that the written memorials 
 supply us with information concerning the condition of the language, 
 we may with certainty conclude that the same must have reached, at 
 that time, the highest state of culture, as it sufficed in all cases. 
 Remarkable it is, however, amidst all troubles and hardships the 
 nation had to undergo, during the time of the Judges, before they had 
 a king, that poesy was nevertheless preserved to great perfection, as 
 the song of Deborah suffi ciently corroborates. But as soon as the king- 
 dom was severed in two parts — when Ephraim deserted Judah, and 
 the greatness of the house of David diminished — the language also 
 began to decay, for Ephraim was opposed to Judah, and to his own 
 detriment entered upon an alliance with strange nations. Amid such 
 national dissensions, it is impossible that science could prosper, and 
 in town and country every dogma fell into decline. Yet, in spite of 
 all these drawbacks, the versatility of the language has not entirely 
 ceased among the people, as long as the light of divine resplen- 
 dence illumined the prophets, and poets and marvelous songsters 
 were among them, such as Isaiah, Jeremiah, Hose a, Amos and 
 Micah. 
 
 n. 
 
 The second period lies from the banishment to Babylon, to the 
 return from thence, and from the building of the second Temple to 
 its destruction, an epoch of about 500 years. We leave the preced- 
 ing expulsion of the ten tribes unsaid, because they returned no 
 more, and speak only of the banishment of Judah's and Benjamin's. 
 Since the light and government in Judah had ceased, and the Israel- 
 ites submitted to the Babylonian king, the language also lost its lus- 
 ter and color, foi the Jews made no further use of the same, but 
 acquired the language of the ruling nation, Aramaic and Chaldaic. 
 
 During the whole time of the second Temple we find not a single 
 work composed in Hebrew except the book Ben-Sira, of which the 
 Hebrew text was known, but this is not extant now ; it became lost, 
 or is somewhere stowed away, and has thus remained unknown to 
 our co-religionists . Perhaps, in course of time, even other w orks 
 may have become lost, because in that period no such care was 
 bestowed on them, which we find the scribe Esra, with his energy 
 for the divine law, and his party, the society of the great Synod, have 
 shown for the preservation and arrangement of the twenty-four books 
 of Holy Writ. Through the Massora they had established the same 
 firmly, and had secured them from arbitrary alterations, in order 
 that evil hands may not bring about interpolations. Thereby these 
 twenty-foul* sacred books are preserved to us in their correct form 
 unto this day. Besides, these men of the great Synod have given us 
 no fixed formulas for our prayers. From these works of theirs, to 
 determine upon the state of the language, it appears that the same 
 
FOR THE USE OF ISRAELITES. 319 
 
 was at that time an object for study, and although they knew how to 
 handle the language, it was with them nevertheless no more in that 
 pure state as previously. 
 
 III. 
 
 The tliird period is from the termination of the assembly of the great 
 Synod, the origin of the Pharisees in the third century of the second 
 Temple, the body of Mishna teachers proceeding from the same, and 
 the succeeding authors of the Talmud in explanation of the Mishna, 
 till the completion thereof, a period of more than six hundred years. 
 During this long period not a trace can be found for fostering or 
 maintaining the language ; inasmuch as all the keepsakes their hands 
 left us are the Mishna and the Talmud, containing laws and precepts. 
 As these refer to objects which concern the acts of everj^ individual 
 from the mass of the nation, they preferred comparing the same in 
 language well known and easily understood, as a pure Hebrew was 
 to aU accessible only under very great difficulty ; yet even during 
 this period the existence of some odd clever man cannot be denied, 
 possessing poetic talents, and who fostered the poesy of the Hebrew 
 language ; for among a people endowed with knowledge, 
 science and moral laws, it cannot lack poetical minds. As I have 
 already mentioned, poesy is the sister of knowledge and culture, 
 and where the latter is found the former is surely to be met with. 
 In pursuing this aim, however, the authors of the Talmud have in their 
 work found no opportunity, as their intention was limited merely to 
 the proper arrangement of the law. 
 
 IV. 
 The fourth period is from the completion of the Talmud, the origin of 
 the Seboraim, after them the Gaonim,and then the academical teachers, 
 until the expulsion from Spain — a period of eight hundred years. 
 This epoch especially had made great strides in the acknowledg- 
 ment of the language. During this space of time the foundation 
 was laid for the construction of grammar, which has been preserved 
 unto this day ; for they breathed a spirit into the dry bones, that 
 they have become a living being. To the latter, whose Hebrew 
 works have been handed down to us, belong R. Abraham ben Esra, 
 and the brothers R. Moses and R. David, sons of R. Joseph Kimchi. 
 The most renowned is the latter, R. David Kimchi ; he is the pillar 
 on which aU succeeding authors leaned, and his two works, the Gram- 
 mar and Lexicon, have served us for a finger-post in all improvements 
 of the language, and aU later works till the present time have drawn 
 from this source ; for although an extension may be possible, it is 
 not likely that anything can be taken away from them. But in 
 regard to the productions of poetry during this period, we find two 
 kinds : the one consisting of the ritual poesy, which is called Kero- 
 
330 SCHOOL AND FAMILY READER 
 
 both, as arranged and divided for the whole year, and in all Jewish 
 congregations in Germany, Poland and other countries made use of. 
 All these poesies have, with other poetic works, no other peculiarity 
 in common, except the rhyme. The second kind includes the poetry 
 which, from the Gaonim and the founders of grammar, have been 
 composed, and which the Spanish communities have adopted. These 
 are of sublime matter and of noble and poetic forms. 
 
 V. 
 
 The fifth period embraces the time from the expulsion from Spain 
 until forty years before our time— about three hundred years. These 
 are called the three hundred years of darkness in regard to language 
 and sciences. With the expulsion of the Arabs from the western 
 countries, Portugal and Spain, all science and also the Jews were 
 expelled, and from that time their luster disappeared, and Jacpb's 
 honor became gloomy. They were tossed about from kingdom to 
 kingdom, from one country to another, and at last they spread over 
 Germany and Poland. There the sun of knowledge set for them 
 entirely, the stars of perception became darkened, and the language 
 went into mourning ; for misfortune had broken their spirit, and the 
 continual persecutions and expatriations made their mind cloudy, so 
 that they turned their heart from all science and knowledge, and as 
 they understood no other language, nor any other books than those 
 of the Hebrews, and transferring the same into jargon peculiar to 
 themselves, their expressions destroyed the meaning thereof, being- 
 unable to explain the Scriptures properly. Therefore the study of 
 the same soon ceased to be an object for instruction, and thus the 
 knowledge of the language and the art of poesy was lost to them. 
 Yet, even in those hard times, Israel had not become an orphan, and 
 not a few men of talent existed, who strenghtened the building of 
 the language by clearing the stones of their rubbish and repairing 
 
 the foundation. 
 
 YI. 
 The sixth period — the shoi-test and most changeable of all, be- 
 cause it comprises no more than forty or fifty years, and because 
 in none of the previous periods do we meet with so strange a condi- 
 tion of the language so entirely opposite, now rising and now fall- 
 ing. The same as Mendelssohn in knowledge and understanding- 
 shone before his people, that people sought for him, and nations 
 came to consult with him, so was also his friend, the energetic man 
 in the law of God, the wise and renowned poet, Naphtali Herz 
 Wessely, who spread a clear light, and raised by his excellent writ- 
 ings and invaluable poetry the value of the language and poesy. 
 It was God who raised these two great luminaries and the stars — the 
 members of the society for the advancement of aU that is good and 
 noble. But when Moses, the servant of God, had died, his works also 
 came to an indifferent end ; with the light of the divine man the 
 
FOR THE USE OF ISRAELITES. 
 
 321 
 
 sparks of desiring knowledge were extinguished, and the brightness 
 of studying the language became darkened. The " Sammler " ceased 
 to exist, its society soon dispersed, and the language lost its orna- 
 ments. Since the death of the righteous man the language has been 
 sinking in proportion as the same rose during his lifetime. But we 
 have retrograded in regard to language as well as all religious study, 
 and the occupation with Holy Writ and the Talmud is unfortunately 
 becoming year by year more neglected, till in due time God will 
 once more ordain otherwise. Joseph Zedner. 
 
 Joseph Zedner was a native of Gr. Glogau (Prussian Silesia), a man of great literary- 
 attainments, a great Talmudist, assistant librarian at the British Museum in London, and 
 author of several important works. 
 
 Versatility— Easily applied to a new form 
 or task. 
 
 Rbsplendenxe— Luster; splendor. 
 
 Massora— A Hebrew work on the Bible 
 compiled by several Rabbis. 
 
 Interpolation — Something added or put 
 into the original matter. 
 
 Stnod — An assembly, generally of ecclesi- 
 astics. 
 
 Expatriation— Banishment. 
 
 JACOB'S 
 
 In the sea of Rabbinical lore, 
 Is a mystical legend of yore ; 
 
 Of Jacob who wandered afar. 
 In anguish of spirit, sore pressed, 
 He lay on the desert to rest, 
 
 'Neath the light of a tremulous star. 
 
 And the moss-covered stones that he 
 
 saw. 
 Grew still in their wonder and awe 
 
 That the father of Israel's race 
 Should seek in the gloom of the plain 
 Surcease of his anguish and pain, 
 
 "To Jay himself down in that place." 
 
 Then they clamored in audible tones, 
 In the mystical language of stones, 
 
 Each claiming pre-eminent right 
 To be chosen as Israel's bed, 
 To pillow the wanderer's head 
 
 As he lay in the desert that night. 
 
 Each stone to the other laid claim 
 To the honor and marvelous fame, 
 
 As contending they scattered his way; 
 But the presence of Jacob was there 
 Like the sanctified incense of prayer 
 
 And in rapturous silence they lay. 
 
 But a marvelous destiny — true 
 To the grandeur of Israel's few 
 "^Who invoked the religion of man — 
 Rewarded the rivaling stones, 
 
 PILLOW. 
 
 In harmony blending their tones 
 Like the hues of a rainbow's span. 
 
 For they merged and mingled in one 
 In the droop of the glowing sun, 
 
 And from all but a single stone 
 Was molded for Israel's bed, 
 To pillow the wanderer's head, 
 
 As he lay with his God alone. 
 
 And when morn shot her golden beams, 
 As seraphic as Israel's dreams, 
 
 The pillow of mystical story 
 He knew in the depth of night 
 Had invoked the angels of light 
 
 To compass the heavens in glory. 
 
 An altar to Heaven he raised, 
 
 And the God of his father he praised, 
 
 As he set up the pillow of fame. 
 And the legend divinely has said, 
 That thus was the corner-stone laid 
 
 Of the Temple to Israel's name. 
 
 Like the stones, so scattered and riven, 
 Was thus a heritage given 
 
 To a race bearing proudly their pain; 
 But the fragments in one shall com- 
 bine 
 To build up the faith of all time. 
 
 And the Temple of God to regain. 
 
 Jacob G. Aschee. 
 
 To Surcease -To stop, to put an end to. 
 part iir.~2l. 
 
322 SCHOOL AND FAMILY READER 
 
 THE STUDY OF HEBREW. 
 
 David's description of our journeying beyond the borders of oppres- 
 sion is surpassing in elegance of style and loftiness of thought. The 
 frequency with which we repeat the hjann of the inspired bard can- 
 not lessen its attractiveness. Our feelings are ever thrilled by the 
 bold apostrophe to the fleeing sea and the afirighted mountains; 
 and when the author, transported with religious enthusiasm, bids 
 the whole earth tremble at the presence of the Lord, coming to 
 overthrow the laws of nature, that He may miraculously sustain re- 
 deemed Israel, the effect is soul- stirring. Yet who would believe 
 that the daily recital of that sublime composition, upon the festival 
 we celebrated of late, awakened within me a sense of humiliation? I 
 fancied it provoked a contrast in our conduct between two periods, 
 which form two epochs in the annals of the world — the period of the 
 rule of tyranny in Egypt, and that of the rule of freedom in America; 
 for, if the concurrent testimony of history and tradition did not 
 show a brighter feature in the Jewish character, when the yoke of 
 the Pharaohs weighed us down, than when the fi-eest govern- 
 ment raised us up, a word ingenuously uttered by the Psalmist 
 would clearly exhibit it. Hear the opening sentence of his ode: 
 
 " When Israel Avent out of Egypt, the house of Jacob from a peo- 
 ple of strange language, Judah became his sanctuary." Were the 
 slaves in every deed unacquainted with the lang-uage of their task- 
 masters? Did not a residence of centuries in Mizraim enable our 
 forefathers to learn what was constantly spoken Avithin their hearing? 
 None can entertain the supposition who has read the Scriptures at- 
 tentively. The whole narrative in iExodus, from that part which 
 pictures Miriam accosting the gentle-hearted princess, and offering 
 to go in search of a nurse for the infant brother, to the other, in 
 which the leader urged the tribes, on the eve of their depaiiure, to 
 ask the people who had robbed them of their children and their sub- 
 stance for objects of silver and gold, is a chain of evidence repre- 
 senting "the house of Jacob " as familiar with the vernacular tongue 
 of the land they inhabited. 
 
 Not their ignorance of another people's language suggested the 
 term "Louas," in the sentence of the heaven-gifted poet, but 
 their retention of the ancestral language, their cherishing it and 
 setting thereupon a value, which made them consider strange what 
 was not Hebrew. The merit of having affectionately kept it as a 
 distinguishing characteristic is reckoned by the sages as one of the 
 virtues that purchased Israel's deliverance. But even if we are disin- 
 clined to accept the Rabbinical axiom, we cannot gainsay this truth. 
 Our predecessors, who responded to the victorious song of tlieii* 
 champion on the shore of the Red Sea; our predecessors, who stood 
 at the foot of Siuai to receive the divine mandate, must have treas- 
 ured up a perfect knowledge of the language brought from Canaan 
 
FOR THE USE OF ISRAELITES. 333 
 
 "by the seventy persons who formed the nucleus of a future nation- 
 ality; and that they accomplished in spite of a refined despotism, 
 bent upon extinguishing every sentiment of union among the en- 
 slaved. A marvelous preservation, because effected under the pres- 
 sure of crushing hindrances. But that which came out of a fiery 
 furnace unscathed, a gentle stream has carried away. 
 
 " When Israel went out of Egypt, the house of Jacob from a peo- 
 ple of strange language, Judah became his sanctuary." The nation 
 in whose midst the Divinity dwelt as in a sacred tabernacle, was that 
 who deemed strange the language which did not recall their origin 
 and belief. Such is, methinks, the burden of David's imperishable 
 hymn. Does it not sound like a reproach to the descendants of the 
 shepherd king, as a withering rebuke to the remnant of Judah ? 
 To that portion, thereof, I mean, among* whom tlie Hebreir has become 
 a strange language .... You know it, my hearers ! The range of our 
 children's studies comprises a variety of studies, but that which ranked 
 foremost in the ancient " house of Jacob " occupies no place with us, 
 or it is put so far back as to be rendered almost invisible. 1 am 
 wiUing to concede much to the changes in time and circumstances. 
 Let us admit that our altered condition demands a broader culture 
 of secular learning than heretofore; that in order not to be lowered in 
 the social scale we must acquire a mastery of the language of the 
 country in which we live. Let us grant that we are instinctively 
 drawn to the literature of the people who have accorded to us the 
 right of libei-ty and the pursuit of happiness. But cheerfully making 
 that admission, we ought, neveriheless, to repel as impious the idea 
 of treating contemptuously the study of the Hebrew language. Aside 
 from the vital question, which our acquaintance with it — as a token 
 of recognition among the members of our race — has involved at all 
 times, but especially since the dispersion, our cultivation of it is im- 
 perative, because we must endeavor to maintain Holy Writ in its 
 original purity. We were celestially appointed its guardian, and 
 our having acted our part w^cU in ages past prevented the designing 
 from tampering with it. As long as we keep the same jealous watch, 
 G-entilism will succeed as little as Samaritanism of old in its endeav- 
 ors to foist in erroneous notions. But the moment we desert our 
 past we may open the way for the unscrupulous to mutilate and 
 cori-upt, agreeably to the opinions wished to be palmed off on the 
 credulous as authoritative. 
 
 The knowledge of the Hebrew is then the golden hinge that our 
 national and religious existence turns upon. "What Israelite will de- 
 liberately break it apart ? Are we so infected with indifferentism 
 that we care not if it be shattered into pieces ? Or are we so mate- 
 rialized, that our attention will be directed solely to that which pro- 
 cures some temporal gain ? I will not so maHgn my people. No ; 
 the Jewish community, small as it is in number, can point to men of 
 
334 SCHOOL AND FAMILY RFADER 
 
 scholarly attainments, to individuals whose presence might grace 
 any society. They can discuss the classics and the schools of phil- 
 osophy; they can evince a due appreciation of arts and sciences. But 
 has Hebrew literature no attraction for such* Israelites ? Can Homer 
 and Virgil offer to a well-trained mind charms that exceed those 
 abounding in Job and Isaiah ? Has Aristotle displayed an acumen 
 which has not been equaled by our Maimonides ? And does not 
 the Talmud contain what might profit even the scientist? Oh ! 
 that the Jew who immortalized his name by a writing proving his 
 versatility of genius could address such among his co-religionists ! 
 Would that Emanuel Deutsch were living and in our midst! The 
 depth of his learning and his impassioned eloquence might stir us 
 xip to the cultivation of a study reprehensibly neglected. But what 
 a renowned fellow-believer might have accomplished by a richness 
 of literary resources and persuasive words, I wish to perform simply 
 by the resolve to do some good. We cannot disguise the fact that 
 the number of Israelites in our community who can understandingly 
 read from the text a portion of Scriptures is fast diminishing. So 
 sadly have we degenerated from those who called strange what was 
 not Hebrew, that a lad before reaching his religious majority, often 
 devotes months to qualify himself for the recital of a portion of the 
 Pentateuch; and only very few can be found able to rehearse fault- 
 lessly a chapter from the prophets. The prospect opening to our 
 view is aught but cheering. If we proceed as of late, the next gen- 
 eration wiU, I fear, be incapable of making the declaration of faith 
 in the now well known words of our inspired Moses. 
 
 As a palliative for the growing evil, a novel worship has been in- 
 vented — a worship in which a minimum of Hebrew is interlarded 
 with a maximum of German and English; a plan more fraught with 
 mischief to the millions constituting " the house of Jacob" than any 
 
 yet conceived I hold that the mission of the spiritual guides in 
 
 Israel is to raise people up to their standard, rather than they them- 
 selves should come down to. the level of their flock. It is not their 
 mission, I say, to yield to the spirit of the time, and help in making 
 the Hebrew a strange language, but to stand firm, laboring with 
 might and main that the holy tongue may become household words. 
 Had this plan beep universally adopted we would not hear the 
 humiliating confession that the divine serv ice is unattractive, be- 
 cause recited in an unintelligible language. Had there been less 
 preaching and more teaching we would not lament the consummate 
 ignorance of a branch of learning as important as it is priceless. I 
 have no desire, however, to reprove, but to improve; not merely 
 to deplore a case of unpardonable negligence, but to implore yoiir 
 <}o-operation that it may cease to exist. '' Ho ! every one that 
 thirsteth ! Come ye to the waters; and he that hath no money, 
 come ye, buy and eat." To contribute to the dissemination of a 
 
FOR THE USE OF ISRAELITES. 
 
 325 
 
 learning peculiarly ours, and which has held an empire over the 
 heart of thousands of generations; to call into active life Judaism, 
 through the agency of its handmaid, the Hebrew language, is my 
 ardent wish. 
 
 Style it prejudice, if you choose, but I verily believe that to have 
 drunk deeply at the fountain of a literature, whence heaven-bred 
 poetry gushes forth, and sovereign wisdom wells out, is to have been 
 filled with love for the religion of Israel. To be imbued with that 
 knowledge, and desert that religion is impossible. Should the pas- 
 sions at times lure us away from it, we will still return to its fold, 
 seeking it as we would seek a mother on whose breast we hope to 
 find calm and repose. 
 
 The Hebrew language is holy, because it exercises that blessed 
 influence. Flowing down fi'om the hills of eternity, it restoreth the 
 soul. The Hebrew language is an infusion divine. It holds the 
 mirror up to nature, and reveals beauties undescribed. The Hebrew 
 language is the treasure house of the poetry of the heart; now plain- 
 tive, anon joyous, but ever pure, ever noble, exalting. The Hebrew 
 language is most holy, because it has been set apart by God as the 
 receptacle of truths destined to sway mankind and humanize the 
 world. Too long we have denied its supremacy. Let us crown it, 
 and set a throne for it in the midst of the congregation. AU eyes 
 shall behold it, become enamored with it, and extol its peerless charms. 
 No; the Hebrew must no more be strange to " the house of Jacob.'* 
 Judah, the chosen sanctuary of the Lord, must enshrine it and make 
 it glorious. Rev. S. Morais, 
 
 Minister of '* Mikveh Israel," Philadelphia. 
 
 Apostbophe — A diversion of speech. 
 LotTAs (Hebrew)— The vernacular, the lan- 
 guage ot the nation. 
 Axiom— Self-evident proposition. 
 Mandate -Command; charge. 
 Impious— Irreligious; wicked. 
 
 To Palm— To impose, to conceal. 
 Acumen — Quickness of intellect. 
 Materialist— One who denies spiritual 
 substances. 
 Palliative — Mitigating, not removing. 
 
 BIBLICAL POEM. 
 
 " With human cords I drew them forward; 
 With leading strings, and bands of love." — Hos. 
 
 xi: 4. 
 
 And who can say when first the silent 
 cord 
 Moved onward thro' the spheres of 
 infinite space, 
 To touch the heart, and lead it to the 
 Lord, 
 All lesser powers of mortal to efface ? 
 
 Whether by signal of electric fire, 
 Sent from eternal orbs of golden 
 light, 
 
 Or silvery beams — to lift the §oul still 
 higher 
 Thro' grief and woe, to reach its des- 
 tined height ? 
 
 Or, if angelic beings, hence departed, 
 Weave, with soft music, 'neath their 
 
 shadowy wings. 
 Those "cords and bands" wherewith 
 
 God's tender-hearted 
 
326 SCHOOL AND FAMILY READER 
 
 Are drawn to Him, who to His heaven 
 He brings ? 
 
 What ere they be — those silent cords of 
 love, 
 That bind us to His holy will forever. 
 
 And draw us, heavenly linked to those 
 above, 
 No earthly grief can shake — no death 
 can sever. 
 
 Rosa Emma CoiJiiNS. 
 
 THE HEBREW LANGUAGE. 
 
 Tr we inquire into the excellencies which usually recommend the 
 learned languages, we shall find the Hebrew to be an original and 
 essential language, thai borrows of none, hut lends to all. Some of the 
 sharpest Pagan writers, inveterate enemies to the religion and learn- 
 ing of both Jews and Christians, have allowed the Hebrew tongue to 
 have a noble emphasis, and a close and beautiful brevity. The 
 Hebrew is a language, for uniformity and simplicity, of all others the 
 most easy ; and yet at the same time so full of excellent wisdom and 
 skill in the contrivance of it, as, considering it merely as a language, 
 will afford exercise for the acutest parts and give pleasure to the 
 most curious. 
 
 The Gld Testament is the rich treasury of all the sublimity of 
 thought, moving tenderness of passion, and vigorous strength of 
 exj^ression, which are to be found in all the languages by which mor- 
 tals declare their minds. One word is often a good description, and 
 gives you a satisfactory account of the chief or distinguishing prop- 
 erty or quality of the thing or person named. It would be no diffi- 
 cult matter for a man of diligence and good taste, competently 
 skilled in the Hebrew and classical learning, to prove that the 
 Hebrew Bible has every beauty and excellence that can be found 
 in all the Greek and Roman authors, and a great many more and 
 stranger than any in all the most admired classics. • 
 
 If it be objected that this representation seems to affect the Holy 
 Bible, rather than barely the Hebrew language, and that the world is 
 stored with a variety of excellent translations, it may be answered 
 that this variety is an argument in favor of the study of the original, 
 for amid a diversity of interpretations, how shall we be ascertained 
 of the true one without the original ? And, in short, after we have 
 puzzled and perplexed ourselves with turning over and comparing 
 the best translations, we can only know that the authors of such 
 translations have acquainted us with the particulars we read in them, 
 but cannot assure ourselves that the Holy Spirit has dictated such 
 accounts in the Sacred Text. Add to this that every language has 
 its idioms and peculiar beauties, which it is not possible to express 
 or preserve in their native energy, when translated into any other 
 language. This is more especially observable of the Hebrew, which 
 is a language of a peculiar cast, both in the contexture of its words 
 and the cadence of its periods, and contains expressions whose em- 
 
FOR THE USE OF ISRAELITES. 327 
 
 phasis can no more be translated into another language than the 
 water of a diamond can be painted without detracting from the 
 original. Prof. Thurlstone. 
 
 CoKTEXTCRE— The system. | Cadence— The flow of verses or periods. 
 
 HEBKEW POETRY. 
 
 The aii of the Hebrew is true art to those who can rise to the level 
 of his passion. But religious conviction is supreme where it exists 
 at aU. And the aesthetic necessity that all things in heaven and 
 earth shaU bend to the divine purpose of salvation revealed to the 
 poet's faith, is also the ethical necessity on which the whole religious 
 life depends. That the things which are impossible with men are 
 possible with Grod, is the first axiom of a religion that shall rise with 
 triumphant assurance over all the powers of evil and aU the woes of 
 life. To assei-t with unwavering confidence the victory of spiritual 
 certainties over all empirical contradiction, to vanquish earthly fears 
 in the assurance of transcendental fellowship with God, to lay down 
 for all ages the pattern of a faith which endures as seeing Him who 
 is invisible — such is the great work for which the poetic genius of the 
 Hebrews was consecrated by the providence and inspiration of the 
 Most High. How nobly this work was served by that Hebrew inten- 
 sity which carries one supreme conviction with irresistible poetic 
 fire through all things in heaven or earth that rise up against it, may 
 be read alike in the personal utterances of the Psalter and in the Mes- 
 sianic hopes of the prophets. Thus it was that the Psalmist, sur- 
 rounded on all sides by the contradictions of sinners, bowed with 
 sickness and grief, oppressed by the consciousness of guilt, was yet 
 able so to cling to the unfailing certainty of his living fellowship 
 with redeeming God, that danger, and sickness and sin itself were 
 left behind, and he pressed forward beyond the fear of death to the 
 assurance of immortality at God's right hand. Thus it was that the 
 prophets, gazing on the certainties of Jehovah's righteousness and 
 grace, saw the creation, now stained with sin, and blasted by 
 the strokes of divine indignation, transformed in new perfection 
 and holy loveliness, and instinct in all its parts with a sweet intelli- 
 gence, so that from verse to verse of things now deemed inanimate 
 the prayer of man goes up to God, and the answer of God descends 
 on man. — British Quarterly Beview. 
 
 Axiom— A proposition evident at first sight. I Transcendental — General; pervading many 
 Empirical— Versed in experiments. | particulars. 
 
 WHAT IS LIFE? 
 
 What is Life ? " I asked of a wanton 
 
 child, 
 As he chased a bntterflv ; 
 
 And his laugh gushed out all joyous 
 and wild. 
 As the insect flitted bv. 
 
SCHOOL AND FAMILY READER 
 
 "What is Life?" I asked; "oh, tell 
 
 me, I pray !" 
 His echoes rang merrily, " Life is 
 
 Play!" 
 
 " What is Life ? " I asked of the mai- 
 den fair, 
 And I watched her glowing cheek, 
 
 As the blushes deepened and softened 
 there. 
 And the dimples played " hide and 
 seek." 
 
 "What is Life? Can you tell me its 
 fullest measure?" 
 
 She smilingly answered. " Life is Pleas- 
 ure ! " 
 
 " What is Life ? " I asked of a soldier 
 
 brave. 
 As he grasped the hilt of his sword ; 
 He planted his foot on a foeman's 
 
 grave 
 And looked ** creation's lord." 
 " What is Life ? " 1 queried ; "oh, tell 
 
 me its story ! " 
 His brow grew bright as he answered, 
 
 "Glory!" 
 
 "What is Life?" I asked a mother 
 proud. 
 As she bent o'er her babe asleep. 
 With a low, hushed tone, lest a thought 
 aloud 
 Might waken its slumber deep. 
 
 Her smile turned grave, though won- 
 drous in beauty, 
 
 As she made reply, ' ' Life ? — Life is 
 Duty ! " 
 
 I turned to the father, who stood near 
 
 by, 
 
 And gazed on his wife with pride ; 
 Then a tear of joy shone bright in his 
 eye, 
 For tlie treasure that lay at her side; 
 1 listened well for the tale that should 
 
 come : 
 "My life?" he cried; "My life is 
 Home!" 
 
 " What is Life ? " I asked the statesman 
 grand. 
 The idol of the hour ; 
 The fate of a nation was in his hana, 
 His word was the breath of power. 
 He, sickening, turned from the world's 
 
 caress, 
 " 'Tis a bubble !" he cried— ** 'tis emp- 
 tiness ! " 
 
 I turned and asked my inner heart 
 
 What story it could unfold ; 
 It bounded quick in its pulse's start, 
 
 As the record it unrolled. 
 I read on the page, "Love, Hope, Joy, 
 
 Strife— 
 What the heart would make it— such 
 is Life ! Adapted. 
 
 THE PECULIARITIES OF ISRAEL. 
 
 Above all things we must distinguish the people of Israel in their 
 peculiarities. This peculiarity consists, as every one must be aware, 
 in their religion. It is true that every nation of antiquity had its 
 peculiar religion, but the ancient popular religions were surrounded 
 by a common tie, and this joined character is opposed by the peculi- 
 arity of the Israelitish religion. While the others blend the Divine 
 Being whom they adore with the world, the Israelites distinguish 
 the God whom they worship quite differently from the world. The 
 plainest proofs can be found that every appearance of God was 
 always distinct from His being, and every representation of God, how- 
 ever well meant, was considered desecration. Closely connected with 
 this is also that the heathens conceived the Deity as a multiplicity, 
 while the Israelites always used the utmost rigor and severity in 
 
FOR THE USB OF ISRAELITES. 329 
 
 adhering to the view of the indivisible unity of the Divine Being, 
 The Israelites were conscious of this religious distinction in which 
 they possessed the purity and truth of religion for all nations and 
 unto all times. From of old they ascribed unto themselves the 
 priesthood through which all the nations of the earth should be led 
 unto God (Exodus xix: 6); and when, one day, the blessing of God 
 through Abraham will have reached aU races and nations, it was 
 considered by them as the object and end of all history. (Genesis 
 i: 3.) The Hellenes could not conceive a dignified human civiliza- 
 tion and culture without being consecrated by their science and 
 art; and to the Romans the world appeared without state and power 
 if the nations and countries of the whole universe were not encom- 
 passed by their laws. History itself has impressed these universal 
 historic presentiments of the three-named nations with the stamp of 
 truth and right. 
 
 Art and science of Grecian antiquity have become the school 
 as well as the lasting model for the cultivation of the mmd at all 
 times; and the Roman's legal system remained, both for government 
 and code of laws, the strong frame in which the civil arrangements 
 on this and the other side of the ocean were set. As the historic 
 rules of the two named nations have reference to the development of 
 worldly life, the ideal as well as the real, the Israelitish nation imparts 
 the perpetual type for the religious life, for the relation between the 
 Deity and mankind; and as confidence is the more necessary for 
 this most intrinsic and tender relation than for worldly circumstances, 
 so the Israelitish consciousness of their future destiny became the 
 more self-confident and certain. While the two other nations pos- 
 sess only an instinctive foreboding of their future destiny, there 
 stands by the Israelites their universal historic future in the form of 
 prophecy and hope indubitably firm. In this light of futurity have 
 all the gifts and advantages which Israel enjoys their final design 
 upon the whole body of nations. These distinctions of the chosen 
 people cannot, therefore, be given to them just merely for enjoyment 
 and for fame; they require a rigid and holy service through which 
 these treasures and gifts of sublime Ufe, after being intrusted unto 
 Israel, are to be made accessible to the whole world. 
 
 Among the many errors which have been diffused in regard to 
 the people of the Old Testament, and which are propagated, it is 
 said to be a characteristic of the Israelites, in conceited vain-glory 
 and with haughty disdain over aU other nations, which they denom- 
 inate heathens, to boast upon their special covenant with Jehovah, 
 the supreme God. The caricature of ^^ational vanity walks along 
 everywhere and at all times beside the rightful and dutiful conscious- 
 ness of national peculiarity. But if one wishes to know what by 
 the name of Israel is really meant, then let him inquire and search 
 for those which history itself has authenticated as representatives 
 
330 SCHOOL AND FAMILY READER 
 
 of their nation, and one will perceive that these are indeed pene- 
 trated with the consciousness of the highest superiority which fell 
 to the lot of their nation; but by no means is this consciousness 
 combined with anything like self-importance. On the contrary, the 
 environment of that Israelitish consciousness consists in rigid self- 
 denial, sincere humility, ready and capable for the severest troubles, 
 the utmost exertion of all vigor of both body and soul, so that 
 every one must say in > them is reflected the truth of that conscious- 
 ness. 
 
 Another misconception must also vanish which is generally circu- 
 lated in reference to the God of the Isralites, as if He were a limited 
 and pai-tial being, attached to His chosen people with fond love, 
 while the heathens are always treated by Him with rage and vengeance. 
 It is incredible how, in times of civilization, one generation can be- 
 lie another as long as it is flattering to the ruling prejudices. Who- 
 soever really wishes to glance at the books of the Old l^estament, 
 will soon become convinced that a greater severity than that which 
 God exercised toward His own people it is impossible to conceive. 
 " Behold, among His servants is no one without fault, and upon His 
 ground He finds folly." (Job 4: 18.) If Eliphaz speaks thus of 
 God's heavenly spirits, it is no wonder that every page of the Old 
 Testament proves how God punishes those whom He loves the most. 
 If one wishes to know how the peculiar nation is nowhere spared, how 
 the best and highest in the nation, without the least regard to per- 
 son, are humbled, then one must peruse the literature of the Old 
 Testament. Such inconceivable prejudices as those just named 
 could not anywhere spring up, much more take root, if the Old 
 Testament history and literature were not by preference possessed 
 of a rehgious character, and thus subject to a fate which religiousness 
 everywhere has to endure. Since the true and essential ideas of 
 religion are but seldom conceived and understood, it becomes much 
 easier to confound religiousness with any other appearance of life, 
 with its phantoms and degeneracies. Religiousness in the Israelitish 
 nation and in its history is the absolute fixed basis, and just on this 
 account all other accomplishments of this nation, in a general and 
 historical point of view, remain subordinate and unimportant. 
 But even this circumstance is wrongly understood in believing that 
 it is a characteristic of the religion to despise the world, and that 
 Israelis deity is lowering the world to a vanishing, worthless moment. 
 In taking in a superficial manner simple expressions from the Old 
 Testament, and separating their connection, then one can only fall 
 in wdth such conceptions. Bhit if the connection and statements of 
 the Old Testament are strictly adhered to, then is heaven and earth 
 created of God, and man placed on earth in order that the divine 
 destiny appointed at the creation of heaven and earth may be re- 
 alized. From this point of view, undoubtedly, heaven, earth and 
 
FOR THE USE OF ISRAELITES. 
 
 mankind are depending, but in that case created tlirough the word 
 of God and animated by His spirit. — From "David the King imthout 
 EquaV Prof. Baumgarten. 
 
 Indubitably— Undoubtedly . 1 Phantom— A fancied vision . 
 
 WCarricatube— A figure or description in i Degeneracy— A forsaking of that which is 
 which beauties are concealed and blemishes good, 
 exaggerated. I 
 
 LONGING FOR JERUSALEM. 
 
 After Jehudah-ha-Levi. 
 
 Thou blooming joy of all the world, 
 
 thou fortress proud and royal, 
 To thee from out the far off West my 
 
 soul turns true and loyal. 
 My heart on thoughts of olden time 
 
 groans up in plants unspoken, 
 That all thy glory and thy pride should 
 
 shattered be and broken ? 
 Ah, could I like the eagle, free to thee 
 
 my flight be wending, 
 
 How could I water thy hot dust with my 
 fresh tears descending. 
 
 E'en though I found no royal throne 
 upon thy site lamented; 
 
 E'en though the scorpion's breath in- 
 stead of air sweet-scented, 
 
 With ardent love I'd kiss each stone 
 by cruel foeman beaten, 
 
 And every clod of earth for me the 
 grief of old would sweeten. 
 
 Dr. Honigman. 
 
 JUDAISM AND ITS RELATION TO MANKIND. 
 
 The central thought and moral texture of our religion, its very 
 warp and woof, is an all-comprehensive monotheism, and the natural 
 result of which is, and must be, the breadth of its teaching and 
 the universality of its application. Monotheism from a Jewish 
 point of view ignores at once the possibility of regarding the God 
 of nature — the first, the sustaining and the last cause — as a tribal 
 God. No argument to the contrary, howsoever speciously put, can 
 apply. Every line of the Holy Scriptures is intended to disabuse 
 the mind of such a heres}^ God declared Himself, through the 
 Hebrew prophets, to be the God of aU nations — good to all, and 
 whose mercy extendeth to all His creatures. The Jewish teaching 
 of Messiah is essentially world- embracing. It prophesies a 
 golden age, not for Jews alone, but for the human race. The logic- 
 chopping, the crafty sophistry, the counterfeit persuasion, the bigoted 
 obtuseness, that would so libel Judaism as to narrow it to the puny 
 dimensions of a tribal religion, can only be founded, to say the least, 
 on an argumentum ex absurdo growing out of an obstinately cherished 
 ignorance. 
 
 Judaism, I mean its saving dogma, addresses itself as its direct 
 sequitur not simply to Jews, but to mankind at large. " Ye shall, 
 therefore, keep My statutes and my judgments; which if a man do, 
 he shall live in them." (Leviticus xiii: 4.) In commenting on these 
 words, the Talmud and post-Talmudical words, without exception, 
 infer in several places, Rabbi Mier asserts, hence we learn that even 
 the non-Jew who studies and respects the moral laws stands side 
 
333 SCHOOL AND FAMILY READER 
 
 by side with the high-priest of the nation. For, does it not especially 
 say in the law, "Which a man shall do and live." It does not here 
 restrict the blessing neither to the priest, the Levite, nor the Hebrew, 
 but, in the highest sense, confers it on man as man; hence the non- 
 Jew who studies and respects these moral laws is on a level even with 
 the high-priest himself. Institutional Judaism alone is, and must 
 be, fi'om its nature, tribally Jewish. Judaic discipline must inevit- 
 ably be co-ordinate with racial habits, local requirements, historical 
 traditions, and political necessities. 
 
 The canon of Judaic catholicity is, however, written by God him- 
 self, not only in the Holy Scriptures, but in the very constitution of 
 man's moral being. One God having created all men, all men have 
 one common Father. Thus, inasmuch as Judaism proclaims the 
 unity of the human family, it foUows that no matter how divergently 
 its members may be grouped by race, climate, color, religion and 
 consequent civilization, " the one touch of nature makes the whole 
 world akin." This is Judaism— the Judaism of the Bible of the 
 Talmud and of history. Yet we are told, to our utter dismay, that 
 Judaism, from its very inception, inculcated a narrow and unnatural 
 polity; that its spirit is even now impiously selfish and degradingly 
 tribal. This assumed to the satisfaction of our detractors, we 
 " hard-sheUed " Jews are declared to be ex-necessitate moraUy unfit 
 to have a voice in the council of nations, that we cannot be intrusted 
 to deal wisely, fairly or safely with the destiny of States. * * * 
 
 In vindication of our faith, we may here quote and cannot quote 
 too often, the maxim of the great HiUel : " Do not do that to others 
 which from others would be grievous to you." This is the gist, said 
 Hillel, of our religion ; all the rest is but its commentary. Learn 
 this, and become a Jew, said he to the heathen who desired to be 
 converted. This self-same maxim is the guiding principle of aU 
 sensible religions. The pi'oto-martyr Akiba asserted that '* to love 
 your neighbor as yourself " was the axis on which Judaism turned. 
 Such utterances as these might be supposed to cover the whole 
 ground. Our sages, however, fearing — and weU were their fears 
 justified — that cavillers might desire to restrict the terms '^your 
 neighbor^' and ask who is your neighbor? and answer the Jew only 
 — members of the same race and religion — quote and urge the 
 dictum of Ben Azai. This Rabbi summed up the divine intention 
 of the laws as inculcated in the scriptural phrase standing (in Gen. 
 v: 1) as an exordium of the whole Bible: "This is the book of the 
 generations of man. In the day when God created man, in the 
 likeness of God made He him." By thus giving one common origin 
 and parentage to the human family, the Bible gives the golden key 
 that opens the wide portals of Judaism to all men. Inasmuch as 
 all men have one fashioner, and, therefore, one God, and as there is 
 but one world here below for the whole physical human race, diver- 
 
FOR THE USE OF ISRAELITES. 
 
 333 
 
 sified thougli we are, so we are taught by Judaism that there is but 
 one heaven hereafter to all born in the moral image and spiritual 
 likeness of our beneficent Creator, and to whom we are responsible, 
 not so much for what we in our weakness may think, but for that 
 which in our moral strength we strive to do. 
 A. L. Green. 
 
 Rev. a. L. Gkeen, of London, England, late minister ot one of the chief congregations of 
 the metropolis; a self-made man. 
 
 Tbibal— Belonging to a tribe, 
 Speciously— With fair appearance. 
 Heresy— An opinion of private men different 
 to the established orthodox faith. 
 Obttjseness- Bluntness; dullness, 
 Argtjmenttjm ex Absurdo (Latin)— Inconsis- 
 tent arguments. 
 Sequitdr (Latin;— Following ; succeeding. 
 
 To Infer— To draw conclusions from fore- 
 going premises. 
 
 Inoe ption — Beginning . 
 
 Ex Necessitate (Latin)— To make necessary; 
 forced by others. 
 
 Protomabtyr— First martyr. 
 
 Exordium — A formal preface. 
 
 RECOGNITION. 
 
 How shall I know thee, in the sphere 
 which keeps 
 The disembodied spirits of the dead, 
 When all of thee that time could wither 
 sleeps 
 And perishes among the dust we 
 tread ? 
 
 For I shall feel the sting of ceaseless 
 pain, 
 If there I meet thy geiitle presence 
 not; 
 Nor hear the voice I love, nor read 
 again 
 In thy serenest eyes the tender 
 thought. 
 
 Will not thy own meek heart demand 
 me there ? 
 That heart whose fondest throbs to 
 me were given. 
 
 My name on earth was ever in thy 
 prayer, 
 And wilt thou never utter it in heaven ? 
 
 The love that lived through all the 
 
 stormy past, 
 And meekly with my harsher nature 
 
 bore, 
 And deeper grew, and tender to the 
 
 last. 
 Shall it expire with life and be no 
 
 more? 
 
 Shalt thou not teach me, in that calmer 
 home. 
 The wisdom that I learned so ill in 
 this — 
 The wisdom which is love — till I become 
 Thy fit companion in that land of 
 bliss ? 
 
