HV. ABAEBANEL, No. l«Oti THIRD AVENUE. NBW YORK. Price, - Ohe Dollar. THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES \ HY. ABAE No. H>0(i Thib NEW Y( Pbice, - On ENGLISH SCHOOL AND FAMILY READER, FOR THE- USE OF ISRAELITES, CONTAINING SELECTIONS IN PROSE AND VERSE, HISTORICAL ACCOUNTS, BIOGRAPHIES, NARRATIVES, NOTICES, AND CHARACTERISTICS ON JUDAISM, Past, Present and Future, BY H. ABARBANEL. " If a regular gradation of sufferings exists, then Israel has reached the highest step; if the duration of sorrows, and the patience with which they are endured, ennoble, 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. — Synagogal Poesy of the Middle Ages. NEW YORK : EOGEES & SHERWOOD, 21 & 23 Barclay Stkeet. 1883. Entered accordiDg to Act of Congress, in tlie year 1883, by H. ABARBANEL, In the office of the Librarian of Congress, at Washington. IN THREE PARTS PART I. Narrative and Descriptive. PART II. Historical and Biographical, PART III. Scientific and Instructive, 3015099 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. Mindfvd, 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 fi-om their merits or their usefulness, but they are nevertheless unfitted for the instruction of Jewish youth, on account of the sectarianism Avhich 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 Eeader 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 enliance 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 aU 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 jDrogress of the student: there is also a coj)iousness 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, merel}' 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 gratefuUy remembers the kindness shown to him by vaiious 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 exj)lanatory notices have been affixed to most of the selec- tions, and the definitions of the most dilficult words have been given. In fine, the Author persuades himself, as he has sj^ared no pains to embody in his book every excellence of a good Keader 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. XiEssoNS (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 (H. O.) . . .Hebrew Observer 15 7. Truth Hebrew Observer ir> 8. The Moral Dignity of Labor Dr. H. Baar 17 9. Eiclies 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 Religion Talmud 26 *] 6. The King and the Laborers Talmud 27 *17. The Tongue Talmud 27 18. A Hebrew Parable (S. F. P.) .... San Francisco Progress 28 19. Unhappy Men Rev. Dr. H. W. Beecher 29 *20. Disinterestedness 29 *21. Modesty of our Sages , Tahnud 31 22. Meditations on the Bib]e)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 * J 1 . Imperishable Goods 43 '■^'32. The Two Strangers Dr. Ludwig Philip j3son. 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 Tahnud 49 *39. Uprightness Talmud 50 *40. Filial Love Talmud 50 41. Joyousness Hebrew Observer 51 *42. God's Love to Israel Talmud 51 *43. Charity Eeconciles 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 66 57. Jewish Reserve Rev. Dr. G. Gottheil 67 58. Talmudic Allegory (J. R.) Jewish Record 70 59. From Darkness unto Light ... London 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 *64. A Biccurim l*rocession . Prof. F. Delitzsch 79 65. Speech on "Judaism " (A. I.) , . ... .Dr. Edward Lasker 81 66. Rosh Hashanah Rev. H. Jacobs 83 *67. Adoration Rev. Dr. David Einhorn 85 CONTENTS. iii PART II. Historical and Biographical. Prom page 88 to 286. *68. The Prophet Jeremiah Dr. II. Graetz 88 *()!). Simon the Just, and his Times Dr. H. Graetz lOR *70. The Maeeahean War of Liberation Dr. Ludwig Stern 115 7 1 . The Martyr Mother Grace Aguiiar 1 25 *72. The ReUg-ious Sects Dr. H. Graetz 135 *73. Alexander Janiiai and Simon ben Shetach . . Dr. H. Graetz 140 *74. Judea under Koman Sway Dr. H. Graetz 145 *75. Jochanan Hvrkanos Dr. H. Graetz 151 *76. The Children of Ilyrkan 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. Hillel 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. Ilonigman 192 *85. Rabbi Jochanan Ben Sakkai Dr L Philippson 19(i *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 . Jiid. 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 Jtid. Ehrentempel 231 95. Maimonides Jewish Times 232 *96. Don Isaac Abarbanel Dr. Ph. Philippson 235 *97. Portuguese Discovery and the Jews . . . Dr.M. Kayserling 248 *98. Antonio Joseph Dr. Z. Frankel 252 *99. Manasseh Ben Israel , . . . . Dr. M. Kayserling 266 100.*]\Ioses Chaim Luzzato Dr. Letteris 270 101. N. H. Wessely . . , Jewish Messenger 273 102.* Lazarus Bendavid Dr. M. Kayserling 274 103.*Moses Mendelssohn Jiid. Ehrentempel 281 iv CONTENTS. PART III. Scientific and Instructive. From page 386 to 433. 104.*Palestme Dr. L. Stern 287 105. Egypt Miss M. A. Goldsmid 292 106. The Ten Commandments Kev. Maurice Fluegel 299 107. Obduracy J. L. Mocatta 316 108.* The Sacred Tongue Joseph Zedner 321 109. The Studv of Hebrew Rev. S. Morais 325 110. The Hebrew Language Prof. Thurlstone 827 111. Hebrew Poetry British Quarterly Review 329 112.*The Peculiarities of Israel Prof. Baumgarten 331 3 13. 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 12(1. 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 f abnud Prof. T. Theodores 400 125. Pearls fit'om 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 42 i 130. Religion and Science , . . Dr A. JeUinek 426 131. Hebrews and Greeks Pi of. Curtius 431 POETRY. Pakt I. 1. Use the Pen 8 2. One bv One Miss Proctor 9 3. Be Firm 11 4. He of Prayer , . Jewish Times 14 5. The Truth Seeker 16 6. The Beacon Max Meyerhardt 20 7. Help Thy Brother ". 22 8. A Psalm of Life H. Longfellow 23 CONTENTS. V t). Elijab, The Prophet K. 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 U. 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 Eev. L. Stern 44 19. Nare Tamicl 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 25. The Shunamite's Reply Mrs. Hemans 57 26. Resolution of Ruth. . ." 60 27. Shabuoth Rev. James K. G-utheim 82 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-Hashanah Deborah Kleinei't 83 37. Hymn for Yom-Kippur S. A. Dinkins 85 Part II. 38. Belshazzar. Heinrich Heine 107 39. Israel's Banner Max Meyerhardt 114 40. Hannah and her Seven Sous Mrs. M. D. Louis 123 4L The Rabbi and the Rose 134 42. Psalm XV.. MaxL. 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 Deity... Rebekah Hyneman 166 47. The Lord is Nigh.. Rebekah Hyneman 169 48. Herod's Lament for Mariamne Byron 174 49. The Aim Jacob G. Asher 177 50. Israel's Power. Cora Wilburn 185 5 1 The Fall of Jerusalem. Jewish Messenger 19 vi CONTENTS. 52. The Ninth of Av. London Jewisli Chronicle 194 53. The Rose of Jericho . ; .' Jewish Messenger 1 99 54. Holiness (A. I.). American Israelite 202 55. The Soul. Deborah Kleinert 20& 56. The Sabbath Lamp London Jewish Chronicle 217 57. The Mission of Israel Cora Wilburn 222 58. Meditations (bv Gabirol) . Emma Lazarus 225 59. The LX VIII Psalm V American Israelite 228 GO. On the voyage to Jerusalem (by Judah-ha-Levy). .Emma Lazarus 230 61. Songs of the Nations (J. M.).. . Aben Esra 232 62. A Song of Praise (H. S.) Hebrew Standard 234 63. The Song of the Well Jewish Messinger 2-12 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 (^oUins 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 III. 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. Cullen 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 Psahn 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 Hvneman 386 89. After R. Jehudah Ila-Levi Prof. Emanuel Loewenthal 389 90. The Vision of Rabbi Huna Jewish Messenger 392 91. Gems from Charisi (J. M.) Dr. Moritz Levin 396 92. Jephtah's Daughter 400 INDEX TO AUTH0118. VII '93. Jadali-ha.Levi to his friend Isaac (E. L.) Dr. Geiger 405 94. Jael Overland Monthly 413 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 R. A. Levi 432 100. After Sanhedrin(39A) Talmud 434 Contains Also a BIBLICAL AND HISTORICAL MEMORIAL TABLE, TOGETHER WITH A CHRONOLOGY. From the creation unto the present time. -o- INDEX TO AUTHORS, Adler, Kev. Dr. Nathan Marcus, 340. Aguilar, Grace, 134, 377,427. Arnold, Prof., 415. Ascher, Jacob G., 178, 321. Association, London Jewish, 10. II, 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. Curtias, 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, 3u4. 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, Heinrich, 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. vm INDEX TO AUTHORS. Israelite, American, S2, 202, 228, 248, 267, 305, 317, 348, 383. Italian, from the, 336. Jacobs, Eev. H., 85. Jastrow, Dr., 165. Jellinek, Dr. A., 43, 412, 426. Job, Book of, 9. Jost, Dr. I. Marcus, 164, 175 177, 208, 209. Kayserlino-, Dr. M., 248, 266, 280. Kleinert, Deborah, 83, 209. Knott, Hon. I. Proctor, 382. Kosarski, 31. Lazarus, Emma, 226, 230, 341, 406. Lehmever, M., 54, 67, 70. Letteris, Dr., 270. Levin, Dr. IVIoritz, 396. Levy, E. A., 25, 432. Loewenthal, Prof. Emanuel^ 389. Longfellow, H., 25. Lonis, Mrs. M. D., 125. Lytton, Bulwer, 416. Marks, Eev. 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, Eev. S., 325. Nicholson, Bishop, 335. Observer, Hebrew, 15, 16, 51. Overland Monthly, 412. Phillips, H., jr., 36. PhilijDpson, Dr. Phoebe, 241. Phillipson, Dr. L. 45, 157, 184 198. Proctor, 9. Progress, San Francisco, 28, 62. Plutarch, Jiid., 220. Eabbinowicz, Dr , 388. Eapaport, Sol., 218. Eecord, Jewish, 7l. EevieW; British Quarterly, 327. Rochesteriensis, 225. Eothschild, 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, l23, 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, Eev. Dr., 380. Theodores, Prof. T., 400. Times, Jewish, 14, 39, 41, 226, 234. Thurlston, Prof., 327. Vidaver, Eev. H , 75. Webster. Daniel, 61, W^esselv.' Dr. N. H., 286. Wilburn, Cora, 77, 185, 223. Wise, Dr. Isaac M., 386. Zedner, Joseph, 32]. Zunz, Dr. L.. 75. PART FIRST. NflRRfiTIVE AND DESCRIPTIVE. -o- " '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 tell us about the things that grow out of the ground — the many millions of jilants, from little mosses and slender blades of grass, wp 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 (jod'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 wonderful 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 west, overturning civilized nations in their course, and founding the present nations of Euroj^e ; 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 we shall see, too, how religion has spread to nearly every part of the earth, to make the people wiser and more j^eaceful, and more noble in their minds. Besides learning all these things, we should try to learn from books what are the best and wisest thoughts, and the most beautiful wordb, 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 points meeting in one. The Babylojjians — Inhabitants of Babylo- nia, a country in Western Asia, now a part of Asiatic Turkey. It was situated on the Eu- phrates River. USE THE PEN. Use the pen! there is magic in it, Use the pen! the day's departed Never