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^ 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