 William Cullen Bryant. 
 
 W. C. Bryant was born in Ctimmington, Mass., 1794. He was admitted to the bar, but 
 soon changed that profession to become one of the editors and proprietors of the New York 
 Evening Post. As a poet he is the delight of his countrymen and his style is distinguished 
 by the perfect finish, elevated tone, dignity of sentiment, and the lovely pictures of Ameri- 
 can scenery. 
 
 MAEVELS OF ISRAEL'S HISTORY. 
 
 Can the world show anything like it ? Twice 1800 years old, they 
 saw the proud Egyptian perish in the waters of the Red Sea ; they 
 heard the faU of great Babylon's power ; they witnessed the ruins of 
 the Syro-Macedonian conquest. And now they have outlived the 
 Caesars, and outlived the dark ages. They have been through all 
 civilizations, shared in all convulsions, and have kept pace with the 
 
334 SCHOOL AND FAMILY READER 
 
 entire progress of discovery and art. And here they stand to-day, 
 as distinct as ever, occupying no country of their own, scattered 
 through all countries, identical in their immemorial physiognomy, 
 earth's men of destiny, before the venerableness of whose pedigree 
 the proudest escutcheons of mankind are but as trifles of yesterday. 
 But have they suffered severely ? One convulsive groan of agony 
 breathing through eighteen centuries, and heard in every land but 
 our own. At the siege of Jerusalem by Titus, besides the tens of 
 thousands led into captivity, it was as if in a single action of a great 
 war the slain on one side should amount to 1,800,000 ; and when, the 
 remaining Jews having been expelled their country, they attempted, 
 sixty years afterward, to return, a half million more were slaughtered. 
 For centuries they were forbidden, on pain of death, even to set foot 
 in Jerusalem. Under King John of England, 1,500 were massacred 
 at York in one day. Under Ferdinand and Isabella 800,000 by a 
 single decree were forced out to sea in boats, and the most of them 
 perished in the waves. They have been fined and fleeced by almost 
 every government known to history. They have been banished from 
 place to place ; banished and recalled, and banished again. By the 
 codes of Justinian, they were incapable of executing wills, of tesfcif}'^- 
 ing in coui-ts of justice, of having social and public worship. The 
 Koran of Mohammed stigmatized them as wild dogs ; the Eomish 
 Church excommunicated any one who held intercourse with them ; 
 the Greek Church uttered anathemas still more severe. They have 
 been forced to dissemble to save their lives, and in Spain and Portu- 
 gal have even become bishops and have governed in convents. In 
 the prophetic words of the Old Testament, they have been " a 
 reproach and a proverb, a taunt and a curse ;" they have been 
 " taken up in the lips of talkers," and have been " an infamy of the 
 people ;" and the general estimate of them has ripened into the 
 intense contempt oi' that dramatic conception — Shylock, the Jew of 
 Venice. And now in this nineteenth century they are a suffering 
 people still, but still as indissoluble as ever. But now all this is not 
 according to the established course of nations. The Northern tribes 
 came into Southern Europe, and are now not at all distinguishable. 
 No Englishman can say that he derives from the Britons and not 
 from Normans. On the contrary, the Jew is a .lew still. Even our 
 own aU- appropriating country, which denationalizes Germans, 
 Irish, French, Spaniards, Fins, Swedes, has left untouched this 
 wondrous people. Here they are, holding fast to that one tell-tale 
 face, keeping up the sacred learning of their traditions, self-conscious in 
 their isolation, irrepressible in their love of Jeinisalem, sublime in 
 their singular patriotism, evermore looking and longing for their 
 Messiah, the same intense individuality as when, lord of the soil, he 
 plucked his fruit from the trees of Judea. And, what is more, these 
 world-wanderers of the centuries, these tribes of the weary foot, have 
 
FOR THE USE OF ISRAELITES. 335 
 
 not only survived, but have now risen again as an element of power 
 among mankind. The Jew is the banker of the world ; he is among 
 the foremost, whether in science, or literature, or government. In 
 witchery of song unsurpassed, he enchants the world with some of 
 the sweetest music it ever heard. Surely, he is the standing miracle 
 of the world's current history ; the bush of Moses, ever burning, yet 
 never consumed ; an ocular demonstration of how God may energize 
 the secret springs of a people's life, yet without disturbing individual 
 freedom or social characteristics ; an unanswering refutation of that 
 godless philosophy which would turn the Almighty out of His own 
 universe. And for what have they thus been bome in the hands of 
 God all along the ages ? Beyond a peradventure^ if so literally have 
 been fulfilled the prophecies which foretold their sufferings and their 
 preserv ation, equally sure are the predicted grandeurs of their future. 
 
 Bishop Nicholson. 
 
 GRASS AND ROSES. 
 
 [From the Persian.] 
 I LOOKED where the roses were blooming, | We came to this place in His wisdom 
 They stood among grasses and weed , j We stay to this hom* from His love* 
 I said, *' Where such beauties are grow- ; ' 
 
 ing, i " We have fed His humblest creatures. 
 
 Why suffer these paltry weeds?" i We have served Him truly and long^ 
 
 ' He gave no grace to our features, 
 Weeping, the poor things falter : We have neither color nor song. 
 
 " We have neither beauty nor bloom ; 
 We are grass in the roses' garden, " Yet He who made the flowers 
 
 But the Master gives us room. 
 
 Slaves of a generous Master, 
 Born from a world above. 
 
 Placed us on the self- same sod; 
 He knows our reason for being — 
 We are grass in the garden of God. 
 Saadi. 
 
 THE WORK OF HEBRAISM. 
 
 The Hebrew religion is full of vitality; it is not one of enervating 
 mysticism, but an intellectual faith which nourishes itself with all 
 pertaining to the realms of culture and science. It reinvigorates 
 itself with the realities of life, not aspiring to the indefinite, but 
 hungers and thirsts for the positive triumph on earth of justice and 
 law; and for the space of two thousand years Judaism has not 
 ceased a single hour fi'om this work — from longing and from com- 
 bating with all its powers for the triumph of the right. The 
 modest work of the Hebrew, silent and peaceful, carried on in the 
 Eastern and Western world from the barbarous to the mediaeval 
 ages, forms the subject of a longer discourse than these fugitive 
 pages are equal to. Let it suffice here to recall how he was the 
 bond of union between the East and the West, between the ancient 
 and modern; how to him is due the presei-vation of the treasures of 
 
836 
 
 SCHOOL AND FAMILY READER 
 
 literature; how he is the living embodiment of his story, of tradition; 
 how to him, in the times of universal darkness, we owe it that the 
 lamp of knowledge burned with no uncertain light; that judicial, 
 medical, philosophical and economical science still flourished among 
 men. 
 
 And not alone for this have the nations of the earth to thank the 
 Hebrew race. When no one else worked they ceased not their in- 
 defatigable journey ings to and fro in pursuit of commerce among 
 diverse people ; and when the world, a prey to barbarisms, to feuda- 
 tories, to the privileged robbers of the Church, was only an area of 
 rapine and destruction, these people ceased not to work, to point out 
 the great avenues of commerce, and to open up the true sources of 
 social wealth. And when, in virtue of the great revolving wheel of 
 time, a new epoch dawned, no people were found in a better condi- 
 tion to comprehend the change than the Jews; none better prepared 
 to profit by their improved social positions. But under these happier 
 circumstances they have continued with greater ardor than ever to 
 work for the promotion of the principles of justice, of liberty and of 
 labor; principles which were their strength in the past and are their 
 most lively hope in the future. — From the Italian. 
 
 DAVID'S LAMENT FOR ABSALOM. 
 
 Alas ! my noble boy, that thou shouldst | And the dark tresses to the soft 
 die ! ! winds flung; 
 
 Thou who wert made so beautifully \ But thou no more, with thy sweet voice, 
 fair ! ' i shalt come 
 
 That death should settle in thy glorious • To meet me, Absalom! 
 eye, * j 
 
 And leave his stillness in this cluster- j And, oh, when I am stricken, and my 
 ing hair ! ! heart, 
 
 How could he mark thee for the silent 
 tomb, 
 My proud boy, Absalom ! 
 
 Cold is thy brow, mv son ! and I am 
 chill, 
 As to my bosom I have tried to press 
 thee; 
 How was I wont to feel my pulses 
 thrill, 
 Like a rich harp string, yearning to 
 caress thee, 
 And hear thy sweet "My Father!" 
 from these dumb 
 And cold lips, Absalom ! 
 
 But death is on thee. I shall hear the 
 
 gush 
 Of music, and the voices of the young, 
 And life will pass me in the mantling 
 
 blush, 
 
 Like a bruised reed, is waiting to be 
 broken, 
 How wilt its love for thee, as I depart, 
 Yearn for thine ear to drink its last 
 deep token! 
 It were so sweet, amid death's gathering 
 gloom, 
 To see thee, Absalom ! 
 
 And now, farewell! 'Tis hard to give 
 thee up, 
 With death so like a gentle slumber 
 on thee; 
 And thy dark sin! — Oh, I could drink 
 the cup. 
 If from this woe its bitterness had 
 won thee. 
 May God have called thee, like a wan- 
 derer, home, 
 My lost boy, Absalom! 
 
 Adapted. 
 
FOR THE USE OF ISRAELITES. 337 
 
 SCIENCE AND RELIGION. 
 
 It is often said that there is warfare or contest between science 
 and religion. Some of those who profess to have studied the differ^ 
 ent sciences assei*t that they are in opposition to divine revelation. 
 It is true that all times the Bible has had to sustain the assaults of 
 men with sharp wit and acute intellect; geologists have ransacked 
 the bowels of the earth, and astronomers tracked the stars of heaven 
 to deny, attack, villify, and throw doubt upon the truth of Holy 
 Scriptures. But perhaps no time has been so bold as ours in the at- 
 tempt to revile and refute the Bible. And as, in our time, young 
 men study other subjects more than the holy word of God, we can- 
 not be astonished to find that doubts and uncertainties bring about 
 indifference and apathy toward religion. However furious this 
 antagonism be between science and religion with respect to those 
 creeds in which faith is opposed to reason, such a contest must be 
 slight or superficial in Judaism, where faith and reason go hand in 
 hand. And, indeed, we are about to show how, in Judaism, science 
 and religion are allies, co-operators, or in the words of the Bible, 
 " two roes that are twins." It is true that the domain of science 
 has become so large that no man can master it all; but when the 
 comparison between religion and science is to be made, not with 
 the floating theories of the hour, but with weU-established truth, we 
 may venture to convince you that our holy faith has nothing to fear 
 from its attacks. 
 
 If we take Exod. xix: 24, we find that Moses and the people came 
 near to Sinai; when the Lord prepared the latter for the great event; 
 when he ordered them to make bounds round the mountain, a cir- 
 cumstance from which the three next days are called the " Days of 
 the Bordering;" the Lord warned them once more that they should 
 not break violently through, else when they would be anxious to g^ze 
 at the divine glory, it would cost them their lives. We hear the 
 same warning from above — addressed now with respect to the 
 dangers which may arise from the contest between science and re- 
 ligion, if WG do not regard them from the right standpoint. I will 
 venture to indicate to you this standpoint in as brief a manner as 
 possible. 
 
 The knowledge of the Lord has at all times been regarded as a 
 high mountain, which can be reached by sciences that form the steps 
 thereto. Maimonides says, in the beginning of his great work, Yad 
 Hachazakah: 
 
 " How can we fear and love God ? When we consider and reflect 
 upon the works and marvelous creations of the Lord, which have no 
 limit or boundary — works which cannot be compared with anything 
 wrought by man — we must feel a thirst to know God, and regard 
 ourselves as insignificant creatures before Him who is perfect in wis- 
 dom." 
 
 PABT in.— 22. 
 
338 SCHOOL AND FAMILY READER 
 
 Moses reached the highest point in this knowledge, because of him 
 it is said, "In all my dominion he is faithful." The Psalmist and 
 the prophets obtained a high standard, for they abound in reflec- 
 tions upon and pictures of nature. Again, of Solomon it is said, 
 " He spoke of trees from the cedar, the tree that is in Lebanon, even 
 unto the hyssop that springeth out of the wall ; he spoke also of 
 beasts, of fowls, of creej)ing things, and of fishes," which means that 
 physical science was at his command. The teachers of the Talmud 
 also made science the Hagar — handmaid — to Sarah, the mistress of 
 theology. And, indeed, they ought to be regarded thus ancillary. 
 Science teaches astronomy ; but who is it, we ask with Job, that 
 built the universe, ordained the sun's motion, projected the comets, 
 placed the moon and stars in their orbits, " each in its proper station, 
 service and charge," like the tribes in wilderness ? Science teaches 
 geology ; but who has created the rocks of ages, the hills of the 
 earth, " who removeth the mountains and they know not, and shaketh 
 the earth so that the pillars thereof tremble"? Science teaches 
 botany, but who gave such wondrous beauty and fragrance to the 
 herbs, shrubs and flowers ? Science teaches zoology, but " who pro- 
 videth for the raven his provision, when his young ones cry unto 
 God, and wander about for lack of food "? You must admit that all 
 these sciences, rightly understood, are not antagonists, but helpers 
 and aids to the knowledge of God. 
 
 The same is true with regard to the providence of God, which also 
 can be better understood by the help of science. There is not a leaf 
 that moves, not a wave that rises and sinks, not a ray of the sun that 
 beams, not a whisper of the wind, that does not teach the provi- 
 dence of God. And we ascend higher up to man, who can deny 
 the argument which the Psalmist adduces to prove God's direct and 
 immediate providence ? " He that planted the ear, shall he not hear? 
 He "that formed the eye, shall he not see ? He that fashioned the 
 brains and the reins, shall he not be able to reflect? He that 
 teacheth man knowledge, shall he not know?" He knows our 
 thoughts, every word before it is on our tongue, nay, the smallest 
 incident, since they are often the cause and origin of the greatest 
 events. 
 
 But do you need a proof of God's providence ? Can you want 
 any proof? Is it not abundantly demonstrated by the fact that you 
 are here as Israelites, still existing, and prospering, and flourishing 
 after all the trials and persecutions which our nation has for so long 
 a time borne, compared with which those of Eoumania are almost 
 light. Yes, history, our history, gives evidence of God's direct and 
 'special providence. 
 
 Revelation on Sinai regards science, not as its rival, but as its ally. 
 What do we generally hear urged against the Bible? That the 
 teachings of geology are opposed to its statements. For, according 
 
FOR THE USE OF ISRAELITES. 339 
 
 to that science, the world must have already existed millions of years. 
 According to a statement in the Talmud, the world was from the be- 
 ginning created in its finished state, with all its strata and with all its 
 layers. " The whole creation was called into existence in its full 
 growth, beauty and development" — a theory by means of which all 
 the objections wiU fall to the ground. . This, moreover, I would say, 
 that belief in revelation can be obtained either by faith or by science. 
 When obtained by the latter method, it is like a mountain, the top of 
 which will afford an excellent view in ascending, while there are 
 some positions in which this view is hidden, concealed or seen only 
 by a kind of optical delusion. Geology is a growing science. We 
 know what our forefathers never dreamed of; that, for instance, the 
 diamond which flashes on your finger is but a piece of coal; that 
 the water which extinguishes fire is composed of two elements which 
 burn with light and heat. A boy is now familiar with facts which 
 would have astonished Newton. At present, it seems to the geologists 
 that their science is in opposition to the Bible; but do we know 
 whether our children wiU not laugh at their speculations, as they 
 laugh at those of their forefathers, and then will be brought into 
 harmony with the word of God ? 
 
 But two conditions are required in the study of science and revela- 
 tion. Do not violently break through; do not climb the mountain 
 too boldly, lest the Lord might break forth upon you. We may 
 study science to make ourselves acquainted with nature, but it must 
 lead to nature's God. We may earnestly seek for second causes, but 
 they must lead to the first cause. Forget not that after all the Torah 
 is like the sun, the greater luminary, and science like the moon, the 
 lesser luminary; and we may apply to them the well-known legend 
 that when at first two great lights had been created, the moon said, 
 "Two kings cannot have one crown," and rule at once over the same 
 area. When you find that a theory of science wiU undermine your 
 belief in God and revelation, foUow the greater and not the lesser 
 light. " Come not to gaze at the holy things with arrogance and 
 presumption, lest ye die." When the spies presumed to go up to 
 conquer the Holy Land, and the ark and Moses were not with them, 
 they were smitten and discomfited even unto Hormah. Wlien four 
 of the wise men entered Paradise, which is perhaps another word 
 for the garden of science, only Rabbi Akiva entered and went out 
 in peace, delighting in its flowers; but Acher, who plucked them, 
 turned an infidel. 
 
 The second condition is, that when any speculation of science will 
 lead you away from any duty toward God, from keeping the Sab- 
 bath, or observing the dietary laws, be firm; obey the divine law 
 and abandon the speculation. Forget not that any theory which is 
 opposed to religion is but a floating theory, resting on the surface. 
 And it wiU fail either in its premises or in its conclusion; for the 
 
340 SCHOOL AND FAMILY READER 
 
 fault lies not in religion, but in those who promulgate that as science 
 which is not science, and give forth theories which deprive you of 
 all means of self-control, w^hile the Torah makes you better physi- 
 cally, mentally, morally and spiritually. For this reason our fore- 
 fathers said at Mount Sinai, "we will do," before "we will inquire." 
 Knowledge is required, but good works have the precedence. It is 
 not what we know, but what we practice, which is important. What 
 Aristotle said of his book, " That book is written not for knowledge, 
 but for action," is much more true of the Torah. Bear in mind that 
 at all times skepticism wanted to do its dangerous work. Our fore- 
 fathers also saw the Torah attacked and villilied, and brought in col- 
 lision with the science of their day. Still they shed their blood, 
 laid down their lives, sacrificed that which was near and dear to 
 them, rather than trangress one important law of God. Especially 
 this day forms the anniversary of the period when hundreds of our 
 fathers and mothers became martyrs for their God and their religion ; 
 when, according to our history, the wives and mothers died more 
 cheerfully and resolutely than the fathers and husbands, because 
 their faith was stronger. Study science, study religious knowledge. 
 Should a doubt enter and take root in your heai-t, give the benefit of 
 the doubt to the Torah — do not throw aside any of God's com- 
 mandments. Beware of your heart, keep it with all diligence, that 
 nothing may find lodgment therein which might break through 
 the boundaries which God hath set. Then the law will protect and 
 shield thee. 
 
 " When thou goest it shall lead thee, when thou sleepest it shall 
 keep thee, and when thou awakest it shall commune with thee.*' 
 
 Na-than Marcus Adler. 
 
 Rev. Dr. N. M. Adler, Chief Babbi of Great Britain and noted for his erudition and ex- 
 treme piety. He is tlie author of several works which gained him a European reputation. 
 Thoka (Hebrew)— Law; Scriptures; Holy Writ. 
 
 Almighty ! what is man ? 
 
 But flesh and blood. 
 
 Like shadows flee his days, 
 
 He marks not how they vanish from 
 
 his gaze — 
 Suddenly must he die, 
 He droppeth, stunned, into nonenity. 
 
 Almighty ! what is man ? 
 A body frail and weak, 
 Pull of deceit and lies. 
 Of vile hypocrisies. 
 Now like a flower blowing. 
 
 HYMN. 
 
 (by gabirol.) 
 
 Now scorched by sunbeams glowing. 
 
 And wilt thou of his trespasses inquire ? 
 
 How may he ever bear 
 
 Thine anger just, thy vengeance dire? 
 
 Punish him not, but spare. 
 
 For he is void of power or strength. 
 
 Almighty! what is man ? 
 
 By filthy lust possessed. 
 
 Whirled in a round of lies, 
 
 Fond frenzy swells his breast. 
 
 The pure man sinks in mire and slime, 
 
 The noble shrinketh not from crime. 
 
FOK THE USE OF ISRAELITES. 
 
 341 
 
 Wilt thou send on him the charms of 
 
 sin V 
 Like fading grass 
 So shall he pass, 
 Like chaff that blows 
 Where the wind goes. 
 Then spare him, be Thou merciful, 
 
 King, 
 Upon the dreaded day of reckoning. 
 
 Almighty! what is man ? 
 The haughty son of time. 
 Drinks deep of sin, 
 And feeds on crime. 
 Seething like waves that roll. 
 Hot as a glowing coal. 
 And wilt thou punish him for sins in- 
 born ? 
 Lost and forlorn, 
 
 Then like the weakHng he must fall, 
 Who some great hero strives withal. 
 Oh, spare him, therefore! let him win 
 Grace for his sin. 
 
 Almighty! what is man? 
 
 Spotted in guilty wise, 
 
 A stranger unto faith. 
 
 Whose tongue is stained with lies. 
 
 And shalt thou count his sins — so is he 
 
 lost? 
 Uprooted by thy breath. 
 Like to a stream, by tempests tost. 
 His life falls from him like a cloak. 
 He passes into nothingness like smoke. 
 Then spare him, punish not, be kind, I 
 
 pray. 
 To him who dwelleth in the dust, an 
 
 image wrought in clay! 
 
 Almighty! what is man ? 
 
 A withered bough; 
 
 When he is awe-struck by approaching 
 
 doom, 
 Like a dried blade of grass, so weak, 
 
 so low, 
 The pleasure of his life is changed to 
 
 gloom, 
 He crumbles like a garment spoiled 
 
 with moth. 
 According to his sins wilt Thou be 
 
 wroth ? 
 He melts like wax before the candle's 
 
 breath, 
 Yea, like thin water, so he vanisheth. 
 Oh, spare him, therefore, for Thy 
 
 gracious name. 
 And be not too severe upon his shame 1 
 
 Almighty ! what is man ? 
 
 A faded leaf. 
 
 If thou dost weigh him in the balance 
 — lo! 
 
 He disappears — a breath that thou 
 dost blow. 
 
 His heart is ever filled 
 
 With lust of lies, unstilled. 
 
 Wilt bear in mind his crime 
 
 Unto all time? 
 
 He fades away like clouds sun-kissed, 
 
 Dissolves like mist. 
 
 Then spare him ! let him love and mercy 
 win. 
 
 According to Thy grace and not accord- 
 ing to his sin ! 
 
 Emma Lazarus. 
 
 Emma Lazakus, a lady of high talent and noted for her literary contributions both in 
 prose and verse to some of the leading papers and periodicals of America, and greatly esteemed 
 on account of her sincere attachment to Judaism. 
 
 THE EEJUVENESCENCE OF THE HEBKEW RACE. 
 
 The first test which a nationality has to stand in order to show 
 durability and power in developing an unimpaired existence, is its 
 capability of rejuvenescence, after having once overcome the weak- 
 ness of old age. If, therefore, any propfs of its resurrection from its 
 grave-like slumber are once given, then its immortality is thus 
 clearly established. It must be able to rise, if at any time made 
 low, and it must preserve in adverse times vital power like an inex- 
 tinguishable spark amidst a heap of ashes. The Talmud has an in- 
 
342 SCHOOL AND FAMILY READER 
 
 genious allegory concerning the resurrection of the body. When 
 death and putrefaction have dispersed the atoms of the human 
 frame far and wide, there still remains in the spine a small bone 
 that resists all destruction, and that cannot be demolished even by 
 the anvil. It is from this indestructible solid part the resurrection 
 develops itself. If, therefore, a people be possessed of such a 
 precious kernel, then neither iron, nor fire, nor any corrosive acidities, 
 can destroy it, but the same will expand even when pressed down by 
 gravity into the smallest compass. 
 
 The Hebrew race is now quite plainly entering upon a process of 
 rejuvenescence, of which we have had hardly any presentiment. The 
 enemies of Judaism perceive it with suppressed rage. Jews who 
 consider themselves cosmopolitans, shake their heads doubtfully, 
 while those pious to the very letter do really place their hope there- 
 in; but all are startled at the appearance. Is, therefore, this ap- 
 parently incredible movement real palpitation of the heart, or 
 merely the galvanic short-lived motions of a corpse ? Is it possible 
 that diseased and dispersed bones could revive again ? This question, 
 in the very same form, was once started by a Hebrew seer, at a time 
 when the Jewish race resembled a corpse, even more so than the case 
 is now ; and the spirit which came over him showed him how bone 
 moved near to bone, and these became covered with flesh, a skin 
 stretching over the same,and at last a vital spirit entered these bones, 
 which made them in living form. The fact is that the Hebrew race 
 experienced such a resurrection from death during the Babylonian 
 captivity, and it is highly suggestive to note how this process, 
 from an almost imperceptible beginning, has brought about an era 
 which is now exciting the greatest astonishment. This rejuven- 
 escence of the organism of the Jewish race offers also in many other 
 respects an interesting analogy, and deserves to be known in its 
 proper light. 
 
 In times past, of the five to six millions of Jews belonging to the 
 Israelitish nation, almost two-thirds were transplanted, one and a 
 half centuries before the beginning of the Babylonian captivity, to 
 Media, Bactria, and the country of the Caspian Sea, and there, 
 amidst the natives, their total decline took place. Even the most 
 strenuous inquiries proved unsuccessful in discovering only the 
 slightest trace of the ten tribes. "As the day gone by will never ap- 
 pear again, so will the ten tribes never return," was the sober ob- 
 servation of Rabbi Akiba seventeen centuries ago. Everything 
 which at the present time is fabled about the existence of the lost 
 tribes is either a mere whim of learning or nothing but ignorance. 
 The principal stem of the remaining third — the tribe of Judah — 
 was transported to the left shore of the Euphrates. Small parties 
 thereof separated as far as Egypt, or were sold for slaves by the 
 Orreek and Phoenician pirates at the coast towns, and the islands 
 
FOR THE USE OF ISRAELITES. 343 
 
 situated on the Mediterranean Sea. Slavery commenced when dis- 
 persion took place. " To become scattered to aU the four corners of 
 the world," was the sorrowful thought which the prophets imparted 
 to the Jewish race in early times, even when the state was stiU in 
 existence as an unbroken power. 
 
 The exiles in Babylon formed the nucleus and the heart of the 
 national organism weakened already on aU sides. In their midst 
 was the Jewish nobility, as far as they did not succumb to the 
 Chaldean conqueror in defending their fatherland and the capital. 
 There were also some descendants of the royal family, and among 
 them one who wore the crown of David during a hundred days, in 
 order to wander from the throne to the prison, and to be freed from 
 it when near the end of his life. There were the priestly Levites of 
 the house of Aaron, who, after the temple was laid in ashes, became 
 the bearers of the poi-table sanctuary, the holy law, which was then 
 their sole care. Those who were ah*eady settled there a half century, 
 possessing land, herds, and slaves, felt home-born in Babylon, forgot 
 the lost fatherland, the destroyed Jerusalem, and the destruction of 
 the Temple. These then soon adopted the Babylonian worship 
 of idols, being used from home to idolatry, under a coloring of 
 Israelitish worship. 
 
 Besides this class, doing homage to whatever seemed practical 
 and the fashion of the day, were some who, with all their attach- 
 ment to what they received from their forefathers, were dolefully 
 despairing of the possibility of a restoration of the Jewish state, and 
 the rebuilding of the sanctuary. They declared of themselves, " Our 
 nature is faded, our hope is vanished, we are doomed to perish." 
 God Himself, thought they, who sent so much misery upon His holy 
 people, delivering his sanctuaries unto the enemy; God Himself has 
 deserted, cast off and forgotten Israel. In ancient times the idea 
 was indelible that people, soil and Deity are inseparable, and a 
 nation, severed from its mother country, has lost all support, and 
 even God Himself, however high Israelitish consciousness may 
 have placed him, stands in a certain relation to the country, which 
 he promised to the patriarchs, and presented unto their sons. With 
 the banishment of this holy nation and the estrangement of the 
 holy land, the band which united the Temple with heaven seemed 
 forever broken. In this manner they resigned themselves to their 
 fate ; and, although they did not worship the customary idols of the 
 day, they had nevertheless no confidence in their own affairs. 
 
 But the situation of the Babylonian captives was, just during the 
 last years previous to their deliverance, of such a nature as to deprive 
 them of all courage, and to make them consider it mere foUy to hope 
 for a restoration. At that period the Jewish nation experienced 
 for the first time that frightful form of servitude, by which it became 
 Sb mockery to the thoughtless multitude, who, adhering to externals, 
 
344 SCHOOL AND FAMILY READER 
 
 tried to provoke it to self-contempt. Already, in the Babylonian 
 captivity, Israel was obliged " to hold forth his body to be flogged, 
 and his beard to be plucked." The haughty conqueror told him 
 already at that time, " Kneel down that I may crush thee," and he 
 acquired the endurance of seeing " his body exposed to the feet of 
 his oppressors." At that time the outer world said of the people of 
 the Jewish race, "She has no form, nor appearance, nor comeliness, 
 that we should fall in love with her; she is despised, abandoned by 
 men, affected with pain, with sorrow." She was then already beaten 
 and tortured without opening her mouth. " Like a lamb she was 
 led to slaughter and shorn like a sheep, but remained dumb and 
 never opened her mouth." The school of suffering oppression, 
 hatred, contempt, scorn, flogging, ill-usage and misapprehensions, 
 which the Jewish race was to undergo at a later period, even 
 through many centuries, and which impressed her history with 
 tragical appearance all this commenced during the Babylonian 
 captivity. 
 
 But just amid these innumerable sufferings, and in spite of the 
 apostacy of the one party and the dejection of the other, there rose 
 a circle of ardent adherents to the God of Israel, whose hope in a 
 brighter future never ceased. These Avere the " men of endurance," 
 unmindful of their sufferings, sad in mind and broken hearted, and 
 who, in their entire devotion, in their humility and self-denial, 
 cleaved to God and left everything to His divine will. It was the 
 circle of those who "mourned for Zion," and sat weeping on the 
 rivers of Babylon, as often as they remembered the desolation of the 
 sanctuary ; who suspended their harps on the willows and would 
 not sing Zion's song in a foreign country. The famous poet who 
 sang, " I will forget my right hand if my remembrance of thee does 
 not surpass all gladness," also belonged to this circle. A few 
 Judean servants of the court, and the eunuchs who kept the 
 Sabbath, and adhered to the Israelitish covenant, were likewise of 
 this order. This then was the precious kernel of the " indestructible 
 bone " from which the rejuvenescence proceeded. 
 
 But how was this wonderful fact, so rich in consequences, and 
 showing its after-effect even unto this day, brought about? Not 
 perhaps by the return from the Babylonian captivity, for this event 
 was the result of preceding causes, and would have been but of 
 little use had not the half dead Jewish race been called into fresh 
 existence previously. And to whom is this resuscitation to be at- 
 tributed ? It proceeded from a single person, who certainly was a 
 God-fearing man, and who understood the signs of the times in 
 order to adopt the right plan. He knew how to raise the slumber- 
 ing echoes in every one's mind, whose powerful and inspired, at 
 times encouraging and at times warning voice, was well calculated 
 to transform depression into courage, despair into hope, timidity 
 
FOR THE USE OF ISRAELITES. 345 
 
 into confidence, indifference into participation, and even lethargy 
 to sensibility. The pencil of history has not preserved the name 
 of this prophet, and, therefore, he is commonly called the Baby- 
 lonian or exiled Isaiah. This name he deserves, at any rate, for m 
 loftiness, beauty, and impressiveness of prophetical poetry he was 
 surely not inferior to the son of Amos, and his views extended even 
 further than those of the latter. 
 
 But as soon as the historical work was undergoing a fresh change 
 by the hand of the daring but mild conqueror, Cyrus, who led his 
 strength of Media and Persia against the all-governing Chaldaic- 
 Babylonian kingdom, in order to destroy it and to establish a newer 
 empire, than the exiled Isaiah sounded the word Zion ! giving it an 
 inimitable magic, now in a sorrowful, tragic tone, and then again in 
 an excited strain of triumph, so as to make it vibrate in the inner- 
 most recesses of the people's hearts. He represented Jerusalem as 
 a widow shrouded in mourning, who had drained the cup of sorrow 
 to the dregs. " She is the unhappy, distracted, disconsolate widow, 
 who has borne so long the shame of being childless." But he called 
 unto her "to shake off the dust of lowliness, to expand her tents 
 largely; for her dwelling will become too small for the multitude of 
 her own admirers, as well as of strangers, so that she herself shall be 
 surprised as to who has born all those for her, childless, forsaken, 
 banished and desolate as she has been." But in spite of the unbe- 
 lieving, the scomers and the despisers, he foretold a speedy redemp- 
 tion through "Koresh" (Cyrus), whom. God has called and chosen, 
 and to whom He will impart strength in his conquests. No prophet 
 has, the same as he, poured consolation into the heart of the sufferers 
 and hope into the mind of the exhausted. The balm of his words 
 is able even unto this day to heal the wounds of many a broken 
 spirit. 
 
 Israel, however, should not enter upon the approaching redemp- 
 tion in a state of contamination, but should merit the same through 
 self-excellence and nobleness of mind. He should seek God, for 
 His help is close at hand. He should undo the knots of malice, 
 loosen the fetters of slaver}^, discharge the oppressed from servitude, 
 bestow bread on the hungry, give shelter to the suffering poor, 
 clothe the naked, and not to turn away from the afflicted kinsmen 
 of his own race. Then shaU light of Israel rise Aurora-like, and 
 his cure wiU speedily be brought about. Israel's heavy afflictions 
 were conceived by the great prophet of the exile in a very high 
 point of view. The painful martyrdom was requisite for his cure. 
 Not only Israel himself, but also the sinful world of heathenism, 
 shall be expiated thereby. God himself denied Israel's humiliation. 
 " If he considers himself a guilty sacrifice, then he will see a long- 
 abiding posterity, and through his instrumentality God's purpose 
 will be promoted. Because he is ready to consecrate himself to die 
 
346 SCHOOL AND FAMILY READER 
 
 and is counted with the criminals, he thus bears the sins of many, 
 and appears as mediator for those who have gone astray." 
 
 No one better conceived and represented Israel's ideal vocation 
 than did Isaiah. The Jewish nation is the apostle w^hom God sends 
 to the idolatrous, wicked, morally corrupted world. She shall be a 
 light unto all nations, in order that God's salvation may reach to all 
 the corners of the earth. Israel, " the servant of God," has a mouth 
 like a sharp-edged sword, and is destined to be the chosen arrow. 
 God has poured out His spirit upon this race, that it may possess 
 the power of conveying right unto all nations, but " she shall not 
 scream aloud, nor become proud, nor allow her voice to be loudly 
 heard in the street. She shaU not act by way of force, nor even 
 break a bent reed, nor extinguish even a glowing wick, but through 
 meekness she shall promote justice according to truth.' Israel is 
 anxiously looking for the great event of the coming of a Messiah, 
 the anointed of the house of David, upon whom the spirit of God 
 will rest. In him all the ardent hopes of the Jewish race are cen- 
 tered; hence every Israelite is composed of the matter to be a 
 Messiah, for God has ordained that through his instrumentality uni- 
 versal harmony shall be established in the world, when aU its in- 
 habitants shall pay homage to the Lord, who is king over all the 
 earth. Thus Israel will become the savior of the world, and he will 
 announce ih.e word of deliverance. The sorrowful, despised, crushed 
 and servile form is called for a higher puipose, just on account of its 
 suffering condition. The crown of thorns which this Messianic 
 race bears so patiently makes her woi*thy of a kingly diadem. A 
 nation which through affliction and death shall be aroused unto a 
 resurrection, even through the gates of the grave unto life, such a 
 nation is really praiseworthy ! 
 
 The exiled prophet quickened the minds of his contemporaries in 
 regard to another matter. The enemies of Israel will become his 
 friends and confederates. Many of the prophets in their inspired 
 views have indeed prophesied the participation of the nations in 
 Israel's future weKare, but none have given such a correct and clever 
 description of the universality of Judaism as the exiled Isaiah: 
 "The neighbors, the strangers, the sons of heathenism shall not say 
 the Lord will separate us from His people. But the strangers who 
 will join Him, to serve Him, to love Him and to be His servants, He 
 wiU rather lead them to His holy mountain, for His Temple will be a 
 house of prayer for all nations." These noble thoughts, flowing 
 from the heart and the most profound conviction, and spoken with 
 eloquence, must aU have died away in the air, had not the few re- 
 maining exiles of Judea suflicient susceptibility that they themselves 
 laboredtobring about their rejuvenescence. IJnder this inspiration 
 the people consented to be aroused unto a resurrection. 
 
 The apparently dry bones moved one unto the other, became 
 
FOR THE USE OB^ ISRAELITES. 
 
 847 
 
 covered with flesh and skin, and took within them the breath of life. 
 The circle of the " ardent men of the word of God " became larger 
 day by day. The more Cyrus approached the Chaldean capital, the 
 more did the hope revive of the recovery of the lost independence 
 and nationality. The "Eunuchs" of the tribe of Judea, the de- 
 scendants of the house of David, Zerubabel, *' the strangers," who 
 joined Judea from pure love of God, became all very active to realize 
 the words of the prophet. Self-examination soon began; and the 
 idolatry, with which many exiles w ere still affected, was thoroughly 
 a-nd forever abolished. It was the work of inflamed inspiration 
 which executed the miracle which many previously thought impos- 
 sible. As soon as Cyrus made an end to the Babylonian kingdom, 
 he in a wonderful manner fulfilled the hopes of the exiles by pro- 
 claiming: " Whoever is willing to return to Jerusalem is permitted 
 to do so." There were above 40,000 families who resolved upon re- 
 turning home, at the head of whom moved a king's son of the 
 family of David, and a high-priest of the house of Aaron. This 
 small number formed a state once more, producing again its heroes 
 — heroes of the sword and of intellect — who became noted in name 
 and in deed even unto the whole world. This small number has 
 poured its healthy and nourishing sap into the veins of mankind. 
 H. Graetz. 
 
 Rejuvenescence— A renewing of youth. 
 
 FcTREFACTiON — The state of growing rotten. 
 
 CoRKOSiVE — Having the power of wearing 
 away. 
 
 Cosmopolitan— One at home everywhere. 
 
 Galvanic — A kind of electricity invented by 
 Dr. Galvani, an Italian. 
 
 Analogy — Resemblance between things. 
 
 Doleful— Sorrowful. 
 
 Indelible — Not to be blotted out. 
 I Contamination— Defilement ; corruption, 
 i Lethargy— A drowsiness. 
 I Universality — Extending to the whole. 
 j Susceptibility — Tendency to admit. 
 I Inspiration — Infusion of ideas into the 
 I mind by a superior power. 
 
 THE SEVENTY-SECOND PSALM. 
 
 Oh 
 
 God, with judgment bless the 
 
 king, 
 His son, beloved of Thee, we sing, 
 All time shall prove him faithful, true. 
 All honest poor shall have their due. 
 
 The mountain peaks, in peace, no less 
 Rejoice thou hills in righteousness. 
 He'll judge and bless all humble folk, 
 And save poor children from the yoke. 
 
 The oppressor's power, he'll crush out- 
 right, 
 And sooner fades noon's orb from sight, 
 And moons no longer wax and wane, 
 Than the oppress'd seek help in vain. 
 
 As rains revive the shorn-off mead, 
 And showers quicken covered seed, 
 His grace revives all upright hearts, 
 And endless peace His nameiraparts. 
 
 From Eastern river, Eden's bower, 
 Through Western worlds men own his 
 
 power; 
 Wild men, subdued, approach his seat 
 His foes lie prostrate at his feet. 
 
 The kings of Tarshish and the isles 
 Where blind idolatry defiles, . 
 Both Sheba's kings and Seba's, too, 
 Shall give up all his will to do. 
 
 Yea, all earth's kings shall to him bow, 
 All gentiles serve him under vow, 
 And why ? because he saves the poor, 
 All hdpless ones have his help sure. 
 
 He'll save the contrite and the poor. 
 Assist them their trials to endure; 
 Redeemed from fraud and violence, 
 Their blood he counts of worth immense. 
 
348 
 
 SCHOOL AND FAMILY READER 
 
 To him shall Sheba's gold be brought, 
 And ft)r his reign all blessings sought, 
 The saved in gratitude shall sing, 
 All time with daily prayers ring. 
 
 A mountain peak may have some corn, 
 Which spreads till rustling stocks adorn 
 A towering ridge like Lebanon; 
 So grows the realm of David's son. 
 
 Blessed be Jehovah, Israel's king. 
 His praise let every creature sing, 
 Whose love suspends primeval law, 
 Whose miracles impress with awe. 
 
 With blessings of eternity 
 
 Crown his one name eternally. 
 
 Great name ! too brilliant for man's ken ! 
 
 All earth shall sanctify. Amen. 
 
 His name shall bloom in Israel's rhymes, All prayers of David have their end 
 The vernal blossom for all times. | In blessings such as God will send. 
 
 Blessings shall hang upon his name, ; 
 All tribes his blessedness proclaim. A. I. 
 
 Token — To know. 
 
 PERPETUITY AND IMMUTABILITY OF THE MOSAIC LAW. 
 
 The words, found in Exod. xix : 9 place us in immediate connec- 
 tion with the astounding revelation at Sinai, upon which the festival 
 of Pentecost is based. They caU back our minds to a scene, fuU 
 of majesty and awe, over which more than three thousand years have 
 closed. But if thrice that number of years had been marked by the 
 register of time, this scene would be as vivid and its glory as bright; 
 for of no occurrence on this earth has Almighty Providence left a 
 stronger and more enduring remembrance. The words cited in the 
 above Scripture passage invite us to survey the lowest of a range of 
 mountains, at the base of which a whole nation of more than two 
 millions of souls is assembled. Scarcely seven weeks have passed 
 since these human beings, now awaiting the declaration of God's 
 holy will, were claimed and held as the property of a vain and tyran- 
 nical ruler, and were treated little better than beasts of burden. 
 They were enslaved in body and in mind, and were not suffered to 
 think or to act but according to the despotic will of their hard- 
 hearted oppressor. Now, if we may measure time by the great 
 events which it brings to pass, the people encamped near the moun- 
 tain have lived an age. They have seen their cruel persecutors 
 ingulfed in the waters, the grave to which many a new-born Jewish 
 infant, torn from its mother's fond embrace, had been consigned by 
 the sanguinary edicts of the Pharaohs ; they have seen their freedom 
 secured on a firm basis at a time when the danger of a second servi- 
 tude was imminent, and when all hope appeared to be cut off; they 
 have seen fresh water springs gush forth from the flinty rock to slake 
 their thirst ; they have seen food rained down from heaven day by 
 day for the supply of themselves and their families ; they have 
 known what it is to enjoy true Sabbath rest ; they have experienced 
 the beneficial consequences of a righteous tribunal, where poor and 
 rich, high and low, are patiently heard and equitablj^ judged ; and 
 
FOR THE USE OF ISRAELITES. 349 
 
 they have happily learned that the government which Moses was 
 chai'ged to establish for them exists for the good and' happiness of 
 all, and not for the private ends of the few. In fine, freedom and 
 the dawning of civilization have wrought a great change in the con- 
 dition of the Israelites within the lapse of a few weeks, and we now 
 behold them assembled with one accord to take counsel of their 
 Almighty Redeemer, to learn from Him the uses to which they are 
 to apply their newly acquired liberty, and what course of Hfe they 
 are to pursue, in order that they may discharge faithfully their office 
 of a " kingdom of priests," which their leader has just informed 
 them they are to become. 
 