let it lag behind; When the sword alone held sway, Write thy thought — the pen can win it j W[elded by the lion-hearted, From the chaos of the mind. Many a gem is lost forever By the careless passer by, But the gems of thought should never On the mental pathway lie. Strong in battle, where are they? All unknown the deeds of glory Done of old by mighty men. Save the few who live in story, Chronicled by sage's pen. Use the pen! but let it never Slander write with dead-black ink Use the pen! reck not that others Take a higher flight than thine; Many an ocean cave still smothers j Let it be thy best endeavor Pearls of price beneath the brine; But to pen what good men think. But the diver finds the treasure. Thus thy words and thoughts securing And the gem to light is brought; | Honest praise from wisdom's tongue, Thus thy mind's unbounded measure ' May in time be as enduring May give up some pearl of thought. ' As the strains which David sung. Adapted. Chaos— Confusion. I Sage— Wise, grave, prudent. Bbine -Water impregnated with salt — the sea. | FOR THE USE OF I&TlAELITES. WISDOM. Surely there is a vein for the silver, and a place for gold u-here they line 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 shadoM^ of death. The 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 ujd 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 wheljos have not trodden it, nor the fierce lion passed by it. He putteth forth his hand upon the rock, he overt urneth the mountains by the roots. He cutteth 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 place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The de23th saith: It is not in me; and the sea saitli: 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 Ojjhir, 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 jjearls; for the price of Wisdom is above rubies. The toj)az of Ethiopia shall not equal it, neither shall it be valued with j^ure gold. Whence, then, cometh Wisdom, and where is the place of understanding? Seeing it is hid fi'om the eyes of all living, and kept close from the fowis of the air. Destruction and Death say: We have heard the fame thereof with our ears. God understandeth the way thereof, and he knoweth the place thereof. For He looketh to the ends of the earth, and seeth under the w^hole 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 are several species. Sapphire— A precious stone of a blue color. RuBT — A precious stone, of a red color, next in hardness to the diamond. 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 them 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 God will help thee for to-morrow, Every dav beffiu asain. One by one (bright gifts from heaven) Joys are sent thee here below; Take them readily when given — Ready, too, to let them go. [ Every hour that fleets so slowly, Has its task to do or bear; One by one thy griefs shall meet thee; i Luminous the crown and holy Do not fear an arm'd band; . If thou set each gem with care. One will fade as others greet thee — 1 Shadows passing through the laud. Hours are golden links — God's token- Do not look at life's long sorrow- 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 whicli has been handed down to us from ancient times, hallowed by the veneration of ages, as the rej)ository 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 still 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 adaj)t 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 Romans, 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 THE USE OF ISRAELITES. 11 middle ages, the darkness of ignorance covered J^Jurope, the Book was the briglit star which enlightened its mental faculties. These circumstances, airied by uninterrupted traditional informa- tion, which may be traced l)ack to the earliest times, led to Israels jDossession of the most intimate knowledge of the Bible that can 2:)os- 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 hajipens 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 suj)erficial acquaintance with the language of the Bible and its idiom, and without the advantage of the traditional lore and the 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. CoMMENTAKs: — To Write notes or remarks I Intebpeetaxion— Explaining, upon. j SuPEnFiciAL— Slight knowledge. DiSQULsiriOK.s — Examinations, inquiry. Preconceived— To be of opinion before- Elucidate— To explain. I hand. Lore — Lesson, instruction, doctrine. ; New-f.^ngled — A foolish form of novelty. To Enjoin — To order. 1 Eack — 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, Firm when the star of hope is veiled, Whatever siren voice would draw : Firm in defying wrong and sin. Thy heart from duty and its iaw; \ Firm in hfe's conflict, toil and din, Oh, that distrust ! go bravely on, j Firm in the path by martyrs trod — And till the victor crown be won, i 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- ness to the truth. 12 SCHOOL AND FAMILY READER DEVOTION IN PRAYER. A PIOUS man was engaged in prayer whilst traveling on the liigh- road One of the nobles of the land, who knew him, was passing Oy and saluted him, but the pious man did not mind the salutation and continued his prayer. 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. ^Vhy did you not respond to my salutation ? If [ 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 your 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 mortal man, who is here to-day and to-morrow in the grave ; whilst 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 AssuAGH— 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 proj^er 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 apjDcals 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 will come my aid." Wliat 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 1SRAEL1TI:S. 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 lis or to one dear to us — the last day or the last night. Prayer would indeed be imperfect, 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 projoer that we should offer ovir 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. "WTien 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 omnijDotence, 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 Avhom 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 duly 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 boAV 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 uj) 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 moi'ning 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 repent of any un- worthy act we may have committed; and thus reconciled to God, we may be able to invoke His protection, for ourselvfes and otliers, 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 (^od who giveth it. Hester Rothschild. Hester Rothpchild — 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. I Impotence — Want of power. To Imbue — To pour into the mind. | Routine — Regiilar habit. Terrestrial — Earthly. HE OF PRAYER. Hidden in the ancient Tahnud, Slumbereth this legend old, By ihe 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-colcred. 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 tlowers a frasrance 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 MYSTEKIKS OB' 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 V 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 kiiow that all things are working together for our good. Even Abraham "went out, not knowing whither he went," 3'et 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 the 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 chacs; 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 pui^- 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 sufifice 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 forest, 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. 0. Egotum— Too frequent mention of a man's self. , TEUTII. Tbuth is the basis of all jDractical goodness; without it all virtues are mere representations wanting reahty; 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 unravel 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 lure3 but to 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 within their influence. It is robed in spotless white, and, consciou.s of its purity, is fearless and undaunted; it never fails its votaries, and conducts them through evil report and good rejjort, 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 all that once sparkled and dazzled has passed away. " II. O. Evanescent— Vanishing. Labyrinth — A place formed with inextric- able windings. Phrygia — In Asia Minor. Subterfuge — An evasion, a trick. Votary — One devoted to any particular per- son or cause. Undaunted— Bold. GoRDiAN Knot— An intricate knot made by the Phrygian king THE TRUTH SEEKER. 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 mind — • Of light and hfe, 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 heir. Adapted. FOE 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 hibor with which He has bound him to the world. The more industrious man shows himself, the more happily he enjoys the fi'uits of his exertions. The less, however, man seeks to work for his own maintenance, the more he lowers within him that mig-hty spirit of self-dependence which is the prime mover of so many noble actions in life. There is a great recreative jDOwer in labor, and al- though it often makes our body tired and our spirit weary and faint, stiU, 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 civil izers of the w^orld; 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 peojDle are, the more corrupt become their tastes, the coarser theii* 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 Aiistotle 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 a'eally 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 apjjreciation 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 hsten to Moses, for their mental strength was en- tirely exhausted by the physical burdens which were laid upon them. In opposition to these degrading notions of the ancients, who looked at labor as an occupation fit 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 111 order to guard man from being entirely absorbed by labor, the Sabbath was appointed a moral and religious institution, whose jDur- pose it is to strengthen the physical life of man, to raise him above the more materialistic aims, and to fill his soul Avith thoughts and ideas that reach beyond this earthly realm. If, therefore, labor in its ultimate j^urpose has such a spiritual tendency in elevating and refiniug 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 stiU another point in labor which 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 duly, task, or obligation shall be performed by the other. Now, as a compensation for these duties to be joerformed, society has adopted to give us an equivalent — Money. And stiU 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 we 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 helj) 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 di-eary 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 then- 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 OF ISRAELITES. 