 The verse quoted sets forth the gracious manner in which the Lord 
 is about to enlighten the minds of His people, to fortify their hearts, 
 and to confirm their faith, from generation to generation, in the doc- 
 trines of divine truth and holiness. " I wiU appear to thee (Moses) 
 in the dense cloud, so that the people may hear when I speak with thee, 
 and so that they may believe in thee and in thy teachings forever." 
 The Hebrews are enjoined to prepare themselves for this awful com- 
 munion by abstaining from every sensual indulgence, by abstracting 
 their minds from all earthly thoughts, and by reflecting maturely on 
 the mercy and loving kindness which the Lord has shown to them, 
 since the day when he deputed Moses to the Egyptian court to de- 
 mand their manumission. At the end of three days devoted to 
 solemn preparation, the promise recorded in the text is accomplished. 
 The thunder rolls, the lightning flashes, the earth quakes, and the 
 solemn peal of the Shophar is heard. To speak in the thrilling 
 words of the Psalmist : " The immensity of space is illumined by 
 the lightnings of God ; the earth looks on and trembles. The moun- 
 tains dissolve like wax at the presence of the Lord, at the presence 
 of the sovereign of aU the earth ; and, while the heavens are de- 
 claring His righteousness, and all the people are witnessing His 
 supernal glory/' the voice of the Almighty is heard recalling a back- 
 sliding world sunk in superstition and sin, and pronouncing before 
 the assembled nation of witnesses the Decalogue, the ten immortal 
 principles of the Mosaic or Jewish code, the great repository of duty 
 to God and man. Such were the manifestations of divine power 
 and goodness, and such were the means employed by the gracious 
 Parent of mankind, in order to inspire with faith, and to crovni with 
 salvation, the future generations of the earth. 
 
 The chapter from which the text is drawn does not simply record 
 the important fact of the revelation at Sinai, on which the festival 
 of the Feast of Weeks is grounded ; but it at the same time informs 
 us in the most precise terms why that revelation was delivered in 
 so public a manner. The race of Abraham having been redeemed 
 from bondage, and made to think and to feel like men formed in the 
 divine image, were now to commence their sacerdotal office, and to 
 
350 SCHOOL AND. FAMILY HEADER 
 
 bear the message of truth and light and salvation everlasting unto 
 all the families of the earth. Now, before a man is capable of per- 
 suading others, he himself must believe ; before he can be earnest, 
 he must be sincere ; before he can be qualified to teach, he must learn 
 and clearly understand. Hence it was of the first consequence that 
 the faith of the Israelites in the articles of divine revelation should 
 be free fi*om doubt, and from all possible misconception, and that 
 what they were to receive as principles of belief, what they were to 
 do, and what they were to refrain from doing, should be distinctly 
 set before them, and with a clearness that would be demonstrable to 
 their senses. Equally essential was it that they should be impressed 
 with the conviction that the Sinaic doctrines were fixed and stable, 
 and that God's word, like His divine nature, was in the strictest sense 
 unchangeable. The Israelites were to be taught that, far different 
 from the enactments of fallible mortals, which can endure for a given 
 time only, and must then give place to the ever-changing circum- 
 stances of earthly existence, which the framers of those enactments 
 could not foresee — the laws of God have reference to all times, and 
 anticipate all events in the moral universe ; and that while His divine 
 code cannot be thwarted in its operation by anything that is actual 
 or possible, He compels all circumstances and events to bend in sub- 
 mission before the high and infallible authority of His mighty word. 
 These two important features in Jewish theology; viz.: the public 
 revelation by God at Sinai, which was to carry conviction to the 
 assembled multitude of Hebrews, and the perpetuity and the un- 
 changeableness of this dispensation, are fully embodied in the verse 
 of the text, which may be paraphrased thus : "I will appear to thee, 
 Moses, in the thick cloud, and I will speak to thee in the audience of 
 the congregated mass of thy people, so that they and their descend- 
 ants may believe in thee, and confide in thy teachings forever." With 
 this clear Scriptural declaration before us, we cannot be said to be true 
 disciples of Moses and faithful followers of our ancestors at Sinai, 
 )inless we hold firmly and inviolably that no article of the Sinaic 
 covenant can ever be altered or superseded, and that no dogma 
 which is not there set forth in its plain and obvious sense can ever 
 be entitled to our religious belief. When the Jew speaks of the 
 divine revelation, he of course understands by that term the whole 
 Mosaic law, as I now shall proceed to show. 
 
 We are fully warranted to conclude from the Scripture record that 
 the Almighty would have pronounced every precept found in the 
 Pentateuch in the same audible manner as He spoke the Ten Com- 
 mandments, if the Israelites had been enabled to support His awful 
 presence. But when the people fell back to a distance and implored 
 of Moses, " Oh, speak thou with us and we will attend, but let not 
 God speak with us, lest we die, " the Lord was pleased to grant their 
 request. At a distance of forty years the legislator recalls this cir- 
 
FOR THE USE OF ISRAELITES. 351 
 
 cumstance to the minds of his hearers, in the following words, "Now 
 the Lord heard your words when ye spake unto me, and the Lord 
 said, I have heard the words of this people which they spake unto 
 thee: they have spoken well." Moses accordingly receives all future 
 commandments from God, and communicates them to the people; at 
 the same time impressing upon their minds that all these laws are 
 based on the articles of the Decalogue : " for according to the spirit 
 of these words, I have made a covenant with thee and with Israel." 
 We have therefore Scriptural authority for our doctrine, that every 
 ordinance of the Pentateuch is inspired of God, and takes its origin 
 in one of the principles revealed at Sinai ; and hence the passage of 
 our text, " They shall believe in thee forever," applies to the entire 
 Mosaic code. From what has been advanced, it must be evident to 
 the Jew that the road to faith and duty is clear before him. He needs 
 not torture his mind with doubts, whether the revelation vouchsafed 
 to his ancestors at Sinai was to be modified after the breaking up of 
 the political nationality of Israel, or whether it was to be eclipsed by 
 any subsequent dispensations. The words of our text, reproduced in 
 their spirit again and again in other parts of the Scriptures, are ab- 
 solute and unconditional ; and it may be unhesitatingly asserted, 
 that even the doctrine that God is one and indivisible is not more 
 Scripturally proven, than is the Jewish article embodied in the 
 poem of Jigdal, "that GodwiU never alter nor change the Mosaic 
 law for any other." The inspired Psalmist assures us that " the law 
 of the Lord is perfect," and every man's reason will tell him that a 
 code which the voice of inspiration pronounces to be perfect, cannot 
 admit of any change or modification, without its being impaired, and 
 further, that a law which is perfection God will never annul. 
 
 Between the laws which God has enjoined, and those which mor- 
 tal man has framed, it behooves us to draw a broad line of distinction. 
 The laws of man can have but a limited duration, because human 
 affairs are subject to perpetual fluctuations and changes. A mortal 
 legislator may institute laws which are well adapted to his own 
 time ; but he can have no reasonable confidence that they will be 
 suited to the altered circumstances in which mankind may, at some 
 subsequent period, be placed. The law of God, however, is not to be 
 measured by this varying standard. The Omniscient One grasps in 
 His intelligence all time, the future as weU as the present, and 
 He knows what will be as certainly as He knows what is ; and as it is 
 impossible that God should at any future time be wiser or holier,^ 
 more benevolent to His children, or more desirous to promote their 
 happiness, than He was on the day when He revealed Himself to our 
 fathers at Sinai, so it is impossible that He should ever change His 
 perfect law for any other. 
 
 Let us hold firm to this doctrine, w^hich places Judaism upon an 
 immovable rock— ^to this doctrine, which is the grand theme of the 
 
352 SCHOOL AND FAMILY READER 
 
 boly prophets from Moses to Malachi. While the inspired Isaiah 
 reproves his brethren for giving themselves up entirely to ceremonial 
 observances, and for neglecting the essentials or the moral duties of 
 Judaism, he emphatically declares that God demands of them and of 
 all future ages, what he required of the former generations of Israel: 
 " I, the Lord, the first; and with the last generations, I am the 
 same." In the fullness of his inspiration, the same prophet predicts 
 a period when brute force shall be extinct, and mind shall be trium- 
 phant ; when weapons of strife shall be converted into implements 
 of husbandry ; when creatures in whom the most deeply-rooted an- 
 tipathies exist shall be brought into concord and harmony, and when 
 love shall be the one governing principle of the universe. To approx- 
 imate this golden period, called the age of the Messiah, the good of 
 all sects and creeds are constantly laboring. For this the rich man 
 dispossesses himself of a portion of his wealth; for this the poor man 
 submits to privation and murmurs not ; for this the school-house 
 and the pulpit rear their heads. Among the worthy men who are 
 exerting themselves to this important end, do you, my Jewish breth- 
 ren, be ever active ; and remember that the Prophet Isaiah not only 
 teaches that the practice of the pure Mosaic religion is calculated to 
 lead man to the highest moral perfection ; but he tells that the bless- 
 ings of the Messianic age shall be accomplished in the spirit and in 
 the integrity of the Sinaic covenant. When the Hebrews shall have 
 worthily discharged their office as a " kingdom of priests," when 
 " they shall have fiUed the earth with the knowledge of the Lord as the 
 waters cover the seas;" "and when they from the west shall revere the 
 name of the Lord, and they from the east His glory, a Redeemer 
 shall come to Zion." But according to the prophet, the Gouat 
 spoken of is not to set aside the covenant with God made with 
 the Israelites at Sinai, but he is to come in the integrity of the 
 Mosaic law. *'This is my covenant with them, saith the Lord; my 
 spirit which is upon thee, and my words which I have put in thy 
 mouth, shall not depart out of thy moath, nor out of the mouth of 
 thy children, nor out of the mouth of thy latest posterity, saith the 
 Lord, from this time forth forever." The same Jewish doctrine of 
 perpetuity of the Mosaic law is taught by Malachi, when he places 
 the seal on prophecy, in these memorable words: "Remember the 
 law of Moses, my servant, which I commanded him in Horeb for all 
 Israel, the statutes and the ordinances." Having now endeavored to 
 impress upon you the two important articles of your faith — the pub- 
 lic revelation by God at Sinai, and the perpetuity and the unchange- 
 ableness of this dispensation, let me remind you of the words spoken 
 by your fathers at the Mount, " All that the Lord hath spoken we 
 will perform." Adopt these w^ords as your own, and continue to 
 teach, not by your precepts only, but also by your practice, that there 
 is One God, who must be worshiped in spirit; that He requires of 
 
FOR THE USE OF ISRAELITES. 353 
 
 His children a life of holiness and truth, and that if we bring Him 
 not this inner worship, it will be in vain for us to approach His pres- 
 ence, and to strive to secure His divine favor through the perform- 
 ance of external rites, howsoever important they be. Adopt the 
 words of your fathers, and continue to teach, " O kingdom of 
 priests," that charity and love are the essentials of faith, and that 
 these virtues must be exercised toward all men without distinction. 
 Continue to teach that Judaism respects the religious opinions of 
 others, and never presumes to violate the sanctity of conscience ; and 
 that it accords salvation through the mercy and the lasting kindness 
 of the Universal Father, to all men, of every religious denomination, 
 provided their lives be morally good. Continue to teach that Juda- 
 ism breathes love to all men, peace to aU men, toleration to all men, 
 and that its moral character is well portrayed in the sublime ethi- 
 cal precept, which was born of the Jew, and reared by the Jew, that 
 it might become the common property of future generations: " Thou 
 shalt love thy neighbor as thyself." In your capacity as " a kingdom 
 of priests," it behooves you to make known these doctrines, and to 
 give them vitality by the uniform practice of your own lives, and 
 you have the assurance of your heavenly Father, that if you exert 
 yourselves, earnestly and sincerely, to this end, you will find favor 
 in the sight of God and of man. 
 
 This holy festival commemorates the day on which was conferred 
 upon Israel, to the latest generation, the greatest of all treasures; 
 let us remember the day and duly appreciate the gift; let us respect 
 our faith, and the respect of mankind for us and for our religion will 
 not tarry long behind. We live in an age, God be thanked and 
 praised, when the narrow prejudices and the sectarian rancor which 
 w^ere once so universally directed against the Jew are fastdisappestr- 
 ing, if they have not altogether died away, and are giving room to 
 the feeling of natural confidence and love, strengthened by the 
 sacred ties of a common country and of equal citizenship. Now, to 
 what cause are we to ascribe this beneficial change ? Are ive Hebrews 
 of the present day less Jews than our fathers were in the middle 
 centuries; have we put aside our distinctive religious character ; 
 have we abandoned any of the principles of our hallowed creed; or 
 have we compromised our consciences in any way to win the popular 
 favor? No, we have not sacrificed, and I feel that I am not saying 
 too much when I venture to assert .that, as a body, we never shall 
 sacrifice, at the shrine of power, of honors or of immunities, any doc- 
 trine of the sacred covenant which the Lord made with our fathers 
 and with us. With all due allowance for the humanizing influence 
 exei'ted by the spread of education, it is not sufficient to account for 
 the great change which has come over men with regard to their sen- 
 timents toward the Jews. I cannot but think that the cause is to 
 
 PAKT III.— 23. 
 
354 • SCHOOL AND FAMILY READER 
 
 be sought for in this: that the Jew is beginning to be better known, 
 and that the practices of his faith are better understood than they 
 formerly were. In bygone ages the persecutions to which the sons 
 of Israel were exposed obhged them to live in retirement, and to 
 perform in secrecy their worship; this secrecy probably gave rise to 
 suspicion, and suspicion to gross misrepresentations. Hence the 
 Jews were accused of the most outrageous and revolting practices,, 
 and among the number, that of shedding human blood for the in- 
 auguration of the Passover, a calumny which, not many years ago, 
 was seriously believed by a great number of simple-minded 
 persons. 
 
 But these things are passed away. We have outgrown the fear 
 of being observed from without; we have laid aside the drapery of 
 mourning and despair with which our synagogues were hung in 
 the iron ages of persecution, and we have brought ourselves more 
 prominently before the public gaze. The consequences have been, 
 that many misconceptions concerning the Jew and his religion, 
 which took their rise in ignorance, are removed. It is now dis- 
 covered that we may be sincere and zealous Israelites, and at the 
 same time loyal subjects and patriotic and useful citizens; and that, 
 while we are peculiar in our religious belief and in our religious 
 practices, we seek no ascendancy for our creed, nor presume to 
 urge it on the consciences of others, but that we proclaim and prac- 
 tice toleration in its widest sense. If these principles, which are 
 as old as Judaism itself, may not have been made manifest by our 
 ancestors for many centuries after the fall of Jerusalem and the 
 annihilation of our political nationality, the cause must be sought 
 in the galling persecutions to which the Jew was subjected, and 
 which denied him the opportunity of being heard in his own 
 defence against the unfounded prejudices with which he was 
 assailed from every quarter. Yet, in the midst of their sufferings, 
 the Kabbis never failed to impress their disciples with the pure 
 Jewish teaching, "that the pious of all sects and creeds are re- 
 warded by God with salvation everlasting." But it well behooves 
 us, who live in happier times, to give evidence of our faith by our 
 teachings and by our conduct; so shall we call down upon us the 
 benediction of Him who revealed His law at Sinai; and so shall 
 we, by moral means, conquer for ourselves that equal position 
 in the land of our birth to which we boldly assert our claims. 
 The time is rapidly drawing near when these claims must be 
 acknowledged, and when tlie only blot on the code of our 
 beloved country, as far as religious freedom is concerned, will be 
 obliterated. 
 
 Let, then, our watchword be "for the law and for the testimony"; 
 let our earnestness indicate the sincerity of our religious belief, and 
 let our conduct toward God and man give ample proof that we are 
 
FOR THE USE OF ISRAELITES. 
 
 355 
 
 the worthy descendants of the men of Sinai, who promised '*to 
 
 perform all that the Almighty had commanded them." 
 
 Prof. D. W. Mabks. 
 
 Rev. Pbof. D. W. Mabks, minister of the West London Synagogue of British Jews. 
 Dean and Professor of Hebrew at University College, London. 
 
 Sanguinaky— Cruel; bloody. I 
 
 Sacerdotal -Priestly; belonging to the 
 priesthood. 
 
 Antipathy— A natural contrariety to any- 
 thing so as to shun it. 
 
 Fallible — Liable to error. 
 To Approximate— To approach; to draw^ 
 near to. 
 Rancor— Inveterate malignity. 
 Immunity— Privilege; exemption; freedom. 
 
 PAST, PKESENT AND FUTUEE. 
 
 THE PAST. 
 
 "When I forget thee, Jerusalem !" 
 On distant shores, in happier times, 
 In sterner days but brighter climes, 
 The Jew upheld with steady hand 
 The banner of his Fatherland— 
 The throne of Judah's princely line — 
 The Temple on the height divine — 
 The present home where wife and child 
 Beneath the hallowed roof-tree smiled. 
 
 Oh, lovely land ! blithe, bright and 
 
 blest ! 
 Sweet cedars capped by mountains' 
 
 crest — 
 What laughing fields ! what stately 
 
 trees ! 
 What fragrant myrtles kissed the breeze! 
 The purple grape, the golden grain, 
 Decked grassy glade and pleasant plain ; 
 The wealthy harvests crowned the soil, 
 The towns were gay with sounds of toil; 
 Rich-laden ships embraced thy coasts, 
 Thy glens were glad with glittering 
 
 hosts. 
 Oh , great in peace and great in war ! 
 Thy name, thy fame, were known afar. 
 Full oft the fierce invader's stroke 
 Shivered before our " hearts of oak !" 
 Full well the Greek and Roman knew 
 To tremble at the name of Jew. 
 
 THE PRESENT. 
 
 " We hung our harps 'On thfe willows." 
 Where are thine ancient splendors now? 
 No circlet sits on Judah's brow; 
 No Temple rears its halls of state, 
 
 ! No high-born elders throng the gate; 
 ! No laughing harvests crown the fields, 
 , No sparkling wine the berry yields, 
 
 No ruddy anvils gaily ring, 
 
 No flower- wreathed boys nor maidens 
 ! sing, 
 I No busy cities crowd the plain. 
 
 No buxom herds delight the swain, 
 ; No trade ships in the harbor dance, 
 : No foeman fears our broken lance, 
 ; The raven flies o'er fields unsown, 
 j To brood on Judah's shattered throne ! 
 i All, all is lost ! Alas, no more 
 i The sounds of life bless Israel's shores; 
 I Our harp is on the willow hung, 
 j All voiceless, tuneless and unstrung ! 
 
 THE FUTURE. 
 
 I '*The Sun of Righteousness shall rise!" 
 I All is not lost ! In yonder skies 
 j I see the gleams of hope arise. 
 Star of the East ! thy glimmering ray 
 Is brightening "to the perfect day," 
 Again shall Judah's flag unfurled, 
 Wave forth its signals to the world ! 
 Again shall cattle crowd the plain — 
 Her fields be rich with golden grain — > 
 Her towns with busy voices ring. 
 Her swains rejoice, her maidens sing! 
 See in yon East, the glowing gleam 1 
 Faith 'tis not false, nor hope a dream. 
 Messiah came ! rejoice our eyes; 
 And lo ! in yonder Eastern skies 
 The " Sun of Righteousness shall rise," 
 And on its healing pinions bear 
 Love, Peace and Joy — for all the world 
 to share. Michael Henry. 
 
 Michael Henry was a native of England, a man of great literary attainments and for- 
 merly editor of the London Jewish Chronicle. His untiring exertions in forwarding the cause 
 of education and every interest belonging to Judiasm, and, above all, his kind and amiable 
 disposition, gained him a large circle of friends among all classes alike. 
 
356 SCHOOL AND FAMILY READER 
 
 AET AMONG THE ANCIENT HEBKEWS. 
 I. 
 
 Under art, in an eminent sense, is generally understood the mere 
 representation of the beautiful in its various divisions, so that 
 many activities which require the application of art, and even indus- 
 try, are conventionally thus excluded therefrom. This custom of 
 language can easily be adhered to in confining myself for the present 
 to the tine arts only; but it cannot be expected that we shall tind, in 
 speaking of the Hebrews, the same accomplishment in art as we meet 
 with among the Greeks and a few other modern nations. This art- 
 culture seems to be only possible when a nation, after a long period 
 of intellectual development, meets subsequently with a favorable 
 epoch for fostering art, this creative impulse having no outer bar- 
 rier to contend with. 
 
 But, for the most part, the Hebrews lacked those pre-conditions : 
 their favorable time for the development of art under Solomon and 
 his successors, anticipated by many years their intellectual progress, 
 and as soon as the latter had become matured, we know that art 
 found there but little sunshine. Besides, the fact that the Hebrews 
 Bpent most of their time in unfortunate political struggles, and that 
 they were depending entirely on agriculture, was naturally another 
 cause which checked the advancement of art. They were aware, too, 
 of their chief mission in fostering and advancing the religious idea, 
 which partly was another hindrance, inasmuch as many of their emi- 
 nent men were thus led upon other paths. And although by the 
 Greeks, and in later periods still more so by Christians, great 
 triumphs in art were achieved in the service of religion, among the 
 Hebrews the fact that images lead to image-worship prevented the 
 cultivation of many branches of art. However, they found some 
 compensation in those divisions which could appear in the service of 
 religion, such as poetry, music and architecture, and in these they 
 have indeed proved very successful. At the same time it will be 
 necessary to remark that, from Moses until the destruction of the 
 Temple by Titus, a period of almost 1,600 years, only two authori- 
 ties, the Bible and Josephus, can be resorted to ; and, although these 
 refer largely to Temple architecture, and the poetry which the Bible 
 has preserved for us, they are, nevertheless, in regard to all other 
 branches of art, silent, and thus our whole knowledge becomes mere 
 piecemeal-work as far as we are able to glean from the resources at 
 our disposal. But, as I shall have occasion to refer, now and then, 
 to those periods during which these particular productions of art 
 were brought to light, it will be necessary to make a few observations 
 upon the alternate course of those 1,600 years. Already in Egyj^t 
 the Hebrews acquired some knowledge of art, which even then 
 flourished in that country to high perfection, and of which, after 
 
FOR THE USE OF ISRAELITES. 357 
 
 their departure, they gave sufficient proofs in the building of the 
 Tabernacle. But the forty years of their sojourn in the wilderness, 
 as well as almost the next 400 years under the Judges, were so un- 
 suited for fostering art, that even the skill they had acquired in 
 Egypt seems to have been forgotten. In the following period under 
 King Saul, it was in no wise any better; but, during the reign of 
 David, a more favorable time appeared for poetry and the science of 
 music, which progressed under Solomon, who attempted and prac- 
 ticed many other branches of art as well. The next 390 years, till 
 the last two tribes were led into captivity, were unfavorable for the 
 cultivation of art ; but as a monarchial government is generally 
 known to i)romote art, it appears, at least, that the Hebrews during 
 this unfortunate period had not retrograded in their acquirements. 
 In the fifty-two years of the Babylonian captivity they became 
 acquainted with the splendid architecture of that country, and its 
 celebrated industry in many branches of art ; of which, however, we 
 find no traces among those who, under Cyrus, were permitted to 
 return to their fatherland ; nor can we find any among the exiles 
 who remained in Babylon, with whom, perhaps, these impressions 
 had thriven. 
 
 Those who had returned to Judea remained now two hundred 
 years under the government of Persia, and their impoverished state, 
 as well as the almost puritanic nature of the Persians, may account 
 for our meeting but seldom any traces of Jewish art during that 
 period. Alexander the Great followed, and then the Jews were 
 one hundred and sixty years under the Macedonic-Grecian scepter, 
 comprising the era of the art-loving Ptolemies, and afterward of the 
 •not less ingenious Seleucidse, who resided in Antioch. At that 
 time it appears that, in spite of the frivolous Grecian system, the 
 Jews applied themselves again to the cultivation of arts; for we find 
 both in Judea and Alexandria, whither hundreds of thousands had 
 flocked, sufficient proofs of their industry. A reaction now took 
 place, owing to the cruel measures of Antiochus Epiphanes, who 
 brought about the glorious contests of the Maccabeans, which 
 wholly put a stop to Grecian life and manners. After a lapse of 
 one hundred and twenty years, the rule of the Maccabeans declined, 
 and, by way of craftiness, blood, and the courted favors of the 
 Romans, Herod came to the throne. Owing to his fondness for 
 building, he erected many extraordinary monuments of art. But 
 it appears, nevertheless, that art among the Jews did not receive 
 any fresh impetus during his reign, partly on account of the 
 excessive cost of his buildings, which turned the impoverished 
 nation against such fancies, and partly owing to Judea being de- 
 clared soon after a Koman province, when their bloodthirsty gov- 
 ernors, greedy for money, began to deprive them of their peace of 
 mind. 
 
358 SCHOOL AND FAMILY KEADEK 
 
 Hereupon the destruction of Jerusalem followed, then another 
 violent struggle for fifty years, and the history of ancient Israel is 
 closed, comprising a period of sixteen hundred years, and represent- 
 ing the field upon which the productions of Jewish art must be 
 sought for. It will here be necessary to remark that art stood in 
 great estimation among the Hebrews, and not only poetic and 
 musical genius was of high repute, but also other works of art, in 
 gold and silyer, in stone and wood, in brass and iron, such as we 
 meet with in the building of the Tabernacle, which was erected by 
 the chief surveyor, Bezalel, to whom a divine spirit was attributed, 
 signifying, according to Bible interpretation, the highest art genius. 
 It must be acknowledged that, in the susceptibility of the people 
 for impressions of art, and their high appreciation of art-culture, 
 we perceive a powerful impulse toward its practice ; and, therefore, 
 our task is to enumerate the various branches of art attempted by 
 the Hebrews, and also to state how far they succeeded. 
 
 I shall commence with architecture, generally divided into sacred 
 and worldly, and of which I shall choose the former for my first 
 subject. Of this we have a notable instance in the tabernacle in the 
 wilderness, which, although only a mere movable temple-tent, cannot 
 be passed over, partly on account of its architectural fomi, and partly 
 owing to its fundamental designs, being afterw^ard retained by all 
 temples in Jerusalem. A space thirty ells long, ten ells broad, and 
 ten high, was inclosed on three sides by walls of strong Acacian 
 planks, joined by bolted beams, and gilt all over; each plank formed 
 below two tenons deposited in heavy silver supporters. From 
 above the space received four covers placed one upon another, and 
 of which the interior one consisted of a valuable carpet interwoven , 
 with cherubim, while the second was made of fine goat's hair, the 
 third of morocco leather, and the uppermost was from the skins of 
 " Tachash " ; of this place, the foremost twenty ells were appointed 
 for the sanctuary, and ten ells of the posterior for the Holy of 
 Holies. A curtain, exactly the same as the cherubim tapestry, 
 separated the two; while a similar curtain, but without interwoven 
 cherubim, formed the eastern portion facing the sanctuary. In the 
 latter stood a table for the shew-bread, a small altar for incense, 
 both covered with a thin plate of gold, and also a seven-branch 
 lamp of massive gold, by which this space was lit up; while the Holy 
 of Holies was entirely dark, containing only the Ark of the Cove- 
 nant and the tablets of the Ten Commandments. Jn front of the 
 sanctuary stood the sacrificial altar, a wash-vessel of bronze, which 
 women had supplied with theii' metallic miiTors; and around the 
 whole a fore-court was formed, having a space of one hundred ells 
 in length and fifty ells in width, inclosed by sixty pillars at five ells 
 distance from each other, and between which a Byssus web extended, 
 except that, on the east side, the middle portion appointed for 
 
FOR THE USE OF ISRAELITES. 359 
 
 entrance contained another costly broad cui-tain. It will also be 
 necessary to observe that the Hebrew ell was equal to about 
 eighteen inches of our measure, and that the cherubim on the ark, 
 as well as those on the tapestries of the sanctuary, represented 
 superterrestrial guardians. 
 
 Thus we see that the Tabernacle was a simple, yet noble structure, 
 and the religious impression which the appearance of a house of 
 God should produce, was surely not lost sight of in this instance. 
 There were certainly no Gothic spires projecting into the sky; but 
 being placed exactly in the center of the Israelitish camp, within a 
 beautiful circular fore-court for the devotees, a magically illumined 
 place for the higher functions of the priests, and behind that the 
 Holy of Holies, an entire dark sanctuary, the place where other 
 religions put up their idols, containing merely the law tablets con- 
 cealed by cherub wings, the whole was thus well calculated to awaken 
 sublime ideas among the people. 
 
 II. 
 
 The next monument of Hebrew art was Solomon's Temple, erected 
 on Mount Moriah at Jerusalem. The surface of this mountain top 
 being insufficient for the intended building, they commenced raising 
 walls of square stones from the foot of the mountain to the incredi- 
 ble height of three to four hundred ells, and the space left between 
 these walls and the summit was filled up with earth. The Temple- 
 house, also of square stones from eight to ten ells in length, was 
 about seventy ells long, thirty broad, and forty high ; but behind, a 
 third part thereof, it was ten eUs lower, containing within its very 
 thick walls only the sanctuary of colossal dimensions, and immedi- 
 ately behind that the much smaller and lower Holy of Holies, 
 similarly situated as the sanctuaries of the Egyptian temples, which 
 was also lower than the remainder of the building. The former 
 was forty ells long, twenty broad, and thirty high, while the latter 
 was twenty ells long, broad and high. The roof of both was no 
 doubt flat, and the one over the sanctuary was furnished with balus- 
 trades of red sandal wood. The inner walls of the sanctuary, and 
 those of the Holy of Holies, were adorned with a covering of cedar 
 boards, carved with cherubim palm trees and flowers, which were 
 gilt, while both rooms were entirely overlaid with gold, even the 
 floors, which were of Cyprus wood. The Holy of Holies was here 
 also quite dark, receiving, besides the ancient Ark of the Covenant, 
 with its two cherubim, two more cherubim much larger, and being 
 on the east side separated from the sanctuary by a cedar wall only, 
 having, the same as the eastern portal, colossal folding-doors with 
 similar gilt carvings; but the sanctuary had again the small altar 
 and the table (according to 2 Chronicles, ten tables), and, instead of 
 
360 SCHOOL AND FAMILY READER 
 
 one, ten seven-branch lamps, while some extra light was obtained by 
 lattice-windows placed at the upper part of the walls. 
 
 Before the sanctuary was a porch (according to Chronicles) one 
 hundred and twenty ells high, in which two high hollow pillars of 
 bronze were placed, being twelve ells in circumference, and Avith 
 very ornate capitals. The one was called Jachin, and the other 
 Boas, in order to express, probably, that no eaiihly pillar could 
 bring firmness, but that God alone is able to make firm (Jachin) ; 
 in Him there is strength (Bo-as). And it is well known that the 
 first views of Free Masons proceeded in reference to these columns. 
 While thus the porch, which was reached by steps, was facing the 
 building, there was attached to the other three sides a small and 
 much lower additional building, three stories high, containing rooms 
 for the priests, and other apartments used for purposes of the tem- 
 ple. The whole was surrounded by a fore-court, and inclosed by 
 a wall built of square stones, with cedar pallisades on top, and the 
 numerous gates therein were all overbuilt in archlike form. Three 
 sides of this fore-court were not of any wide dimensions, but the 
 east side was the more spacious. There stood, in the first place, 
 the o£fering- altar of bronze, twenty ells long and broad, and ten 
 ells high, with steps and sidewalks, which, in terrace-shape, became 
 gradually nari'ower on the top ; besides, there were ten larger 
 rinsing-vessels and so-called molten sea, which, like the former, was 
 a valuable piece of art in bronze casting. The molten sea was a 
 vessel filled with water, five ells in height, and ten ells in diameter, 
 and was undoubtedly used for the priestly ablutions, the same being 
 also furnished with other necessary arrangements pointing to a simi- 
 lar purpose. 
 
 A second fore- court, still larger, also easterly from the first, but 
 lower situated, was probably added by some of Solomon's succes- 
 sors, who, it is known, made various alterations. King Achas 
 ordered afterward a fresh altar, according to the model of one he 
 had seen at Damascus, which he considered more beautiful; and 
 thus the one already existing had to be somewhat moved aside. 
 There was also a double porch on the eastern border of the Temple- 
 mount, formed by three rows of pillars, and covered with a wain- 
 scoting of cedar boards, which, however, is attributed to Solomon. 
 The building of colonnades appears to be a characteristic of Hebrew 
 architecture, which, on account of the hot climate, became necessary 
 in order to secure as much shade as possible. Those who have ex- 
 pressed the opinion that Phoenicians, to a great extent, took part 
 in the building of Solomon's Temple, I have to oppose, on the 
 ground that it was in all respects a mere execution in stone of the 
 Tabernacle ; and although some parts may be traced to a Phoenician 
 style, it is, nevertheless, substantiated by the Bible that the Phoe- 
 nicians who were employed were merely used for hewing down the 
 
FOR THE USE OF ISRAELITES. 361 
 
 trees on Mount Lebanon, as well as the cutting of the square stones, 
 together with some assistance they gave in the articles made of 
 bronze and other metals. 
 
 AVe are without any record as regards the temples erected for 
 the worship of idols, which were in existence during the demorali- 
 zation in Judea; we know, however, of the great Baal's temple which 
 King Ahab had built in Samaria, that it was undoubtedly in Phoe- 
 nician style. The temple which Ezekiel saw in a vision, and of 
 which he has given a full description, we must also pass over, the 
 same having never been executed, although the sketch shows some 
 value in reference to art. Respecting the one built after the 
 Babylonian captivity, there is also but little known, except what 
 we gather from scattered fragments. We are informed that it was 
 in all respects like Solomon's Temple, but in splendor much infe- 
 rior, and in extent and architectural design approaching the one 
 erected by Herod, of which we possess a minute description. This 
 pomp-loving king undertook, what was never done before, to pull 
 down the existing Temple and to erect a more splendid one in its 
 stead, without venturing, however, to deviate from the fundamental 
 principles of the old one. The edifice was apparently distinguished 
 by its ascending distinctly in terrace-like form toward the chief 
 sanctuary. 
 
 ^rhis will become more clear by describing at first the exterior, 
 which consisted this time of a wall running round the front of the 
 mount, being five hundred ells long on each of the four sides, and 
 containing five gates, of which remarkably the top arch of the 
 northern one could already plainly be seen. In the interior double 
 porches ran the whole extent of the two thousand ells of wall, which 
 were thirty ells broad, and constructed of pillars of white marble 
 of twenty-five ells in height, and a roof made of cedar wainscoting. 
 On the south side there was even a triple porch still more beauti- 
 ful, the middle being higher than the two outside ones, and the 
 floor being entirely overlaid with colored stones. A few steps fur- 
 ther toward the interior there was, in circular form, a splendidly 
 finished railing of stone about twenty ells high, being the limit for 
 heathens, who were not admitted any further. In the inner part 
 of this railing fourteen steps on each side led up to a square plain, 
 which steps, like all the rest, were laborious to mount, reminding 
 one of the high stairs of the Pyramids. Upon this square plain, 
 within a vacant border of ten eUs broad, a wall forty eUs high in- 
 closed the two temple courts. This contained nine large portals, 
 four each on the south and north side, and one easterly, each being 
 fronted by stairs for ascending, and having also folding-doors 
 studded with inlaid gold and silver, while the wings of the eastern 
 gate were of Corinthian bronze, and even more splendid in orna- 
 mental design. Each portal had inside a much wider fore-haU, 
 
 ^Pt±^:^ 
 
 
 
362 SCHOOL AND FAMILY READER 
 
 built of two colossal pillars, upon which a tower-like superstructure 
 rested. 
 
 By the eastern gate, or by one of the two first side- doors, the 
 fore-court of the women was reached, having that name on account 
 of women being only permitted to enter as far as this, where a loft, 
 a gallery, was erected for them, one hundred and thirty-five ells 
 long and broad, which space was rather diminished owing to the 
 four corners containing large squares, branched off by lower walls, 
 and that right and left a beautiful colonnade proceeded from each 
 of the gates. On the west side of this fore-court a half-round wind- 
 ing staircase of fifteen steps led up to a gigantic portal forty eUs 
 broad and fifty ells high, by which access was gained to the inner 
 fore-court, which also contained to the right and left of its seven 
 gates beautiful colonnades. The first eleven ells leading into this 
 fore-court were set apart for the laity, being separated by a bar 
 skillfully cut in stone of only one ell in height, behind which were 
 three steps leading upward and stretching the whole width of the 
 one hundred and thirty-five ells of the fore-court, on which the 
 Levitical singers were placed over one another, and then the very 
 extensive fore-court of the priests. 
 
 Here we find the offering-altar, thirty-two eUs long and broad, 
 and ten ells high, which intermittingly became narrower at the top, 
 rising in an oblique form on the south side. Then w^estward from 
 the altar followed the proper sanctuary, constructed of white mar- 
 ble blocks, which were nearly twenty-five ells long; twelve steps, 
 intermittingly arranged, led up to the fore-haU, which was not large, 
 but one hundred ells broad and ninety ells high; above its open 
 portal, of seventy ells in height, the gable wall showed five cornices 
 over one another, inlaid with gold, and getting always broader 
 toward the top. There was also a colossal vine in this hall, to 
 which we shall have to refer afterward. Behind the latter stood 
 the apparently much smaller main building, containing a middle 
 nave thirty-two eUs broad, seventy-three long and ninety-six high. 
 In its front waU, covered entirely with gold, we find again a splen- 
 did curtain, a large portal with quadripartite folding-doors, and 
 now at first appeared the sanctuary, twenty ells broad, forty ells 
 long and sixty high, with table, lamp and altar; and merely? sepa- 
 rated by another costly cm-tain from the Holy of Holies, only half 
 as long, but, like the sanctuary, sixty ells high, and entirely empty, 
 except in the flooring ; a raised slab only three fingers broad pointed 
 out the place where once the Ark of the Covenant stood. Over 
 both these were some other rooms constructed, which raised the 
 height of the building to ninety-six eUs, as previously stated; the 
 fiat roof was surrounded by a railing, the points of which were gilt, 
 serving as lightning rods. Except the foremost side, we find here 
 again that this high middle nave had, on three sides, an additional 
 
FOR THE USE OF ISRAELITES. 363 
 
 three-story building, sixty eUs in height, consisting mostly of rooms 
 for the priests, as weU as for other temple requisites. Other numer- 
 ous buildings for similar purposes could be met with at the eastern 
 part of the priests' court, of which I shall only mention the so-called 
 fire-house, in a northeasterly direction, with a roof in the shape of 
 a dome; also a large basilica, southwesterly from the altar, where 
 the Sanhedrim held their assemblies. 
 
 There were also other structures that desei-ve to be mentioned ; 
 the works for supplying the Temple with water, which was rather a 
 difficult task, on account of its being situated on an eminence. The 
 well which Solomon found proving insufficient, he procured for the 
 Temple a supply of water by constructing a wonderful aqueduct, 
 whereby he obtained water from Etam, a small place, three hours 
 from Jerusalem, carrying it through pipes by way of Bethlehem, and 
 also by throwing a bridge over the valley of Gichon, and tiience to the 
 mount of the Temple. In this manner, however, the water reached 
 the mount only to a certain height, and it became rather troublesome 
 to raise it to the summit. But they afterward constructed a reser- 
 voir under the Temple, which held all the water procured from 
 Etam, and was then by wheel-work lifted to the top of the mount. 
 There was also under the Temple an extensive bath for the priests, 
 and a canal to carry off the unclean water into the brook of Kidron. 
 
 Another branch of architecture in connection with the Temple was 
 the construction of bridges. The one already mentioned over the 
 valley of Gichon was noted for its arches, while another, uniting 
 Mount Zion and Mount Moriah, was also a beautiful structure. The 
 bridge which Kobinson discovered, and which led from the Temple 
 into the town, cannot exactly be traced at the present day. There 
 was also another which led from the Temple mount over the valley 
 and brook of Kidron, as far as the Mount of Olives, which was a 
 beautifully constructed viaduct of many arches; while also another is 
 spoken of which led froni the Temple into the wilderness. 
 
 During the last centuries of ancient Judaism, we find also syna- 
 gogues established in some large cities, and the one in Alexandria 
 is worthy of notice, the same being a basilica of extraordinaiy di- 
 mensions, surrounded by a double row of colonnades, and containing, 
 among others, seventy golden seats for the Sanhedrim. The one in 
 Tiberius was surrounded by a double row of colonnades, while one 
 in Antioch is said to have surpassed all others. But we lack further 
 records of these antiquities, and my observations on sacred archi- 
 tecture are closed for the present. 
 
 ni. 
 
 In considering the art accomplishments of the Hebrews in regard 
 to worldly architecture, I shall have to omit referring to its use in 
 common life, inasmuch as aU private dwellings were for the most 
 
364 SCHOOL AND FAMILY READER 
 
 part artless and insignificant in structure; wliile public edifices for 
 wordly purposes were also very scarce, owing to assemblies being 
 usually held in open places at the city gates, or in the fore-court of 
 the Temple. I shall, therefore, only mention monuments, which, as 
 already stated, on account of religious objections, never appeared in 
 the form of statues personifying men. Absalom having no son to 
 propagate his name, erected for himself a monument near Jerusalem, 
 in the form of a marble pillar. The one pointed out by modern 
 writers is of late origin, which its Ionic order of architecture suffi- 
 ciently corroborates. 
 
 In later times a monument of the much-praised Queen Helena, 
 consisting of three small pyramids, and also one of King Herod, are 
 spoken of; more is known of a monument erected at Modin by Simon 
 Maccabee, containing the moi-tal remains of all belonging to this 
 heroic family. It was a broad pedestal, upon which seven small 
 pyramids stood, being suiTounded by high pillars and carved in 
 various designs. During the time of the Greeks, we find a gymna- 
 sium erected by the Hellenistic High-priest Jasan, and afterward 
 Herod also built a large amphitheater for gymnastic exercises. In 
 several towns large water basins could be met with, having steps for 
 descending and being surrounded by a wall. King Solomon made 
 use of one for watering his garden, and Hezekiah also had a similar 
 one combined with an aqueduct to prevent scarcity of water; some of 
 these served for baths, and one was even considered possessing heal- 
 ing properties, being surrounded by porches and named Bethesda 
 (place of mercy). While King David erected a palace with the 
 assistance of Tyrian workman, Solomon constructed one according 
 to his own ideas, which in taste and splendor could vie with the 
 Temple. The middle space containing a hall one hundred ells long, 
 fifty broad and thirty high, was divided lengthwise by four rows of 
 cedar pillars and covered with a wainscoting of cedar boards; above 
 this haU two rows of chambers were situated, each row containing 
 fifteen, one after another, having sideways a bow window each, and 
 a corresponding arch in the middle wall, besides a flat roof with bal- 
 ustrades of sandal- wood. In front was a spacious court, accessible 
 by a portal suri'ounded with pillars. Behind the above-named hall 
 there was a. second one, appropriated by the king as a law court, and 
 containing the famous lion-hke ornaments, of which more hereafter. 
 To the right and left of this middle hall other magnificent edifices 
 were situated, one being occupied by King Solomon himself, and 
 another was set aside for the queen, a daughter of Pharaoh. A waU 
 of square stones, with cedar palisades on the top, inclosed the entire 
 building. This palace was called the house of Lebanon's forest, 
 owing to its large hall being supported by cedars imitating a cedar 
 forest in architectural style. 
 