19 a small, scanty salary ; and, altlioug-li their minds and feelings are highly cultured, and their intellect is expanded, still, in the social scale of estimation, they have to give ivay to the aristocracy of birth, to the aristocracy of wealth, and to the spurious aristocrac}- of success ful adventurers. What would become of the moral and intellectual state of societ}^ if teachers and instructors acted in accordance with the small degree of apjDreciation 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 j^raised ! the true leader of education is actu- ated in the i^erformance of his duties by a higher motive than that of money. The moral dignity of labor leads him on in spite of many drawbacks ; and, although his merits are ignored, and his labor slighted, stiU, to sjoeak with Lord Brougham, " If he rests from his work, he bequeaths his memoiy to the generation whom his teach- ings have blessed, and sleeps under the humble but not inglorious epitai^h, commemorating one in ivhom mankind lost a friend, and no man got rid of an enemy." K we look into our Bible we find that "labor" is greatly appre- ciated throughout the whole book. Abraham, Isaac and Jacob were watchful shej^herds ; JNloses 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 from Palestine to Babylon. After they returned fi'om 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 ; Rablii Nehemia Ilakador, a potter ; Rabbi Judah, a tailor ; Rabbi Joshua Ilasandler, a shoe- maker ; and Rabbi Judah Hanechtan, a baker. In Jerusalem there were at one time so many cojDpersmiths 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 i:)ressure 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. Kev. Dr. H. Baar — Superintendent of the Xew York Hebrew Orphan Asylum, formerly minister of the Seel St. Congregation, Liverpool. England, and noted for his great pedagogical knowledge. Materiality nality. A KiSTOCKAC Y — W hich power in the nobles. Material existence not spirit- places the supreme Savant — A man of learning. Epitaph — An inscriptioa of a tombstone. Sphere — Comnass of action. THE BEACON. When sailing on a stormy sea, Encompassed by the night, Hovy anxiously the sailors watch For but one gleam of light. And when upon the distant sliore 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 comijassed by the waves of sin, The shoals and reefs of shame. Oh! then that beacon is, in truth, A spark of heavenly flame. What though temptation's power is great, And gilded vice is strong. What though around the storm-tossed bark Is heard the siren's song ? That guiding star will lead man on In triumph to that shore. Where sin and pain can never come. And joy reigns evermore. Oh! wouldst thou see the beacon light, Whose rays will never wane, Then ever keep within thy heart A conscience free from staiii. Max Meyebhabdt. possessing great literary Max Myerhakdt— 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 raixks. Indeed, so far from j^overty being a misfoi-tune, 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-heaited 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," rephed the Bishop, "if your plow is liroken, I'll 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 I 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 well-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 i^ractical 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 apj)lication ; 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 jDursuit 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 Avalketh in darkness; the the forest, and sees no firewood." non-observant man goes through Adapted. Chaeaoteristic -Pointing out the true char- acter. Counterpart — The corresponding part. Self-cultdre — The art of self-improve- ment. WOEK. 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 all 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 anj-thing. Who has not experienced them ? W'ork ! That 33 SCHOOL AND FAMILY READER is tlie cure. Task your intellect; stir up your feelings, rouse tlie 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 effoi-ts, and we stand like one chained. Who has not felt this? Work! Therein is fi-eedoni. 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 jorogress is gained without this. Work, then, and faint not; for therein is the well-spring of human hope and human hapj^iness. Cassius M. Clay. Cassius M. Clay — An eminent American statesman and orator, born in tlie County of Hanover. Virginia, April 12, 1777, and died June 29, 1852. He was a lawyer, and in 1800 chosen to the Senate of the United States, and afterward became Secretary of State under the Presidency of John Quincy Adams. Lethargy — A morbid drowsiness. I Ineexkess — The state or quality of being Bootless— Useless. ' inert — dull. HELP THY BROTH EPt. If thou canst speak one little word | If thou canst do a kindly deed, To cheer thy brother on his way, ' Pail not to act the helper's part. Then fearless let thy voice be heard, i No matter what thy brother's creed, 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, He'll feel thy kindness in his heart. If thou canst lift a fallen one, Who journeys on in paths of sin, Be sui-e 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 popular 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 survives ; the echoes of our words are still repeated and reflected along the ages. FOR THE USE OP ISRAELITES. 33 A man has two immortalities: one he leaves behind him, and it walks the earth, and still represents him; another he carries with Mm 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 circiimference of society; or he may be a blessing, spi'eading benedictions over the length and breadth of the world ; but a blank he cannot be. The seed sown in life springs up in har- vests of blessings, or harvests of sorrow." Adapted. Immortality -Exempt from death. I Benediction — Blessing M168IONABY— Ones 'snt 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 will 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 reA^ev^ io \>e 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 laAvs of health can escajDe its penalty. Nature forgives no sin, no error. She lets off the ofiender for fifty years sometimes, bat she catches him at last, and inflicts the punishment just when, where, 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 fi'iends; 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 retuniest, 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 ! Trust no future, however pleasant ! 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 us, then, be up and doing, With a heart for any fate; Still achieving, still pursuing. Learn to labor and to wait. Let the dead Past bury its dead! H. Longfellow. Henbt 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 18:^6 to 1854. He held a very high' rank among the authors of America, and was one of the most pojiular poets. ELIJAH AT MOUNT HOREB. " Go forth," it liacl 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 aj^proach 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 noajesty of Jehovah; it is awful and appalling. It is not a feeling of jjeace, and of the Lord's blissful nearness, which j^ossesses 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. HiUs sink down, and valleys rise; chasms yawn, and hor- rible depths unfold, as if the eaiih w^ere 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 renaains 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 jDassed by. As the winds had done before, so now the flames came upon him from every side, and the deepest shades of night ai-e turned into the light of day. Elijah, 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 sane- tuar}^, si^reads gradually over all nature, and it seems as if every hill 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, small 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 j Sanctxjaby — A holy place, flset. I Homage — To jsay respect by external action.^ Chasm — A cleft, a gap, an opening. | ELIJAH, THE PROPHET. He dwelt in a lonely spot By the side of a flowing brook; His soul held commune alone with Goil 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 chalice of burnished gold With rich wine sparkling high Was held to his hps, 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, 36 SCHOOL AND FAMILY READER And he drank from the flowing stream, j And the prophet without even tasting But, oh ! through the mist of the dim earth life He saw heaven's glorious gleam. Ahab's guilty career was run, And he died as the wicked die; Chalice— A cup, a bowl. JJectak— The supposed drink of the heathen gods death, Was caught up to God on high 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. Chakiot — A carriage of state or pleasure. THE VALUE OF GOD'S LOVE. Aktaban sent a Kabbi a Jewel of great value, requesting him to send an article in return which would be of equal worth. The Rabbi 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). " \N' 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 Rabbi, " 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 y^ou, and with it you may rest in safety. For the holy law accom- j^anies you in this world, attends you while you sleep 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 joeriod 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 lairds, take not the mother with the young ones. In establishing a new i^lantation, enjoy its fi-uit 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 raihng around your roof to prevent accidents. Each small 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. 27 The law is like a sheet-aucbor to liim who suffers shipwreck ; as long- as he cliiig-s 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. Meritorious — 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 till the ditch with. A few went to look at the ditch, and, perceiving its immense depth, said in their silly way : " How is it ])ossible 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 deej)? 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 precejDts ! IJow ai'e they all to be fultiUed ?" 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. J f it is a good one, there is nothing better ; if it is a slanderous one, then there is nothing worse." " Life and death is dei^endent 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 ; j those For the worthy applause ; an excuse , Who stray from the p'lth where true for the bad. | happiness flows. 