 Later we find mentioned several palaces of the kings of Judea and 
 
FOR THE USE OF ISRAELITES. 365 
 
 Israel, but lack further infoi-mation. Likewise, nothing is known of 
 the pompous buildings of Joiachim, whose extravagance Jeremiah 
 reproached. We also know but little of the tombs of the ancient 
 kings, except that most of them had a sepulcher in common, of beau- 
 tiful construction. The statement that Hyrkanos, the Maccabee, took 
 3,000 talents of silver from the tomb of David cannot be credited, 
 although Herod, with similar intention, opened it again, and found 
 therein many golden and valuable trinkets; but, being prevented by 
 the advancing flames to penetrate any further into the sepulcher, he 
 ordered, in expiation of his act, that a marble monument should be 
 erected at its entrance. There is yet a grotto in existence, although 
 not identical with the one just named, which is called "the sepul- 
 chers of the kings," containing a fore-court and seven chambers, and 
 well worthy of notice. The family sepulchers of the common peo- 
 ple were rather compHcated, plain and of indifferent style. 
 
 After the exile we know of a palace belonging to the Maccabean 
 kings, but possess no further information; while the buildings 
 erected by Herod are described in all their detail. His residence, 
 in the upper part of the town, has been noted by Josephus as one 
 surpassing in splendor almost all others. Amid beautifully laid out 
 grass lawns, rose several marble buildings of different designs, 
 having admirable roofs and porches of variously constructed colon- 
 nades, according to the peculiarity of the building, to, which groves 
 of trees were attached, intersected by pleasant walks and surrounded 
 with basins serving as artificial waterworks, all made of bronze cast- 
 ings, and having tower-like pigeon houses resting upon them. The 
 whole was inclosed by a wall thirty ells high, with towers on the 
 top, placed at equal distances from each other. Herod also erected 
 many buildings for military purposes, all in splendid style, and de- 
 lightful as places of resort. Eemarkable was the wall suirounding 
 the upper part of the town, upon which he placed sixty towers at 
 two hundred ells distance from each other, three of which were of 
 white marble, one being called Hippicos, twenty-five ells long and 
 broad, and eighty high, and it was singular that the lower half served 
 as a reservoir, yet carrying two stories more above it; the second 
 was named after his brother, Pharsael, being forty ells long and 
 broad, and ninety high, surrounded at middle-height by a beautiful 
 porch of colonnades, above which the tower continued to lessen, 
 containing splendid dwellings and bath houses, and being in con- 
 struction similar to the celebrated beacon in Alexandria; the third 
 was named after his 6onsort, Mariamne, being fifty-five ells high, but 
 in structure more splendid than the rest. There was also in the 
 upper town the two towers Psephinos and Xystos, the former seventy 
 ells high and of octagonal form, and the latter containing a large 
 open space surrounded by arcades, besides fourteen other towers, 
 constructed upon a second city wall. 
 
366 SCHOOL AND FAMILY READER 
 
 In Ascalon Herod built a beautiful bath-house with colonnades, 
 in Ptolomea a gj'mnasium, in Jericho a castle, and in a southeasterly 
 direction, a few hours' ride from Jerusalem, he erected on an 
 eminence a splendid citadel with towers, being reached from the 
 vaUey below by two hundied marble steps, and supplying the same 
 with water by means of an aqueduct. He named it after himself, 
 Herodium, in memory of a victory gained by him on that spot. 
 The best part^ of Samaria he also embellished with many public 
 buildings, establishing a beautiful park, and being ignominious 
 enough to erect therein a splendid temple for Augustus, besides a 
 second one of white marble on the banks of the river Jordan. A 
 small seaport town, Strotonstower, he entirely rebuilt in lavish style, 
 and in honor of the emperor he called it Csesarea. Here he also 
 built a harbor by sinking into the sea, which is here twenty fathoms 
 deep, large square stones, fifty feet in length. The pier was very 
 broad, and upon the same stood several high towers, while the en- 
 trance to the harbor was on the north side, almost in the form of a 
 gateway, accessible by a tower on the left, and two still higher 
 monoliths, connected from above on the right. The border of the 
 entire landing place was covered in by arches, behind which beauti- 
 ful walks were laid out, amid which, on a hillock, there stood 
 another temple for the emperor, with colossal statues of himself 
 and the Roma, being surrounded by a large semi-circle of houses, 
 built of white marble, the remaining part of the town containing a 
 forum, theater, and amphitheater. Herod, in his extravagance for 
 building, causing thus the disordered state of his nation, received 
 certainly some compensation in the favorable smiles which Augustus 
 thought proper to bestow upon him. There are other buildings 
 ascribed to him, almost too many to be enumerated, and in passing 
 over several palaces of ancient Jerusalem, I shall only further men- 
 tion here that the new town was also surrounded by a wall contain- 
 ing ninety towers. It is almost impossible to delineate the over- 
 powering aspect which Jerusalem imparted at some distance. 
 
 The flat roofs, with their gilt cross-bars, generally served as 
 lightning conductors, of which Arago, the learned French naturalist, 
 gives the following statement: "The Jewish Temple in Jerusalem 
 existed nearly one thousand years; as the first stood nearly four 
 hundred and the last about six hundred years. By its site this 
 Temple was very much exposed to the severe thunder storms, 
 whereby Palestine is so often visited. Nevertheless we find neither 
 in the Bible nor in Josephus, that this building was ever struck by 
 lightning. The reason thereof is very simple, for the wise King 
 Solomon was not unacquainted with the laws of nature, and had 
 made his arrangement purposely, so that the Temple was provided 
 with a lightning conductor, which was very near the same as the one 
 invented by Franklin, and which is in use by us now. The roof of 
 
FOR THE USE OF ISRAELITES. 367 
 
 the Temple was covered with heavily gilt cedar wood, and was pro- 
 vided from end to end with long steel bars, whereof the long points 
 were also gilt. The walls were heavily gilt outside, and finally in 
 the court of the Temple cisterns were placed, wherein the water 
 from the roof ran through metal pipes." We find here so many con- 
 ductors for the electricity that Lichtenberg was right in saying that 
 the constructors in our days are far from arranging an apparatus so 
 useful for its purpose. I can also not omit here some art accomplish- 
 ments in the productions of landscapes, for which we also possess 
 Humboldt's testimony, who remarks that nowhere in antiquity can 
 we meet with, even not among the Greeks, so much ingenuity for 
 natural productions as in the Bible. The garden which King Solo- 
 mon found at Jerusalem was noted as a pleasure garden, containing 
 trees of almost every description, beautiful shady walks, extensive 
 lawns, with odoriferous flowers and plants, artificial hills with 
 pleasant summer bowers, ponds, canals, bathing places, and some- 
 times even mausoleums. Some were extensive, containing also pre- 
 serves for all kinds of games, and these were called in later times 
 gardens of paradise. Solomon had a sirailiar one near Etam, and 
 another in the beautiful district of Lebanon, being described in the 
 Canticles as a paradise of pomegranates, and of all other excellent 
 trees, such as the Cyprus and narcissus, the crocus and cinnamon, 
 the myrrh and aloes, as well as of every other aromatic plant. 
 
 I shall now have to break off this subject in order to make some 
 further statements in regard to the insignificant accomplishments of 
 the Hebrews in plastic and imitative arts, and, at the same time, to 
 represent that after all poetry, eloquence, and music were the only 
 branches of art on which was stamped the true nature of ancient 
 Israel. Now and then, indeed, they practiced also other divisions of 
 art, but all this was accomplished only in an imperfect manner, and 
 even their celebrated temple buildings were but feeble expressions 
 of the Jewish mind. At the outset of their career, it has been stated 
 by Moses, that even an altar of earth may sufiice; a fact sealed in 
 the consolation that, after the last Temple in Jeruselam was laid in 
 ashes, the wrath of God averted from wood and stone. At first in 
 lyric poetry, amid the melody of David, Asaph, and others, and in 
 the spirited orations of the prophets, did the Jewish fundamental 
 idea obtain the most perfect, pure and aesthetic expression. 
 
 IV. 
 
 Every plastic representation of gods, and other objects of adora- 
 tion, Judaism strictly prohibited ; and, owing to fear lest sculptures 
 might bring about idolatry, this prohibition was extended to the 
 typifying of men. Therefore, only a narrow compass would be left 
 for Hebrew plastic art, had not the law continually been trans- 
 gressed; yet it clearly proves that it was effective enough to prevent 
 
368 SCHOOL AND FAMILY READER 
 
 in the Hebrews all typic representation from becoming important. 
 Works of sculpture were only made use of for idols in idolatrous times, 
 and must have been of rough description, inasmuch as it was cus- 
 tomary to cast them in precious metal, or to carve them in wood, 
 and then cover them with gold. 
 
 In art productions of metals the Hebrews accomplished much. 
 The Ark of the Covenant contained two cherubims of gold, which, 
 with elevated wings, overshaded the same, and inclined toward it 
 with inward turned faces; their head and arms were of human 
 shape, but the form of the rest of the body is unknown. These 
 cherubim must have been of extraordinarily skillful construction, 
 for they were not cast, but rendered prominent by being elaborated 
 from the very lid of the ark. Of the same kind was the workman- 
 ship of the seven-branch gold lamp, each branch being ornamented 
 with almond-like cups, knolls and blossoms. We also know that 
 during the absence of Moses a golden calf was fabricated, as well 
 as that he himself made a brazen serpent. Whether in later times 
 Solomon made the ten golden lamps of the front part of the sanctuary, 
 according to this skillful Mosaic design, is a matter of uncertainty. 
 But the two cherubim under which he placed the ark, each being 
 ten ells high, and each wing five eUs broad, so that the two forms 
 with extended wings filled up the entire inner width of the Temple; 
 these cannot have been a valuable production of art, inasmuch as 
 they were merely carved from olive wood and covered with gold. 
 
 Solomon, probably not exactly satisfied with the castings of his 
 own men, called one from Tyre to assist in those works of metal for 
 the Temple. The most remarkable were the two pillars before the 
 sanctuary, with capitals of lily-like shape, over which a network 
 extended, and each being hung with two hundred pomegranates, 
 which were in the form of pyramids; then the ten large rinsing- 
 vessels, each resting upon a frame furnished with wheels, and being 
 each surrounded by garlands and engraved with hons, buUocks, 
 cherubim and palms; and also the molten sea. These bronze cast- 
 ings, although executed partly by a Phoenician, were nevertheless 
 conceptions of Hebrew masters, who also assisted largely in the 
 execution thereof. The throne of Solomon was a fine specimen of 
 art. Six very broad steps led to an estrade, which, as well as the 
 steps, was covered with gold, having in the background a high- 
 footed chair of ivory, furnished with elbow-supporters. In front 
 was a footstool attached, and on each side stood a lion, while right 
 and left of each step a lion also was placed, staring into the face of 
 those ascending, and all being compounded of gold and ivory. 
 After the exile, we know that the front hall of the Temple contained 
 a colossal golden vine, having grapes, according to Josephus, of the 
 size of a man, and which became gradually almost overloaded by 
 the many golden leaves berries and grapes continually hung thereon 
 
FOR THE USE OF ISRAELITES. 369 
 
 by way of contributions. The art of engraving and carving was 
 also practiced to some extent, and we know that, ahready in the 
 time of Moses, the precious stones in the breastplate of the high- 
 priest were engraved with names, which proves a remarkable skill, on 
 account of the extreme hardness of these particular stones. The inner 
 part of the sanctuary and the folding doors Solomon had engraved with 
 orloquints, cherubim, palms and flowers, and also the brazen rinsing- 
 vessels had various glyptic ornaments. According to Ezekiel, the 
 palaces of the nobles generally contained particular rooms set aside 
 for works of sculpture. Hyrkanos had some colossal figures of 
 animals engraved upon the white marble of his castle on the banks 
 of the Jordan; and also in the Herodian Temple the ceiling of the 
 sanctuary, as well as the flooring, were engraved with beautiful de- 
 signs. 
 
 Respecting the art of painting among the ancient Hebrews very 
 little is known, except a few works executed in red ocher upon the 
 walls of palaces, especially on one belonging to Joachim; and an- 
 other, a representation of Susa, the capital of Persia, on the gable 
 of the eastern portion of the Temple. Weaving and embroidery 
 were also carried on to some extent, being already known in the 
 time of Moses. One of the curtains in the Herodian Temple was a 
 representation of the starry firmament, besides others containing 
 cherubim, lions and eagles, all of which, according to Josephus, 
 were executed by Jews; one being retained for the Temple as chief 
 artist, who, at one time, had as many as eighty-two women and girls 
 employed in this kind of work. The representation of figures, how- 
 ever, became almost extinct in after times; for, owing to the rigor 
 of the Sanhedrim, even the emperor's likeness on the Roman eagles 
 was prohibited in Jerusalem, and there is no doubt that the various 
 works mentioned afterward cannot have been Executed by Jewish 
 masters. 
 
 The result of this review clearly shows that in the various branches 
 of plastic art many attempts were made, which partly deserve 
 acknowledgment; although, as previously stated, owing to religious 
 objections, their accomplishments were never considerable. The 
 opinion that the Hebrews, like all Semitic nations, possessed no talent 
 for plastic art, is a common opinion, which rests upon ignorance, 
 both of the religious prohibition in the matter and of the renowed 
 plastic accomplishments, not only of the ancient Hebrews, but also 
 of modern Jews, who have indeed never ceased to be genuine Sem- 
 itic people. A similar assertion, that the Hebrews lacked objective- 
 ness and artificial aptitude for dramatic productions, has no better 
 foundation. For even if it be admitted that with them objectiveness 
 outweighed the lyric element, nevertheless in the accomplishments 
 already enumerated, as well as later in their well-meditated plans 
 and perfected forms of many lyric productions, that objectiveness 
 
 PART III.— 24. 
 
370 SCHOOL AND FAMILY READER 
 
 and aptitude whicli first-rate dramas require are never missing. 
 The want of actors among the Hebrews is to be accounted for from 
 the fact that owing to their strict morahty, it would have been con- 
 sidered a sin to bring women upon the stage, while their natural 
 good taste protected them from having recourse to the insufferable 
 Grecian expedient, to have men acting the part of women. But as 
 the Hebrews had no dramas, for even the tragedies of Ezekiel are 
 something quite different, it is clear that mimic art could not be- 
 come developed among them. We find, however, that some care 
 and cultivation was bestowed by them on the mimic branch of danc- 
 ing. This was their favorite pastime, especially on festivals, at mar- 
 riages and in the time of vintage; but then only women and girls 
 performed, beating a small hand-drum, and at times they also sung 
 to it. With music and dancing the victorious army was welcomed 
 on its return home, and this was also pecuhar with the Egyptians, 
 Indians, Greeks and Romans; but by the Hebrews it was only on 
 religious occasions that they made use of the dance. The thanks- 
 giving song on the Bed Sea was chanted by women in turns; they 
 also danced around the golden calf, and even David danced before 
 the Ark of the Covenant. This custom must have spread more than we 
 really know, inasmuch as the same Hebrew^ word chag signifies feast, 
 as well as dance ; even on the Day of Atonement, the most sacred in 
 the Jewish religion, the girls dance in white dresses in the vineyard, 
 which dresses were all lent to the dancers, in order not to put to 
 shame those who could not procure them. We also know of the 
 Therapeutics in Egypt, a kind of Jewish monks and nuns, that they 
 held, from time to time, nightly devotions, when they also danced 
 and chanted hymns; men and women in separate rows, one opposite 
 the other. 
 
 Still more significant was the custom made use of in the women's 
 fore-court of the Temple, during the six nights of the Feast of 
 Tabernacles, when men of almost all classes, even the most vener- 
 able, took part in the dance, accompanied by flutes, and carrying 
 torches in their hands, which sometimes were thrown upward and 
 caught again, while, in the intervals, the Levites chanted psalms. 
 That these peculiar customs reveal a religious character becomes 
 evident (Succa 53) by different sayings made use of at the perform- 
 ance. The pious generally chanted: "Blessed are they who have 
 not sinned; and those who have, may He pardon them." The old 
 people sung: " Blessed are our former youthful days, that these do 
 not shame us when we now are growing old." Those who could 
 not conscientiously sing with the latter, usually chanted, " Blessed 
 our age, which now atones for our youthful days." 
 
 V. 
 
 We have no positive knowledge of the extent to which the art of 
 music w^as cultivated among the ancient Hebrew^s, since the most 
 
FOR THE USE OF ISRAELITES. 371 
 
 musical expressions in Scripture are very obscure, and compositions 
 of those days had not been preserved. The so-called accents of the 
 Bible form certainly notes — musical figures, as it were — but they 
 are of modern origin, and not exactly adapted for singing, but 
 merely for recitative discourse in synagogue and school. However, 
 some knowledge of music the Hebrews must have early acquired 
 from the conduct of Moses and Miriam on the shores of the Ked 
 Sea. In later times the victorious Saul was met by women singing 
 and playing on musical instruments. The strains of the harp under 
 the skillful fingers of a shepherd lad soothed Saul's melancholy, and 
 David's harp, defective though it may have been in many respects, 
 sufficed to sound all the varied aspirations and struggles, the despair 
 and suifering of humanity when David composed his sublime Psalms. 
 
 The most perfect form of music attained was that in vogue in the 
 Temple, for while, since Moses, the sacrificial service was accompanied 
 by silver trumpets only, it became more comprehensive during the 
 time of David, and, after the erection of Solomon's Temple, the ser- 
 vice was conducted with vocal and instrumental music, which grad- 
 ually improved. The instruments of the Hebrews were of three 
 kinds— strike instruments, wind instruments and string instruments. 
 According as occasion required, these instruments were made use of 
 at all religious ceremonies, on festivals, coronations, victories^ 
 weddings, at harvest time, and later even at funerals. 
 
 The school of the prophets embraced singing as well as the ac- 
 quirements of the tambourine, flute, psaltery and harp, and we find 
 it repeatedly stated that the prophetic disciples marched through 
 tl^e streets with music and song. The instruments of the poets wha 
 composed the Psalms were the harp and psaltery ; and it was 
 peculiar with David to compose some of his psalms before the break 
 of day, exclaiming therein : " Rise psaltery and harp ! I will 
 awaken Aurora !" and probably this gave rise to the well-known 
 assertion that over his couch an ^olian harp hung, by which he 
 himself was awakened. At morning and vesper prayers the psalms 
 were chanted by at least twelve Levites, of whom nine played the 
 harp, two the psaltery, and one the cymbal, but on Sabbath and 
 festivals, and other solemn occasions, their number was extraordinarily 
 large, and, as already stated, their standing place was a staircase of 
 three steps, stretching the whole 135 ells, the width of the fore- 
 court of the Temple, and there is no doubt that the instruments 
 were proportionate in size with the trumpets of the priests, of which 
 at one time as many as 120 warbled forth their deafening sounds. 
 
 The musicians, who had the privilege of being employed for the 
 service of the Temple, amounted once (according to Chronicles) to 
 4,000, and it is certain that this large number must have produced, 
 now and then, composers of first-rate talent, especially as this was 
 their only vocation. Boys were trained to the service, and the 
 
372 SCHOOL AND FAMILY READER 
 
 technical expertness, as well as the precision of execution, must 
 have become heightened and improved to a great extent. Altogether, 
 if we reflect upon the varied spii-it exhibited in the psalms — here 
 child-like confidence, there complaint, which at times droops almost 
 into whimpering, and then again rises into fresh confidence; in one 
 place calm instruction, in another the profane discourse of scofiers is 
 introduced; now dejection or anger, then again, a victory or any 
 other deliverance is celebrated; rejoicings, gratitudes, songs of praise 
 in all gradations, sometimes in separate psalms, and sometimes in 
 wondrous swift transitions in one and the same psalm; if we consider 
 all this, how could this ebb and flood have received musical ac- 
 companiment, without the latter possessing proper harmony ? The 
 practical master-spirit shown in the Psalms warrants the inference 
 of an equal musical talent. One thing, however, appears to be 
 probable in regard to Hebrew music, that, where no complete in- 
 strumentalization existed, that it must have been tremulous, too soft, 
 and of a melancholy cast. 
 
 In discussing poesy and prophetical oratory, in which the highest 
 development of Hebrew art was achieved, it will scarcely be possible 
 to suggest the fullness of the beautiful which meets us here, much 
 less to delineate it. The Bible is acknowledged to be not only the 
 holiest of all books, but also to include the most beautiful of aD 
 literatures; the most eminent of poets have not disdained to pluck 
 from it the choicest flowers. One of the oldest and a well fostered 
 branch of poesy was the almost epic use of the ancient history of the 
 people, and which we also meet with in the book of Judges, as well 
 as in David's youthful career, besides in the sayings of the prophet 
 Elijah, and even later in the books of Esther and Daniel. In 
 the episode from Balaam we find epic prose and lyric intermingled 
 and cleverly represented, while the narrative of the gleaner Kuth, 
 the ancestress of David, approaches the idyl. Of this Goethe has 
 declared that it is the most charming of epic idyls which has ever 
 existed. 
 
 Another form of poetry was the mythic, in which the first book of 
 Moses is very rich, comprising the history of creation, Paradise, the 
 creation of woman, the seduction of the serj^ent, together with the 
 loss of Paradise, Cain's fratricide, and perhaps the deluge, and the 
 rainbow as a token of peace. More recent mythic forms are the 
 visions of Elijah and Nebuchadnezzar's dream, all of which costly 
 pearls, if structures of poetry, are not to be taken literally. As a 
 special branch appears the poetical description of superterrestrial 
 beings and occurences, such as that of the throne of God, depicted 
 by Isaiah simply and sublimely; by Ezekiel, in wondrous alternation 
 of fantasy and pensive symbols; or of the heavenly assemblies in the 
 first book of Kings (chap, xxii.), and the beautiful introduction to the 
 book of Job; or the personification of celestial wisdom, as in the 
 
FOR THE USE OF ISRAELITES. 373 
 
 Proverbs of Solomon and Sirach; besides the visions of Zachariah 
 and Daniel. In later times they enlarged upon the mythic form for 
 the use of legends, and also for more detailed narratives of a 
 religious and moral tendency, such as the writings of Jonah, Tobiah, 
 Judith and Susannah reveal, which, however, are of less significance. 
 
 Similar to the mythic form, although ' of peculiar character, were 
 the parables, such as those of the vineyard (Isaiah v.), inEzekiel, the 
 exposed child, the eagle which came to Lebanon, the lioness, the 
 two female paramours, the hippopotamus, the cedar and several 
 others; also in Amos, such as the locusts, the plummet, the casket of 
 figs, all beautiful, and stiU more comprehensive on account of the 
 prophets genersilly accompanying the apphcation of the parable by a 
 spirited oration. These parables never ceased in later times, of 
 which we possess ample proof in ancient Hebrew writings, and even 
 in the New Testament, while the Midrashim are an inexhaustible mine 
 in themselves. In fables, unfortunately, not more than one has been 
 preserved for us; I mean that interesting fable of the trees (Judges 
 ix.),which seek for a king ; nevertheless, even to this division of art 
 much attention must have been paid, inasmuch as the Oriental mind 
 inclines to the practice. 
 
 AJl the divisions of poetry hitherto quoted w^ere in prosaic style, 
 while those I have yet to refer to were in more measured form. The 
 old Hebrew verse knows of no counting of syllables, also of no long 
 and short measure, whereby it certainly loses in external beauty, 
 and yet gains therewith many advantages. It is not limited in re- 
 gard to the choice and position of the words; and thus for each 
 thought the most striking expressions can be chosen, as well as every 
 word can be assigned to the most suitable place. The Psalms, the 
 Proverbs of Solomon, of Sirach, and many others, are incomparable 
 in this division of poetry ; and it , is doubtful whether anything in 
 poetry has ever surpassed the beautiful contents and form of the 
 93d, 104th and 107th Psalms. I must also not forget to mention the 
 best finished of Hebrew didactic poems, which is the half dramatic 
 book of Job, of which Bauer asserts that it is quite as significant as 
 Dante's divine comedy. 
 
 VI. 
 
 In lyric productions, the old Hebrew literature is very full, which 
 postulates the possession of weU-matured perceptive and contem- 
 plative powers, sometimes only momentarily inspired, but often con- 
 veyed with all the rich fantas}', heartfelt feelings and liveliness of 
 thought which is the peculiar heritage of the Oriental mind. But 
 this inner fluctuation among the ancient Hebrews was instigated 
 by religious views, nay, even penetrated and directed by them. 
 The Psalms are transcendent examples of this feature, but the one 
 hundred and fifty psalms alone do not possess it; we see lyric strains 
 
S74 SCHOOL AND FAMILY READER 
 
 in the words of the mother of Samuel, in Isaiah, Hezekiah and 
 Habbakuk. Others have the form of the psalms without the sub- 
 ject-matter; for instance, the blessing of the dying Jacob, Miriam's 
 song of triumph, the prophecies of Balaam, Moses' farewell song 
 and last words, Deborah's poem of victory, David's lament over 
 Saul and Jonathan; all of which would be more costly pearls were 
 their expression fuller and more adequate. Beautiful, also, though 
 perhaps too lengthy, are Jeremiah's lamentations. Of what form 
 partook the one thousand and five songs (1 Kings v: 12) which it 
 is said Solomon composed, one cannot say, for they have not come 
 down to us. Likewise we possess no further information concern- 
 ing the two books containing songs, called the ''' Books of the Wars 
 of God," and the " Book of the Righteous" (4 Mos. xxi: 14; Jos. x: 
 13; 2 Sam. i: 18). Of poetry of a cheerful character there was no 
 lack, as well as of songs of love, which Ezekiel refers to (xxxiii: 32); 
 and what is known as the Forty-fifth Psalm is rather an epithala- 
 mium in honor of the Bible. Herder calls the Canticles the most 
 excellent of all erotic poems in all literatures. 
 
 As examples of oratory, we find in the Bible excellent speeches 
 of Moses, Joshua and Samuel, as well as the address-like prayer of 
 Solomon at the dedication of the Temple, which has sei-ved for 
 centuries as a model whenever synagogues or churches were conse- 
 crated. But oratory reached its highest phase in the prophetic 
 times of the kings. For the most part, their orations were deliv- 
 ered to the i^eople, whose errors they upbraided, announcing to 
 them the evil consequences thereof, or comforting them in times 
 of need, and holding out a brighter future to those who repent. 
 Their effusions of wrath against the luxury and violence of the 
 great, as weU as against the partiality and corruption of the priests, 
 together with their strictures on the venality of judges, were some- 
 times addressed to these in person, or they were generally referred 
 to in their orations to the people. Often they penetrated even the 
 palaces of kings, or appeared before them wherever they could meet 
 them, and then reproached them for their cruelty, injustice, de- 
 bauchery and desertion from God, or for whatever they may had 
 to censure them; and all this they did with a candor which never 
 shrunk from any danger; and after every persecution they suffered, 
 their voice became even louder in uttering their condemnations. A 
 frank religiousness, entirely free from hypocrisy, an absolute con- 
 fidence in God, a morality perfect and pure, an unshaken conviction 
 of the ruling moral system of the world, and the future victory of 
 all the good in mankind, without, however, losing sight of the fact 
 that the chief mission of the "first-born son "consists in treating 
 as younger brethren all the nations of the earth. Such are the 
 sounds which reach us from all orations of the prophets, and with 
 such inspiration do they ring, that it is no wonder if the reader, 
 
FOR THE USE OF ISRAELITES. 375 
 
 overcome by their gTandeur and beauty, fails to value their worth 
 as art productions. 
 
 The speeches were seldom in prose, but had generally a poetical 
 parallelism, sometimes also a strophic-like plan, and even lyric parts 
 are often detected. The expression is then always carefully chosen 
 and j)enetrating, and also occasionally sprinkled with antithesis and 
 sarcasm. The representation is uncommonly vivid, and the orator's 
 own feeling bursts through every artificial link; now in a concentrated 
 caU of grief, and then, again, like a stream breaking through its em- 
 bankments. The delineations are strictly Oriental finery, and, where 
 perceptions are to be represented, it is done with such natural 
 truth as if the curtain were drawn from, soul and heart. No forbear- 
 ance is shown, but baseness is unmasked. The language begins to 
 rise, after a few verses, echoing like distant thunder; metaphor 
 follows metaphor, striking like flashes of lightning; and the casti- 
 gation which every sin deserves is painted in such vivid colors as 
 to almost lead one to believe that he was witnessing the tortures 
 of the day of judgment. But this severity is not innate in the 
 prophet's nature, for often, in the midst of the most cutting or most 
 terrible of words, lively s;y'mpathy overpowers him, and but seldom 
 does an admonition end without representing that the announced 
 misery is but an expiation, after which purer and happier times 
 will follow. 
 
 In the prophetic orations, we note striking changes of thought. 
 In the first place, we meet with visions of supernatural occurrences, 
 like those already mentioned by Isaiah, Ezekiel and Zachariah; and 
 then the destruction of a universe is delineated, or the subterranean 
 world is uncovered, and the shadows begin to speak, or we behold 
 the blazing of heU and the tyrants of the earth swallowed up in the 
 flames thereof. Here, again, inimical kings, in their full splendor 
 and insolence, are introduced; how they practice, in times of peace, 
 every abomination; or, in a hostile manner, advance against the 
 heights of Judea; and then their end "terminates badly." Again we 
 find delineated the pomp and luxury of Nineveh, of Babylon, or the 
 ancient Tyre, as the queen of the sea, and a picture of the world- 
 wide traffic is placed before us; or the vanity and the childlike wor- 
 ship of idols is scourged with exquisite satire; or events in nature 
 are pictured, such as earthquakes, pestilence and a plague of 
 locusts. 
 
 A second change was brought in by the individual form of the 
 prophet's speech. The style of Isaiah is thoroughly grand, noble, 
 vigorous, and always at the crest of the produced idea. Jeremiah 
 is sometimes gloomy, and sometimes also bright, but good-natured 
 amiable and perhaps the most passionate and irritable of all proph- 
 ets. Ezekiel is less classical in his language, but original; in words 
 and representations, gigantic ; and, owing to his exiled position, his 
 
376 
 
 SCHOOL AND FAMILY READER 
 
 writings show an Assyrian coloring. Hosea is ingenious and full 
 of bold leaps in all his ideas, which are of epigrammatical brevity. 
 Joel's language is flourishing, beautiful and rich in style. Amos is 
 entirely classical, although he was only a herdsman. So every one 
 of the rest had his individual aim of thought, his special diction 
 and elegance. 
 
 In conclusion, I shall only just refer to* the Ptolemies, under whom 
 the Jewish population of Alexandria became, exceedingly numerous, 
 and state that in their midst a literature of the Greek language grew 
 up, which can also boast of many valuable productions in poetry, 
 Philo, owing to his splendid style and his sublime thoughts, is often 
 compared to Plato; and the historian Josephus is generally styled 
 the Jewish Livy. Taking now all that has been said in a compre- 
 hensive form, it clearly proves that, although Israel's highest mis- 
 sion, the pulsation of his heart, consisted in his religion, neverthe- 
 less in productions of art he also took a place of honor, not only in 
 ancient times, as delineated here, but during nearly every period in 
 his history. L. Heezfeld. 
 
 Db. L. Hebzpeld, an eminent man of letters; Chief Rabbi of Brunswick; one of the editors 
 of an annual for the advancement of Jewish literature, and author of many other useful pub- 
 lications. 
 
 Impetus— Violent effort. 
 
 Hierarchy — A sacred government; ecclesi- 
 astical establishments. 
 
 Capital — The upper part of a pillar. 
 
 Ablution — The act of cleansing. 
 
 Quadripartite— Having four parts; divided 
 into four parts. 
 
 Basilica — A large hall. 
 
 Ionic — Belonging to Ionia, to one of the dia- 
 lects of the Greek language, to one of the five 
 orders of architecture. 
 
 Monolith — A pillar consisting of one stone- 
 
 Mausoleum — A grand funeral monument. 
 
 Plastic— Having the power to give form. 
 
 Lyric— Pertaining to a harp; odes or poetry 
 sung to a harp. 
 
 Typic — Figurative of something else. 
 
 Glyptic - Pertaining to the art of engraving. 
 
 Mimic — Im itative . 
 
 Therapeutic— Curative; endeavoring to cure 
 diseases. 
 
 Recitative — A kind of tuneful pronuncia- 
 tion; rather musical. 
 
 Idyl— A short poem in the pastoral style. 
 
 Mythic— Fabulous. 
 
 Fantasy— Fancy;- imagination; image of the 
 mind. 
 
 Didactic— Giving precepts. 
 
 Epithalamium— A nuptial song upon mar- 
 riage. 
 
 Erotic — Pertaining to love. 
 
 Epigram- A short poem terminating in a 
 point. 
 
 A VISION OF 
 
 (While listening to a beautiful or 
 
 I SAW thee, oh, my fatherland, my beau- 
 tiful, my own ! 
 
 As if thy God had raised thee from the 
 dust where thou art strewn, 
 
 His glory cast around thee, and thy 
 children bound to Him, 
 
 In links so brightly woven, no sin their 
 light could dim. 
 
 Methought the cymbal's sacred sound 
 
 came softly on ray ear, 
 The timbrel, and the psaltery, and the 
 
 harp's full notes were near; 
 
 JEKUSALEM. 
 
 gan in one of the Gentile shrines.) 
 And thousand voices chanted, His glory 
 
 to upraise, 
 More heavenly and thrillingly than e'en 
 
 in David's days. 
 
 Methought the sons of Levi were in holy 
 
 garments there, 
 Th' anointed one upon his throne, in 
 
 holiness so fair, 
 That all who gazed on Him might feel 
 
 the promise be fulfill'd, 
 And sin, and all her baleful train, now 
 
 he had to come, were still'd. 
 
FOR THE USE OF ISRAELITES. 
 
 377 
 
 And thousands of my people throng' d 
 
 the pure and holy fane, 
 The curse removed from every brow, 
 
 ne'er more to come again; 
 Th' Almighty hand from each, from 
 
 all, had ta'en the scorching brand. 
 And Israel, forgiven, knelt within our 
 
 own bright land ! 
 
 My country ! oh, my country ! was my 
 
 soul enrapt in thee 
 One passing moment, that mine eyes 
 
 might all thy glory see ? 
 What magic power upheld me there ? 
 
 Alas ! alas ! it past, 
 And darkness o'er my aspiring soul the 
 
 heavy present cast. 
 
 1 stood alone 'mid thronging crowds 
 
 who fill'd that stranger shrine, 
 For there were none who kept the faith 
 
 I hold so dearly mine; 
 An exile felt I, in that house, from 
 
 Israel's native sod, 
 An exile yearning for my home — yet 
 
 loved still by my God. 
 
 No exile from His love ! No, no; though 
 
 captive I may be. 
 And I must weep whene'er I think, my 
 
 fatherland, on thee ! 
 
 isalem ! my b 
 
 feel thee still 
 Though for our sins thy sainted sod the 
 
 Moslem strangers fill. 
 
 Oh! that thy children all would feel 
 
 what our sins have done, 
 And by our every action prove such 
 
 guilt the exiles shun, 
 Until they seek their God in prayer. Oh! 
 
 will He turn to them, 
 And raise thee once again in life, my 
 
 own Jerusalem ! 
 
 " If they their own iniquity in humble- 
 ness confess. 
 
 And all their father's trespasses, nor 
 seek to make them less; 
 
 If they my judgments say are right, and 
 penitently own 
 
 They reap the chastisement of sin, 
 whose seeds long years have sown, 
 
 " Then will I all my vows recall, and 
 
 from them take my hand, 
 My covenant remember, and have 
 
 mercy on their laud." 
 So spake the Lord in boundless love to 
 
 Israel His son ; 
 But can we, dare we say, these things 
 
 we do or we have done ? 
 
 Alas ! my country, thou must yet de- 
 serted rest and lone. 
 
 Thy glory, loveliness and life, a father's 
 gifts, are flown ! 
 
 Oh, that my prayers could raise thee ra- 
 diant from the sod, 
 
 And turn from Judah's exiled sons their 
 God's avenging rod ! 
 
 And like an oak thou standest, of 
 
 leaves and branches shorn; 
 And we are like the wither'd leaves by 
 
 autumn tempests torn 
 From parent stem and scattered wide 
 
 o'er hill and vale and seas. 
 And known as Judah's ingrate race 
 
 wherever we may be. 
 
 Oh ! blessed was that vision' d light that 
 
 flash' d before mine eye; 
 But, oh, the quick awakening check'd 
 
 my soul's ecstatic sigh ! 
 Yet still, still wilt thou rise again, my 
 
 beautiful, my home. 
 Our God will bring thy children back, 
 
 ne'er, ne'er again to roam ! 
 
 Grace Aguilar. 
 
 MOSES. 
 
 HIS FAREWELL TO ISRAEL HIS DEATH AND BURIAL, 
 
 Of the song of Moses, which preceded his ascent of Mount Nebo, 
 the learned doctor said: "And Moses gathered all the elders and 
 officers of the tribes and spoke in their ears that stirring psalm, in 
 which the shout of thanksgiving and the song of joy alternate with 
 the roll of terror, which sounds as if the thunders of Sinai were 
 
378 SCHOOL AND FAMILY READER 
 
 reverberating anew. For poetic sublimity, for devout piety, for 
 holy expostulation, and for solemn warning, this farewell ode has 
 never been surpassed; and it furnishes an incidental proof of the 
 fact that, unlike most other men, Moses continued to the very end 
 of his life to grow in those qualities of imagination and fiery enthu- 
 siasm which are usually regarded as the special characteristics of 
 youth. It has nothing in it of the pensive sadness which forms the 
 undertone of the Ninetieth Psalm, and out of which, like a bird 
 darting up above the mist that fills an Alpine valley, his faith rises 
 only after what seems to be a long and labored effort. Eather is it 
 akin in some of its strains to his song upon the Red Sea shore; 
 while, in its exquisitely beautiful reference to the eagle with her 
 young, as well as in the frequent allusions which it makes to the 
 rock-like majesty, stability and strength of God, it connects itself 
 with his meditations and observations when, as a shepherd, he fol- 
 lowed Jethro's flocks in the desert of Midian. There is thus in it a 
 wondrous combination of the strength of manhood with the experi- 
 ence of old age, and of the imaginative force of youth with the wis- 
 dom which increasing years supply. Nor is this all; there is in it a 
 marvelous interblending of the various relationships in which Moses 
 stood at once to God and to the people. He praises Jehovah with 
 the fervor of a seraph, and he pleads with the people with the ten- 
 derness of a father. He deals with national subjects in the spirit of 
 a statesman, and warns of coming doom with the sternness of a 
 prophet. Now the strains are soft and low, as if they came from the 
 cords of an ^olian harp, stirred by the breeze of a gentle summer's 
 eve ; anon, they are loud and stormf ul, as if some gust of passionate 
 intensity had come sweeping over his spirit. Now they are lumin- 
 ous with the recollections of God's mercies, and again they are low- 
 ering as if laden with the electric burden of God's coming wrath. 
 This ode conclusively proves that if Moses had not been the greatest 
 law-giver and statesman of his nation, and even of the world, he 
 might have been one of its noblest poets. It shows, too, that there 
 was in him the exceedingly rare alliance of a mind which was alive 
 to the importance of the minutest details of legislation, with a soul 
 whose wings could soar into the loftiest regions of thought and feel- 
 ing. With undimmed eye, he looked on more trying light than 
 that of the common sunshine; and with unabated force he ascended, 
 even at the age of six-score years, a more ethereal height than that 
 of Pisgah. So that, if this ode had been found elsewhere than in the 
 Bible, mere literary critics would have risen into ecstacies over its 
 exquisite manifestation of beauty in the lap of terror. 
 
 Then Moses blessed the tribes in language far above the blessing 
 pronounced by Jacob on his sons, as the character of Moses tran- 
 scends that of the "Supplanter;" and, having set his house in order, 
 there is nothing for him to do but to die. And his death was in 
 
FOR THE USE OF ISRAELITES. 379 
 
 keeping with the majesty of his life. The Lord told him to ascend 
 Mount Nebo in the land of Moab, over against Jericho, and view the 
 land promised to the children of Israel for an inheritance. With- 
 drawing fi'om the camp, perhaps, in a quiet and undemonstrative 
 manner, he took his way alone up to the range of Abarim, the 
 Pisgah summit, Avhich travelers have tried to identify vrith Jebel 
 Neba, that is, " over against Jericho." And who may attempt to 
 describe his feelings as he gazed out uj^on the land which he was 
 not to be allowed to enter. At his feet, flowing along the edge of 
 the plains of Moab, was the Jordan, hastening to lose itself in the 
 Dead Sea. To the right his eye took in the land of Gilead until it 
 ended far away in the noi-th. To the left the grassy shades of 
 Beersheba shaded off into the brown barrenness of the Egyptian 
 desert, while directly in front of him lay aU the land of Judah, with 
 the distant hills ot Naphthalion, the noi-thern horizon, and the 
 *' utmost sea in the far west." With such a prospect before him, the 
 words feU upon his ears: "This is the land which I swear unto 
 Abraham, unto Isaac and unto Jacob, saying, I will give it to thy 
 seed. I have caused thee to see it with thine eyes." And then, not 
 in sternness, not in anger, but in utmost love, like a mother Hfting 
 her boy into her arms, the Lord added : " But thou shalt not go 
 over thither;" and in a moment — in the twinkling of an eye — the 
 soul of Moses had passed within the veil, and was at home with 
 God. But even the dust of his people is precious in the sight of 
 the Lord; and the body of that honored saint must not be left to 
 become the prey of the vulture, nor his bones to lie whitening on 
 the mountain. So God buried him, and, as Thomas FuUer quaintly 
 says, "buried also his grave;" so that "no man knoweth his sepul- 
 cher to this day." What a death ! What a burial ! How peaceful 
 the one; how unostentatious the other ! He died "by the word of 
 the Lord," or, more literally, " by the mouth of the Lord," and we 
 do not wonder that the Jewish rabbis understand it to mean " by 
 the kiss of the Lord." As the father kisses his boy when he lifts 
 him to his knee, so death came to Moses as a token of his Lord's 
 affection . And in that lonely burial, whose sublimity touches even 
 the most cursory reader of the narrative, what a rebuke is addressed 
 to those who seek to hide the solemnity of death beneath floral 
 offerings and military processions, or who vainly attempt to perpet- 
 uate the memory of an uneventful life by a monumental marble ! 
 Thus died this many-sided man, as many another here has died, 
 within sight of that which through life he has been straining after, 
 but without reaching it. Yet, his life was not therefore a failure. 
 On the contrary, he had made it possible for Joshua to succeed; 
 while in his character he achieved the grandest success; so that, 
 take him all in all, he stands before us the noblest of Old Testament 
 worthies, and the peer, if not in some respects even the superior, of 
 
380 
 
 SCHOOL AND FAMILY READER 
 
 all that came after him. As the carpenter in "Adam Bede " says: 
 " He carried a hand business well through," and it may be said that 
 he did so because the Lord carried him. Rev. Dr. Taylor. 
 