28 SCHOOL AND FAMILY READER Have a laugh for the child in her play at your feet ; Have respect for the aged, and pleas- antly gi'eet The stranger that seeketh for shelter from thee ; Have a covering to spare if he naked should be. Have a hope in thy sorrow, a calm in thy joy ; ' Have a work that is worthy thy life to employ ; And, oh ! above all things on this side the sod. Have peace with thy conscience and 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 tottermg 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 Grod are a broken spirit ; a broken and contrite heart, O God, thou wilt not despise." Other worshipers came, j^assed 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," baid the priest, "an ephah of fine flour." " Nay, but, my father," said the old man, " this day my sickness and povei-ty 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 jmest. " 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 aad four pints. UNHAPPY MEN. In this life, men, while they are jjerpetually achieving success, are far from being happy. There are men whose 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. How is it? What is the matter ? ^Vhy 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 bis 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 flavor of his own affairs, because somebody has raore property than he. And so with 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 i:)assions, 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 life, you. can seldom find joeace. H. W. Beecher. Rev. Henby Ward Beeches is an eloquent clergyman and public lecturer, living in Brooklyn, New York. Malign— Unfavorable, malicious. SONG OF REBECCA. 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. 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 sufEering, 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 prize, A contrite heart, an humble thought. Are mine accepted sacrifice. Walter Scott. Sir Walter Scott, one of the most eminent names in English literature, was born in Edinburgh, April 15,1771, and died on September 21, 1832. He is the author of a great many worgs. Israel and Judah are terms used to desig- nate the Jewish people. Timbrel — An ancient Hebrew drum. ZiON — A hill in Jerusalem ; a figurative term for Jerusalem. Portents — Omens of comiogill. Censer— A vei3sel in which incuuse is burned. Babel's Stream— The river Euphrates, on which Babylon was situated. DISINTERESTEDNESS. About the middle of the last century, there lived in Prague tlie cel- ebrated Rabbi, Serach Eidlitz, a man of profound learning and gTeat capacity, renowned not only on account of his vast knowledge of Hebrew lore, but also owing to his mathematical talent, of which his w^ork on arithmetic gives ample proof. According to the custom 30 SCHOOL AND FAMILY READER tlieu prevailing, be 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 householfl. EidHtz knew well the many I'esources 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 mere 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 afi-aid, in case it became known, it might ajjpear as if he Avere 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, " jon know that God has blessed me with riches, and that, on account of my temj)oral occupations, I cannot find sufficient time, which, necessarily, the study of the law requires. If you then absolutely refuse this trifle, I shaU certainly say that you do it merely to deprive me in respect to my deed of my share of salvation in the world to come." This remark had the desired effect, and out of respect for his friend Eidhtz 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 to the late owner, for he would never intrust the key to anybod}' 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: "Daposited by my fiiend. 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 Tahnud, adhered strictly and conscientiously to the precept that Jewish Min- isters and men of learning should always act disinterestedly toward their congregations, whose welfare 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, which he had ah*eady g-iven uy> for lost, was unexpectedly paid him, and the first thing- the good and pious Rabbi did with the 1{>,U()0 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. exactly Conscientiously — Scrupulous just. Disinterestedly — Indifference to profit. MODESTY OF OUIi 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 apj^ears 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 di'op 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 complied with the second call the Talmud does not state. Talmud. KING SANHERIB BKFORE 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 holv land he fled. KOSARSKI. 32 SCHOOL AND FAMILY READER MEDITATIONS ON THE BIBLE. After the light, i. e., the life of the universal soul, God created the fiiTiiament with its constellations, determined the limits of the sea, covered the eai-th with vegetation, with plants, trees, flowers, ii'uits, and all the treasures, and all that is magnilicent; peoijled jDlain and mountain, forest, air, and ocean, with innumerable and various creatures destined to nouiish, to serve, to charm a being that was to come at the end and who was to be the raasteri^iece of ihe Creator and the king of creation — man. Like a mother fall of affection and tenderness, who uses all her solicitude and aU 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 prej)arations to receive the son of His love, and offer Him at His birth all eartlily good, all haj^piness, 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 blessings; aU nature should sing and smile, put on its holiday raiment, and prepare its feasts; all should be harmony, light and charm. Paradise should be oi'namented with all the splendors of heaven, when the child of the Eternal — Adam— should make his entry into the Avorld. The manner in which the creation of the world is narrated by the Bible — with a simplicity so full of grandeur — shows the j^rodigious, 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 fi'uits, and the luminaries on the fourth day ?" It was in order to manifest His supreme j)ower in fertilizing the earth without the heat of the sun. If creation were 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 gi'eat luminaries shall reign in the firmament" had been decided by the Almighty. Then appeared the sun in all his magnificent beaut}^, his light an ocean of fire ; his heat sending forth life and haj^piness; all his being imposing and majestic. At his side was the moon, his equal in beauty. She became angry at the splendor of the sun — she wanted to be the greatest of the luminaries; the gTeatness 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 THE 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 shall 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 all 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 fellows, 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 foi-tunate 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," j^rays the amiable and sweet Peace. " The one whom thou wilt cause to be born rejects concord and love; hatred and quarrel walk at liis 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 will 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 dovpncast heart, revive his courage, bring him back to his God, helj) him to struggle againslt his downfall, elevate and ennoble him." ' The good Lord listened to the tender supj^lications of his dear angel. Man was called into existence — a being full of sinfulness. *We have no knowledge of the angels. The plural is used, because both the divine and physical nfitures were united in man. PART I. — 3 34 SCHOOL AND FAMILY READER needing forever his guardian angel, who shall always, from the hour of his birtii to that of his death, accompany him, guide him, sustain him. Angel of Mersy, our dearest companion from the cradle to the grave, infallible and indisj^ensable friend at all hours of our existence, Ave 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- min Hoadomoh). This humble origin, forever recalled in the name of Adam, was to banish from society all jn'ide, all inequality, all pretension to a superiority of birth or caste, all unjust domineering of the one over the other. " Consider from whence thou comest, and whither thou goest, and in whose presence thou must in futurity render an account in judgment, and thou wilt not sin." — Abofh in : 1. B. J. Ca. Phenomenon — An5'th!ng striking by a new ajDpearance. Luminary -Any body that give? light Stigma — A mark of infamy. Hereditary — Desc3nding Isy inheritance. Infallible— Incapible of mistake. Canticle— A song of Solomoa. Oafeb min Hoadomoh (Hebrew)— Dust from the earth. Constellation — A cluster of stars. Solicitude -Anxiety. Felicity — Happiness. PSALM 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 ? When workers of evil draw near to my side. 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. One thing that I've asked of the Lord, will I seek. It is, that I ever may dwell In Ilis house, whose loveliness far exceeds all That the voice of mortal can tell. His pavilion is e'er my refuge from sin, Shrine — A case in which something sacred is deposited. XXVII. His temple the shrine of my heart; Oh ! how can I pour out my praises to Him Whose mercy will never depart. Hear, Lord, when my voice calleth 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. I Inefeable — Unspeakable. FOR THE USE OP ISRAELITES. 35 AMBITION. Alexander the Great, in his travels amidst deserts and barren lands, came at last to a river, which 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 qiietness. Thousands of happy thoughts this beautiful scenery might have jn'oduced in a contemj)lating 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 j)lace. " 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 Taradise. 