 To Revebbebate — To beat back; to resound. 
 Expostulation— Debate. 
 Inteeblending— Mingling together. 
 
 Unostentatious— Not making show. 
 CuBSOBY— Hasty; quick. 
 
 THE BURIAL OF MOSES. 
 
 By Nebo's lonely mountain, 
 
 On this side Jordan's wave, 
 In a vale in the land of Moab, 
 
 There lies a lonely grave, 
 And no man dug that sepulcher, 
 
 And no man saw it e'er; 
 For the angels of God upturned the sod, 
 
 And laid the dead man there. 
 
 That was the grandest funeral 
 
 That ever passed on earth; 
 But no man heard the trampling. 
 
 Or saw the train go forth. 
 Noiselessly as the daylight 
 
 Comes when the night is done, 
 And the crimson streak on ocean's 
 cheek 
 
 Grows into the great sun; 
 
 Noiselessly as the spring time 
 
 Her crown of verdure weaves. 
 And all the trees on all the hills 
 
 Open their thousand leaves. 
 So, without sound of music 
 
 Or voice of them that wept, 
 Silently down from the mountain crown 
 
 The great procession swept. 
 
 Perchance the bald old eagle 
 
 On gray Bethpeor's height. 
 Out of his rocky eyrie 
 
 Looked on the wondrous sight. 
 Perchance the lion stalking, 
 
 Still shuns that hallowed spot, 
 For beast and bird have seen and heard 
 
 That which man knoweth not. 
 
 But when the warrior dieth, 
 
 His comrades in the war. 
 With arms reversed and muffled drum, 
 
 Follow the funeral car; 
 They show the banners taken, 
 
 They tell his battles won. 
 And after him lead his raasterless steed, 
 
 While peals the minute gun. 
 
 Amid the noblest of the land 
 
 Men lay the sage to rest. 
 And give the bard an honored place 
 
 With costly marble dressed. 
 In the great minister transept, 
 
 Where lights like glories fall, 
 And the sweet choir sings, and the or- 
 gan rings 
 Along the emblazoned wall. 
 
 This was the bravest warrior 
 
 That ever buckled sword; 
 This the most gifted poet 
 
 That ever breathed a word ; 
 And never earth's philosopher 
 
 Traced with his golden pen, 
 On the deathless page, truths half so 
 sage 
 
 As he wrote down for men. 
 
 And had he not high honor? 
 
 The hillside for his pall; 
 To lie in state while angels wait 
 
 With stars for tapers tall; 
 And the dark rock pines, like tossing 
 plumes, 
 
 Over his bier to wave; 
 And God's own hand, in that lonely 
 land. 
 
 To lay him in the grave. 
 
 In that deep grave without a name, 
 
 Whence his uncoffined clay 
 Shall break again — most wondrous 
 thought ! 
 
 Before the judgment day, 
 And stand with glory wrapped around 
 
 On the hills he never trod. 
 And speak of the strife that won our 
 life 
 
 With that blessed law of God. 
 
 lonely tomb in Moab's land, 
 O dark Bethpeor's hill, 
 
FOR THE USE OF ISRAELITES. 381 
 
 Speak to these curious hearts of ours, 
 
 And teach them to be still. 
 God has his mysteries of grace — 
 
 Ways that we cannot tell; 
 
 He hides them deep, like the secret 
 
 sleep 
 Of Moses He loved so well. 
 
 Adapted. 
 
 Eyrie — Where birds of prey build their nests. 
 
 MOSES AS A STATESMAN. 
 
 It is doubtful whether a single instance can be found in the his- 
 tory of the human family in which the measure of the highest 
 standard has been completely filled, unless it may have been in the 
 illustrious lawgiver of the Jews. Although many of the most inter- 
 esting and important facts in his personal history have probably 
 been lost to us in the long waste of ages which have elapsed since 
 they transpired, while others are only revealed to us through the 
 dubious and uncertain medium which tradition crystalized into his- 
 tory centuries subsequent to their occurrence, there is enough in 
 his own brief and unpretending narrative of the great events in 
 which he was the principal actor to satisfy the reflecting mind that 
 he was more richly endowed with all the elements essential to the 
 highest order of statesmanship than any other whose name has 
 illustrated the annals of mankind. What a sublime philanthrophy 
 must have influenced him to resign the pleasures of a voluptuous 
 court, to resist the temptations of wealth, and power, and luxury, 
 and ease, to forego the companionship of the learned, and the society 
 of the great, and to withstand aU the bright allurements of personal 
 ambition, for the almost hopeless task of liberating his down-trod- 
 den countrymen, and leading them back to the conquest and pos- 
 session of their ancient heritage ! What a singular persistency of 
 purpose ; what untiring zeal ; what marvelous diplomatic skill he 
 displayed in procuring the royal edict for their manumission ; what 
 wonderful powers of organization he exhibited in transforming a 
 stagnant mass of humanity, enervated by centuries of servitude, 
 into a conquering host; finally into a powerful and prosperous com- 
 monwealth! What a strange, resistless influence he must have 
 been able to exercise over the wills of his fellow-men to induce a 
 fickle and effeminate people to follow him through all the vicissitudes 
 of forty years of wandering through a barren wilderness, with 
 famine and disease and danger and death besetting them on every 
 hand ! What ceaseless vigilance, what fertility of invention, 
 what judicious calculation, what unwearying patience, inflexible 
 justice, and invincible courage, were required to control and cul- 
 tivate and soften and refine a semi-barbarous and seditious multitude 
 of three milhon souls ! 
 
 What accurate, yet enlarged and comprehensive, views he must 
 have had of political science in its highest sense, to be able to con- 
 
383 SCHOOL AND FAMILY READER 
 
 trive, in the midst of an inhospitable desert, and harrassed by almost 
 every conceivable difficulty, a system of government centuries in ad- 
 vance of the remote and idolatrous age in which he lived; a govern- 
 ment which, though not absolutely perfect in every particular, was 
 perfectly adapted to the genius and circumstances of those for whom 
 it was designed ; with a constitution embracing the fundamental 
 ideas of republican freedom, and a code of laws founded upon a sub- 
 lime system of morality, which constitutes to-day the substratum of 
 social order and civil jurisprudence in every enlightened community 
 on the globe ! Having created a nation which was to exercise the 
 most important influence upon the destinies of the human race 
 through all the cycles of coming time, he harbored no thought of 
 perpetuating the dynasty of his own family; and the same self- 
 abnegation which influenced him to thrust aside the diadem of 
 the proudest kingdom on earth to become the deliverer of his 
 people was as conspicious to the latest moment of his extraordinary 
 career, when he preferred a secluded and unknown sepulcher to the 
 pomp and ceremony of a public funeral. But he needed no gorgeous 
 tomb to enshrine his moldering dust, no sculptured shaft to tell 
 the marvelous story of his life. " The whole earth is his sepulcher," 
 and the history of Christian civilization his epitaph. Where in the 
 entire catalogue of illustrious statesmen shall we find the peer of 
 such a character ? When we come to consider them through the 
 calm, clear medium of enlightened reason, we are amazed to find 
 that a large majority of the great political leaders were the mere 
 accidents instead of the architects of circumstances which made 
 their names immortal. When we eliminate from their characters 
 the love of power, the thirst for popular applause, the greed of gain, 
 and other motives of a purely selfish nature by which they were con- 
 trolled, and especially when we understand precisely how much, or 
 rather how little, the human family is really indebted to them for 
 the progress it has made in social and political improvement, we are 
 mortified at the amount of genuine heartfelt, enthusiastic admiration 
 we have unwittingly wasted upon them. — From a lecture, " 21ie Model 
 Statesman," delivered at Philadelphia. 
 Hon. J. Proctor Knott. 
 
 Manumission— The act of giving liberty to 
 slaves. 
 
 To Effeminate -To soften; to melt into 
 weakness; to unman. 
 
 Vigilance— Watchfulness. 
 
 Substratum— A foundation ; a basis. 
 Cycle — A periodical space of time. 
 Abnegation— Denial ; renunciation. 
 Eliminate— To thrust out; to expel. 
 
 THE SONG OF MOSES. 
 
 My song, arise in majesty, 
 Ascend in peerless brilliancy ! 
 Horse, chariot, host in sea's depths laid 
 Prove Egypt's gods have brought no 
 aid. 
 
 My strength and song is Jah, the 
 
 Lord, 
 Salvation gleams through all His word. 
 My eyes here catch that future sight, 
 The temple on Moriah's heights. 
 
FOR THE USE OF ISRAELITES. 
 
 383 
 
 The Lord made war, defence of right; 
 His face crowned night with wondrous 
 
 light. 
 Bewildered, blinded, Pharaoh's host 
 Stamp'd no footprint on this dry coast. 
 
 The oflBcers of triple crown, 
 Those numbered first in earth's re- 
 nown , 
 All perished hke some sinking stone, 
 When parted floods rolled back to 
 
 Most mighty is that hand, the Lord's I 
 Its strokes, hke this, are sin's rewards. 
 At God's breath roll the silvered seas, 
 Or stand in crystal walls and trees. 
 
 What lustful eyes, closed in death's 
 
 sleep. 
 Have now their graves in that Red 
 
 deep ! 
 " I'll overtake," the proud foe said, 
 "I'll capture all, aHve or dead." 
 
 The breath of God 
 
 walls. 
 Two floods approached 
 
 falls : 
 
 touched glassy 
 tremendous 
 
 I The bottom held an army dead, 
 : As helpless there as sunken lead. 
 
 I Who is Thy like, most glorious King? 
 ' Thy holy name the seraphs sing ; 
 I Thy praise diffuses trembling awe, 
 j Thy hand suspends prime cosmic law. 
 
 I Suspends, restores ; for nature's law 
 Restored the floods. Thy people saw 
 Themselves preserved a holy race. 
 To build on earth Thy shrine of grace. 
 
 This day will be hke deadly darts, 
 Piercing the nations in their hearts. 
 Edom and Moab lose heart to fight, 
 Old Canaan swoons ev'n now from 
 fright. 
 
 These nations. Lord, will melt away, 
 And, therefore, fail Thy march to stay; 
 Thy priests at home will teach Thy will. 
 Thy tribes rebuild Thy holy hill. 
 
 Unchangeably, Thy house shall shine 
 In holy beauty, grace divine ; 
 Thy kingdom shall endure for aye, 
 Nor ages bring one tint's decay. 
 
 A.I. 
 
 CosMiCAL — Relating to the world. 
 
 TKUE GREATNESS. 
 
 Men truly great never know how great they are. It does not 
 appear to them that their services rendered to the human family are 
 so very important, so very productive of blessings, that they deserve 
 special recognition. One coin in a bottle, if shaken, makes a noise; 
 a bottle full of coins makes none. The good, to be great, must be 
 done unconsciously. It must be done by an irresistible inner im- 
 pulse without any care of consequences. This greatness is called 
 meekness. "And the man Moses was very meek " (he had no idea 
 of the greatness of his doings), " and he knew not that his coun- 
 tenance was beaming" (he was not aware of the greatness of his 
 wisdom and holiness). 
 
 Look at the story of the Korah rebellion, as recorded in the six- 
 teenth chapter of Numbers. That man Korah with his conspirators 
 rose against Moses, and prefaced their mutiny with the words: 
 "For all the Edah are all saints and God is among them," and Edah 
 means the body of the people's representative. So the demagogue 
 speaks, so the hypocrite and agitator ingratiates himself with the 
 credulous and selfish masses. " We are all saints," said he, as a 
 
384 " SCHOOL AND FAMILY READER 
 
 modern demagogue would say, we are all patriots, all virtuous citi- 
 zens, all of us statesmen and heroes; why do you rule over us? Or, 
 as a modern preacher would say, w^e are all so truly good, so emi- 
 nently pious, so thoroughly learned, so excellently advanced in art 
 and science, so pure in our intentions, so holy in our conduct, why 
 do you moralize with us? It is the language of the demagogue, in- 
 tended to reach selfish aims and to ruin the unsuspecting masses. 
 "When Moses heard this he fell upon his face; " for he must have 
 understood at once that it was not the language of honest men, and 
 the rogue's intrigues must be discountenanced by honest men; in 
 fact, this is the test of straightforward honesty and candor, that it 
 cannot face the impostor's alluring and deceptive words at once. 
 It bewilders him; he must have time to make up his mind to the 
 fact that there are such rogues and sharks in this world; Moses feU 
 upon his face. 
 
 The proposition of Moses was to let the Almighty decide. " And 
 the man whom God will choose, he is the holy one. Believing as he 
 did, that God would not decide in favor of the wicked, and dread- 
 ing the punishment w^hich he believed would surely overcome them, 
 Moses sent for the main leaders, Dathan and Abiram, hoping to 
 persuade them to do better, and not run themselves into the abyss 
 of destruction. Thej^ would not listen, would not come to Moses; 
 and sent him an insulting message, which is again the language of 
 the demagogue. " Thou hast taken us out of a land flowing with milk 
 and honey to kiU us in the wilderness," said they, and thus mali- 
 ciously perverted facts, as demagogues will do. To be redeemed 
 from bondage and slavery, from oppression and misery, they called 
 to be brought away from a land of milk and honey. To receive the 
 law and the commandments, to be organized to a peculiar people, 
 an independent people, a free people, and to be sanctified to a holy 
 people, God's chosen people, they called dying in the wilderness. 
 This is a true picture of lying demagogues in their mean attempts 
 to pervert facts. And then they added an appeal to the sensuality 
 and covetousness of thoughtless masses, to the passions of the dregs of 
 society, exactly as demagogues .do. " Thou hast not brought us to a 
 land flowing with milk and honey, hast not given us an inheritance 
 of field and vineyard; wilt thou blind the eyes of these men?" 
 
 " And Moses was very wroth." Of course he was. An honest 
 man cannot listen to such language with equanimity. He cannot. 
 It sounds so vilely in his ears ; it appears so unnatural to his feel- 
 ings; it rouses so violently his commiseration for those who are to 
 be deceived, and his sorrow that a man should be able thus to deny 
 and degrade human nature; he must be very wroth. But he can 
 be silent as Moses was, who made no reply to that abusive language. 
 He must not curse because others do; he must not be coarse be- 
 cause others are ; he must not come down to the low level of his 
 
FOR THE USE OF ISRAELITES. 385 
 
 assailants. A good man can seal up his grief in silence. To God, 
 however, Moses did speak: " Turn not to their offering," said he to 
 God; "I have not taken one ass of them, and I have wronged none 
 of them." 
 
 These words sound very peculiar. Does a man deserve particu- 
 lar consideration because he took no ass of anybody and wronged 
 none ? It is true, if the ruler of a nation wrongs none in the en- 
 joyment of his rights, and appropriates to himself none of his sub- 
 jects' property, he might be called a tolerably good ruler, and very 
 little better can be said oi the best of rulers ; but had Moses to say 
 no more in his favor before God ? Of course, he could not say to 
 God, behold I have brought them out of Egypt, led them through 
 the Red Sea, gave them manna, and water from the rock, gave them 
 law, religion, ethics, organization, a tabernacle and covenant, etc., 
 for he was the " serv^ant of God," and claimed nothing of •the kind. 
 He knew that God had done it all, and that he was a mere instru- 
 ment in the hand of providence. The man of destiny knows it, and 
 can claim nothing for himself. He is a messenger, an agent, a 
 servant, an instrument. Moses was too meek to deny or for one 
 moment to forget this. He could say before God nothing of all that. 
 But as a man, a teacher, a character, a mighty leader, had he nothing 
 to say for himself except that he stole no ass and wronged nobody ? 
 Nothing, not a word. He could not possibly be conscious of his 
 superior wisdom, goodness and energy; he could not be aware of 
 the great and good things he had done for Israel and the human 
 family and be Moses. He could not boast before the Almighty of his 
 own merits, works and superiority, and be the servant of the Most 
 High. Nothing, not a word had he to say of himself, about him- 
 self; although he was very wroth, he was wronged, he was outraged 
 by his own brethren, he had nothing to say of himself or for himself, 
 and that marks the man of true greatness; he knows not how great 
 he is. 
 
 What he did say in that state of excitement was simply this: '*If 
 I deserve punishment, chastisement, visitation, or mortification, why 
 must you,.Dathan and Abiram, do it, when I have not injured you in 
 your property or rights ? Who has appointed you to insult me, if 
 I have never insulted you ?" Moses could not imagine how a man 
 could do evil to his neighbor who has done him no wrong, and be- 
 lieving they speak what hey think and feel, he said, " They speak of 
 property, of fields and vineyards, they love wealth and earthly pos- 
 sessions, and I have not touched anything which they claimed; they 
 speak of the beauties of Egypt, the charms of slavery; they love 
 slavery, and I have not forced them to follow me, to partake with 
 me of the privations in the desert; I have done them no wrong. 
 Having done them personally no wrong, why do they thus mortify 
 me ?" Moses was too good to know that there are bad men, who 
 
 PART IIT. 25 
 
386 SCHOOL AND FAMILY READER 
 
 know of no consideration when they are after selfish purposes ; who 
 care for none but themselves, feel with and for none in their wicked 
 ambition; and in his faith in human nature he exclaimed before 
 God, " I have not wronged them," and proved how far superior he 
 was in human greatness to his antagonists. I. M. W. 
 
 Db. Isaac M. Wise, minister of " Benai Jesliurun " Cincinnati; founder and chief editor 
 of the " American Israelite." 
 
 THE SUN OF ISRAEL. 
 
 Was it thus, stricken remnant, the So it bursts to assure thee, oh ! desolate 
 glory of God | one, 
 
 Burst forth on thy fathers, and show- j That in sorrow and exile His pres- 
 ered its light ! ence is here. 
 
 Across the rough path that those weary 
 ones trod, 
 A cloud-pillar by day, a flame- wit- 
 ness by night? 
 
 As it guided the sire, it now gleams 
 o'er the son, 
 As it shone in the wilderness lonely 
 and drear, 
 
 Then say not the day of thy triumph 
 has fled, 
 Say not that the star of thy glory 
 has set — 
 While the same holy blessings still rest 
 on thy head, 
 And the same "fire from heaven" 
 illumines thee yet. 
 
 Rebekah Hyneman'.. 
 
 Wkitten on seeing the sun suddenly break forth, and illuminate the Book ol the Law, as- 
 it was being carried to the Ark. 
 
 THE SYNHEDRIONS. 
 
 It must be admitted that a knowledge of the law was widespread 
 in Israel, since the twenty-three judges, who were appointed in 
 every place of 120 inhabitants, were bound to indemnify a person 
 whom they should have condemned in error if they had no di^iloma. 
 N ow diplomas were, at least after the destruction of the Temple, 
 very rare, since illustrious doctors like Sumkhus, Simon, son of 
 Nonas, the son of Azai, or Samuel, had none. 
 
 We have also other proofs that the judges were all learned men. 
 Nevertheless, despite their learning, they were only allowed to judge 
 matters involving fines, and, of course, still less impose any bodily 
 chastisement, unless they were provided with diplomas. A diploma 
 confen-ed on the possessor the title of Babbi, and authority to judge 
 matters involving fines. Three competent persons were required to 
 give a diploma. Such a diploma, moreover, freed a judge from 
 the obligation of indemnifying a person condemned in error. 
 Sometimes temporary diplomas were given, or only for certain 
 countries. 
 
 For the rest the Synhedrions were elected by universal suffrage. 
 
FOR THE USE OF ISRAELITES. 387 
 
 The inhabitants of every city nominated, by universal svifirage, both 
 the judges and the Sj^nhedrions of their cities, selecting them from 
 among those who Avere learned, humble and popular. The Synhe- 
 drion of Jerusalem, of seventy-one members, confirmed the author- 
 ity of the provincial Synhedrions. At Jerusalem itself there were 
 three Synhediions ; the first, consisting of twenty-three members, 
 recruited itself from the several provincial Synhedrions; the sec- 
 ond, likewise composed of twenty-three members, recruited itseK 
 from the first; lastly, the third, composed of seventy-one members, 
 and which constituted the supreme authority of the nation, recruited 
 itself from the second. 
 
 All these judges received no salary either from the city or the 
 litigants; they continued, after their nomination, in their occupa- 
 tions as before, some working in the field as simple laborers, others- 
 as shoemakers, blacksmiths^ etc. On Mondays and Thursdays the 
 judges were the whole day at court attending to the pleas ; on other 
 days they did not go there except when necessarj^ ; for the two days^ 
 of the week mentioned, the country people came to town to listen to 
 the reading of the law, and this was turned to an account in the 
 matter of law-suits. If the suitors wished for a judge while he was 
 engaged in field work, he had the right to require them to hire a 
 substitute for the time that he might be engaged with their suit, 
 but he could not ask for more. The functions of judge, therefore, 
 were purely honorary, and they were discharged as religious duties ; 
 for to give judgment was considered as a mitzvah (a meritorious 
 action). There were, moreover, numerous academies directed by 
 illustrious doctors, which, at the same time, constituted as many 
 tribunals. These academy-tribunals enjoyed greater moral author- 
 ity and inspired more confidence than the other tribunals. 
 
 For the rest the Synhedrions of the cities occupied themselves 
 not only with the dispensation of justice, but also with all public 
 and private affairs which came within the province of the magis- 
 trates and the police. They inspected the houses of public safety ; 
 they inspected the measures, often causing new ones to be made, 
 and attached their seals to the old ones, that it might be known: 
 that they had been verified ; they also occupied themselves with 
 public charities, schools, the fortifications of cities, the re-partition 
 of imposts, etc. 
 
 The procedure was very simple. The suitors were heard, and 
 then sent out of the hall in order for the court to deliberate ; they 
 were then recalled and judgment given. But what is to be noticed 
 is, that the judges were bound to state the reasons of their judgment 
 to the suitors. 
 
 The Synhedrion of seventy-one at Jerusalem, had, in addition, a 
 political function. It could declare war, and install Synhedrions of 
 cities. A capital sentence could only be passed by a Synhedrion of 
 
388 
 
 SCHOOL AND FAMILY READER 
 
 twenty-three, but a civil case only required a court of three judges. 
 *' Legislation Criminelle Du Talmud." Dr. Rabbinowicz. 
 
 Dr. Rabbinowicz, D M. of the University of Breslau, a great literati; an eminent Hebrew 
 scholar; author of a Hebrew grammar, " Life of Maimonides," and a great many other useful 
 works on education and theology. 
 
 Diploma— A letter or writing conferring I Litigant- One engaged in a suit of law. 
 some privilege. ( 
 
 AFTEE RABBI JEHUDAH HA-LEVL 
 
 I. 
 
 Thy undefiled dove, 
 
 Thy fondling, thy love, 
 
 That once had, all blest, 
 
 III thy bosom her nest — 
 
 Why dost thou forsake her 
 
 Alone in the forest ? 
 
 And standest aloof, 
 
 When her need is the sorest ? 
 
 While everywhere 
 
 Threatens snare ; 
 
 Strangers stand around her, 
 
 And strive night and day 
 
 To lead her astray. 
 
 While in silence she, 
 
 In the dead of night, 
 
 Looks up to Thee, 
 
 Her sole delight. 
 
 Dost thou not hear, 
 
 Her voice sweet and dear ; 
 
 Wilt aye thou forsake me V 
 
 My darling, my one ! 
 And I know that beside Thee, 
 Redeemer, there's none ! 
 
 II. 
 
 How long will thy dove 
 Thus restlessly rove 
 In the desert so wild, 
 Mocked and reviled ? 
 And the maid-servant's son 
 Came furiously on. 
 Dart after dart. 
 Pierced through my heart, 
 Horrid birds of prey 
 Lie soft in my nest, 
 While I, without rest, 
 Roam far, far away. 
 And still I am waiting 
 And contemplating ; 
 And counting the days, 
 And counthig the years ; 
 
 The miracles ceased, 
 
 No prophet appears ; 
 
 And wishing to learn' 
 
 About thy return, 
 
 And asking my sages : 
 
 Is the end drawing nigh ? 
 
 They ssfdly reply : 
 
 That day and that hour 
 
 But to Him are known. 
 
 And I know that beside thee, 
 Redeemer, there's none ! 
 
 III. 
 
 And my wee, cooing dear ones, 
 
 The bright and the clear ones, 
 
 Were dragged in their slumbers 
 
 By infinite numbers 
 
 Of vultures so horrid 
 
 To cold chmes and torrid, 
 
 Par, far away. 
 
 And those birds of prey 
 
 Try to render them faithless, 
 
 And make them give up 
 
 Thee, their sole hope ! 
 
 To turn their affection 
 
 From Thee, Perfection ! 
 
 Thou friend of the friendless ! 
 
 Thou beauty endless ! 
 
 Ah, where art thou ? 
 
 My darling, my one ! 
 
 My foes are near, 
 
 My friend is gone. 
 
 Fainting in sorrow, 
 
 I'm here all alone. 
 And I know that beside Thee, 
 Redeemer, there's none ! 
 
 IV, 
 
 Oh, hasten, my love. 
 To thy poor., timid dove ! 
 They trample with their feet me, 
 They laugh when I mourn ; 
 There's no friend to greet me, 
 
FOR THE USE OF ISRAELITES. 
 
 389 
 
 I am all forlorn ! 
 
 My foes in their passion, 
 
 And wild frantic ire, 
 
 Employ sword and fire, 
 
 And all kinds of tortures, 
 
 And know no compassion. 
 
 They drive from land to land me ; 
 
 There's none to befriend me. 
 
 The stars there on high 
 
 Hear me silently moan. 
 And I know that beside Thee, 
 Reedemer, there's none ! 
 
 V. 
 
 Didst thou reject me ? 
 Dost love me no more ? 
 Didst thou forget all 
 
 Thy promises of yore ? 
 Oh, rend thy heavens ! 
 Oh, come down again ! 
 My enemies may see 
 That I, not in vain. 
 Have trusted in Thee. 
 As once upon Sinai, 
 Come down , my sole dear, 
 In Thy majesty appear ! 
 Hurl down from his throne, 
 The maid- servant's son ! 
 And strength impart 
 To my fainring heart. 
 Ere sadly I wander 
 To the land unknown. 
 
 For I know that beside Thee, 
 
 Redeemer, there's none ! 
 
 Prof. Emanuel Loewenthal. 
 
 THE TALMUD. 
 I. 
 
 Among the nations of antiquity to whom the modern world is in- 
 debted for the basis of its civilization, the Hebrew people occupies 
 confessedly a notable position. One book, nothing more, represents 
 the contribution of the Hebrews to the great bequest made by the 
 past to the present; while the inventory of the treasures inherited 
 from Greece and Kome enumerated an infinite variety of the most 
 beautiful productions of human genius. Still, such is the inherent 
 majesty of that book, that, since its introduction, no attempt on a 
 large scale has ever succeeded in weakening the power of its coun- 
 sels over the hearts of the countless millions to whom it is a trusty 
 guide on their way from the cradle to beyond the grave. To this book 
 of hooks, the whole of the Hebrew literature, covering, as it does, the 
 large space of time from the close of the Canon to our own period, 
 forms a grand appendix. Science, ethics, history, fiction in prose 
 and verse, every exercise of the mental faculty, bears, if clad in 
 Hebrew, the stamp of its Biblical origin — a circumstance which nec- 
 essarily imparts to the character of that literature a center of one- 
 sidedness, for w^hich, however, the gravity of the diction and the ab- 
 sence of commonplace make no slight compensation. This complex 
 of literary productions constitutes Rabbinical literature, based upon 
 tradition in the widest acceptation of the term. 
 
 More strictly speaking, the authoritative tradition is deposited in 
 the Talmudical treatises only, which it was considered iUicit to 
 transmit otherwise than oraU}^ until distressful events placed the 
 teachers of the people between the alternatives of either presei-ving 
 their doctrines in written codices, or of exposing them to neglect, 
 and even to oblivion. In its widest sense, however, the tradition in- 
 
390 SCHOOL AND FAMILY KEADER 
 
 eludes all the ancient Hebrew literary monuments, with the sole ex- 
 ception of the Pentateuch, the reproduction of which in writing was 
 looked upon as a highly meritorious act. The Hellenistic writings 
 of Alexandrian Jews, although they were evidently dictated by the 
 patriotic desire to impress the Grecian world with respect to the 
 religion and the ethics of the Jewish people, made hardly any im- 
 pression on the Hebrew-speaking Palestinians. Even the Alexan- 
 drian version of the Scriptures was for a reason looked upon as an 
 irreligious attempt, sure some day to lead to the substitution of du- 
 bious imitations for the one original sacred exemplar. As for 
 Plavius Josephus, but for whom there would not be an inteUigible 
 past Biblical history of the Jews, his name is sought for in vain 
 among the records of his countrymen; it might be on account of the 
 cringing adulation offered by that historian to the destroyer of the 
 sacred Temple and city, were not an equal disregard the lot of the 
 Alexandrian philosopher, Philo, the ardent defender of the civic 
 rights of his brethren before the throne of the Emperor Cahgula. 
 The contents of the Hebrew Bible were accessible, since the second 
 century before the Christian era, to the inquisitive familiar with 
 Greek — that is, to all the educated in the Roman Empire; and 
 especially so when, in the first Christian age, as Augustin states, in- 
 numerable Latin versions were published. But the Jewish tradition 
 and its dialectics remained a mystery, of which a select body out of a 
 small population held the key. And thus it has been ever since, 
 with rare exceptions. It would, however, be a great historical error 
 to deny to the traditional school of the Jews a deep effect on the 
 philosophy and the ethics of the world, far beyond the narrow pre- 
 cincts of the synagogue. What more powerful, more lasting, than 
 the effect wrought on the thoughts and feelings of men, generation 
 after generation, by the argumentative writings of the apostle Paul, 
 a most diligent student, according to the strictest system of tradi- 
 tion, under R. Gamaliel the elder, who was the grandson of the 
 illustrious Hillel, at that time president of the Sanhedrim (or Synhe- 
 drion) at Jerusalem. The close conformity of the apostle's dialectics 
 to those of the doctors of the tradition is fully brought out in the 
 Rabbinical Commentary on some of the Pauline Epistles, published 
 in Hebrew by a great German Talmudist. Thus, at the commence- 
 ment of the world's new era, the traditional method of the Jewish 
 schools achieved triumph second to none in the history of the edu- 
 cation of mankind; and the astounding revolution produced in the 
 moral, and gradually in the political world, nearly 2,000 years since, 
 by the spread of Pauline Christianity, had its parallel, although on a 
 less extensive area, in the age of the Reformation. 
 
 When the Reformation had become an accomplished fact with the 
 overthrow of Spanish political supremacy, the emancipation of the 
 European mind from mediaeval tutelage proceeded rapidly. The 
 
FOR THE USB OF ISRAELITES. 
 
 391 
 
 "bonds were loosened which had until then held science attached to 
 doctrinal theology. A new basis was laid for the study of experi- 
 mental sciejice, and speculative philosophy strove to discover a new 
 and superior method. Eight years after the death of Lord Bacon 
 Benedict Spinoza was born at Amsterdam, in 1632, from whom de- 
 parted that mighty impulse which has carried the philosophy of Ger- 
 many to the height attained by it in our days. Now, that man was a 
 paragon of Talmudical learning, the favorite pupil of R. Morteira, of 
 Amsterdam, before ever he commenced the study of Latin grammar 
 under good Dr. Vanende; and it is therefore fair to attribute to the 
 intellectual discipline of the Talmud the largest share in the prepara- 
 tion of his mind for his vast achievements as a philosopher. He was 
 misunderstood; he was ill-treated by his contemporaries, but full 
 amends have been made to his memory by a more enlightened gen- 
 eration. Thus the apostle of the first, and the philosopher of the 
 seventeenth century, however really or apparently antagonistic on 
 dogmatic points, concur in affording strong personal evidence of the 
 effect of the Talmudical system upon the onward movement of man- 
 kind. T. 
 
 THE VISION OF RABBI HUNA. 
 
 The sun had set upon Jerusalem, 
 And scattered rosy circles round the 
 
 Mount 
 Whereon the ruins of the Temple lay 
 Like faded leaves by autumn winds dis- 
 placed. 
 
 Beneath the shadow of a crumbling 
 wall 
 
 Sat Rabbi Huna, and his mind was 
 sad 
 
 With anxious thoughts and bitter mem- 
 ories. 
 
 Here, on this spot, not many years be- 
 fore, 
 
 The gorgeous Temple of his race had 
 stood. 
 
 And now, how changed, alas! and deso- 
 late 
 
 The sacred precincts ! Not with litanies, 
 
 And vows and prayers, more would they 
 resound. 
 
 Gone, like a dream, the glory of the 
 past. 
 
 No future promise; only presages 
 
 Of want and woe, and still more troub- 
 lous times. 
 
 *' Oh, how I love thee, my Jerusalem !" 
 So sighed the Rabbi as he sunk to rest — 
 
 "Oh, how I love thee, tho' upon thy 
 
 neck 
 With crushing force the conqueror's 
 
 foot is pressed. 
 The last glad strains of the prophetic lyre 
 I seem to hear across thy sloping hills. 
 Bright visions of thy glory thrill me yet. 
 When in thy prophet's words, in bridal 
 
 dress, 
 With peerless gems upon thy radiant 
 
 brow, 
 Thou wert betrothed unto Israel's God; 
 And now — ' ' The Rabbi faltered as he 
 
 thought, 
 And sighing sunk into a dreamy sleep. 
 
 Strange fancies came to Huna as he 
 slept. 
 
 He trod once more the Temple's sacred 
 courts, 
 
 But there no altar dripped with stream- 
 ing gore, 
 
 No groans of sacrificial sheep were 
 heard; 
 
 No priests in sacerdotal splendor 
 dressed; 
 
 No swelling chant, no pomp of liturgy; 
 
 No incense fragrant to propitiate. 
 
 A brighter radiance seemed within to 
 shine 
 
392 SCHOOL AND FAMILY READER 
 
 Prom the eternal light of purity, ' An ovei flowing font of love and truth .^ 
 
 Which, shedding far and near its bliss- ' And aspirations for the beautiful, 
 
 ful rays, | The true, the good, the pure. 
 
 Clad every worshiper in holiness. j 
 
 There was no spoken prayer, no mum- j _ The Rabbi wakes. 
 
 blinglips, 
 No smiting of the brer.st, no postures 
 
 vain; 
 A reverent crowd with every impulse 
 
 bent 
 To worship God thro' sacred brother- 
 hood. 
 They had indeed their holy litanies. 
 Which not in book or roll alone were 
 
 writ; 
 An open hand, a humble heart and 
 
 mind. 
 
 Dread sounds of tumult rouse him from 
 
 his sleep, 
 A prowling band of Roman soldiery, 
 With cries of triumph, tracked him to 
 
 thi^ spot. 
 His helpless form their glittering swords 
 
 soon pierced, 
 And with " Shema Yisroel !" Huna 
 
 dies. 
 Upon his face there rests a placid smile, 
 As if he trod the New Jerusalem. 
 
 J. M. 
 
 THE TALMUD— Continued. 
 
 n. 
 
 Ezra reintroduced the law of Moses from Babylon into the Holy 
 Land. Neither the homeward emigration under Zerubbabel, nor 
 that under Ezra, or Nehemiah, disturbed, permanently, the Hebrew 
 settlements in the Persian dominions. The Talmud insists on the 
 fact that the most notable families, while rejoicing in and supporting 
 the political regeneration of their ancestral country, did not abandon 
 their dwelling-places between the Euphrates and Tigris, where they 
 had founded new homesteads for themselves. The Hebrews in 
 Persia lived in compact communities, according to their own cus- 
 toms, and mainly under their own laws, watched over by the Prince 
 of the Captivity. Palestine was looked upon as the center of 
 authority, to which a degree of allegiance was conceded by the; 
 whole race, sections of which were already then, and particularly 
 after the era of Alexander, settled in numerous places in Western 
 Asia and North Africa, and afterward, about the time of Augustus, 
 in many a province of Greece proper, and Italy. Alexandria, for 
 some centuries after its Macedonian founder the emporium of the 
 world, and the Athens of the age, contained a large Jewish population, 
 which occupied the Delta and another of the five divisions of the 
 city; these strangers threw themselves with energy into the intellectual 
 movement, encouraged by the Ptolemies; they were famous artisans, 
 and rose to importance through the extent of their commerce— a pur- 
 suit scarcely known among them in the Holy Land, but for which 
 they seem to have acquired great skill and an imperishable taste in 
 their rivalry with the Greeks of Alexandria. 
 
 The Alexandrian synagogue — a grand building in the form of a 
 basilica, with double colonnade, became, in after times, the theme 
 of many a popular legend, illustrative of its magnitude and splendor. 
 
FOR THE USE OF ISRAELITES. 395 
 
 Egypt possessed, moreover, from about 160 b. ch. e. until 73 a. ch. e. 
 (233 years), a temple, a miniature copy of that at Jerusalem, and 
 the only one that existed beyond the boundaries of the Holy Land. 
 It was built and inaugurated by Onias, the last remnant of the 
 priestly family of Joshua, who was the companion of Zerubbabel. 
 Onias fled into Egypt to escape from the intrigues of Jason and 
 Menelaus, the rival usurpers of the high -priesthood in the 
 beginning of the reign of Antiochus Epiphanes. He was kindly 
 received by Ptolemy Philometor, and, for some political services ren- 
 dered, the King granted Onias leave to dedicate, on the site of 
 the former heathen altar, a temple to Jehovah, in the district of 
 HeHopolis, some twenty miles from Memphis, within the land of 
 Goshen, to the high gratification of the Egyptian Jews, who saw 
 therein the fulfillment of a prophecy in Isaiah xix: 19. " In that day 
 there shall be an altar to the Lord in the midst of the land of Egypt." 
 •In Jerusalem the existence of the temple of Onias was not consid- 
 ered to betoken a schism, inasmuch as the Egyptians themselves 
 conceded to the temple at Zion its metropolitan supremacy, and in 
 every other way maintained friendly intercourse with the brethren 
 at Jerusalem. The Alexandrians did not, however, contribute in an 
 appreciable degree to the development of the study of the law, and 
 there is, indeed, no mention in Jewish literature, either of their 
 schools, or of representative teachers produced by them, until long 
 after the Talmudical epoch. 
 
 Babylonia, on the contrary, was studded with schools and 
 synagogues, some of which date from the time of Ezra, and even 
 of Ezekiel, if the local traditions may be trusted. Long before the 
 destruction of the second temple, there were seats of leai-ning in the 
 valley of the Euphrates, at Nehardea, Sura, Pumbadita, and else- 
 where, but the history of these academies and their leaders is sadly 
 defective prior to the first centuiy b. ch. e. Learned men, and youths 
 desirous of learning, frequently passed between Babylonia and 
 Palestine, whereby the unity of doctrine was maintained. Thus 
 HiUel in his youth went to Jerusalem to study there, then returned to 
 the country of his birth, till in the year 32 b. ch. e., at the age of 
 forty-three, he was called to occupy the presidential chair in the 
 great Sanhedrim. With him a new era begins. HiUel is the moral 
 hero of the tradition. He exhibited those qualities which form the 
 ideal Hebrew character— great gentleness, deep humility, and per- 
 fect equanimity under all trials— the product of the love and fear of 
 God. The deterring austerity of his otherwise estimable colleague, 
 Shammai, is used as a foil to set off HiUel's superior amiability. Num- 
 erous sayings of a high moral beauty are attributed to HiUel. He it 
 was that said (Aboth i: 11): "Love peace and pursue it; love all 
 men, and thus bring them nearer to the law of God." To the 
 heathen, who wished to be made acquainted with the whole law in 
 
394 SCHOOL AND FAMILY READER 
 
 one lesson, he said (Sabb. 31) : "Do not to thy fellow-man what thou 
 wouldst not that he should do unto thee. This is the whole law; 
 all the rest is commentary." He also said ( Aboth i : 13) : " The man 
 that hunts after fame shall lose his good name ; he that does not 
 progress in knowledge goes backward; he that does not care for 
 knowledge commits suicide ; but the man that uses learning for self- 
 glorification derseves to be forgotten." He passed legal reforms, es- 
 pecially in the direction of the transfer of landed property, which 
 were demanded by the change through which the people had passed, 
 from an agricultural life to the more varied pursuits introduced and 
 fostered by a livelier intercourse with foreign countries. But the 
 memory of Hillel is 'chiefly revered for his greatness as a teacher 
 of the law. He collected the numerous oral traditions handed 
 down from generation to generation by the learned ; he ar- 
 ranged them into six well-defined orders, according to their 
 subjects; in fact, he prepared the materials which one of his lineal 
 descendants used some 200 years later for the compilation of the 
 Mishna. 
 
 The Mishna cannot be called a commentary, in the ordinary ac- 
 ceptance of the term, on the Pentateuch, for it does not elucidate 
 seriati7n the chapters and books of the sacred text; it rather professes 
 to give an account of the manner in which the laws of the Pentateuch 
 were legally interpreted and historically carried into effect. The 
 commandments and the prohibitions of the law are distributed under 
 six heads, named orders, subdivided into treatises, of which there are 
 63 (some count 62), composed of chapters, 524 altogether, each of 
 Avhich contains a number of sections called rules, amounting to 3,829 
 for the whole Mishna. The first order treats of laws relating to 
 agricultural produce. The second enumerates the festivals and 
 their regulations. The third contains the laws on marriage and di- 
 vorce. The fourth details the proceedings in questions of mine and 
 thine. The fifth relates to the sanctuary and sacrifices. The sixth 
 defines the notions of pure and impure in ritual matters. From the 
 arrangement of the contents it is exceedingly difficult to infer the 
 method followed by the author, as the connection between the sub- 
 jects discussed in the same chapter is not everywhere logically war- 
 ranted. But here it must be remembered that the Mishna was not 
 originally intended for publication in writing, but for oral transmis- 
 sion, however inconceivable such an operation with 524 chapters, 
 and their aggregate of 3,829 rules, may appear to a much reading 
 and little remembering generation. To assist the memory various 
 mnemonic artifices were employed, among which the association of 
 ideas has ever been the most approved, and is at this day the most 
 golden rule on which teachers of the " Art of Memory " chiefly de- 
 pend. If, therefore, in the Mishna or other compendia of oral tradi- 
 tions, heterogenous subjects are found strung together, seemingly on 
 
FOR THE USE OF ISRAELITES. 
 
 395 
 
 no principle whatever, the connecting principle is in reality that of 
 ** association of ideas." 
 
 The Mishna, in its original form, became the text book at the 
 Palestinian schools, where it took rank before the several epitomes 
 of the tradition, previously known and henceforward described as 
 external Mishnas (Boraitha) and Additamenta (Tosiphta), which 
 were afterward accounted to hold about the same relation to the 
 authoritative Mishna as the Apocrypha did to the canonical books 
 of Scripture. Nearly coeval with the Mishna are three commentaries 
 still extant (Sifra, Sifri, Mechilta) on part of the second and on the 
 third further books of the Pentateuch. In these works, not the dis- 
 cussions and decisions of the doctors, as in the Mishna, but the elucida- 
 tion of the Biblical word and phrase, is the immediate object of the 
 authors. The Mishna having been communicated by two of R. Judah's 
 immediate disciples to the schools in Babylonia, among which three 
 (at Nehardea, Pumbadita and Sura) acquired the highest reputation, 
 the same system of study in the two countries produced two Tal- 
 muds— one of Jerusalem or Palestine, the other of Babylon. 
 Toward the end of the fourth century the political position of the 
 Jews in the Holy Land, under the rule of converted Rome, was de- 
 plorable. Fortunately there was a place of refuge for many of them 
 beyond the Euphrates in the Parthian Empire, which the scepter of 
 Rome did not reach. There was then an exodus of teachers to 
 Babylonia. Palestine abdicated its religious hegemony. The patri- 
 arch, Hillel n., about 350 published the astronomical rules, by which, 
 joined to some conventional regulations, the annual festivals had 
 been proclaimed from the days of yore by the highest central 
 authority. The schools finally collapsed; the Palestinian Talmud was 
 not finished, but brought to a standstill at Tiberias, some years after 
 the reign of Emperor Julian. The compilation of the Talmud at 
 Babylon originated in the academy of Sura a full century^ later (in the 
 year 498) ; its latest date is about the middle of the sixth century, 
 from which time onward the activity of the Rabbis has been con- 
 centrated on the sifting of the material deposited in the two Talmuds 
 and their tributaries; a whole library exists of commentaries on the 
 Gemara, which is itself a commentary on the Mishna, as this in its 
 turn is an explanation of the laws contained in the Mosaic code. 
 
 T. 
 
 GEMS FROM CHARISI. 
 
 I. — GRAY HAIRS. 
 
 'Oh, look ! The ravens black 
 Which tarried on ray head, 
 
 Seek a nest within my heart, 
 And from above have fled ! 
 
 II. — TEARS OF LOVE. 
 
 Tears, traitorous tears. 
 Why did you reveal 
 
 What, deep within my heart, 
 I strove so to conceal ? 
 
39G SCHOOL AND FAMILY READER 
 
 My heart, it needeth not to say 
 What ray gushing tears display. 
 
 III. — TO DECEITFUL FRIENDS. 
 
 How sweet they talk, these loving 
 
 friends, Spain's lyre began to send forth its 
 
 How their tongues deceive. j sound; 
 
 So swift to serve, so gracious kind WTieii Eastern sons no more tunes were 
 
 If I only could believe bringing, 
 
 Their words of pleasing flattery. Then the singers of the West were 
 But, soon, too soon, I find the lie. found. Dr. Moritz Levin. 
 
 Not all their trickery can efface 
 What falsehood's written on the face I 
 
 IV. — (from tachkemoni.) 
 
 Wheji all the sages discontinued sing- 
 ing, 
 
 THE TALMUD— Continued. 
 
 III. 
 
 Both Talmuds are incomplete works. Neither of them extend over 
 the six orders of the Mishna. Perhaps the non-extant orders were 
 intentionally disregarded, as treating of subjects then no longer of 
 national importance ; but this can hardly be the true solution, since 
 many questions (bearing on the Temple service, wars and conquests), 
 largely discussed in the Mishna and the Talmud, were at the time 
 practically obsolete, without being on that account theoretically neg- 
 lected. Perhaps, and this is historically proved regarding some 
 sections, the missing portions have been withdrawn from circula- 
 tion by the destructive hand of time ; or more probably stiU, the two 
 Talmuds were discontinued, rather than closed, -by the force of ex- 
 ternal circumstances beyond the control of those interested in the 
 labor. If ex ungiie leonem be anj'thing like an arithmetical formula, 
 the problem may be solved of what the proportions of the Talmud 
 would have developed into from the fact that the Babylonian Tal- 
 mud now in our possession, without its companion, is composed, in- 
 cluding the marginal gloss, of 5,884 folio pages. The language is 
 the Aramaic, tinged with provincialisms belonging to the two coun- 
 tries which produced the Talmuds ; all quotations from the Mishna 
 and the Bible are everywhere in Hebrew. The printed editions, 
 which, particularly of the Babylonian, are by no means rare, are in a 
 very unsatisfactory condition, owing to the carelessness or the ignor- 
 ance of the editors. Those pubhshed under the censorship of 
 Christian ecclesiastical authorities were, moreover, purposely muti- 
 lated, or, as it was styled, expurgated— void * spaces being left 
 wherever those learned men fancied to detect allusions disrespectful 
 to the State religion. But all these passages are found, with their 
 native semblance on, in editions of the Talmud published in Constan- 
 tinople, and they are now unceremoniously reproduced in Western 
 and Central Europe ; the conviction having gained ground that the 
 Christianity of this age has nothing whatever to fear from that 
 
FOR THE USE OF ISRAELITES. 397 
 
 quarter, especially as it is far from probable that in those suspected 
 passages tliere is any reference to Pauline Christianity at all. 
 
 Let me here remark that the history of the rise and the progress 
 of the Church receives no light from the Talmudic traditions. The 
 Mishna, although dating from the end of the second century, betrays 
 no knowledge of the existence of Christianity. How to account for 
 this self-imposed silence is a matter of difficulty. A fear of pohtical 
 consequences cannot have operated, because at that time — 200 years 
 after the Christian era commenced— the political status of the Church 
 was fully as depressed as that of the synagogue. The Gemara, the 
 junior of the Mishna by three centuries, does not know the term 
 Christian or Christianity. Several controversies, it is true, are de- 
 scribed in the Gemara as having taken place between some doctors 
 of the law and some sectarians called Minim, heretics, bearing on the 
 right interpretation of various Mosaic precepts. But the term 7?im, 
 heretic, in the then condition of Western Asia and Egypt, covers an 
 immense variety of religious divisions. In the age of the Talmud 
 the countries around the Mediterranean were the arena in which 
 sects that had sprung from Judaism, Christianity, Eastern and West- 
 ern Paganism, or a mixture of these, fought their spiritual battle. 
 The heretics mentioned in the Talmud were, according to appear- 
 ance, Jews who, without leaving the pale of Judaism, had adopted 
 some of the dogmas of Christianity ; such were, for example, the 
 Ebionites and the Nazarines, Between these and the Pharisees 
 there was still common ground to offer a scope for discussions on 
 matters of the law ; but the Pauline Christians, mainly Greeks by 
 birth, on whom the observance of the Mosaic law was not obligatory, 
 were regarded by the Pharisees as Gentiles to all intents and purposes, 
 and accordingly as moving outside of the Jewish world. 
 
 There is an essential consideration never to be lost sight of in the 
 appreciation of the spirit of Talmudism. It is that every portion of 
 the Talmud is a compound of two distinct elements, viz. : the Halacha 
 rule and the Hagada saying. The Halacha expresses the legal de- 
 cision of the Talmud, and it was on this ground binding on the ad- 
 ministration of the law as long as and whenever the Jews exercised 
 autonomy, i. e., judging their own causes in conformity with their 
 own principles of jurisdiction. 
 
 The Halacha has been extracted from the complicated Talmudical 
 discussions, by a system of canons, the application of which requires 
 many years of study and practice ; and the results of the Ha- 
 lacha are to be found duly classified in the various digests of rabbi- 
 nical laws. The Hagada, on the contrary, is not invested with any 
 legal authority, its conclusions are obligatory on no one, and the in- 
 terpretation of them is free and open to any one. The Hagada in- 
 cludes all the Talmudical allegories, parables, hyperboles, historical 
 reminiscences, proverbs, popular sayings and maxims ; ingenious 
 
398 SCHOOL AND FAMILY READER 
 
 and touching- applications of Scriptural examples — in sliort, all that 
 tends to point a moral or adorn a tale. The reader of the Talmud, 
 who has no preconceived judgment to uphold, cannot help being 
 unequal^ aftected by the very mixed character of its contents. The 
 defects of the Talmud are at once conspicuous. The Halacha offends 
 by the microscopic attention it bestows upon many questions of cere- 
 monies and observances, which ought never to have occupied the 
 time of grave men clothed with authority over a whole people. No 
 doubt the tu quoque argument may be appealed to against many an 
 objector. The Talmudical is not the only religious system in which 
 ceremonies and symbols are raised to an eminence which the uniniti- 
 ated cannot equally appreciate. The effect, however, remains the 
 same to the prejudice of the Talmud and its minutiae. The Hagada. 
 on the other hand, cannot be absolved from indulging on too many 
 occasions in undignified, nay gross, exaggerations, never to be ex- 
 plained away by a facile reference to the Oriental fashion of telling- 
 entertaining tales, or, still worse, by the supposition of hidden truths 
 underlying the fabulous covering, for that mysterious sublimity is a 
 gratuitous assumption justified by no evidence presentable to com- 
 mon sense. The only apology possible is, that not all the Hagadas 
 are liable to that charge, and that no Hagada whatever is looked 
 upon as an article of faith, but may simply be taken for what it is 
 worth. 
 
 Religious tolerance is not exhibited in the Talmud to any greater 
 extent than in any ancient writings, w^hatever their source. Gen- 
 uine tolerance — that is, a respect for the religious opinions of those 
 of a different faith — is a production of the most recent period of 
 time, and is only struggling into a more vigorous existence. It has 
 no ancient, it has no modern history; its glories lie in the future 
 before us. While the religions of heathendom are condemned, the 
 largest philanthropy is recommended in the Talmud toward all 
 classes of human tieings. " Feed the hungry among the idolators," 
 says the Talmud; "clothe the naked, mourn with the bereaved, and 
 bury the dead, to the end that peace and good-will may prevail 
 among all the families of man." There is a beautiful fiction in the 
 Hagada: " When the Egyptian host lay dead on the sands of the 
 Red Sea, the heavenly choir chanted hymns before the throne of the 
 Almighty; but the Lord forbade them, saying, * Know ye not that 
 the Egyptians are my children no less than the Israelites ?' " The 
 liberality of which the Talmudists were capable manifests itself in 
 the good maxim adopted: "The upright, of whatever creed, shall 
 inherit a portion of the world to come." The scientific knowledge 
 to be met with incidentally in the Talmud is considered by com- 
 petent judges to have been quite on a par with the acquirements of 
 their Gentile contemporaries. There are Hebrew expressions of 
 terms in astronomy, such as planets, comets, the milky way, the 
 
FOR THE USE OF ISRAELITES. S99> 
 
 signs of the Zodiac, etc., a fact which may be admitted as a proof 
 that the study of that science was indigenous to, or at least accli- 
 matized in the tradition. The peculiar calendar of the Jews, which 
 was known in the Talmudic times, though published after the close 
 of the Talmud, is admired by Joseph JuUus Scaliger, an eminent 
 authority, for the accuracy of its system, which will require no 
 emendation, will suffer no perturbations in thousands of years tO' 
 come. 
 
 It is also believed that the rational study of the Talmudical writ- 
 ings, now coming into cultivation, will add valuable data to the his- 
 tory of medicine, and of the natural sciences in Asia. In fact, if 
 we remember how famous the Jewish physicians became throughout 
 the middle ages, we cannot exclude the belief that a notable share 
 of their knowledge was inherited from the sages of Tiberias and of 
 Sura. The Talmudical standard of ethics is high. Truthfulness, 
 purity, humility, temperance without asceticism ; these are the heads 
 under which the numerous attractive sayings may be registered that 
 have secured a celebrity to the Talmud among the learned men of 
 all confessions. The most remarkable treatises of the Talmud are 
 those on jurisprudence. I have no right to express an opinion of 
 my own on a discipline in which I have had no training; but I con- 
 fide in the judgment of such a man as Prof. Ed. Gans, the great 
 German jurist, who knew the Talmud well. He says that no corpus 
 jurist known to him gives evidence of so much critical labor and 
 so much penetration as the Talmudical law on inheritance and suc- 
 cession. The procedure in criminal cases prescribed in the Talmud 
 is marked with the stamp of humanity in almost every partic- 
 ular. As a specimen of the very advanced ideas entertained by 
 some leading teachers of the tradition on the subject of capital 
 punishment, I will quote, in conclusion, from a passage of the 
 Mishna: "A court that passes sentence of death once in a week of 
 years is, indeed, a pernicious tribunal. R. Eleazar added: I hold it 
 to be such, if it does so once in seventy years. R. Tarbon and R. 
 Akiba declared: If we sat in judgment, we should on no account 
 vote for the execution of any criminal. Then R. Simon objected: 
 Well, these men would only increase the shedding of blood in the 
 country." The discussion is short; but it strikes me that nothing 
 of any moment has been added to the argument whenever and 
 wherever this difficult question has been mooted in times nearer 
 our own. 
 
 There is in the Talmud many a thing to be rejected, but much 
 more to be respected. The difficult study of the traditions of the 
 Jews carries with it a high intellectual reward; and as to the repos- 
 itory of the tradition, I think that, for its breadth and its depth, for 
 the numerous objects of uncommon formation to be discovered in 
 its recesses, and also for the dangers it presents to those who ven- 
 
400 
 
 SCHOOL AND FAMILY READER 
 
 ture on it without an accurate compass, it has truly been called the 
 Talmudical Ocean. Prof. T. Theodores. 
 
 Pkof. T. Theodores, professor at Owen College, Mancliester, England; 
 and of great research, and as philologist he has gained an eminent name. 
 
 a man of letters 
 
 Dialectic— Logic, the art of reasoning. 
 Medieval— Relating to the middle ages. 
 Paragon — A model, a pattern, something 
 excellent. 
 Seriatim — In regular order. 
 Mnemonic— Assisting the memory. 
 Epitome —Abridgement. 
 Apocrypha— Books added to the Scriptures. 
 CoEVAt.— Of the same age. 
 
 Hegemonic -Ruling, principal. 
 
 Hyperbolic — Exaggerating or extenuating 
 beyond fact. 
 
 MiNUTi^— Trifles, trifling points 
 
 Zodiac — The track of the sun through the 
 twelve signs. 
 
 Perturbation — Disorder, confusion. 
 
 Ascetic — Employed wholly in devotion, 
 mortification. 
 
 JEPHTHAH'S 
 
 (Judg. 
 She stood before her father's gorgeous 
 tent, 
 To listen for his coming. 
 
 I have thought 
 A brother's and a sister's love was 
 
 much, 
 I know a brother's is, for I have loved 
 A trusting sister ; and I know how 
 
 broke 
 The heart may be with its own tender- 
 ness. 
 But the affection of a delicate child 
 For a fond father, gushing as it does 
 With the sweet springs of life, and 
 
 living on 
 Through all earth's changes, 
 Must be holier ! 
 
 The wind bore on 
 
 The leaden tramp of thousands. Clar- 
 ion notes 
 
 Rung sharply on the air at intervals ; 
 
 And the low, mingled din of mighty 
 hosts. 
 
 Returning from the battle, poured 
 from far, 
 
 Like the deep murmur of a restless sea. 
 
 Jephthah led his warriors on 
 Through Mizpeh's streets. His helm 
 
 was proudly set, 
 And his stern lip curled slightly, as if 
 
 praise 
 Were for the hero's scorn. His step 
 
 was firm. 
 But free as India's leopard ; and his 
 
 mail, 
 
 DAUGHTER. 
 
 xi : 29.) 
 Whose shekels none in Israel might 
 
 bear, 
 Was hghter than a tassel on his frame. 
 His crest was Judah's kingjiest. and 
 
 the look 
 Of his dark, lofty eye might quell a 
 
 lion. 
 
 He led on; but thoughts 
 
 Seemed gathering round which troubled 
 him. The veins 
 
 Upon his forehead were distinctly seen, 
 
 And his proud lip was painfully com- 
 pressed. 
 
 He trod less firmly; and his restless 
 eye 
 
 Glanced forward frequently, as if some 
 ill 
 
 He dared not meet, were there. His 
 home was near. 
 
 And men were thronging, with that 
 strange delight 
 
 They have in human passions, to ob- 
 serve 
 
 The struggle of his feelings with his 
 pride. 
 
 He gazed intently forward. 
 
 A moment more, 
 And he had reached his home ; when 
 
 lo ! there sprang 
 One with a bounding footstep, and a 
 
 brow 
 Like lighc, to meet him. Oh, how bea'.iti- 
 
 fui! 
 Her dark eye, flashing like a sun-lit 
 
 gem , 
 And her luxuriant hair, 'twas like the 
 
 sweep 
 
FOR THE USE OF ISRAELITES. 
 
 401 
 
 Of a swift wing in visions. He stood 
 still, 
 
 As if the sight had withered him. She 
 threw 
 
 Pier arms about his neck; he heeded 
 not. 
 
 She called him "Father,'' but he an- 
 swered not ; 
 
 She stood and gazed upon him. Was 
 he wroth ? 
 
 There was no anger in that blood-shot 
 eye. 
 
 Had sickness seized him? She un- 
 clasped his helm, 
 
 And laid her white hand gently on his 
 brow. 
 
 The touch aroused him. He raised up 
 his hands, 
 
 And spoke the name of God, in agony. 
 
 She knew that he was stricken then 
 and rushed 
 
 Again into his arms, and with a flood 
 
 Of tears she could not stay, she sobbed 
 a prayer 
 
 That he would tell her of his wretched- 
 ness. 
 
 He told her, and a momentary flush 
 
 Shot o'er her countenance ; and then 
 the soul 
 
 Of Jephthah's daughter wakened, and 
 she stood 
 
 Calmly and nobly up, and said : "_'Tis 
 well ; 
 
 And I will die !" 
 
 And when the sun had set, 
 Then she was dead — but not by vio- 
 lence. Adapted. 
 
 PEAELS FROM THE TALMUD. 
 
 The Talmud is the work which embodies the civil and canonical 
 law of the Jewish people ; that it consists of the Mishna, or text, 
 and the commentary, or Gemara; that its contents have reference 
 not merely to religion, but also to philosophy, medicine, history, 
 jurisprudence and the various branches of practical duty; that it is, 
 in fact, a law civil and criminal, national and international, human 
 and divine, forming a kind of supplement to the Pentateuch — a 
 supplement such as it took 1,000 j^ears of a nation's life to produce; 
 and that it is not merely a duU treatise, but it appeals to the imagi- 
 nation and the feelings, and to all that is noblest and purest; that 
 between the rugged boulders of the law which bestrew the path of 
 the Talmud there grow the blue flowers of romance and poetry, in 
 the most catholic and Eastern sense — if we say this, what more 
 need be said? Parable, tale, gnome, saga— its elements are taken 
 from heaven and earth; but chiefly and most lovingly from the 
 human heai-t and from Scripture, for every verse and every word in 
 this latter became, as it were, a golden nail upon which it hung its 
 gorgeous tapestries. But it would be a great mistake to suppose 
 that the poet's cunning had been at work in the Talmud. It was 
 only his heart. The chief feature and charm of its contents lay in 
 their utter naivete. Taken up, as they appear, at random, and 
 told in their simple, un artistic, unconscious form, they touch the 
 soul. But nothing could be much more distressing than to attempt 
 to take them out of their antique garb and to press them into some 
 kind of modern fashionable dress; or worse still, to systematize and 
 methodize them. It would be as well to attempt to systematize the 
 songs of the bird in the wood, or a mother's parting blessing. He 
 had, however, to endeavor to reproduce a portion of the contents of 
 
402 SCHOOL AND FAMILY READER 
 
 the Talmud in their own vague sequence and phraseology; and he 
 should confine himself almost to smaller productions, as parables, 
 apophthegms, allegories and the like minute things, which were 
 most characteristic, and required little explanation. 
 
 The fundamental law of all human and social economy in the 
 Talmud was the utter and absolute equality of men. It was pointed 
 out that man was created alone — not more than one at different 
 times, lest one should say to another, " I am of the better or earlier 
 stock." And it failed not to mention that man was created on the 
 last day, and that even the gnat was of more ancient lineage than 
 man. In a discussion which arose among the doctors as to which 
 was the most important passage in the whole Bible, one pointed to 
 the verse, " And thou shalt love thy neighbor as thyself." The other 
 contradicted him and pointed to the words, "And these are the 
 generations of man" — not black, not white, not great, not small — 
 but man. 
 
 Or, again, they pointed out the words, ''And these are the ordi- 
 nances by which men shall live " — not the priests or the Levites, but 
 men. The law given on Mount Sinai, the masters said, though em- 
 phatically addressed to one people, belongs to all humanity. It was 
 not given in any king's land, not in any city or inhabited spot, lest 
 the other nations might say, "We know nothing of it." It was 
 given on God's own highway, in the desert — not in the darkness and 
 stillness of night, but in plain day, amid thunder and lightning. 
 And why was it given on Sinai ? Because it is the lowhest and 
 meekest of the mountains — to show that God's spirit rests only upon 
 them that are meek and lowly in their hearts. The Talmud taught 
 that religion was not a thing of creed or dogma, or faith merely, 
 but of active goodness. Scripture said, " Ye shall walk in the words 
 of the Lord." " But the Lord is a consuming fire, how can men 
 walk in His way ?" " By being," they answered, " as He is — merciful, 
 loving, long-suffering. Mark how on the first page of the Penta- 
 teuch God clothed the naked — Adam; and on the last He buried the 
 dead — Moses. He heals the sick, frees the captives, does good to 
 His enemies, and He is merciful both to the living and to the dead.'' 
 In close connection with this stood the relationship of men to their 
 neighbors — chiefly to those beyond the pale of creed or nationaiiity, 
 The Talmud distinctly and strongly sets its face against proselytism. 
 pronouncing it to be even dangerous to the commonw^ealth. There 
 was no occasion, it said, for conversion to Judaism, as long as a 
 man fulfilled the seven fundamental laws. Every man who did so 
 was regarded as a believer to aU intents and purposes. It even 
 went so far as to call every righteous man an Israelite. Distinct in- 
 junctions were laid down with regard to proselytes. They were to 
 be discouraged and warned off and told that the miseries, privations 
 and persecutions which they wished to take upon themselves were 
 
FOR THE USE OF ISRAELITES. 403 
 
 unnecessary, inasmuch as all men were God's children, and might 
 inherit the hereafter; but if they persisted they were to be received, 
 and were to be ever afterward treated tenderly. They illustrated 
 this by a beautiful parable of a deer coming from the forest among 
 a flock of sheep, and being driven off at night, and the gate shut 
 against it, but being after many trials at length received and treated 
 with more tenderness than the sheep. Next stood reverence both 
 for age and youth. They pointed out that not merely the tables of 
 the law which Moses brought down the second time from Sinai, but 
 also those which he broke in his rage, were carefully placed in God's 
 tabernacles, though useless. Reverence old age. But all their most 
 transcendental love was lavished on children. AU the verses of 
 Scripture that spoke of flowers and gardens were applied to children 
 and schools. "Do not touch mine anointed ones, and do my 
 prophets no harm." "Mine anointed ones" were schoolchildren, 
 and " my prophets " their teachers. 
 
 The highest and most exalted title which they bestowed in their 
 poetical flights upon God himself was that of " Pedagogue of Man." 
 There was drought, and the most pious men prayed and wept for 
 rain, but none came. An insignificant looking person at length 
 prayed to Him who caused the wind to blow and the rain to fall, 
 and instantly the heavens covered themselves with clouds and the 
 rain fell. " Who are you," they cried, " whose prayers alone have 
 prevailed?" And he answered, "I am a teacher of little children." 
 When God intended to give the law to the people He asked them 
 whom they would offer as their guarantee that they would keep it 
 holy, and they said Abraham. God said, "Abraham has sinned; Isaac, 
 Jacob, Moses himseK — they have aU sinned; I cannot accept them." 
 Then they said, "May our children be our witnesses and our guaran- 
 tees." And God accepted them, even as it is written," From the mouths 
 of the wee babes has He founded His empire." Indeed, the relation- 
 ship of man to God they could not express more pregnantly than by 
 the most familiar words which occurred from one end of the Talmud 
 to the other, " Our Father in heaven." 
 
 Another simile was that of bride and bridegroom. There was 
 once a man who betrothed himself to a beautiful maiden and then 
 went away, and the maiden waited and waited and he came not. 
 Friends and rivals mocked her and said, "He will never come." 
 She went into her room and took out the letters in which he had 
 promised to be ever faithful. Weeping she read them and was 
 comforted. In time he returned, and inquiring how she had kept 
 her faith so long, she showed him his letters. Israel in misery, in 
 captivity, was mocked by the nations for her hopes of redemption; 
 but Israel went into her schools and synagogues and took out the 
 letters, and was comforted. God would in time redeem her and say, 
 "How could you alone among all the mocking nations be faithful ?" 
 
404 SCHOOL AND FAMILY READER 
 
 Then Israel would point to the law and answer, " Had I not your 
 promise here ? " 
 
 Next to women angels were the most frequent bearers of some of 
 the sublimest and most ideal notions of the Talmud. " Underneath 
 the wings of the Seraphim," said the Talmud, " are stretched the 
 arms of divine mercy, ever ready to receive sinners." Every word 
 that emanated from God was transformed into an angel, and every 
 good deed of man became a guardian angel to him. On Friday 
 night, when the Jew left the synagogue, a good angel and a bad 
 angel accompanied him. If, on entering the house, he found the 
 table spread, the lamp lighted, and his wife and children in festive 
 garment, ready to bless the holy day of rest, the good angel said: 
 "JVlay the next Sabbath and the following ones be like unto this; 
 peace unto this dwelling — peace ! " and the bad angel, against his 
 will, was compelled to say: "Amen." If, on the contrary, every- 
 thing was in confusion, the bad angel rejoiced and said: "May all 
 your Sabbaths and week days be like this;" while the good angel 
 wept and said "Amen." According to the Talmud, when God was 
 about to create man, great clamoring arose among the heavenly host. 
 Some said: "Create, O God, a being who shall praise Thee on 
 earth, even as we sing Thy glory in heaven." Others said: " O 
 God, create no more ! man will destroy the glorious harmony which 
 Thou hast set on earth, as in heaven." Of a sudden God turned to 
 the contesting host in heaven, and deep silence fell upon them all. 
 Then before the throne of glory there appeared bending the knee 
 the Angel of Mercy, and he prayed : " O Father, create man. He 
 will be Thine own noble image on earth. I will fill his heart with 
 heavenly pity and sympathy toward all creatures ; they will praise 
 Thee through him." And there appeared the Angel of Peace and 
 wept: "O God, man will disturb Thine own peace. Blood will flow; 
 lie will invent war, confusion, horror. Thy place wiU be no longer in 
 the midst of all Thy earthly works." The Angel of Justice cried: 
 " You will judge him, God ! He shall be subject to my law, and peace 
 shall again find a dwelling-place on earth.'' The Angel of Truth 
 said: " Father of Truth, cease; with man you create the lie." Out 
 of the deep silence then was heard the divine word: "You shall 
 go with him; you, mine own seal, Truth; but you shall also remain 
 a denizen of heaven ; between heaven and earth you shall float, an 
 everlasting link between both." 
 
 The question was asked in the Talmud, why children were born 
 with their hands clenched, and men died with their hands wide 
 open; and the answer was that on entering the world man desired 
 to grasp everything, but when he was leaving it all slipped away. 
 Even as a fox which saw a fine vineyard and lusted after its grapes, but 
 was too fat to get in through the only opening there was, until he 
 had fasted three days. He then got in, but having fed he could not 
 
¥0R THE USE OF ISRAELITES. 
 
 405 
 
 get out until he had fasted three days more. " Poor and naked man 
 enters the world; poor and naked does he leave." To women the 
 Talmud ascribed all the blessings of the household. From her 
 emanated everything noble, wise and true. It had not words enough 
 to impress man with the absolute necessity of getting married. Not 
 only was he said to be bereaved of peace, joy, comfort and faith 
 without a wife, but he was not even called a man. " Who is best 
 taught?" it asked; and the answer is, "He who has learned first 
 from his mother." 
 
 These few remarks prove as it w^ere but a drop in a vast ocean of 
 Talmud — that strange, wild, weird ocean, with its leviathans, and its. 
 wrecks of golden argosies, and with its forlorn bells that send up 
 their dreamy sounds ever and anon, while the fisherman bends upon, 
 his oar, and starts and listens, and perchance the tears may come 
 into his eyes. Emanuel Deutsch. 
 
 Db. Emanuel Deutsch, born 1829, and died 1873. A Jewish savant of great renown, for- 
 merly Librarian of the British Museum, London, a writer of great note, of which his articles 
 in the "Quarterly Review" gained him a world-wide reputation. He was for fifteen years 
 Librarian, an extensive contributor to "Chambers' Encyclopaedia," also to "Smith's Dictionary 
 of the Bible," and to "Kitto's Cyclopaedia of Biblical Literature." He was a person of pious and 
 amiable disposition, and endeared by both Jews and Christians, 
 
 Civil — Relating to the community, politi- 
 cal; not foreign. 
 
 Canonical— Fixed by ecclesiastical laws ; 
 spiritual. 
 
 Catholic— Universal, used for true in oppo- 
 sition to heretical. 
 
 Saga— Compositions which comprise the 
 history and mythology of the northern Euro- 
 pean nations. 
 
 Naivete — Unafiected plainness. 
 To Methodize — To regulate. 
 Sequence— Order of succession. 
 Apophthegm— A remarkable saying. 
 Tkanscendental — General, supereminent . 
 Leviathan — A large water-animal men- 
 tioned in the boob of Job. 
 Abgosy— A large vessel. 
 
 A LETTER FROM JUDAH HA-LEVI TO HIS FRIEND ISAAC. 
 
 FROM THE GERMAN OF DR. GEIGER. 
 
 But vesterday the earth drank like a 
 child 
 With eagerthirst the autumn rain, 
 Or like a wistful bride who waits the 
 hour 
 Of love's mysterious bliss and pain. 
 And now the spring is here with yearn- 
 ing eyes; 
 'Midst shimmering golden flower 
 beds 
 On meadows carpeted with varied hues, 
 
 In richest raiment clad, she treads. 
 She weaves a tapestry of bloom o'er 
 all, 
 And myriad-eyed young plants up- 
 spring. 
 White, green or red, like Mps that to the 
 mouth I 
 
 Of the beloved one sweetly cling. I 
 
 Whence come these radiant tints, these 
 blended beams ? 
 Here's such a dazzle, such a blaze, 
 As though earth stole the splendor of 
 the stars. 
 Fain to eclipse them with her rays. 
 Come ! go we to the garden with our 
 wine. 
 Which scatters sparks of hot desire. 
 Within our hand 'tis cold, but in our 
 veins 
 It flashes clear, it glows like fire. 
 It bubbles sunnily in earthen jugs, 
 We catch it in the crystal glass, 
 Then wander through cool, shadowy 
 lanes and breathe 
 The spicy freshness of the grass. 
 While we with happy hearts our circuit 
 keep, 
 
406 
 
 SCHOOL AND FAMILY READER 
 
 The gladness of the earth is shown, 
 She smileth, though the trickling rain- 
 drops weep 
 Silently over her, one by one. 
 She loves to feel the tears upon her 
 cheek, 
 Like a rich veil, with pearls inwove. 
 Joyous she listens when the swallows 
 chirp. 
 And warbles to her mate, the dove. 
 Blithe as a maiden 'midst the young 
 green leaves, 
 A wreath she'll wind, a fragrant 
 treasure; 
 All living things in graceful motion 
 leap, 
 As dancing to some merry measure. 
 The morning breezes rustle cordially, 
 Love's thirst is sated with the balm 
 they send, 
 
 Sweet breathes the myrtle in the frolic 
 wind. 
 As though remembering a distant 
 friend. 
 The myrtle branch now proudly lifted 
 high. 
 Now. whispering to itself drops low 
 again. 
 The topmost palm-leaves rapturously 
 stir, 
 For all at once they hear the bird's 
 soft strain. 
 So stirs, so yearns all nature gayly 
 decked, 
 To honor Isaac with her best array. 
 Hear' St thou the word ? She cries — I 
 beam with joy. 
 Because with Isaac I am wed to-day. 
 
 Emma Lazarus. 
 
 THE TALMUD JEW. 
 I. 
 
 If one asks a student to-day why he studies, at once, in spite of 
 his youth, he will give a very practical answer ; one, too, that is 
 everywhere intelligible —while he mentions the profession for which 
 he is preparing himself, and through which he wiU obtain a lucra- 
 tive office, or a comfortable position in life. 
 
 It is entirely different with the Jew of the Talmud, or with him 
 who exjiended his time and powers, his zeal and care, on the study of 
 the Talmud. He wished to derive no benefit and no profit from his 
 studies, not to use them, as a Mishna teacher says,' as a spade to 
 dig for treasures, or as a crown to shine before the eyes of his neigh- 
 bors. Pure love of the law, of its humane statutes and wise prin- 
 ciples, which are explained, widened, and deepened in the Talnwid ; 
 warm enthusiasm for Judaism, which hundreds upon hundreds of 
 richly talented Talmud sages made the subjects of intellectual labor, 
 and to know which they sacrificed the greatest portion of their 
 lives ; it was this which impelled the Talmud disciples to slake 
 their thirst at the fonts of Palestine and Babylon. "Say not," 
 exclaims the Talmud," " I will study the Scripture and the explana- 
 tions of its teachers, in order that people may praise me as a Chaham 
 or sage, as a rabbi or master, but study from pure love to God, and 
 to bind thyself closely to him through the knowledge and under- 
 standing of His word. Love, not reward, love of truth ; let this be 
 the word of redemption, when thou sittest at the feet of the masters 
 of the law." 
 
 What an ideality developed and was fostered in the heai-ts of the 
 Jewish people ! 
 
FOR THE USE OF ISRAELITES. 407 
 
 Day and night did they bury themselves in the study of sec- 
 tions and subjects which had nothing to do with social life, with 
 money and gain ; they became engrossed in the investigation of 
 laws for offerings and purification, although these had long since 
 gi'own obsolete ; they wished nothing but knowledge, truth, under- 
 standing, illumination. 
 
 Where is there another people on earth, among whom studies 
 which aimed only at instruction and development of the spiritual 
 life were cultivated, with such pui-e, devoted and self-sacrificing love 
 as in Israel ? 
 
 And this incomparable ideality in learning and research produced 
 an ideal devotion for teaching and instruction without money and 
 without price,' wholly out of love and enthusiasm for the diffiision 
 of the holy word and religious truth. 
 
 Sweet and suggestive sounds the saying of the Talmud, which is 
 despised by the malicious : "See," it says,* " there are studies which 
 are ice-cold, without soul-warmth and without love — these are those 
 whose object is not self-ennobling and the instruction of others, but 
 only selfish purposes. Opposed to such are those studies which 
 seek and wish nothing but truth and knowledge, and their diffusion ; 
 these are studies of love, love to God and thy neighbor" — the real 
 and genuine studies in the Talmudic sense. Who dares censure 
 the Talmud Jews for covetousness, and accuse them of having sus- 
 ceptibility and understanding only for the tangible material goods 
 of life? Talmud means study, in order to teach pure teaching, 
 unselfish teaching for its own sake, to enrich the intellect, to increase 
 the understanding and to enlarge the world of ideas. 
 
 1. Pirke Aboth 4, 45. | 3. Bekhoroth 29. 
 
 2. Nedarim 62. I 4. Subkah 49. 
 
 11. 
 
 BY WHOM WAS THE TALMUD STUDIED ? 
 
 Not by a single class or one portion of the people, but by men 
 who were blessed with the greatest wealth, as well as by those who 
 possessed nothing but the desire of knowledge and the ability to 
 work ; by persons who rejoiced in bodily freshness and strength ; by 
 those who were weak and suffering ; by impetuous youth and sober 
 age.^ All refreshed themselves at the springs which the noblest 
 and best in Israel have dug,^ and which rejuvenated and strength- 
 ened their intellects for centuries. 
 
 If we review the long list of masters and disciples of the Talmud, 
 we find among them, in all lands and in every century, the rich and 
 the poor, the noble and the humble, emulating each other in love, 
 zeal, and devotion for those studies which are discussed in the Tal- 
 mud ; so that there is scarcely a second work in the literature of any 
 
408 SCHOOL AND FAMILY READER 
 
 people which can boast of so large a number of choice friends and 
 investigators. Let me mention just a few of them. 
 
 There is E. Eleasar ben Harsom, who inherited from his father 
 great wealth by land and sea, and who sought* everywhere teachers 
 and inquirers of the law, in order to hear them and satisfy his thirst 
 for knowledge.* 
 
 There is, again, R. Elieser ben Hyrkanos, whose father belonged 
 to the richest men of his time, but whom riches did not satisfy. He 
 secretly left his father's home, to be taught by distinguished teach- 
 ers, studied with the severest privations, and later became so 
 renowned that he received the name of " Ark of the Covenant," and 
 "the Great." Yes, indeed, such are the genuine great in Israel ; not 
 the men of the sword and the battlefield, but the men of knowledge. 
 
 Eleasar ben Asarya, who came of distinguished ancestry, was so 
 wealthy that he paid yearly twelve thousand calves in tithes, and 
 gave rise to the proverb : " He who has seen Eleasar ben Asarya in 
 a dream can expect great riches." He displayed the greatest zeal 
 for the diffusion of Talmudic studies, and encouraged and educated 
 numerous young men, or, as the Talmud says :'* " On the day when 
 this master began his lectures, it was necessary largely to increase 
 the number of benches in the hall of instruction." 
 
 There is B. Judah, the collector of the Mishna, who sifted, 
 arranged, and published the observations and law-principles of his 
 predecessors. He possessed such wealth that it was said of him: 
 " The rabbi's hostler is richer than King Shapur."^ After his death, 
 the saying spread : " Since the days of Moses, there has been no 
 man in Israel who so united learning and greatness as R. Judah the 
 Holy."« 
 
 R. Abbahu, of Csesarea, was a man of dazzling beauty,^ of high 
 repute in court circles, and so wealthy that he had seats of ivory in 
 his house. Yet he was a diligent student, and promoter of Tal- 
 mudic lore ; and like Rav Ashi, the codifier of the Mishna, he was 
 distinguished by his wealth and erudition.^ 
 
 Five hundred years later, Samuel Hanagid, a Jewish minister of 
 the Spanish King Habus, not only had charge of foreign affairs and 
 the department of war, but was a Talmud Jew, and gave Talmudic 
 lectures as well, collected disciples around him, and exchanged let- 
 ters on Halachic themes with scholars and congregations of his time. 
 We possess fragments of an introduction to the Talmud, written by 
 Samuel Hanagid, and many Hebrew poems, among which those are 
 especially to be noted which he composed in his tent before a vic- 
 tory, and wherein he assured God that he kept strictly Sabbaths 
 and festivals as a true adherent of Judaism. 
 
 These will suffice as examples of wealthy Talmud Jews. Let us 
 turn to the poverty-stricken ones, of whom Hillel will serve as a 
 specimen. He was so poor that he supported himself by sj^litting 
 
FOR THE USB OF ISRAELITES. 409 
 
 wood, but became so illustrious a master through his unwearying 
 patience in learning and teaching, his winning ways, his kindness 
 toward Jew and heathen, and his love of peace, that the teachers of 
 his day paled in comparison, and his decisions, with few exceptions, 
 have been accepted for all time as laws in Israel. And who could 
 recount the poor youths who in the course of centuries devoted 
 themselves to Talmudic studies with never-wearjing diUgence and 
 the greatest privations? From their midst arose the teachers in 
 Israel whose names history gloriously preserves. The Talmud 
 justly observes : " Be careful in the treatment of the poor ; for the 
 best and most important men of the law, or the most celebrated 
 Talmud Jews, came from their ranks."' This advice, and other 
 oft-repeated exhortations to value those who cultivated Talmudic 
 studies, were always cherished in Israel, even to our time, which, 
 with the neglect of Jewish knowledge, has ceased to revere men of 
 Jewish knowledge. In every community there were Talmud schools, 
 Talmud teachers and disciples ; a pious and ideal rivalry arose in 
 teaching and learning ; the men of Talmudic spirit represented 
 the nobility in the midst of the people, while the saying was 
 heard,^" "The men of intellect are choice and guiding princes, 
 who hj their ideas lead and direct people." The remark, too 
 was handed down :" " Hillel testifies against the poor, Eleasar 
 ben Harsom against the rich." Say not, I am too poor, must 
 provide for my living, and cannot mount the ladder of knowl- 
 edge. Look at Hillel, one of the wisest among the wise, who, 
 despite his poverty, shines like a sun in the Talmud sky. Say 
 not with noble mien : I am rich, have the most flattering con- 
 nections, know the first men of the city, have no room in my 
 palace for Hebrew books, no time for Hebrew studies. Look 
 at Eleasar ben Harsom. Numerous cities belonged to him, his 
 ships in great number sailed the seas, and still he journeyed 
 without show and escort, to seek out in different places the 
 masters of the law. 
 
 The Talmud, to employ Cicero's words, was not only the " nour- 
 ishment of youth, the delight of age, ornament in prosperity, com- 
 fort and refuge in misfortune," but it developed and preserved a 
 sense for the ideal, spiritual, and invisible in Israel's midst, unique 
 in the history of nations. Young and old, rich and poor, land own- 
 ers and artisans, physicians, astronomers, and philosophers, sons of 
 wealthy families, and men of the humblest classes, were true, perse- 
 vering, and inspired students of the Talmud, without expecting or 
 attaining any profit or earthly advantage. Their highest reward 
 was the joy of learning, the conflict of truth, the applause of the 
 sages, the reverence of the people, among whom was the saying, ^^ 
 ** Israel is wholly impoverished and abandoned to the bitterest 
 want among its foes, only when the schools of the law are desolate," 
 
410 SCHOOL AND FAMILY READER 
 
 or when the ideal sentiment, which elevates above need and afflic- 
 tion, has vanished. 
 
 The places where the Talmud was studied and taught were schools 
 of temperance, self-control, and self-ennoblement, of joyful and self- 
 sacrificing devotion to an ideal intellectual life, which is entirely 
 neglected in our material age and among our practical youth. A 
 true and genuine Talmud disciple was called a disciple or friend of 
 wisdom ; he loves God, loves all his fellow-men, loves truth;" his 
 kingdom is the kingdom of peace. 
 