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 imi^atient 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 are allowed to enter here." (Ps. cxviii: 20.) Alexander tried hard to gain admittance, but neither threats nor entreaties had any effect. He then said to the keei:)er 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 rea% 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," repHed the keeper, " here I give you some- thing which can heal all sorrows. Moreover, one glance at it will teach you wisdom, such as you have never thought 1x) 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 all my labor, all the dangers and troubles I have hitherto imdergone ?" Enraged, and disappointed in his hopes, he threw away the miserable portion of the mortal 36 SCHOOL AND FAMILY READER integumeot. "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 pair of scales, placed the skvill 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- Ubrium ?" " Certainly," said the wise man, "very little wiU 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 jjhenomenon?" "Great king!" replied the wise man, " this fi-agment 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. Alexander the Cteeat was King of Ma- I Counterbalance — To act against with an cedonia, 3656 A. M. | opposite weight. Integument — Anything that covers or en- Equilibrium — Equally of weight, velops another. | THE SON OF SOREOW. Near the wild waves' lonely strand Then outspake Earth, " 1 have a claim- Sate Sorrow once, from heaven bann'd, Upon this being of sin and shame. And with her hands, in thoughtless A human figure formed of clay. Zeus came and asked, "What's this, I pray?" " 'Tis but a lifeless shape of clay; Oh! grant ray 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." " 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, Ail 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; j 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, j In death to earth — his soul to heaven ! So spake the Almighty's dread com- i mand, I H. Phillips, Jr. Zeus, Saturn — Planets worshiped by the Romans and Greeks. EESIGNATION. It was toward evening on a Sabbath day, and Rabbi Meir had been occupied for some hoiu'S 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 grief, for his two hopeful sons had suddenly died. Only the mother was at home and left to herself wdth the two corj)ses. Unhappy 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. With maternal hands she spread a pall over the bed w^here 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 wax 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 placed 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 eartlily 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 down-hearted ?" " 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 T' " My dear wife, this doubt is sinful." "But 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 Kabbi, 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 1 Light of znj eyes ! Oh, my children I" " 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 I" 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. Deference — 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 rej)ly. "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 fi'om giving vent to its poignant grief?" "A3'e," said the Rabbi, " the prophet said : ' The mountain of Zion is desolate ; jackals FOR THE USB 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 cai^tivity of Israel's tents, and have mercy on his dAvelling-places ; and the city shall be rebuilt upon her ruins, and the Temple shall be restored to its former appearance ; and therefi-om shall proceed thanksgivings and the voice of rejoicing ; and I will multiply them, and they shall not be diminished; I will glorify them, and they shall not be humbled.' " Talmud. LoRDisG — Lord, spoken ridicule. Giving Vent — To utter. in contempt or Poignant — Se v ere . Dendnciation— A public menace. AT PASSOVER. Lead me, Lord ! oued soul, Out of this aimless strife; In 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. Lead me afar from whisperings of temptarion. Born of grim poverty ! Thine only be the contrite heart's ova- tion ; To worship only Thee, The joyful choice of aspirations blest With recof^-nition 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 ! loud cries the 'pris- j Lead me, long weeping in the exile I 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 io art. And Fame so wide arena boasts Where they bear not a part. 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. I Imperial race ! thy splendors gilt ! The glimmering dawn of Time, When Earth lay blushing in the arms I Of Eden's golden prime. i And brighter yet the flames shall rise I Where Salem's altar stood — Time's last great act shall charm the j 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- ures of Lidia and Arabia, to whose riches there was no end; whose magnificent surroundings ministered to every temporal dehght, 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 projDhet, and taking two camels and a trusty servant, with much treasure, he started to see the proj^het In the desert through which they had to jDass, they lost their way; and both men and beasts were ready to perish with 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; yet 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. Then he cried to Grod, 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 jDraised the Lord for His wonderful mercy and good- ness. "When all were refi'eshed 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. Bai'uch's wife and children wondered at his quick return, and wept for joy. Then Baruch told them how, in the desert, 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 j^eace in his heart more j^recious than silver or gold. Henceforth, he walked meekly and cheerfully, helping the poor, and doing good in all 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 TALMUDIC LEGEND. There lived a holy man of yore, Whose praise I will endeavor; The Lord laid on him plagues full sore, i And nothing he did drink or eat Yet murmur breathed he never. I To him with relish tasted. Stone-blind he was — he had no feet — His skin and flesh were wasted — 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 full 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 moriiing. 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. A puff of wind his torch out blew. But this no wise discouraged him; Good Nahum 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 hght 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. Thkee sorts of friends man j^ossesses in this world, namely: his children, his wealth, and his good works. When the hour of dissolution is at hand, man in the agonies of death calls 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 childi'en nor rela- tives, nor friends are able to redeem man from death." The Divine word has gone forih (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." (IVJishle xi: 4.) Whereupon the djdng man calls his good works and says to them : " Oh! save me fi'om the horrors of the pains of death; leave me not to myself; come, accompany me and save me, for I was always your friend." And the good works answer: "Depart in peace, dear fiiend! 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 vii-tixes 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 liberall}'. "The first 1 acquired from another learned man, who one evening returning from his fields with a hatchet on his shoulder, when a fiiend 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 Avhere our sins were expiated is desti'oyed ! 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 CHAEITY. Charity is like perfumed flowers, Or lieaven's infinna sent on earth, Or like the dew of dripping shower?, 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 Eastern monarehs. 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 thee in brighter lands. And to a heavenly sphere the soul uphft. Where angels in advance shall bring the deeds. Which to a life of everlasting leads. Emma Schifp. Manna — Food sent from heaven, to provide for the Israelites in the wilderness. ExcELSiCR- 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 dulls 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 with foreign elements, jDreserving ever its distinctiveness ; to honey, because it is sweet and lovely, free from religious hatred ; to a wall, because it protects its jorofessors from the violence of the wicked ; to manna, because it proclaims human ecjuality before God, and asserts His justice ; and lastly it is compared to a crown, because it invests every son of eai*th with sovereignty, and raises him higher than all nature. A. Jellinek. Dr. a. Jellinek — An eminent Jewish divine and orator, minister of one of the chief Con- gregations in Vienna; author of several important works, and a writer of great re pute. Metaphor— A simile comprised in a word. IiM PERISHABLE 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. The}* 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 requii'e 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 pai-t of the ship, hut being unable to gain any information, they considered the learned man's assertion to be an untruth, and I'evenged themselves by annoying him con- tinually. The vessel, however, was afterward captured by pirates, 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 all over the town, and all the rich and in- fluential men bestowed money and presents 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 he 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 3'ou now to me, whom you considered to be Avithout any possessions. A man of tender feel- ing cannot behold tears of sorrow without being moved to compas- sion, if it is in his j^ower to mitigate the grief that gives rise to theni. 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 night; We hail thee with pleasure, Chanu- kah light ! Its lustre, so brilliant, invites us to joy; Invites us to praise Him, the great Adonay. He was our Redeemer, and Helper in woe, When cruelty pressed us, a merciless foe, Who sought to destroy our religion, so dear, And solace in danger, in trouble and cheer. 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 Onne 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 joy and of He ever is near him, who mournfully praise weeps. i Arose from God"? Temple, all brilliant He saw our oppression, and hearing I ablaze. our pleas. Awaked, to redeem us, the brave Mac- Be welcome, then welcome, glorious cabees. | 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 free ! . Rev. L. Stern. THE TWO STRANGERS. 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 inexhaustiljle realm of the past, generations have entered and left in continual alternation the stage of life, but the lamp never gets emj)ty, 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 peneti'ate here ! And wh}^ do those lights never be- come extinguished? Because the everlasting shining faith kindles them. Once, tradition tells 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 fi'om 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 huiTicane, 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 oflended divinity, as their Bishop was pleased to style it, in order to rouse the enraged multitude to excessive measiu'es. All houses were broken into or destroyed, and the un- fortunate inhabitants, both old and young, without exception, were dragged to an open place before the synagogue, being maltreated on the way. Hereupon the Rabbi began to address them in a loud 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 accejDt 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 j)owerful floods. If. however, some one be amongst us who is guilty of the charge we are accused of, then let him at once appearand confess the deed, in order to avert the calamity from our entire harmless congregation, and not do like Achan, who once brought misfoi'tune 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 j^revailed 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 read}' 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 escajjed their lips. Who these men really 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 kej^t turning at all times, which you, my