 1. Rambam, Hill, T. T., 81. 
 
 2. Numb, xxi, 18. 
 
 3. Yoma9, a, 35, b. 
 
 4. Berakhotb 28, a. 
 
 5. Shab. 113, b. 
 
 6. Gittin 59, a. 
 
 7. Kethuboth 17. 
 
 8. Gittin 59, a. 
 
 9. Nedarim 81, 
 
 10. Shab. 119, b. 
 
 11. Yoma 35, b. 
 
 12. Mekbilta 81. 
 
 13. Perek 46. 
 
 HL 
 
 " When Moses," so lectured once a Talmud sage,^ " was about to 
 write down the section, ' let us make man in our image,' he became 
 grave, paused, and asked: 'O Lord, will not these words give cause 
 for misunderstandings and false interpretation? Will not some 
 maintain a plurality of gods on account of the little word *' we," and 
 others represent Thee with human traits ? Will it not suffice if on 
 the first day of creation I only write, " And God spoke : let man 
 exist ; and he existed ? ' " 
 
 " ' Write what thou hast received, O Moses," thundered the reply? 
 * even if some misunderstand it. It is so important that man per- 
 ceives and feels that he is a heavenly-earthly creation, the noblest in 
 my likeness, adorned with the highest excellence, destined to gaze 
 upward to God alone as ideal and pattern, in order to become ever 
 better and more perfect through development and progress ; this is 
 so important that these words should never be suppressed out of 
 regard for the weak and erring.' " 
 
 Did Moses really so ask, and did God thus answer him ? No ; 
 for no one could listen to such a conversation. It is only a mode of 
 speech popular among the Talmudists, who love to dress weighty 
 truths in the garb of a dialogue, so as to impress more powerfully ; 
 and surely here is a subject of supreme importance. Yes, it is 
 important for the princes of the spirit and the leaders of nations to 
 read and to hear that great, sublime, and civilizing truths should 
 not beweakened or suppressed, and taught only as mysteries to a 
 few disciples, from fear lest hundreds or thousands among millions 
 might misinterpret them and work mischief with them, or in anx- 
 ious doubt whether the proper time has arrived for their dissemina- 
 
FOR THE USE OF ISRAELITES. 411 
 
 tion. God is truth, His zeal is truth, His law is truth, and His 
 chosen spirits are messengers of truth. 
 
 In the same way some famous Jews answered the Roman philoso- 
 phers. They asked, " If your God denounces polytheism and image- 
 w^orship, why does he not destroy the whole idolatrous world?" 
 " Shall the world go to ruin on account of the fools ?" they replied. 
 " The nations deify the sun, moon and stars: shall these therefore 
 cease to give light ? No. The beautiful world continues on in its 
 regular course. The sun beams, the moon shines, the stars glitter, 
 and the fools who worship sun and moon will one day be called to 
 account." 
 
 And we exclaim to those who wish to sacrifice the Talmud, the 
 work of centuries and numerous gifted men : Shall it be destroyed 
 and disappear on account of the fools who misunderstand and mis- 
 use it? No. After the Bible, the Talmud is the most important 
 and comprehensive portion of our old literature ; the archives of our 
 rehgious history, the record of sagacious law proceedings, the 
 treasure- chamber of golden rules of life and precious sayings of deep 
 wisdom and lofty morality: we Hvish to preserve, study, investigate, 
 value the Talmud; let the fools continue their work of folly. 
 
 Yes, we preserve the Talmud and respect its saying * that States 
 go to ruin when hate and enmity are nourished among their people. 
 Hence, we will be Talmud Jews and loyal citizens, holding ourselves 
 far from those who destroy peace and unity in our fatherland, and 
 thereby weaken its strength. 
 
 We preserve the Talmud and guide ourselves by its rule of life :' 
 Who is reverent or a " Reverend ? " Not every one who wears a 
 clerical gown and talks in sanctimonious tones, but he who honors 
 his fellow-men, does not revile, disgrace, ridicule and injure them. 
 
 We preserve the Talmud and learn from it * that, in days and sea- 
 sons of need, we shall think of the Jewish as well as non-J ewish 
 poor, and give them, with lavish hand, food, raiment and fuel. 
 
 We preserve the Talmud and give heed to its sharp admonition,' 
 that he who raises the poisonous tongue of scandal not only against 
 a whole religious society, but even against a single individual, and 
 scatters malicious reports, is an atheist, who denies the God of 
 truth and of knowledge ; the God who demands just scales, not alone 
 for articles of merchandise but for the worth and character of a 
 man or a race. You bewail the decline of faith : who can believe 
 in a God whose servants preach hatred, oppression, persecution, 
 while their slanderous tongues ever agitate against peaceful 
 citizens?^ 
 
 We preserve the Talmud, and comfoii ourselves with its declara- 
 tion ' that " the evil eye," or envy, cannot injure us if we perform 
 our duty, discharge our obligations to all men, and fulfill the com- 
 mandments of love. Joseph was exposed to the jealousy of his 
 
412 
 
 SCHOOL AND FAMILY READER 
 
 brothers, and yet he triumphed in the end as a man of peace, of 
 love, and of reconciliation. — Jewish Messenger. A. Zellinek. 
 
 1. Beresh Kabba 83. 
 
 2. Yoma9. 
 
 3. PirkeAboth. 
 
 4. Gittin 61. 
 
 5. ErakbinlG. 
 
 6. Ante-Semites. 
 
 7. Berakhoth 21. 
 
 ^/eJU 
 
 JAEL. 
 
 (Judg: IV.) 
 
 " O Barak, I came forth to meet thee 
 
 With tidings of joy; 
 Thou art mighty, Barak, in battle, 
 
 And strong to destroy, 
 But he whom thou seekest so hotly 
 
 Was met with a kiss, 
 Hath escaped from thy strength and thy 
 vengeance; 
 
 And I have done this. 
 
 " Nay, frown not, and say that I mock 
 thee; 
 
 And thou by his side, 
 I know thee, fierce Deborah— curl not 
 
 Thy lips, nor deride 
 The wit of a woman, thou art one. 
 
 But come to my tent, 
 1 will show how he passed from thy 
 vengeance; 
 
 'Twas this way he went. 
 
 " Yea, enter; now wait till the sunlight 
 
 Hath passed from your eyes; 
 Till ye see through the gloom of the 
 tenting 
 Where Sisera lies; 
 Nav, lay not the hand to the sword- 
 ' kilt- 
 He cannot arise. 
 
 *' I heard the great clamor toward Kis- 
 hon, 
 When he who lies here 
 Came wounded and breathless with run- 
 ning. 
 And cried out in fear: 
 * They have smitten the armies of Hazor, 
 I flee for my life; 
 
 1 am weary and wounded; oh, woman 
 
 And mother and wife, 
 As thou lovest thy children, but grant 
 me 
 
 For one night to lie 
 In thy tent, for my mother who watcheth 
 
 Will die if I die. 
 There is peace between Heber thy hus- 
 band 
 
 And Jabin the king; 
 As thy guest may I enter thy dwelling ? 
 
 Will thou grant me this thing ' ? 
 
 " Then I knew him, and bade him full 
 welcome 
 To all that was mine; 
 ' As I am a mother,' I told him, 
 
 ' I sorrow for thine.' 
 Then I bound up 'his wounds, as I did 
 so 
 Pretending to weep; 
 Till comforted, weary and wasted. 
 
 He fell fast asleep. 
 Then took I the hammer and tent-pin, 
 
 I crept to his side. 
 And I thought of the mother who watch- 
 ed for 
 The wheels of her pride, 
 But the cause was the Lord's and I 
 smote him — 
 Thus Sisera died. 
 
 " Thou art sad; wouldst thou alter, O 
 
 The way 'that he fell ? 
 But Deborah's smile gives a token — 
 It was well." 
 
 Overland Monthly. 
 
 THE KELIGION OF ISEAEL. 
 The Old Testament, 1 suppose nobody will deny, is filled with 
 the word and thought of righteousness " In the way of righteous 
 ness is life, and in the pathway thereof is no death"; "Righteous 
 
FOR THE USE OF ISRAELITES. 413 
 
 ness tendeth to life " ; "The wicked man troubletli.his own flesli" ; 
 "The way of tlie transgTessor is hard." Nobody will deny that these 
 texts may stand for the fundamental and ever-recurring idea of the 
 Old Testament. No people ever felt so strongly as the i^eople of the 
 Old Testament, the Hebrew people, that conduct is three-fourths of 
 our life and its largest concern; no people ever felt so strongly that 
 succeeding, going right, hitting the mark in this great concern, 
 was the way of peace, the highest possible satisfaction. "He that 
 keepeth the law, happy is he ; its ways are ways of pleasantness, and 
 all its paths are peace ; if thou hadst walked in its ways thou-shouldst 
 have dwelt in peace forever ! " Jeshurun, one of the ideal names of 
 their race, is the upright', Israel, the other and gTeater, i^ the wrestler 
 with God, he who has known the contention and strain it costs to 
 stand upright. That mysterious personage, by whom their history 
 first touches the hill of Zion, is Melchizedek, the righteous king; their 
 holy city, Jerusalem, is the foundation or vision or inheritance of that 
 righteousness which was such an object of attention to them that 
 its words were to " be in their heart, and thou shalt teach them 
 diligently unto thy children, and thou shalt talk of them when thou 
 sittest in thy house, and when thou walkest by the way, and when 
 thou liest down, and when thou risest up." To keep them ever 
 in mind, they wore them, went about with them, and made talis- 
 mans of them. "Bind them upon thy fingers, bind them upon 
 thy neck; write them upon the table of thine heart !" " Take fast 
 hold of her," they said of the doctrine of conduct, or righteousness; 
 " let her not go ! Keep her, for she is thy life .' " .... 
 
 Philosophers dispute whether moral ideas, as they call them, the 
 simplest ideas of conduct and righteousness which now seem in- 
 stinctive, did not all grow, were not once inchoate, embryo, dubious, 
 unformed; that may have been so; the question is an interesting 
 one for science. But the interesting question for conduct is whether 
 those ideas are unformed or formed now; they are formed now, and 
 they were formed when the Hebrews named the power, out of them- 
 selves, which pressed upon their spirit : The Eternal. Probably the 
 life of Abraham, the friend of God, however imperfectly the Bible 
 traditions by themselves convey it to us, was a decisive step for- 
 ward in the development of these ideas of righteousness. Probably 
 this was the moment when such ideas became fixed and solid for the 
 Hebrew people, and marked it permanently off from all others who 
 had not made the same step. But long before the first beginnings of 
 recorded history, long before the oldest word of Bible literature, 
 these ideas must have been at work; w^e know it by the result, al- 
 though they may have for a long while been but rudimentary. In 
 Israel's earliest history and earliest literature, under the name of 
 Eloah, Elohim, The Mighty, there may have lain and 'matured, there 
 did lie and mature, ideas of God, more as a moral power, more as a 
 
414 SCHOOL AND FAMILY READER 
 
 power connected above everything with conduct and righteousness, 
 than were entertained by other races; not only can we judge by the 
 result that this must have been so, but we can see that it was so. 
 Still their name, The Mighty, does not in itself involve any true and 
 deep religious ideas, any more than our name, The Brilliant. With 
 The Eternal it is otherwise. For what did they mean by the Eternal; 
 the Eternal what f The Eternal cause ? Alas! these poor people were 
 not Archbishops of York. They meant the Eternal righteous, who 
 loveth righteousnei<s. They had dwelt upon the thought of conduct 
 and right and wrong, till the not ourselves, which is in us and around 
 us, became to them adorable eminently, and altogether as a powen^ 
 which makes for righteousness; which makes for it unchangeably and 
 eternally, and is therefore called The Eternal. 
 
 There is not a particle of metaphysics in their use of this name any 
 more than in their conception of the not ourselves to which they 
 attached it. Both came to them, not from abstruse reasoning, but 
 from experience in the plain region of conduct. Theologians with 
 metaphysical heads render Israel's Eternal by the self-existent, and 
 Israel's not ourselves by the absolute, and attribute to Israel their 
 own subtleties. According to them Israel had his head full of 
 the necessity of a first cause, and therefore said The Eternal; 
 as, again, they imagine him looking out into the world, noting 
 everywhere the marks of design and adaptation to his wants, 
 and reasoning out and inferring thence the fatherhood of God. All 
 these fancies come from an excessive turn of reasoning, and a neg- 
 lect of observing men's actual course of thinking and way of using 
 words. Israel, at this stage when The Eternal was revealed to him, in- 
 ferred nothing, reasoned out nothing. He felt and experienced. 
 When he begins to speculate in the schools of Rabbinism, he quickly 
 shows how much less native talent than the Bishops of Winchester 
 and Gloucester he has for this perilous business. 
 
 Happily, when The Eternal was revealed to him, he had not yet be- 
 gun to speculate. He personified, indeed, his Eternal, for he was 
 strongly moved, and an orator and poet. ''Man never knows hoiv 
 anthropomorphic he is," says Goethe, and so man tends always to 
 represent everything under his own figure. In poetry and eloquence 
 man may and must follow this tendency, but in science it often leads 
 him astray. Israel, however, did not scientifically predicate person- 
 alty of God ; he would not even have had a notion what was meant 
 by it. He called him the maker of all things, who gives drink to all 
 out of his pleasures as out of a river; but he was led to this by no 
 theory of a first cause. The grandeur of the spectacle given by the 
 world, the grandeur of the sense of its all being not ourselves, being 
 above and beyond ourselves, and immeasurably dwarfing us, a man 
 of imagination instinctively personifies as a single mighty living and 
 productive power, as Goethe tells us that the words which rose 
 
FOR THE USE OF ISRAELITES. 
 
 415 
 
 naturally to his lips, when he stood on the top of the Brocken, 
 were, " Lord, what is man, that thou mindest him, or the son of 
 man, that thou makest account of him ? " But Israel's confessing 
 and extolHng of this power came not even from his imaginative 
 feeling, but came first from his gratitude for righteousness. To one 
 who knows what conduct is, it is a joy to be alive; the not ourselveSj 
 which by revealing to us righteousness makes our happiness, adds to 
 the boon this glorious world to be righteous in. 
 
 That is the notion at the bottom of the Hebrew's praises of a 
 Creator; and if we attend, we can see this quite clearly. Wisdom and 
 understanding mean for Israel. " The fear of the Eternal," and the 
 fear of the eternal means for him "to depart from evil," righteousness. 
 Eighteousness, order, conduct, is for him the essence of The Eternal, 
 and the source of all man's happiness; and it is only as a further and 
 natural working of this essence that he conceives creation. *'The fear 
 of the Eternal, that is wisdom; and to depart from evil, that is under- 
 standing ! Happy is the man that findeth wisdom, and the man 
 that getteth understanding ! She is a tree of life to them that lay 
 hold upon her, and happy is every one that retaineth her. The 
 Eternal by wisdom hath founded the earth, by understanding hath He stab- 
 blished the heavens " — and so the Bible writer passes into the account 
 of creation. It all comes to him from the idea of righteousness. — 
 From "Literature and Dogma" Prof. Arnold. 
 
 To IKCHOATE— To begin, to commence. 
 Metaphysic —A science ; in Shakespeare it 
 means supernatural or preternatural. 
 
 Abstruse— Hidden, difficult. 
 ANTHBOPOMOKPHiSM--Representing the Deity 
 as having human form or attributes. (Gr.) 
 
 THERE IS 
 
 There is no death ! The stars go down 
 To rise upon some fairer shore ; 
 
 And bright, in heaven's jeweled crown, 
 They shine foreverniore. 
 
 There is no death. The dust we tread 
 Shall change beneath the summer 
 showers ; 
 
 The golden grain, or mellow fruit, 
 Or rainbow-tinted flowers. 
 
 The granite rocks disorganize, 
 And feed the hungry moss they bear ; 
 
 The forest leaves drink daily hfe 
 From out the viewless air. 
 
 There is no death ! The leaves may 
 fall, 
 
 And flowers may fade and pass away; 
 They only wait through wint'ry hours 
 
 The coming of May-day. 
 
 NO DEATH. 
 
 There is no death ! An angel form 
 Walks o'er the earth with silent tread , 
 
 And bears our best-loved things away, 
 And then we call them "dead." 
 
 He leaves our hearts all desolate. 
 He plucks our fairest, sweetest flow- 
 ers; 
 
 Transplanted into bliss, they now 
 Adorn immortal bowers. 
 
 The bird-like voice, whose joyous tones 
 Made glad these scenes of sin and 
 strife. 
 
 Sings now an everlasting song, 
 Around the tree of life. 
 
 Where'er he sees a smile too bright. 
 Or heart too pure for taint and vice, 
 
 He bears it to that world of light, 
 To dwell in Paradise. 
 
416 SCHOOL AND FAMILY READER 
 
 Born unto that undying life, 
 
 They leave us but to come again ; 
 
 With joy we welcome them, the same, 
 Except their sin and pain. 
 
 And ever near us, though unseen, 
 The dear immortal spirits tread ; 
 
 For all the boundless universe 
 Is life — there is no dead ! 
 
 BuLWER Lytton. 
 
 Sir Edward George Earle Bulwer Lytton (generally known by his original name of 
 Bulwer), one of the most popular and distinguished writers of England, was born in 1805, 
 and educated at the University of Cambridge, He is the author of a large number of novels, 
 plays, poems and miscellanies. 
 
 JUDAISM AND SCIENCE. 
 
 My labors in the history of botany necessarily caused me to see 
 the works of Albrecht the Great. His relations to Thomas of 
 Aquino, his dependence upon Aristotle and Arabian writers, brought 
 near to me the question of the interposition of these investigators 
 and of earlier sources. The investigation brought me continually 
 further, and at last caused me to become aware of a circumstance 
 which our great works of history pass over in silence, and yet which 
 is of extraordinary importance to the history of the development of 
 mankind. The following contains a brief view of what I have found. 
 
 The Jews are and will remain the most remarkable people, and 
 if we admit the symbol of a providence, one may call them " God's 
 chosen people." They furnish one of the most interesting subjects 
 for earnest and thoughtful historical examination, not only because, 
 despite the severest and bloodiest persecutions by Pagans, Persians, 
 Mohammedans and Christians, they have, for nearly two thousand 
 years and up to the present day, maintained themselves as a people 
 and been true to their original character, but because they con- 
 tinually expand and increase in every climate and under conditions 
 more favorable than those surrounding an}^ other people. They are 
 the oldest people supporting monotheism, and who, because of the 
 purity of the belief in God, have established and adhered to moral 
 laws, whose effect in life is the true demonstration of rehgious belief. 
 All Europe had its middle age— a period of barbarity, of intel- 
 lectual and moral degradation; we cannot imagine it to have been 
 worse, only the Jews were excepted therefrom. 
 
 Notwithstanding dispersion and oppression, which often robbed 
 them of the simplest human rights — yes, of the right to live— they de- 
 veloped their intellectual life uninterrupted to the end of the middle 
 ages, and preserved and gave to the other people the foundation of 
 morality and spiritual life. They sometimes stumbled, after the 
 manner of spiritually noble minds, when happy moments made life 
 too easy; but reverses and calamities, which barely allowed them to 
 live, had only this result: to ennoble them, and to spur them on to 
 higher intellectual and spiritual exertions. 
 
 The devastation of the Jewish State by the Assyrians and Baby- 
 lonians caused the Jews to comprehend their own spiritual being, 
 and to unite the results of their previous spiritual life into one 
 
FOR THE USE OF ISRAELITES. 417 
 
 entirety, wliich, even at the present time, contains so much that is 
 deemed elevating and holy by Christians. They stamped the boon 
 thus won upon their lives. Unshaken trust in God, and moral con- 
 duct, as far as the same wsls recognized by them as a duty, gave 
 them the power of enthusiasm with which this little nation main- 
 tained for centuries the fight with the gigantic Roman empire, 
 whose exertions against them were greater than that exercised 
 toward any nation of similar size. The heroism of the Jews dis- 
 played by the Maccabees during the conflict which ended in the 
 destruction of Jerusalem by Titus, at the two years' war under Bar- 
 Kochba, and later, their defence of Naples against Belisarius, and 
 the passes of the Pyrenees against the Franks, place them with the 
 greatest heroes known to history. They succumbed to enormous 
 physical superiority; the nation, as such, was destroyed; the people 
 dispersed all over the globe, from China and India, through Africa 
 and Europe, unto the remotest western regions then discovered. 
 
 But the people remained one people, continued to maintain an 
 unbroken connection among aU its branches, and always recognized, 
 in the progress of moral and spiritual life, a center that bound them 
 together. Wherever the Jew wandered, he found men of the same 
 faith, the same mind, and was sure of receiving practical assistance 
 and a cordial welcome. These circumstances are to be considered, 
 inasmuch as they made easy the diffusion of intellectual activity and 
 its results among the entire people. Thus we find that, during the 
 gloomy, intellectually barren and rotten middle ages, the Jews pro- 
 moted, the same as in times of yore, agriculture, manufactures, 
 dying, weaving, and other trades and occupations that contributed 
 to the commerce and welfare of the world. We have seen that, with 
 uninterrupted intellectual activity, they cultivated all the sciences, 
 developed them, and then handed them over, at the end of the mid- 
 dle ages, to the nations at last arising from ignorance. They are 
 the founders of the science of philosophy. Opposed to the ignorance 
 and stupidity of the Christian clergy, they were the only ones pro- 
 moting a thorough and fruitful knowledge of the Oriental and Oc- 
 cidental languages ; they were the only nation with whom a free 
 development of intellectual activity in philosophy, and especially 
 religious philosophy, found room, and who built up ethics as no 
 other nation has done. Only with them w^as to be found a scien- 
 tific cultivation and development of the medical art; they partici- 
 pated in the progress of astronomy; they established the celebrated 
 schools of Montpelier and Salerno, and materially contributed to the 
 prosperity of the school of Padua. A few years after the invention 
 of printing, they possessed printing houses in many towns. Ribeyra 
 de Santos well says: "We are chiefly indebted to the Jews for the 
 first knowledge of philosophy, botany, medicine, astronomy and 
 cosmography, as well as the elements of grammar and the holy lan- 
 
 PABI HI.— 27 
 
418 
 
 SCHOOL AND FAMILY READER 
 
 guage, and for almost aU the studies connected with Biblical litera- 
 ture." Prof. M. J. Schleiden. 
 
 CosMOGEAPHY— The science ot a general system of the world. 
 
 THE TWENTY-NINTH PSALM. 
 
 A PARAPHRASE. 
 
 ASCRIBE unto God, sons of the The mountain is cleft by His mighty 
 mighty, , power, 
 
 Ascribe unto God His glory and The flash of the lightning destroyed 
 might ; I by His will ; 
 
 Ascribe unto God His glorious power, The wild deer in terror flies deep in the 
 Sing to [iim, worship Him, morning ' forest, 
 
 and night. 
 
 The voice of the Lord resounds in the 
 surges, 
 Echoes through ocean's most fathom- 
 less caves ; 
 In thunder and storm, in anger we hear 
 it, 
 While oft'times in zephyrs it ripples 
 the waves. 
 
 The voice of the Lord rends forests 
 asunder, 
 The cedars of Lebanan bend to the 
 sound ; 
 While leafless and riven, the monarch 
 of ages, 
 Crushed by His thunders, lies scat- 
 tered around. 
 
 And Kadesh is shaken from vallev to 
 hill. 
 
 The Lord is enthroned, and ever hath 
 been, 
 Enthroned at the deluge, and ever 
 shall be ; 
 Dispensing to all His mercy and kind- 
 ness. 
 With infinite wisdom, no human may 
 see. 
 
 The Lord will give strength to all ^vhc 
 obey Him, 
 And thro' His great mercy shall virtue 
 increase ; 
 Fulfilling the promise given on Zion, 
 The Lord will then bless all His 
 people with peace. J. M. 
 
 REMAKKS ON JUDAISM. 
 
 Judaism is one of the most ancient religions of the world; it is four 
 thousand years old. During that period it has naturally came in 
 contact with the most powerful and intellectual nations both in mod- 
 ern and ancient times ; it has come also into collision with some 
 religious systems and civilizations, which it has contributed its share 
 toward forming. On some of these religions it has impressed its 
 stamp, and the Jewish religion was one which Avas well calculated to 
 excite the attention of those nations with which it came into con- 
 tact. It is a religious system which has survived the shocks which 
 laid low the religious system of nations much more powerful than 
 the Jews, and possessing advantages superior to theirs. What is- 
 more is that it was the intention of the Jewish lawgiver that it 
 should arouse the attention of surrounding nations, as can be proved 
 by numerous texts from the Hebrew Scriptures. In these Scrip- 
 tures we find all the elements of a missionary people; but I do 
 
FOR THE USB OF ISRAELITES. 419 
 
 not say a " conversionist " people; there is a vast difference 
 between the two. Our mission was not to send out messengers and 
 apostles, but it was to be discharged by deeds and practices of such 
 a nature as to strike the imagination and to impress the mind. The 
 l^rophets developed it still more. 
 
 At a later period we find expositions presented to the Gentile 
 world by the Jews for making them acquainted with the history and 
 principles of the institutions of Moses. They were not composed 
 for Jews, and, therefore, they were not written in Hebrew, but in 
 the languages which were the most widely understood. Philo and 
 Josephus wrote in Greek, and the first translation of the Book of 
 Moses — the Septuagint — was also in Greek. These expositions had 
 their influence, for soon after their appearance we find proselytes to 
 Judaism in the large cities belonging to the Roman and Grecian 
 Empires. We know from Rabbinical writings, and from the Gos- 
 I>els, that proselytes existed at Antioch, at Damascus, at Rome itself, 
 and various other cities; and these proselytes formed the actual 
 nucleus of a subsequent religion. These expositions had a great 
 influence on mankind, and on the cuiTent literature of the ■ day. 
 The New Testament itself may be considered as such an exposition, 
 for it was ^vritten by Jews, and it was not intended, except by the 
 Apostle Paul, to form a new religion. The writings of the Apostle 
 Paul we place by themselves ; of the others I may say that a Jew 
 reading their writings must consider that he is reading fi-om the 
 Talmud — the style is the same, but the aspect of Judaism is quite 
 different. 
 
 In tracing the development of Judaism, I have four thousand 
 years to traverse, and 1 find four convenient epochs in which to di- 
 vide that time: First, from Moses to Ezra the scribe; second, from 
 Ezra to the destruction of the second temple ; third, from the de- 
 struction of the second temple to the time of Moses Mendelsohn, 
 which took place in 1786 ; and fourth, from 1786 to our own period. 
 At the first period we see what I may call the framework of Juda- 
 ism. The institutions of Judaism did not take root at once in the 
 popular mind. For some time they floated in a religious atmos- 
 phere; they waited for a season until the ground shovild be prepared 
 for them to drop into and strike root. This favorable season, this 
 congenial soil, did not appear until after Ezra. From Moses to Ezi*a 
 was simply the incejjtion of Judaism. The second period was the 
 period for the consolidation or crystallization of Judaism ; it was 
 then that it struck root in the hearts of the people and brought forth 
 fruit. But the moment Judaism was systematized, the moment 
 efforts were made to carry out the institutions, differences of opinion 
 arose, and with them discord. There were three principal sects : 
 the Sadducees, the Pharisees, and the Essenes. The Sadducees 
 were the old Tories of the Jews; they would not admit of the neces- 
 
400 SCHOOL AND FAMILY READER 
 
 sity of any change. The Pharisees were those who felt the change 
 of the times, and were ready to yield to them ; to allow ancient in- 
 stitutions to fall and to establish new ones. The Essenes were the 
 mystics of Judaism ; they were fond of allegorizing ; they retired 
 from the world, and withdrew into sacred places. The Sadducees 
 disappeared under the new regime inaugurated by the Romans ; 
 they could break but they could not yield. They, however, re- 
 appeared under the name of the Karaites. The Essenes yanished, 
 finding a more congenial soil and atmosphere in the new Christian 
 sect which had risen. The third period was one of martyrdom. 
 The fourth period was one of regeneration. The Jews woke up as 
 from a trance, and found they had been isolated from the world 
 around them. The}^ felt the necessity of harmonizing with those 
 around them ; they had peculiar notions of their own, and they felt 
 the necessity of conformity. The efforts they made and the failures 
 which followed form the religious and intellectual history of modern 
 Judaism. 
 
 There are three features I shall notice in the Jewish character. 
 First of all, he considered himself part and parcel of the Divine 
 scheme ; secondly, his courage in distress, as he conceived the idea 
 that he could not perish, since he was necessary in the world ; and 
 thirdly, his pride, and this pride arose from the self-consciousness 
 that he was necessary to the Deity in His providential government 
 of the world. The first and second features were harmless enough, 
 but the third led him into trouble, as it provoked antagonism. This 
 antagonism was shown in ancient literature, which has had its in- 
 fluence even in our own days. One writer had a fling at Josephus ; 
 Cicero had his fling against the Jews, and Tacitus, the great his- 
 torian, misrepresented them. Hatred to the Jews arose from this 
 period. The ancient Sclavonic tribes had no prejudices against the 
 Jews, but missionaries from the East and South came to them and 
 planted in their souls the seeds of the new religion (Christianity), 
 and also the seeds of hatred to the Jews. These seeds remained 
 latent for a considerable time, but at last they fructified, and the 
 Jew felt the influences ol hatred and prejudice. Hatred to the race 
 traveled from the East and South, to the West and North. . Juda- 
 ism teaches that God is a spirit, though that dogma in so many 
 words is not to be found in the Hebrew Bible. Yet there is a nega- 
 tive proof. It is said in Genesis that " the spirit ( Rooach) of God 
 moved on the face of the waters," and notwithstanding the critical 
 school, the etymology of the word Rooach gives the idea of a spirit, 
 and not of a " powerful wind." This conception of God as a sj^irit 
 has exei-ted a great influence on the development of Judaism. The 
 next idea to which I shall call your attention is holiness ; and in 
 the Jewish mind, the definition of this word is quite different from 
 anything it conveys to the mind of others. The next divine attri- 
 
FOR THE USE OF ISRAELITES. 
 
 421 
 
 bute is that of goodness; and this attribute sank deeply into the 
 Jewish mind ; it even extended to mercy to animals, and it is curi- 
 ous now to find that the Society for the Prevention of Cruelty to 
 Animals was anticipated by Judaism thousands of years ago. It is 
 the more remarkable since we find no reference in the New Testa- 
 ment to the obligation of human beings to protect dumb animals. 
 In the New Testament, charity is enforced even at the expense of 
 justice (another divine attribute) ; but justice was so impressed on 
 the Hebrew mind that in the Bible judges are called " gods." 
 Dr. a. Benisch. 
 
 The late Dr. A. Benisch, Editor of the London Jetvish Chronicle, was well known for his 
 erudition and his untiring interest in all matters concerning the wellfare of the Jewish 
 nation. 
 
 OoNVEKSiONisT -One who prevails upon an- I Consolidation— The act of uniting into & 
 other man to change his religion. solid mass. 
 
 Exposition — Explanation, inlerpretation. | To Fkuctify— To bear fruit. 
 
 THE HEBREW MAID AND SYRIAN CHIEF. 
 
 (2 KixXGS V : 2.) 
 
 Why was she there, raid the Syrian 
 band, 
 That little Hebrew maid ? 
 Why was she brought from her own 
 loved land, 
 Where she in childhood strayed? 
 
 Who took her from her home afar, 
 
 Each dear familiar place, 
 And brought her captive from the war, 
 
 To serve a stranger-race ? 
 
 Was it the chieftain of the host, 
 
 The favorite of the king, 
 Who counted not the bitter cost 
 
 Captivity would bring ? 
 
 Perhaps her face was very fair, 
 Her voice of sweetest tone ; 
 
 Perhaps, of Israel's daughters there, 
 She was the lovehest one. 
 
 It might have been that on her brow 
 
 There dwelt a holy light 
 Of truth and innocence, to show 
 
 A spirit pure and bright. 
 
 We cannot tell — for, to this hour, 
 
 We only can be sure 
 That to her words was given a power 
 
 Which wrought a wondrous cure. 
 
 The teper hy the prophet healed — 
 
 Of her, no more is said — 
 No after history revealed, 
 
 Of this young Hebrew maid. 
 
 Perhaps her mission then was done. 
 With that one earnest plea, 
 
 " Would God my lord were with that 
 one great prophet at Samaria ! Soon 
 He'd cure his leprosy." 
 
 Thus was she brought from Israel's 
 land, 
 
 A captive and alone ; 
 Yet led by an Almighty hand. 
 
 Unknowing and unknown. 
 
 And, though we ne'er have heard her 
 name. 
 
 Her memory will endure, 
 Linked to the fortunes and the fame 
 
 Of Naaman and his cure. J. M. 
 
 RELIGION AND SCIENCE. 
 
 What is faith ? The unconscious permeation of a living truth ; 
 in religion it is natural, immediate presentment of an all-loving 
 Being, on whom we are dependent; and with whom we stand in in- 
 
422 SCHOOL AND FAJMILY READER 
 
 tiitiate connection; it is the vital feeling innate in man, to belong* 
 to a God who is love, mercy, goodness, grace and wisdom. That 
 coercive power which suggests to the mind of the artist the ideas of 
 the sublime and beautiful, by which he creates those lofty works 
 which excite our admiration; the unconscious power which urges 
 the poet to bring to life the children of the world of sentiment and 
 to represent with irresistible force the eternally beautiful in the sym- 
 phony of language; the inexpressible enthusiasm which fills the 
 heart of the hero, steels his courage, that drives him to the battle- 
 field to sacrifice his life in behalf of his country and fellow beings; 
 that indistinct something which fans in us the flame of enthusiasm 
 for the beautiful, grand, noble, lofty, eternal and imperishable; the 
 wonderful sentiment of the child which draws it with ardor toward 
 its parents and which enables it to offer any sacrifice for the origi- 
 nator of its life; all this has one and the same unknown foundation, 
 one and the same mysterious root with faith. Faith, the artistic 
 and poetic mind, heroic conduct, enthusiasm and filial love — they all 
 are the fruits of one tree of life; they all emanate from that divine 
 fountain which the all-loving Father has planted in the hearts of 
 His children. Faith is, therefore, fertile and creative ; unconsciously, 
 involuntarily, without pondering or meditating, man is prompted to 
 perform deeds grand, noble and lofty, and with a force against which 
 all resistance would be futile. It surges and roars in the heart that 
 is filled with faith; it works and germinates in the mind of the truly 
 faithful; a nameless longing for the service of life, the spring of 
 eternal love takes possession of man and necessitates him to cause 
 faith to come into the world of vision. Faith is indestructible, firm 
 and immovable. Because it is innate in the heart of man, it is the 
 divine in the form of the human; it can, therefore, neither perish 
 nor fall a prey to the decay of time. Like a rock upon the stormy 
 sea which remains unskaken amidst the surging waves and billows; 
 like a strong footstep bidding defiance to the obstinate attacks of an 
 enemy, so with faith, to which the words of our Haphtora, " thou 
 art my rock and my castle," refer. Faith gives courage in danger, 
 consolation in adversity and comfort in the day of distress. " Though 
 the sorrows of death encompass me about, and the snares of the 
 netherworld surround me, then I call upon my Lord in my distress,'' 
 are the words of the faithful. Dost thou desire, my friend, a picture 
 of faith. Go forth in the open air on a clear and cloudless 
 night. All around thee is lulled into calm stillness; the noise and 
 turmoil of the day have passed over into a deathlike silence; above 
 thee is the blue arch of heaven; myriads of stars are reflecting their 
 bright and refulgent rays upon thy countenance. There is peace 
 within thy breast, a feeling of heavenly joy rushes through thy 
 heart, it is so well, so lovely, so cheerful with thee — thou knowest not 
 how nor why — this is faith. 
 
FOR THE USE OF ISRAELITES. 423 
 
 II. 
 
 What is knowledge ? The conscious apprehension of an indefinite 
 <object; in religion it is the ideas of the divine, as conceived by human 
 reason. Whenever reason, the cold and heartless child of the spirit, 
 directs its innate moulds of thought to the great First Cause, it obtains 
 a knowledge of the same. Just as the cold joins more closely together 
 the loosened particles and forms from them a united whole, so intel- 
 ligent knowledge acts; it grasps several manifestations, robs them 
 of their vital liquid and then it consolidates them into a close union. 
 The birthplace of knowledge is the external world, because knowl- 
 edge passes from it into the human mind. The intellect alone and 
 of itself to the very last point of the universe erects a weak and 
 decaying bridge, strides over it, and never penetrates into the depths 
 or root of that which it beholds. The astronomer, who from his 
 circumscribed point of vision, measures the distances and calculates 
 the period of revolution of the heavenly orbs; the general, who 
 draws upon paper the order of battle and the movements of his 
 enemy; the botanist, who arranges the vegetable kingdom into 
 classes and orders; the physician, who dissects the component mem- 
 bers of the human frame — they know meditation and study are the 
 implements, why and wherefore the watchwords of the learned. Knowl- 
 edge is dear and transparent because intellect investigates, examines 
 and searches; but it is the clearness and ti'ansparency of the masses 
 of ice which contract the heart and benumb the blood. Knowledge is 
 acute because intellect by means of its two watchwords seeks to pene- 
 trate into the very existence and essence of things; the sharpness 
 of a knife, however, separates the fibers and veins from the body, 
 but it cannot imbue it with warmth, vitality and motion. Knowl- 
 edge is active, since the intellect passes from cause to cause, and 
 from law to law; but it needs the creative element which is the 
 mother of great and noble deeds. Restlessness and the torments of 
 doubt are its companions, which relentlesslj^ pursue it and deprive it 
 of quiet. Dost thou desire a picture of intelligent knowledge, behold 
 the day. The sun sends forth his burning rays; the outlines of every- 
 thing are clear to the eye ; nothing, nothing can escape your notice ; 
 the earth is like an open book before you. But there is a bustle and 
 a heaving around about you, you have no rest; myriads of mani- 
 festations pass before your view; of all these, however, you can 
 only perceive the external appearance ; the bright stars of the night 
 are hidden from your sight and your foot is bound to the earth. 
 
 III. 
 
 This is faith and knowledge. To which of them shall we give ovr 
 adherence? History and experience can give us the answer. Faith 
 by its proximity, alone and of itself, as a daughter of that which is 
 
424 SCHOOL AND FAiVJILY READER 
 
 doubtfii], gloomy and unknown, dwelling near the feelings in the quiet 
 recesses of the heart, develops itself not unfrequently inio fanaticism. 
 Who, my friends, during the middle ages sharpened the sword and 
 compelled brother to use it against brother? Who brought into ex- 
 istence the pangs of the torture, the most abominable instrument 
 which ever was conceived in any human brain? Who erected 
 the stakes, stirred the fires and fed the flames with human blood? 
 Who have trodden with their feet images of God, drove them forth 
 into the world without roof or shelter, and hunted them down like 
 wild beasts ? Who have anathemized those of a different creed ? 
 WTio else than fanatics? Pestilence, plagues and contagious dis- 
 eases count not so many offerings as fanaticism. How often has 
 faith assumed the fury of the beast, and has blotted out the feelings 
 dwelling in one chamber? How much of fanaticism is inscribed on 
 the pages of our history? Knowledge is a mere form which must 
 conceal the interior; there always remains something external, 
 since from the exterior it reaches man. Knowledge is cold and 
 heartless, because it lacks the warmth and intensity of the soul, 
 since it springs from a calm mind. It is continually subject to 
 change, and forsakes man in the sorrowful and decisive moments of 
 life; the closed eyes of your father and the pallid countenance of 
 your deceased mother crush all your proud knowledge into nothing- 
 ness, and the pillars of the fire of knowledge are often obscured by 
 the clouds of misfortune. In fine, knowledge is dependent, then it 
 requires the support of the material world to keep itself erect; faith, 
 my friends, is bH7id, knowledge lame. Shall we place the lame upon 
 the blind, according to a well known fable which Eabbi Jehudah 
 the Pious related to the Emperor Antoninus? The blind would re- 
 main always blind, and the lame always lame, even if both were to 
 move forward. Do the mind and the heart, the spiritual manifesta- 
 tions of faith and krowledge, live apart? Are they not continually 
 interchanging with one another? Or is the sunny day or the starry 
 night created for two separate classes of men? Or is there not a 
 continual changing of one with the other ? Indeed, do they not exist 
 at one and the same time in both hemispheres ? To proceed from, 
 faith, to pass through sensible kncuiedge and to return to rational fa Uh, 
 that is the way men should walk. When the intensity and firmness, 
 the warmth and mildness of faith, the clearness and insight, the re- 
 finement and purification of knowledge intermingle among each 
 other, and form an inseparable whole, that produces the man com- 
 plete with head and heart, mind and soul. Those zones are the best 
 where day and night are in a proper relationship to one another, and 
 as our sages remark: " The equality of days and nights in Nisin and 
 Tishri are uniform." An old Talmudical JRabbi has given us a good 
 illustration of this. Kabbi ben Ghana said: "The sea voyagers 
 told me of a wave which was about to ingulf a ship, and appeared 
 
FOR THE USE OF ISRAELITES. 435 
 
 like white fire. They thereupon struck it with a staff upon which 
 was engraved the name of God, and it became still." Do you know 
 the sea, the voyagers, the ship, the wave and the staff? The sea is 
 the world — " the world is a stormy sea," are the words of the poet 
 Yedaja Penini Bedarshi; the voyagers are the men who sail along 
 in the ship of faith ; there rises a foaming wave — empty knowledge 
 with its din and foam — and threatens the vessel with shipwreck; but 
 the name of God, the return to an eternal life which glides over the 
 waters, restores rest, and the travelers sail safely till they anchor in 
 the harbor of eternal rest. But, my friends, even if this is the cor- 
 rect view, it still remains a picture, which really in our age has found 
 no place. On the one hand it is fanaticism and blind faith in an old 
 and a new form, which still hurls its anathemas and joins hands with 
 those who persecuted heretics; and on the other hand science raises 
 its hollow head and looks with contempt upon the tender blossoms 
 of religion. Far greater, however, is the injury and mischief 
 which that hollow and deceitful knowledge produces. If you 
 ask your co-religionist why he has given up all religious forms 
 and betrays by nothing — I will not say that he is an Israelite — but 
 whether he at all has any conception of the existence of a living 
 God, he will answer you with an overbearing mien, expressing to you 
 his regret for your narrow-mindness, that he stands upon the ground 
 of science. Of science ? Is it in the valley or in the lowland, so 
 that any one can easily glide into it. Is not rational knowledge en- 
 throned upon a high and rugged hill, whose immutable foundation 
 is faith ? Examine once the knowledge of your co-religionist and 
 ask him what he has received in exchange for the precious treasures 
 of religion; you will find that instead of days of rest and festivals 
 he has received a continual restlessness which draws his mind from 
 a lofty elevation to a low depth ; that, instead of possessing those 
 great boons — sobriety and temperance — which faith teaches us, 
 he is led about by a chain of passions. Ask him about his house of 
 prayer, he will show you his store, wherein you will find a large as- 
 sortment of his gods, made of gold, silver and silk, lying in cases and 
 drawers, of which he keeps a strict account. And just as he sells 
 his great and little gods, so he will finally barter his God for a sin- 
 ner's fee, for an appearance of honor. Oh, that mercantile spirit of 
 my people is now beating new and great paths; he trades in reli- 
 gion ! our national existence has been destroyed, our sanctuaries 
 have been transformed into dust and ashes; we have been driven 
 over every portion of the earth; in the middle ages we were 
 hunted down like wild beasts; and all this, a^e, our whole history, 
 would be a mere farce which he could laugh at, and the rivers of 
 blood and floods of tears were only shed in order that we might 
 lavish and squander the inheritance of our fathers. Fools were the 
 six hundred thousand men who left Spain to endure soitow, grief^„ 
 
426 
 
 SCHOOL AND FAMILY READER 
 
 hunger and thirst; fools were all those who left their native country 
 on account of their faith; fools were our co-religionists in Sicily to 
 w^honi God was dearer than country; foois were our northern breth- 
 ren whose zeal for their faith could not be crushed by tyranny; 
 fools were our brethren in Rome who would not leave their damp 
 and gloomy dwellings for the sake of their religion; fools are all of 
 us who love God and observe His festivals. A new school of wis- 
 dom has been opened unto us, thither we must go; there we must 
 sit and hearken to the magic words of the new teachers. Do you 
 know this magic word ? Its name is treachery, treachery to faith, 
 treachery to religion, treachery to history, treachery to the hundi-eds 
 and thousands of our persecuted brethren. For in this is con- 
 tained the wisdom of our age, that wisdom of which Job saj^s: 
 " The wisdom which cometh from nothing." No, we will not act 
 treacherously toward history, we will guard ourselves against 
 both exti'emes. Neither blind fanaticism shall dazzle our sight, 
 nor shall superficial knowledge deceive us. The knowledge of the 
 Egyptians was an external one and did not impress the heart; 
 but the faith of Israel required a crowning point, knowledge, which 
 was given to it on Sinai. There darkness was made light, the un- 
 known known, and faith became rational. If knowledge and faith 
 then are two poles, then the middle is the point of gravity upon 
 which we should stand in life. May the Lord assist us in this, so 
 that we will be strong in life and not perish in the course of time; 
 may He lead us through history as he led our forefathers, and may 
 He be unto us and our descendants a shield and refuge for evermore. 
 