dear reader, will perceive in the synagogue in fi'ont of the Ark of the Covenant, and upon which the word, '■ Shnee Orchim," are perceptible. L. Philippson. Dk. L. Philippson, of Bonn, Germany— A Jewish divine of great repute, editor of the AUgemeine Zeitung des Judenthums; and author of many other useful works, and especially well-known for his untiring zeal in all that concerns Judaism. WoKMS — A city on the left bank of theKhine. Tradition— Accounts delivered from mouth to mouth orally, from age to age. Achan — An apostate in former times. Shnee Obchim (Hebrew)— Two strangers. FOR THE USE OP 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 last hour, When human aid aad skill no longer dare From which repentant mortal ne'er was driven ; Tis then we burn in memory of our dead, Detain thy victims ? Then, in wild As symbol of the soul so lately fled, despair, j 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. Nare 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 jDerusal 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 decaj^ed, revolutions raged through- out the earth— but they, the Jews, sat poring over this book uncon- scious of the wild chase of time that rushed on above their heads. Heinrich Hei>^e. H. Heine, one of the most renowned poets of Germany, whose numerous works are well known and have been translated into almost every European language. Abyss — A great depth. I To Absorb— To swallow up. Drama— A poem. | Alienable -Withdrawn from. SELF-SUPPORT. Whoever has no possessions maybe compai'ed to a suckling babe which has lost its mother. Poor creature ! It is handed about from one woman to another, but it does not thrive, because the love of the mother no one is able to supi:)ly. 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 woi'ks— 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. l.j: "A good name is better than the sweetest oil." Talmud. HAGAR. The brazen, fiery sun is sinking now, [ And lay strong hands of healing on my Yet in hot gusts the lifeless desert air child. Scorches my throbbing temples I see no place of rest on either hand, through my hair, I see no rock, I see no cooling well; And beats like burning kisses on my Jehovah will not pity Ishmael, brow. And we shall die in this accursed land. Athirst, I pant to taste the cooling breeze. As, with spent breath and eyes with weeping dim, I watch my 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 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 stone;, 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 Eg;^'pt, 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 permitted 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 yoiir 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-j)riest, who had no chance to make a reply, raised his eyes on high to offer up a fei-vent 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 arranged, 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. Kab 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 PAST I 1 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 Hab Safra made no reply. "Well, well! don't get angry, we wiU add another two pieces." Eab 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: " Gentlemen, I was at prayers, and did not wish to be interrujited in my devotions. In regard to the price of the jewel, I have already resolved upon seUing it at the price you offered me yesterday. If you then joay 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 your offer may appear." Talmud. SAUL AND THE Thou whose spell can raise the dead, Bid the prophet's form appear. " Samuel, raise the buried head ! King, behold the phantom seer !" WITCH OF EN-DOR. At once, and blasted by the thunder stroke. 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 eje; His hand was wither'd, and his veins were dry; His foot, in bony whiteness, glitter'd there, Shrunken and sinewless, and ghastly bare; From lips 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, LoHD Byron was born in London (England), January 22, 1788, and died April Missolonghi, Greece. One of England's greatest poets and c voluminous writer. Ealchion — A short crookec? sword. " Why is ray sleep disquieted V Who is he that calls the death ? Is it thou, KingV 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, such 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 side To thy heart thy hand shall guide : Crownless, breathless, headless fall, Son and sire, the house of Saul !" Byron. 19, 1824, at FOR THE USE OF ISRAELITES. 51 JOYOUSNESS. How pleasantly and with what happy results we journey on through life, if we always endeavor to be joyful in all our daily actions ! We increase, moreover, the happiness of our neighbor by pouring the balm of consolation into suffering and devoted hearts. Tne weary laborer, returning from his daily toil finds joy in his household whenever his family are cheerful toward him in all their intercourse. He remembers with pleasure, then, that a joj'ful soul is ever resigned to the lot marked out for him by a merciful Creator; and that if he bears up under all his misfortunes his joy in the life to come will be such as never can be conceived by man until he enters the kingdom of joy, so great will be his happiness. It is, moreover, always in ovxr power to do something to alleviate the miseries of those around us. The friendless, for instance, we can comfort by trying to elevate their condition in all that concerns their welfare in this life ; the ignorant we can assist by giving them our best admonition, instructing them in every way possible for their temporal happiness. The broken-hearted and dispirited we can console by a kind word of sympathy, telling them that it is a holy resolution to assist their fellow-being in every way — for their ad- Tantage through life -telling them of the reward which the Creator has in store for them ; and thus we can in several ways assist every one needing our advice, ever believing that God will reward us, and that He never will be outdone in generosity to all His faithful ser- vants. . H. O. GOD'S LOVE TO ISRAEL. A GREAT king informed his fiiend that he would come to visit him on a certain day, and the friend made up his mind that the king would surely come incognito or at night, inasmuch as his poor hut was too miserable a place to hold such greatness. But, think of his astonishment, when one day the king made his appearance, sitting uj)on his noble steed, clad in purple, and accompanied by a numer- ous retinue. "I have come," said he, "in all my splendor, in order to show you before aU the world how much I am attached to you." Thus it was with Israel, when God announced to them that He would dwell in the Tabernacle ; they still thought. Will God in His whole glory condescend to dwell among men here on earth ? And, behold ! scarcely was the Tabernacle consecrated, when the Divine clovid beamed forth, and the Divine light sun'ounded and enveloped the same; it was in like manner when the same Divine cloud appeared in its whole mysterious grandeur on Sinai, and thus God bestowed on Israel the greatest tokeli of His love. Talmud. 52 SCHOOL AND FAMILY READER CHARITY RECONCILES MAN WITH GOD. He who is unfortunate and is continually struggling with poverty, is often enticed, on account of his sufferings, to murmur against an all-wise Providence. He frequently thinks: "Ami not also God's creature? Why does there exist such difference between myself and the wealthy. He sleeps quietly in his splendid mansion, and I have to lay in my miserable hut; he sleeps in his soft bed, and I am obliged to take my rest on the hard floor." The charitable person by his liberality jjacifies the complaints of the poor, and thus puts him to silence at once. God says to these charitable persons: " By your liberality you reconcile the poor man with Myself; you make peace between us." Talmud. CHEER UP. Cheer up ! my friend, cheer up, I say; Give not thy heart to gloom, to sorrow; Though clouds enshroud thy path to- day, The sun will shine again to-morrow. Oh ! look not with desponding sigh Upon these little trifling troubles; Cheer up ! you'll see them by-and-by Just as they are — like empty bubbles. So come, cheer up ! my friend, cheer up t This is a world of love and beauty; And you may quaff its sweetest cup If you but bravely do your duty. Put gloom and sadness far away, And, smiling, bid good-bye to sorrow; The clouds that shroud your path tc-day Will let the sunlight in to-morrow. **" Adapted. ISRAEL'S PRIVILEGE. A CERTAIN king constantly reminded his servant to take care of a purple cloak, to clean, to brush, to fold it properly and to pay great attention in preserving the same ; and this caution he repeated to the servant continually. One day, however, the servant could not refrain from addressing the king in these words : " Great king, thou hast hundreds of purple garments not less beautiful than this, and yet thou always remindest me in regard to this particular cloak only ?"^ The king replied : " This one I like best, because I wore it on the day when I was placed on the throne." In the same manner said Moses, when God gave him hundreds of commandments for Israel. " Oh, my God ! Thou hast hundreds of nations on earth, and yet Thou speakest continually to me of Israel, and it is always Israel to which Thou callest my attention?" Whereupon God said : " They are all my people, but this one na- tion I love best because it was the first to proclaim My kingdom upon earth." Talmud. TWOFOLD JOY. Two vessels sail on the ocean at one and the same time ; the one is leaving, the other entering, the harbor. For the one which is leav- ing a number of friends had prepared a great feast, and with clap- ping of hands, and loud vociferations of joy, they celebrated her de- FOR THE USE OF ISRAELITES. 53 parture, whilst the one which entered no one seemed to notice. An inteUigent man, who v^as a spectator of what j^assed, said: "Here quite the reverse appears to take place, as otherwise ought to hap- pen. They rejoice over the one which departs, and feel indifferent toward the other which returns. What a fallacy ! Rejoice over the one which has accomjilished its voyage, and is returning fi'om many dangers in safety ; and bewail rather the vessel which is departing, for she will thus be exposed to the storms of an inconstant sea." The same when man is born, great rejoicing takes j^lace, whilst at his death much grief is expressed. One ought to weep at his biiih, be- cause no one is certain whether he will be able to overcome the dangers and temptations of life ; whilst at his death one ought to feel pleased, if he only leaves a good name behind him. At his birth, man is en- tered in the book of death; when he dies he is entered in the book of life. Talmud. THE BEAUTIES OF NATURE. Pause awhile, ye downcast and disconsolate tenants of earth! Raise your bowed heads and look upward ! Behold the vast pano- rama which nature has spread out for your study and contemplation ! If you look at the blue concave heavens over your heads, on a clear night, you will behold it bedecked with myriads upon myriads of sparkling gems, outvying in beauty the most resplendent coronet that ever adorned the head of any earthly potentate. " The heavens declare the glory of God, and the firmament showeth His handiwork." If these are glorious, what must be the glory of Him who created them ! What a magnificent temj^le for the wor- ship of that Almighty Being " who stretcheth out the heavens like a curtain, and who laid the foundations of the earth that it should not be removed forever." Look abroad over the earth. What a prospect is spread out be- fore you ! What an endless variety of configuration — hill and valley, mountain and plain, rivers, lakes, seas, cataracts are presented to your enraptured view ! If you look over tJie illimitable ocean, and behold its heavings, its turbulences and ceaseless agitations, the mind is overwhelmed with awe and admiration at the works of the Lord, and His wonders in the deep ! Look at the earth in the various changes of the seasons. Now it reposes for a while in the icy em- brace of winter; now it is decorated with the verdure and flowers of spring; now it smiles in the luxuriance of summer; anon it is laden with the rich bounties of autumn, afibrding sustenance for every living creature. Look up, je desponding children of earth, to that kind and benefi- cent Father whose watchful care is ever over you, and whose faith- fulness is pledged to supply your every need. He opens His hand and supplies the wants of every, living thing. Surely the earth is 54 SCHOOL AND FAMILY READER full of the goodness of the Lord ! Let His wisdom and goodness fill your hearts with gratitude and love ! Adapted. Illimitable — Without limits. Panorama — Complete or entire view. Concave — Hollow. Mteiads— 10,000; proverbially, any great number. Kesplendent— Bright, beautiful lustre. Coronet — An inferior crown worn by no- bility. PoTi ntate — Monarch, prince. THERE IS A GOD. The one who says there is no God, Should study nature's laws; From worlds in space, down to our sod, There's naught without a cause; The laws which govern earth and sky, To God's existence testify. Look at the earth, see how plants grow Out of a little seed; If one would only wish to know His God, this he would heed; For plants all grow by certain laws. Of which our God's the only cause. Let him who doth his God deny, The stars of heaven trace; See how each world doth occupy j A certain part of space; There're made and moved by certain laws, Of which our God's the only cause. Year after year, from west to east, Our planet round doth go; And ev'ry star, to say the leaal. Some motion has, we know; These laws of motion tidings bring Of God, the everlasting King. Who made the laws which govera space ? Who maketh grow each seed ? Who gives each starry world its place ^ And bids it onward speed ? 'Tis God, the King of earth and sky, Who lives on earth and .dwells on high, M. Lehmeyer. HOPE. Man's dearest possession is hope. When that which we hold most precious is taken away fi'om 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, whifh 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. If 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 not come to pass. It relies on the unfailing wisdom and mercy of Providence, and therefore it never fails. Mercenary hope makes ua FOR THE USE 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 rieliable 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 movirns 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 way 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 brute lized 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 Ark 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 reUgion which reflects eternity, by which the nations of the eai^h were grad- ually educated to a knowledge of God and morality, and from which is to spring the salvation and redemption of the Avorld. 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 that very account, eternal like hope. H. Graetz. 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 callst 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, A.nd 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 FRIENDSHIP. The love of women for women has frequently been sneered at by shallow minds. The idea of lasting aflPection between them has not seldom been the subject of cheap satire and pointless wit. Pliant argument has been used to give sujijport, or the appearance of it, to the theory. The impossibility of sincere fiiendship 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 pai'adox, and one that reflects severely upon the friendship of men toward men. If such be the pillar on which man's friend- ship rests, si\ng 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 vengefulness 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. AU 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- iSand; 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 wiU go. Away with aU thoughts of my welfare ; whither thou goest, I will go, broken and heart-stricken, sad and desolate, where Grod's hand and man's are surest upon thee. Urge me not to leave thee ; whither thou goest I will go !" Long may 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 aud 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-Teflla," N. Y.] Paradox— An assertion contrary to appear- I PsEPosrEROus — Wrong, absurd, ance. THE SHUNAMITE'S REPLY. II. Kings iv. : 18. And she answered, ' I dwell among my own people, I dwell among my Oh ! happy thou ! Not for the sunny clasiers of the vine. Is or for the olives on the mountain's brow ; Nor ttie 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 these I call thee richly blest, But for the meekness of thy woman's I breast, I Mrs. Hemans. 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. FEMALE INFLUENCE. When we analyze the various remedies which have been recom- mended to heal the disease which afflicts 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 emj^loyed. 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 weU 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 power 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 well to be nearer to God." Let them not mistrust their power, and employ their trite expression : " What can we do ?" By their example they earn 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 iiiflu- 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 saj)ient king, fully 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 oj)en 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 ah-eady spoken, but women's influence over theii- children requires esjiecial 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 will 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 wiU honor God, love their parents, and their affection will give every comfort to those who educate them by their examjole. 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 wiU be punished by the indifiference 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 illumined our dwellings ; everything prohibited by Jewish law was j^ermitted 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 mal ing this appeal to woman, know- ing their influence, we would not, even in the remotest degree, re- 60 SCHOOL AND FAMILY READER flsct 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. The true Jewish woman who can be j^ious witliout bigotry practices them with punctuality and devotion. If she wiU 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 was 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 blamelessness of his life, which en- deared him to people of all classes and creeds. Analysis — A solution of anything into its several parts. Hebculean— Having extraordinary strength. Sapient — Wise, sage. RESOLUTION OF RUTH. 1 Farewell ? Oh. no ! it may not be ; My firm resolve is heard on high ; will not breathe farewell to thee, Save only in my 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 j 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 Tiiatbindsa daughter's heart to thee. I will not boast a martyr's might, To leave my home 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, the timid brave. For 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 charm«d us with its tones of truth. And color-s 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 coiu'ts 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 my 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 ami faithful heart from thee.. Adapted. . To Ponder — To consider. | Anthem — A holy song. PERSONAL 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 aU his happiness, and away, far, far away, from the purjDoses of his creation. Daniel Webstek. Daniel Webster, a lawyer and statesman, was born iu Salisbury, New Hampshire, Jan. 18,. 1782, and died October 24, 1*^52 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. EMrKENCK— Distinction. I To Thwabt— To oppose. Reputation — Honor. | Terse — 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 silver 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, biit 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 dieaming? 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 mjTiads of pearls and other precious stones. The brilliancy dazzled the thief's eyes; he thought he was in fairyland. 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 he must fly. 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 Avith man. God, the Almighty, gives him life. He enters the world - the magnificent palace. Is there anything more beautiful and more vakiable 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 apjjear 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 realms of light 1q chorus rise to God on high I Upon our path through earthly night, For He hath made this glorious 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 lor his beautiful compositijns and trans'ations 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 OF ISRAELITES. 63 Young mau ! You need no assistance. It wovild 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 eveiy 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 caUed to fiU. 