 Dr. Ad. Jellinek. 
 
 SABBATH THOUGHTS. 
 
 I BLESS Thee, Father, for the grace 
 Thou me this day hast given ; 
 
 -Strengthening ray soul to seek Thy face, 
 And list the theme of heaven. 
 
 I bless Thee, that each workday care 
 Thy love hath luU'd to rest, 
 
 And every thought whose wing was 
 prayer 
 Thine answering word hath bless' d. 
 
 I bless Thee, Father ! Those dark fears 
 That linger' d round my heart, 
 
 That called for murmurs, doubts and 
 fears, 
 Thy mercy bade depart. 
 
 Oh! Thou alone couldst send them 
 hence 
 On this bless' d day of peace, 
 And with Thy sph-it's pure incense 
 
 Bid workday turmoils cease. 
 
 The- withering pangs of anxious care 
 Were through the week my own, 
 
 Eased only in the hour of prayer, 
 But never from me flown . 
 
 Darkly around me closed the night, 
 Though trusting still in Thee ; 
 
 And heavily I hail'd the light, 
 Fraught with few joys for me. 
 
 How came it, then, my Sabbath day 
 Is with such bliss replete — 
 
 That visions bright around me play. 
 Whose smiles my spirit greet ? 
 
 Oh ! 'tis as some reviving dew 
 Were o'er each sorrow stealing, 
 
 Folding in heaven's own azure hue 
 Bach dark and weary feeling. 
 
FOR THE USE OF ISRA.EL1TES. 
 
 421 
 
 As if no sorrow could molest 
 
 My soaring soul again, 
 JN^or find a momentary rest 
 
 For aught of earthly pain. 
 
 A Sabbath to my inmost heart, 
 Thy day, my God, hath been, 
 
 Thy loving kindness to impart. 
 E'en to a child of sin. 
 
 A verdant spot, a cooling spring, 
 On earth's unkindly breast, 
 
 Where all who childlike spirits bring 
 Shall healing find, and rest. 
 
 My God ! my Father ! 'tis from Thee 
 These blessed hours have come ; 
 
 I hail them type of joys for me. 
 That wait me in Thy home. . 
 
 Come, then ! if. Lord, 'tis Thy decree, 
 My workday thoughts of care, 
 
 The day of rest is still for me. 
 Thy presence then to share. 
 
 And naught shall banish from ray 
 heart 
 
 Its memories lingering yet, 
 Their twilight soothing to impart, 
 
 E'en when their sun has set. 
 
 Oh ! never let its fleece be dry. 
 Thine own day mid the seven, 
 
 And wing with prayer, my God, each 
 sigh 
 That yearns for Thee and heaven ! 
 
 Grace Aguilar. 
 
 HEBREWS AND GREEKS. 
 
 Life is a battleground of contrasts. These contrasts are of differ- 
 ent kinds. In ancient and modern times one nation raised itself 
 above the other, and claimed in opposition to its neighbors to be the 
 chosen people, and the least progressive natives of the Orient, in their 
 religious narrowness, despise all others as unclean. To feel them- 
 selves as prominent, in opposition to the rest of mankind, only two 
 nations on earth were entitled — the nation which, in the midst of a 
 world filled by idolatry, possessed the pui'e perception of God, and 
 the nation which had developed such a rich and peculiar culture that 
 it could proudly look upon other nations as non-Hellenes or barba- 
 rians, and despise them. 
 
 With both nations, it was a spiritual possession which gave them 
 this proud self-esteem. Both Avere small, dwindling minorities 
 among the masses that surrounded them. To both, disdain and in- 
 difference toward the outside world was a necessary condition, as by 
 the repelling of the foreign elements and the persistence in their 
 own peculiarities, they became self-conscious and strong. Through 
 their exclusiveness, iDoth accomplished what in its intrinsic value 
 reaches far beyond their national existence, both left us an inheri- 
 tance of such value that, to this day, nations are divided according 
 to the degree that they profited by this inheritance, a treasure for 
 mankind which was cast away, forgotten, uselessly disregarded, then 
 again taken up and ever proved a renovating power of life and bliss. 
 
 The two nations were similar in this respect only. 
 
 With the one it was an idea that governed its whole life, a point 
 around which everything concentrated, a possession, a diadem, and 
 all forces were devoted to one purpose, namely —to preserve the pure 
 flame of religious service. The property of the other nation con- 
 
 \ 
 
438 SCHOOL AND FAMILY READER 
 
 sisted in the full development of all human faculties, and in the active 
 diversities of spiritual possessions, whereby it improved upon the 
 perverse indifference of the other nations. 
 
 Israel's history commences with a small circle or tribe of nomads 
 in an isolated mountainous region, beginning with the family of an 
 Emir, whose house gradually increased to a nation, led, blessed, 
 chastised by the hand of its God, and always restored again to its 
 peculiar mission. 
 
 The Hellenes, on the contrary, were from the beginning left to 
 themselves, as a widely branched human family, in the midst of a 
 world composed of coasts and islands, well adapted to promoting 
 lively national intercourse, and an inborn inclination developed by 
 itself did they learn to feel themselves as a nation in contrast with 
 the non-Hellenes. 
 
 Formerly scholars were inclined to accept the notion that the 
 Hellenes, like the people of Israel, were isolated from the beginning, 
 and that their culture arose from their own seed. It has become 
 clearer that the Greeks lived in most ancient times in the country of 
 the Nile, and the Phcjenicians in the midst of Hellas. Under these 
 circumstances the Aryan nationality, forming the nucleus, became 
 essentially changed, not only in its exterior culture, but also in its 
 inner life — the pantheistic deities of Asia filhng the land of the Hel- 
 lenes under all kinds of names. Their language remains pure, and 
 therein rested the nucleus of the national feeling that would not 
 admit the incomprehensible languages of the barbarians. 
 
 With the worship of Apollo, Hellenistic national feeling came into 
 their manner and religion. Apollo was no native ; the way can be 
 pointed out whereby he came from the East — the harbors where his 
 first altars stood. He united both shores of the sea, but not before 
 he arrived on this continent did he gain his true form, and then the 
 tribes of the Hellenes Avere combined, and their gods were arranged 
 in one family. 
 
 In the place of Olympus, where the Hellenistic deities were formed, 
 the Parnassus became the Holy Mount, and Delphi the hearth round 
 about the more nobler tribe formed a selected family circle. Just 
 as the calling of the prophets in Israel to preserve an active recog- 
 nition of the ideal possession of the people, so the priests and seers 
 of Delphi gave expression to the Hellenic character in religion, art 
 and manner, and from this dated the contrast between Hellenes and 
 barbarians, yet unknown in the Homeric times. 
 
 But the Delphic priesthood was neither able nor inclined to sur- 
 round by strange barriers this ideal nationality. They admired the 
 respect paid to the Delphic Apollo by the tyrants of the other con- 
 tinent. Hence their sympathies for the wealthy King of Phrygia 
 and Lydia, and their supineness when it was attempted to transform 
 Hellas into a Persian tributary. The idea that spiritual possessions 
 
FOR THE USE OF ISRAELITES. 439 
 
 can only be guarded by political independence originated with the 
 people, and thereby Delphi ceased to be the guardian of the nation- 
 ality, the representative of the opposition to the barbarians. In the 
 place of the sanctuary came the communities; in the place of the 
 priests and prophets, the statesmen of Athens; Athens became the 
 leader in spite of Delphi ; and, while fighting, the people first 
 became fully aware what they were fighting for: a small part of 
 Greece surrounded Athens, the Bceotians and Lenchise separated, 
 the Peloponnesians withdrew, and, in the end, what could be called 
 in its fullest sense Hellas was really limited to one city. After the 
 short years of peace under Pericles, the bloody strifes of parties, 
 with all their demorahzing consequences, manifested themselves. 
 The best citizens withdrew from communal affairs, not recognizing 
 therein the character of their nationality, and genuine Hellenism 
 appeared again as an ideal possession not bound to any city or peo- 
 ple. Epaminondas attempted to realize such a general Hellenism not 
 bound to any place, and Isocrates designated it as an honor to the 
 Hellenes that their names express not so much a people as culture 
 and nobility of manners. 
 
 With feeling of instability and exhausted in means, Hellas tried 
 again a union with the nations of the earth which it formerly re- 
 jected. But when, among the princes of the north, one appeared 
 willing to join, not, however, as a serviceable confederate, but as 
 an arrogant master, Demosthenes succeeded in again inflaming the 
 hatred against the barbarians, and it was his work that the people 
 again recovered, and that the history of the independent Hellenes 
 closed with a combat of heroes. During these combats, Aristotle 
 w^alked under the shady trees of Mieza with the son of the king, 
 demonstrating to him that the Hellenes were called upon to rule 
 over aU the nations. He inspired the fiery soul of his pupil to take 
 up with renewed power the old fight against the barbarians. After 
 Hellenic science had withdrawn to a narrower circle and at last 
 developed its blossoms in Athens, whence it fiUed mankind with its 
 odor, the fruit now ripened, and Alexander, like a new Triptolemos, 
 went out to spread the seed over the countries of the Orient, the 
 same countries whence once the first seeds of enlightenment were 
 carried to Europe. 
 
 Among the number of nations despised by the Hellenes as bar- 
 barians were those whose gifts they did not know — gifts which just 
 replaced the wants of the Hellenes. They were well aware that a 
 people hastens to its destruction, morally and socially, without 
 religion. They had preserved from the oldest times the idea of a 
 God, who is no mere natural power, but a father of gods and man- 
 kind, who might only be approached by imageless worship. They 
 had spiritualized all the important deities and raised from the 
 sphere of nature into the spiritual ; and their noblest foims. 
 
430 SCHOOL AND FAMILY EEADER 
 
 Minerva and Apollo, point to the closest connection with the orig- 
 inal God. 
 
 But the 23urer idea of God was like a colorless remembrance of 
 the paternal house — an empty ideal. Piety was the postulate of 
 ethics deduced from a correct appreciation of the nature of man. 
 They felt that man was created for God ; they attempted to ap- 
 proach Him as on the steps of a pyramid, but the apex was want- 
 ing, and the acquisition of the few select— an artificial edifice — 
 offered no support to the people, and whenever the stones fell asun- 
 der men sunk into the mud of vulgarity, without a hand stretched 
 to redeem them. 
 
 So our view is turned to the other of the two nations in question 
 — the only one entitled to stand at the side of the Hellenes with a 
 proud self-esteem — their historial contrast. What was wanting to 
 them forms in Israel the kernel of its nationality, the only reliable 
 and indispensable one. There existed no experimenting, no search- 
 ing after an unknown God, but a grasping of mankind by the Deity. 
 There were no nebulous surmises, but facts, strong evidences; not 
 merely single rays of lightning which crossed the night like flashes 
 of light without thunder, but a covenant between God and man, 
 starting from simple principles, increasing always to a more com- 
 j^lete and complicated connection, with personal reciprocity com- 
 prising the total national life. 
 
 We have before us such a peculiar state, not to be explained by 
 the process of development of a people left to itself, and the more 
 the range of science increases, the more analogies are offered, l:>ut 
 none which might be considered as a sufficient j^reparation to this 
 state. 
 
 Humanity is nothing else than a healthy development of human 
 faculties ; and should the most important, the most human, the 
 faculty of recognizing God, be excluded therefrom? lieligion is 
 indispensable and unavoidable to the i30j)ular life. Those who 
 would only limit this want to a lower grade of culture I do not con- 
 sider necessary to refute in this place, Avhere two of the greatest 
 thinkers of the German nation — Fichte and Sclileirmacher — evi- 
 dently proved that religious life forms not only the basis of popular 
 welfare, but the accomplishment of spiritual culture. 
 
 Man, belonging to two worlds, is called upon to conquer the matter 
 to which he belongs externally. He conquers it as an artist in 
 spiritualizing the matter, he conquers matter as a student in recog- 
 nizing in nature, as well as in the affairs of mankind, order and law ! 
 for whenever there is order there is the spirit and divine life. But 
 there is also an organ for the direct recognition of divinity, which 
 ought to be cultivated and improved as much as the desire for men- 
 tal research and the eye of the artist ; for the human heart has im- 
 planted the desire to be sure of its God, and there exists a power to 
 
FOR THE USE OF ISRAELITES. 431 
 
 adhere to Him. By this power the greatest performances human 
 beings are capable of were accompHshed, the most complete sub- 
 mission of the material world, the most willing sacrifice of property 
 and life, the highest triumph of the free human mind. 
 
 It is the power by which feehng, cognition and need combine 
 thoroughly — the power of faith. How poor would human history 
 appear if the heroism would be wanting that is based upon that 
 power ! Every student follows diligentlj^ its traces, art knows no 
 higher task than to represent its deeds, it forms the fountain of the 
 purest poetry, and for our life it should be of no concern ; we could 
 be without it, without feeling a want of human culture, a Aveakness 
 an important incompetence ! I cannot believe it, although some try 
 to controvert the matter, and, it very often hapj^ens, to speak in a 
 simile, that an eagle,whose pinions were weakened, will convince his. 
 companions that the only rational movement is in walking on the 
 ground step by step, instead of spiinging up too high with intrepid 
 self-confidence. Truth is simple in its nature, and proves itself to 
 the sincere searcher as such. If it could only be gained by a grap- 
 pling mind, if methodically investigated, it would change its nature 
 or be replaced by something else ; then in reference to the most im- 
 portant question of the commonwealth, a crevice would open destroy- 
 ing its unity and undermining the health and strength of the people. 
 As shown by the example of the Hellenes, as dazzling as individual 
 efforts appeared, the decline of the whole is unavoidable when the 
 thinkers separate from the totality, the vital powers sever, which 
 were destined to work together and to support and complete one 
 another in the organic composition. Thus our entire culture would 
 be endangered, for we cannot think of true art unsupported by a 
 healthy popular feehng. 
 
 To secure the continued progress of culture, we must combine ex- 
 tended researches in all branches of nature and history of the Hellenes,, 
 with the collection and meditations of the mind, and its resolute de- 
 votion to unite them to a central truth, whereto the other of the two 
 nations, the nation of religion, was called upon to carry the intrusted 
 idea like a sanctum through the wild throng of the history of the 
 ancient world, and to lay the basis upon which the entire modern 
 culture is founded. Professor Curttus. 
 
 Pkof. Cuktius, an eminent professor of the Berlin University. 
 
 Narbowness — Want of comprehension. | To Postulate— To beg or assume without 
 
 Nomad— One who leads a wandering life. ; proof. 
 
 Emir — A title among the Turks, denoting a j Apex— Tip or point, 
 in-ince. Analogy — Resemblance of things in some 
 
 Arian— Pertaining to Arius or his doctrines. ] manner. •; 
 
 Olympus — Greece, games carried on there, j Cognitiox — Knowledge, complete couvic- 
 
 Parnassus-A mountain in Greece celebra- tion. 
 ted in mythology. Sanctum— A holy place, applied sometimes 
 
 Delphi— Pertaining to the oracle of Apollo. ! by individuals to their private rooms. 
 
432 
 
 SCHOOL AND FAMILY READER 
 
 BY THE OLD SPRING. 
 
 A REVERIE. 
 
 I LINGERED in the eventide 
 
 Beside the cool moss spring, 
 And thought of what the past had 
 brought, 
 
 The future yet might bring; 
 The cool breeze fanned my fevered 
 cheek, 
 
 Soft as true love's caress, 
 The lengthening shadows in the wood 
 
 Increased my loneliness, 
 
 How hushed ! how quiet ! not a sound 
 
 Disturbs this still retreat, 
 Save the soft murmur of the leaves 
 
 That rustle at my feet. 
 .The silver streamlet ripples on. 
 
 Its small wrecks on its breast; 
 Onward, still on, like wandering souls 
 
 Seeking in vain for rest. 
 
 High on yon tree, the mocking bird 
 
 Trills forth his sweet sad song; 
 Perchance a tale of love, or else 
 
 ^ tale of fancied wrong. 
 Far o'er the hill the distant kine 
 
 Go lowing, wending home; 
 And now the stars are peeping out 
 
 To light the welkin dome. 
 
 Welkin— The visible regions of the air. 
 
 Alone ! no- sound of human kind 
 
 Breaks on my solitude; 
 But specters from the buried past, 
 
 Even here, still dare intrude; 
 Pale ghosts of youth's bright, mocking 
 dreams. 
 
 Roused by the twilight hour, 
 Like vampires waked by moonbeams 
 cold. 
 
 Assert their old-time power. 
 
 Alone! the soul can never be — 
 
 Memory walks side by side. 
 And wakes as if by magic wand 
 
 Ghosts of the hopes that died. 
 In early youth we see ourselves 
 
 Shadows in a dim glass; 
 Our glowing hopes, our high resolves, 
 
 Shadows before us pass. 
 
 The gathering shades like a black veil 
 
 Shut out day's lingering gleam, 
 I bid the cool moss spring farewell; 
 
 I wake from my sad dream. 
 Homeward I wend ray weary way, 
 
 Upon my lips a prayer, 
 That Heaven may draw my drooping 
 heart 
 
 To place its treasures there. 
 
 R. A. Levy. 
 
 THE END. 
 
POR THE USE OF ISRAELITES. 433 
 
 BIBLICSL SND HISTORiCfiL MEMORIAL TSBLE. 
 
 FKOM THE CBEATION TO THE PRESENT TIME. 
 
 The first people were Adam and Eve. 
 
 Their sons, Cain, Abel and Seth. 
 
 Cain was a husbandman and Abel a shepherd. 
 
 Cain killed his brother Abel. 
 
 Tubal was the first Cithern-player. 
 
 Tubalcain was the first worker in metal. 
 
 Methusalem was the oldest man, being 969 years old. 
 
 Methusalem's son was Lemech, Lemech's son was Noah. 
 
 Noah had three sons : Sem, Ham and Japheth. 
 
 Noah built an Ark. 
 
 Noah with his wife, his three sons and three daughters-in-law 
 
 entered the Ark. Beginning of the deluge. 
 After 150 days the ark rests on Mount Ararat. 
 Noah dispatches a raven, after the water had subsided, and after- 
 
 wai'd, at three different times, three pigeons. 
 Noah and his people leave the Ark, and erect the Eternal an Altar. 
 God blessed Noah and makes a Covenant with him. The Rainbow. 
 Noah plants a vineyard. 
 
 The people begin again to increase upon earth. 
 Nimrod, a great huntsman and hero, becomes the founder of the 
 
 land of Babel, and builds the town of Nineveh. 
 The building of the tower of Babel in the valley of Shinar. 
 
 Abraham, the son of Therach, born in Ur-Casdim. 
 
 His brothers were Nachor and Haran. 
 
 Abraham, at the command of God, leaves his home, and went with 
 
 his wife Sarah and his nephew. Lot, Haran's son, to Canaan. 
 Abraham and Lot separate. Abraham remains in Canaan, and Lot 
 
 departs for Sodom. 
 Abraham's hand- maid is called Hagar, their son, Ishmael. 
 Sodom and Gomorrah are destroyed ; Lot is saved. 
 Isaac is born, being the son of Abraham and Sarah. 
 Isaac is brought as a sacrifice on Mount Moriah. 
 Sarah dies, and is buried in the cave of Machpelah. 
 Elieser, At3raham's servant, went to Aram Naharajim, in order to 
 
 obtain a wife for Isaac. 
 Rebecca, daught3r of Bethuel, Nachor's son, became Isaac's wife. 
 Her brother was Laban. 
 
4 
 
 434 SCHOOL AND FAMILY RFADER 
 
 Esau and Jacob, Isaac's and Rebecca's sons. 
 
 Jacob flees to Charan to liis uncle, Laban. 
 
 Jacob's dream. 
 
 Leah and Rachel, Laban's daughters. 
 
 Jacob meets Rachel at the well. 
 
 Jacob is with Laban. He takes Leah, Rachel, Bilah and Silpali for 
 his wives. 
 
 Jacob's sons were : Reuben, Simon, Levi, Jehudah, Isashar, Zebu- 
 lun, Dan, Naphtali, Gad, Asher, Joseph, Benjamin ; his daugh- 
 ter was named Dinah. 
 
 Jacob sends messengers to Esau. The brothers become reconciled. 
 
 Jacob resides again in Canaan. 
 
 Joseph, seventeen years old, is hated by his brothers on account of 
 
 his dreams. 
 Joseph seeks for his brothers in Datan, where they were grazing 
 
 their flock. 
 The brothers threw him in a pit and then sold him to Ismaelitish 
 
 merchants, who again sold him to Potiphar, who was one of the 
 
 king's officials in Egypt. 
 
 Joseph in Egypt. He serves his master faithfully, but owing to the 
 
 treachery of Potiphar's wife is cast into prison. 
 He interprets the dreams of the Butler and the Baker, servants of 
 
 King Pharaoh. 
 Joseph before Pharaoh. He interprets his dream, and is made ruler. 
 
 He is then thirty years old. 
 Menasheh andEphraim are Joseph's sons. 
 In Canaan, where Jacob dweUa, famine prevails, and Jacob's sons go 
 
 to Egypt to buy corn. 
 Their first journey to 'Egypt. 
 The brothers appear before Joseph. 
 Second journey to Egypt with Benjamin. 
 Jehudah's faithfulness toward Jacob and Benjamin. 
 Joseph makes himself known to his brethren. 
 Jacob and his family, altogether seventy persons, depart from Canaan 
 
 and travel to Egypt ; they then live in Egypt in the land of 
 
 Goshen. 
 Jacob blessed his sons, and dies at the age of 147 years. 
 His body is buried in the cave of Machpelah, beside Abraham and 
 
 Isaac. 
 The children of Israel augmented largely in Egypt and fall into 
 
 bondage. 
 Order of the king to destroy aU male children. 
 Amram and Jochebed, from the tribe of Levi ; Aaron, Moses and 
 
 Miriam, their children. 
 
FOR THE USE OF ISRAELITES. 435 
 
 Closes saved by the daughter of the king. 
 
 Moses kills an Egyptian and escapes to Midian. 
 
 ^ipora, daughter of the priest Jethro, his wife. 
 
 God appears to Moses in the thorn-bush at Mount Choreb. 
 
 Moses and Aaron appear before Pharaoh. They announce to him 
 
 the divine punishment. The ten plagues. 
 On the 15th day of the first month (Nissan) the Israelites depart 
 
 from Egypt. Feast of Passover. 
 The Israelites pass through the Ked Sea ; the Egyptians pursue and 
 
 get drowned. Song of Moses. 
 The Israelites enter the desert of Shur ; they murmur, because of 
 
 the water being bitter. 
 Tile Israelites an*ive at the desert of Sin ; they murmur, owing to 
 
 the want of sufficient food ; Manna. 
 Amalek attacks the Israelites at Kefidim. 
 Joshua defeats him. Moses, Aaron and Chur on the mount. 
 Jethro visits his son-in-law in the desert. 
 In the third month after the departure from Egypt, the Israelites 
 
 reach Mount Sinai. Divine Revelation and giving of the Law. TTie 
 
 Ten Commandments. 
 Moses remains forty days and forty nights on the mount. 
 Moses comes down fi-om the mount ; the golden calf. 
 Moses breaks the Law- tablets. He prays God to pardon the people. 
 
 New Law tablets. 
 
 The Tabernacle and the Ark of the Covenant. 
 Bezalel and Aholiab attend to its construction. 
 The Levites attend to the service in the Tabernacle. 
 The Camp is divided into four divisions. 
 
 The twelve spies are sent to the promised land. After forty days 
 
 they return and cause the people to despair. 
 Joshua and Caleb bring better news. 
 The whole nation must remain forty years in the desert, till all the 
 
 obstinate ones have died. 
 
 EebeUion of Korach, Dathan and Abiram. 
 
 Miriam dies at Kadesh. The people murmur for scarcity of water. 
 . Moses transgresses. 
 Aaron dies upon the mount, Hor. 
 Eleasar, his son, succeeds him as High-priest. 
 The Israelites conquer Sichon, King of Kmori, and Og, King of 
 
 Bashan. 
 AiTival of the Israelites in the valley of Moab. 
 Balak, king of Moab, sends for Bileam. Bileam's blessing. 
 Contest with the Midianites. 
 
43G 
 
 SCHOOL AND FAMILY READER 
 
 Moses orders, according to the command of God, that Joshua 
 
 should become his successor. 
 The tribes of Reuben and Gad, and half the tribe Menasheh, wish to 
 
 remain on the east side of the Jordan. 
 
 Moses repeats to the IsraeHtes all laws and statutes. 
 
 He blesses the people, and dies, 120 years old, on Mount Nebo. 
 
 Joshua leads the people across the Jordan into the land of Canaan, 
 
 AFTER SANHEDRIM 39 a. 
 
 " Caxst thou gay thy God was honest 
 To the man he made of clay, 
 
 When a rib from Adam sleeping, 
 Scripture saith he stole j.way " 
 
 Rabbi Gamliel would have answered, 
 But his daughter craved reply : 
 
 " Justice !" cried she, " even justice I' 
 Let us to the judgment hie ! 
 
 Thieves into our house have broken, 
 And a pitcher rare and old 
 They have stolen, yet for silver 
 Hath been left a cruse of gold !" 
 
 ''Would that such a great misfortune 
 Happened to me every day !" 
 
 Said the scorner, but the maiden, 
 " See, the theft is cleared away !" 
 
 " Mean I not the rib exactly, 
 But the way in which 'twas done ; 
 
 Why could not the man have seen it — 
 Gift and miracle in one?" 
 
 Then a piece of meat the maiden 
 Washed and salted in his sight. 
 
 Preparing for a feast to which 
 She the quibbler did invite. 
 
 " Peace," said he, " I never relish 
 What before me is prepared." 
 
 Saith the maiden, now triumphant, 
 '' Thus the ways of God are cleared !"' 
 
 " That which seeing maketh common 
 From our eyes should be concealed ; 
 
 Her whom Adam most should honor. 
 To him perfected, God revealed 1" 
 Talmud.. 
 
 CHRONOLOGY, 
 
 The accuracy of chronology is one of the most difficult points in 
 Biblical history. Already tradition is in doubt as to Egyptian 
 bondage, which lasted, according to Genesis xv : 13, 400 years, or to 
 Exodus xii ; 41, 42, 430 years. In the same manner it says in 
 the book of 1 Kings vi : 1, that Solomon built the Temple 480 years 
 after the exodus from Egypt, in contradiction to the previous books 
 of Holy Writ. According to the book of Judges, the time of the 
 Judges alone, without Eli and Samuel, amounts to 400 years, which 
 disagrees with other calculations in regard to the sojourn in the 
 desert, the conquest of the country, Eli's, Samuel's, Saul's, and 
 David's. Also the reckoning in respect to the time of the Kings is 
 unsettled. Further we find much uncertainly as to the time of the 
 Babylonian captivity to the period of the Maccabees, where Alex- 
 
FOR THE USE OF ISRAELITES. 
 
 43'V 
 
 ancler the Great serves as guiding point. We have the most diversi- 
 lied account ^ of ancient and modern time before us — tradition 
 Josephus FlaVius, Zunz, Jost, Philippson, Herzfeld, and the 
 Christian investigators, Eichhorn, Duncker, Koth, Lepsius, Schlos- 
 ser, but nowhere we can find agreement. Even the statements in 
 regard to the exact time of Moses differ \evj much. However, a 
 Chronological table to be a guide for our youth need not enlarge 
 upon all these critical points, and it is only necessary that some 
 fixed plan should be adopted. 
 
 ADAM AND EVE 
 
 Cain, 
 Jabal, 
 Jubal, 
 Tubal-Cain, 
 
 Abel 
 
 Seth, 
 
 Enoch, 
 
 Methusalem, 
 
 Lemech, 
 
 Chanoch, 
 
 Noah (deluge) 1656 A.M. 
 
 Shem, Cham, Japheth, 
 
 Eber, 
 
 Peleg (Mildins tower of BaDel, Niiiiroi\ 
 
 Tirach. 
 
 1948 .... Abraham, Sarah, Hagar, Haran, Nachor (Milka) 
 
 2048 Isaac (RekcKall), Ismael, Lot, Milka, Bethuel. 
 
 I I 
 
 Ammon, Moab. Rebeckah, Laban 
 
 2108.. Esau, Jacob (Leah, Rachel, Bilha, Silpa), Leah, Rachel, 
 
 Ruben, Joseph*, Gad, Dan, 
 
 Simon, Benjamin, Asher, Naphtali. 
 
 Levi, 
 
 Judah, 
 
 Isashar, 
 
 Zebulon, 
 Dina. 
 
 * Whose sons were Epbraim and Menasseh. 
 
438 SCHOOL AND FAMILY READER 
 
 EGYPTIAN BONDAGE. 
 
 Amram and Jochebed, from the tribe of Levi. 
 
 I 
 
 2588 . . Moses (Ziporah), Aaron, Miriam, 
 
 Gerson, Nadab, 
 
 Elieser, Abihuh, 
 
 Elasar, 
 Ithamar. 
 
 Deliverance from Egyptain bondage (about 2668 A. M.) 
 
 Crossing the Red Sea. 
 
 Marah. 
 
 EUm. 
 
 Sin (Manna, law for the Sabbath). 
 
 Rephidim (want of water, invasion Amalek's, Jethro's visit). 
 
 Sinai (Revelation). 
 
 Golden Calf. 
 
 Building of the Tabernacle (Bezalel andOholiab). 
 
 Wandering in the desert. 
 
 Oraves of lust (70 elders, Eldad and Medad). 
 
 Spies. 
 
 Korah. 
 
 Death of Miriam. . - - - 2708. 
 
 Water of Meribah. 
 
 Death of Aaron. Elasar becomes High-priest. - 2708. 
 
 Conquest on this side of the Jordan (Sichon and Og). 
 
 Belak and Bileam. 
 
 Combat with the Midianites. 
 
 Joshua appointed Moses* successor. 
 
 Moses dies, 120 years old. - - - 2709. 
 
 Joshua leader of the people. 
 
 Conquest of the country (Jericho, Ai, the Gibeonites, the Southern 
 and the Northern Union. 
 
 Judges (happening between the twenty-fifth and the twenty-eighth 
 centuries a. m.): 
 
 Othniel, Ehud, Deborah, Barak, Gideon, Abimelech, 
 
 Yephta, Ruth, Sampson, Eli, Samuel. 
 
 Kingdom (about thirty centuries a. m.): 
 
 S^ul, * David, (2948 a. m.), Solomon. 
 
FOR THE USE OF ISRAELITES. 
 
 439- 
 
 PARTITION OF THE KEALM-3010 a. m. 
 
 Kingdom of Israel (dur. 258 yrs.)- 
 Jeroboam (gov. 22 yrs.), 
 
 Nadab (2 yrs.), 
 
 Baasha (24 yrs.), 
 
 Ela (2 yrs.), 
 
 Simri (7 days), 
 
 Omri (12 yrs.), 
 
 Achab (22 yrs.). Prophet Elijah. 
 
 Achasja (2 yrs.), 
 
 Jehoram (12 yrs.), 
 
 Jehu (28 yrs.), Prophet Elisha. 
 
 Joachas (17 yrs.), 
 
 Joas (16 yrs.), 
 
 Jeroboam II. (41 yrs.), Prophet 
 
 Sechai^a (6 months), [Jonah. 
 
 Shallum (1 month), 
 
 Menachen (10 yrs.), 
 
 Pekachja (2 yrs.), 
 
 Pekach (20 yrs.), 
 
 Kingdom of Judah (dur. 391 yrs.) 
 Rechaboam (gov. 17 yrs.), 
 Abia (3 yrs.), 
 Assa (41 yrs.), 
 
 Joshaphat (25 yrs.), 
 
 Jehoram (8 yrs.), 
 Achasja (1 yr.), 
 Athalia (6 yrs.), 
 Joas (40 yrs.), 
 Amazia (29 yrs.), 
 Usia-Asaria (52 yrs.), 
 
 Hosea (destruction of the king- 
 dom of Israel through Shal- 
 3268 a m. 
 
 manasser. 
 
 Jotham (16 yrs.), 
 
 Achas (16 yrs.), 
 
 Hiskia (29 yrs) Prophet Isaiah. 
 
 Sancherib's invasion, 
 Menasse (55 yrs.), 
 Amon (2 yrs.), 
 Joshea (31 yrs.), 
 
 Jehoachas (3 months), Prophet 
 Jehojakim (11 yrs.), [Jeremiah. 
 Jehojachin (3 months), 
 Zidkia (11 yrs.), destruction of 
 the kingdom of Judah through 
 Nebuchadnezzar, 3402 a. m. 
 
 Babylonian captivity (Ezekiel, Daniel, Ohananja, Mishael and 
 Asaria). 
 
 Cyrus conquers Babylon (3450 a. m). Judah under Persian- 
 Median rule. 
 
 Return to Palestine under Zerubabel's and Jeshua's leadership 
 (3452 a. m.) Prophets Chagai and Zachariah. 
 
 Rebuilding of the Temple (3472 a. m.). 
 Esther (Purim). 
 
 Esra and Nehemiah (3530-3544). Rebuilding Jerusalem ; the 
 Prophet Malachai. 
 
 Judeah under rule of Alexander the Great (3656 a. m.) 
 
440 SCHOOL AND FAMILY READER 
 
 Jiideali pai-tly under the dominion of the Egyptians (Ptolomies), 
 and partly under the Syrians (Seleucides), 3658-3785. 
 
 Antiochus Epiphanes (war of liberation, the Maccabees, inde- 
 pendence of the kingdom, 3821-3845.) 
 
 GENEALOGY OF THK MACCABEES. 
 
 Mathathias • 
 
 Jochanan, Simon, Judah, Elasar, Jonathan*. 
 
 I 
 
 Judah, Mathathias, Johann (Hyrkan). 
 
 Aristobul, Antigonus, Alexander (Jannseas), Absalom? 
 
 Hyrkan, Aristobul. 
 
 Alexander, Antigonus. 
 
 Aristobul, Mariamne. 
 
 Judea, under Eoman rule (63 b. Ch. E.). 
 
 Herod, King of the Jews (37 b. Ch. E.) 3951 A. M. 
 
 Roman Governors in Judea, the last Gessius Florus (64 a. Ch. E. ) 
 
 Vespasian invests Jerusalem (67 a. (^h. E. i 
 
 Titus conquers and destroys the Holy City (70 a. Ch. E.) 
 
 THE JEWS IN THEIR DISPERSION. 
 
 Tanaim, R. Judah the Holy, compiler of the Mishna (164-219). 
 Persecutions under Hadrian (132-134). 
 
 Amoraim, closing of the Babylonian Talmud by R. Ashi and R. 
 Abina, 500, and of the Palestinian, 390. 
 Abolishing the Patriarchate under Theodosius 11. 
 Origin of the Caraites. 
 Gaonat in Babylon till 1040. 
 Origin of the Chasareens (Kusarim) King Balan. 
 
 *0f Jonathan's descendants only one daughter is known, who was the ancestral mtlLer 
 of the historian, Josephus Flavius. 
 
FOR THE USE OF ISRAELITES. 441 
 
 MIDDLE AGE PEKIOD. 
 
 Jews in Spain. Samuel Halevi, Eabbi and Minister of State (1027- 
 1055). Solomon Ibn Gabirol, died 1070. Judah Halevi, born 1085. 
 Moses Ibn Esra, died 113vS. Abraham Ibn Esra, 1093-1168. Moses 
 Maimonides, 1135-1204. 
 
 Disputations. 
 
 Cabbala, Moses de Leon, Sohar. 
 
 Isaac Alorabanel, Minister of Finance to F^erdinand the Catholic. 
 
 Expulsion of the Jews from Spain, 1492; from Portugal, 1496. 
 
 Jews in France. — Moses Hadarshan, Gershon ben Jehudah, 
 Eashi, family of Tibbon, family of Kimchi, Levi b. Gerson. 
 
 The Crusades. 
 
 The black death. 
 
 Jews in Italy. — MeshuUam b. Kalonimos, Nathan b. Jechiel, 
 Immanuel of Rome. 
 
 Jews in Austria. — Hungary. 
 
 Expulsion from Steiermark and Salzburg ; Isaac Or Sarua, Meier 
 Halevi ; Israel Isserlein. 
 
 MODEKN PERIOD. 
 
 Jews in Turkey and Palestine. — Joseph Kai'o, Don Joseph Nassi, 
 Sabbatai Zebi. 
 
 Jews in Italy. — Elia Levita, Asaria de Rossi. 
 
 Jews in Holland. — Manasse b. Israel, Uriel Acosta, Baruch Spinoza. 
 Jews in Poland.— Solomon Loria, Moses Isserls. 
 Jews in Germany. — Persecutions in Brandenburg, Baden, Braun- 
 schweig, FYankfurt, Worms. Christian Savants, Johannes Reuch- 
 lein, Sebastian Munster, Johann Buxtorf. 
 
 Jews in . Austria. — Explusion from Karnten, Crim, Tyrol and 
 Upper Austria. 
 
 Expulsion from Lower Austria, 1670. 
 Return to Vienna, 1675. 
 Expulsion from Bohemia, 1744. 
 Return to Prag, 1748. 
 
 LATTER PERIOD. 
 
 Moses Mendelssohn reforms by Joseph II. Emancipation of the 
 Jews in F'rance and HoUand. Amelioration of the condition of the 
 Jews in almost all the European States. Entire Emancipation of 
 the Jews. 
 
 Reform movement, progress of Jewish Scholastic institutions, 
 advancement of Jewish science. 
 
 
ERRATA. 
 
 PAGt, 
 
 7 
 
 . LINE. 
 
 5 f. b. 
 
 15 
 32 
 
 '21 f. t. 
 19 f. b. 
 
 46 4 f. b. 
 
 61 last f. b. 
 
 62 8 f. b. 
 .71 8 f. b. 
 80 19 f. t. 
 
 98 
 99 
 99 
 99 
 
 7 f. b. 
 11 f. t. 
 16 f. t. 
 
 9 f. b. 
 
 111 
 114 
 
 10 f. t. 
 6 f. t. 
 
 114 
 114 
 125 
 164 
 184 
 ,185 
 
 12 f. b. 
 17 f. t. 
 
 11 f. t. 
 
 12 f. b. 
 11 f. t. 
 
 6 f. b. 
 
 191 
 
 191 
 
 11 f. b. 
 17 f. t. 
 
 192 
 193 
 196 
 197 
 
 10 f. t. 
 
 7 f. t. 
 
 1 f. t. 
 14 f. b. 
 
 199 
 199 
 200 
 
 3f. t. 
 
 19 f. b. 
 
 7 f. b. 
 
 for of huge walls, read with huge 
 walls . 
 
 for inquity, read iniquity, 
 for divinesource, read divine 
 source. 
 
 for turning, read burning, 
 for hings, read things, 
 for heardloud read heard loud, 
 for ssues, read issues, 
 for five books of Moses, read fifth 
 
 book of Moses, 
 tor the could, read she could, 
 for Jojakins, read Jojachius. 
 for amonsst, read among, 
 for whilst to-morrow, already, 
 
 read whilst to-morrow already, 
 for e'en, read even, 
 for Tetrigzammatan, read Tetra- 
 
 grammatou. 
 for and and, read and. 
 for banners, read banner, 
 for promieeall, read promise all. 
 for mo unt, read mount, 
 for conquests, read conquest. 
 tor even was the temple, read 
 
 even the temple was. 
 for pillowed, read pillared, 
 for monatsch rift, read monat- 
 
 schrift. 
 for socage, read soccage. 
 for become, read became, 
 for Joshur, read Joshua. 
 , for Gamsule toba, read Gams a 
 le toba. 
 for confined, read coffined. 
 , for fromthc, read from the. 
 . for K. Akiba formally, read R. 
 Akiba formerly. 
 
 223 16 f. t 
 225 15 f. t 
 228 4 f. b, 
 
 PAGE. LINE. 
 
 208 7 f. b. for a, read and. 
 
 for supposed, read surpassed 
 for author, read Rochesteriensis. 
 for Egyptianbulls, read Egyptian 
 
 bulls. 
 
 237 11 f. b. for 1841, read 1441, 
 237 11 f. b. for loao, read Joao. 
 250 5 f. t. for of his being inclined, read of 
 
 being inclined. 
 252 5 f. b. for sooner or later left, read 
 
 sooner or later, left. 
 259 13 f. t. for to the very noble learned and. 
 
 read to the very noble and 
 
 learned. 
 268 19 f. b. for Shagath Arjectri Nohem, read 
 
 Shagath Arje Ari Nohacn. 
 294 14 f. b. for no timaginary, read not im- 
 aginary. 
 
 298 12 f. t. for Decides, read Deicides. 
 
 299 2 f. b. for Zobaoth.read Zabaoth. 
 
 311 20 f. t. for the nmust, read then must. 
 
 330 11 f . t . for Isralites, read Israt- lites. 
 
 347 last line for nameim parts, read name 
 
 imparts. 
 355 10 f. b. for Messiah came, read Messiah 
 
 come, 
 b for Tiberius, read Tiberias, 
 t. for a hand business, read a hard 
 
 business. 
 402 10 f. b. for nationaility. read nationality. 
 412 2 f. t. for A. Zellinck, read Jellinek. 
 418 22 f. b. for Lebanan, read Lebanon, 
 
 418 14 f. b. for naturally came,read naturally 
 
 come. 
 
 419 2 f. b. for SadduceeSi read Pharisees. 
 
 420 1 f. t. for Pharisees, read Sadducees. 
 
 363 
 380 
 
 7 f. 
 2 f. 
 
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