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 aU, with scarcely any excei:)tion, 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 Courts, 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 liistory of the most distinguished men of aU other countries. A 3'oung 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 depai'tment 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 will be the means of spoiling a good lawyer." Adapted. To Faoilitats — To make easy. I Federal — Relating to a league or contract. Eminence — Loftiness; reputation. | Capabilities— Capacity ; power. AN ANECDOTE OF CREMIEUX. In the year 1823, Adolph Cremieux, then thirty-two years of age, made his first trij) 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 wiU be defeated." " When iii your suit to be tried?" Cramieux 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 yoTir 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 I'eceived 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 Governmen t 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. I WROTE my name upon the sand, And trusted it would stand for aye; But soon, alas ! the refluent sea Had washed my feeble lines away. CARVING A NAME. All these have failed. In wiser mood I turn and ask myself, " What then?" If I would have my name endure, I'll write it on the hearts of men 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. " 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 GF 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 tie immensity of ages — to deviate from its true line, or to seem to rt treat — but still ever on- ward. Amidst the disappointments which may attend individual exer- tions, amidst the universal agitations whi( h now surround us, let us FOR THE USE OB^ 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 fi-esh encourage- ment. It shaU give to all, both old and young, a new aj)preciation of their existence, a new sentiment of their force, a new revelation of their destiny. Be it, then, oui- 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 sj^rings, 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. Rightly 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 the se 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, Reforming Conservatives, and Conservative Reformers. Charles Sumnek. Chaeles Sumner was boru 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. JuBispRUDENCE — Science of law. Primeval— Original, that which was at first. To Outstrip — To out-go. To Accelerate — To hasten. Conservatism — The desire of preserv^ing the 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 hoj^e some allowance will be made for the novelty of my position, and for the I'esponsibility 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 aU 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 ni}^ 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 sufficient 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 addi-essing this house, and stating before the house and before the country 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. Contumacious — Obstinate . Coercion— Penal restraint: check. Realm — A king's dominion. Baronet— A title of honor that is hereditary. FOR THE USE OP ISRAELITES. 6T LIP^E. Ah, Life is like the ocean wide, It has the slorm, the calm and tide^ It has the lighlning and the 'jnle, And o'er its deep do mortals sail. And Ford is upon many waters." " He did fly upon my wings," whispered the wind; and the silent air re- pliecf, " 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 refi'eshed 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 fi'om 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 tinvied the stag; "and grants us our food," said the beasts of the forest; "and clothes my lambs," gratefuUy 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 biixls joined in their song. " We have found our nests; Ave 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 daily he recalled them from the strings of his harp. J. R. Chanticleer — The cock : the male to the hen. HASTY WOKDS. 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. A hasty word may wound the soul; j Men may forgive a hasty wro.ig, To guard such words is self-control. | But words are not forgot; The memory takes the words along, A man, before he speaks, should think, ' And time recalls them not. The passions should not reign; Deliberately men will not say A hasty word may break a link What time can never wipe away. Within the social chain. j The most subhme relations may ! Before we speak we should reflect, By hasty words drop in a day. ; And guard the passions well; A word is cause, cause brings effect. The wounds which hasty words inflict And every word will tell. Will never, never heal; The language is at least a waste We would not wound, could we predict Which comes to life by hate or haste. B. J. Ch. FROM DARKNESS UNTO LIGHT. The great problems of death and immortality have in aU ages attracted a large share of thought. In the trvith and reality of the ssues ittvolved, all mankind have a common interest. Men, unaided by revelation, have sought to determine the nature of our final des- tiny by ai^pealing 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 have complained that the Bible says nothing of a hereafter. Some have st.riven to apologize for what 72 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 smaU 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 Avhich 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 feUow creatures, and himself. The sacred waiters 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 shaU " see God," and comin'ehend 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 natiLre and duration of that reward ; the onlyjDoints 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 fi-om it will be a revelation of infinite glory. By what simile can we bring it home to the mind ? By what figure cam 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 descrilje 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 : " 1 saw also the Lord sitting upon a thi-one high and lifted up, and His train filled the temple. Above it stood the serajDhim ... and one called unto another and said. Holy, holy, FOR THE USE OF ISRAELITES. 73 holy is the Lord of Hosts ;" what Ezekiel behekl when he tells us : " I looked, and behold, the glory of the I^ord went up from the cherubim . . . and the court was full of the brig^htness 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 Avith the glory of the future ; for has not one of God's messengers told us : " Eye hath not seen, O, Grod, beside Thee, w^hat 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 jjreacher : " 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 equil precision of the j^unishments 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. Cherubim (Hebrew) — Plural of cherub; a celestial spirit. Seraphim iHebrew; — 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 skill, He treasures up his bright designs. And works His sovereign 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 ; Ttie bud may have a bitter taste, But sweet will be the flower. Blind unbelief is sure to err, And scan His work in vain ; Grod is His own interpreter,- And He will make it plain. Adapted. HEBREW CHAE ACT ERISTICS. My son, give God all honor and the gratitude which is his dne ; 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 hich 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 thouputtest on thy clothing, and when thou takest the nourishment that svipports life. Be among the first to reach the house of God; enter it with reverential awe. Think well 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. Resj)ect 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 lowl}' and think thyself nothing before the Almighty, and use aU 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 Avith the vilest weed than make thyself dependent on other human beings; and seek not greedily after FOR THE USE OF JSRAP]LITES. 75 power and pre-eminence in the world. PVom 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 p^in ever to the widow and the orphan ; beware lest thou ever set thyself vip 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 inheritance of fools; love wise 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 Jewish 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 Spenersclie Zeifimg, 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 is 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 garined 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 ? The stones seem to lament their fall, Grieve that the glory did depart. Alas ! the Temple was destroyed, This broken fragment but remains; Israel, thou resemblest this wall; And although nations pass away, To you belongs the divine call, To remain God's witness for aye. H. VlDAVER. Eev. H. VroAVER, 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 sad loss. THOUGHTS OF A WANDERER. 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 ot 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 people, 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 m^rcy 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 with 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 soul 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 fi'om idola- trous seeking. In this, our modern, matter-of-fact life, there glowed the bright reflections of ancestral glory, and the foregieams of Israel's future calne 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 of the heart and mind to the smiling vaUeys 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 cheeiiul, 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 appaU 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 fi'om dim, remotest time. And the world, cold and callous as it is called, has stiU warm heart- it hrobs for heroic deeds and noble purposes; it looks upon the FOR THE USE OP ISRAELITES. 77 achievements of ovir race in the present day, at first with incredulous wonder, at last with unrestrained apj^lause. 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 literaii of every land that gives them the jwivileges 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 wonderfully 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 comjDensation of Divine love to the wanderer come home at last. COEA WiLBURN. Miss Cora WiLBtiEK— An American lady of the Hebrew persuasion, possessing great liter- ary attainments, and a writer of note, having the welfare of Israel at heart. Contrition- Sorrow for sin. Penitential— Kepentant; 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. Vanguard- The front. THE EXILES' LAMENT. Ps. CXXXVII. By the rivers of Babylon sadly we wept At the Ihouirht cf returning to Zion no more; And the harps of our 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 theirmandate 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? Zion, let perish my readyright hand, If fades 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 ai Alien— One born in a strange country, country. 78 SCHOOL AND FAMILY READER THE HEBEEW 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 proj^er and convenient terms exj^ress 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 proj^hets 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 dignit}^ 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 prophets, and clearly to unfold to men the mind of God from the language of God. J. Buxtorf. Dr. Johann Btjxtokf was born at Camen, in Westphalia, 1564, and died in Basel, 1629. He was the author of a Hebrew and Talmudic Lexicon. CoEVAi, — Of the same 9,ge. | Antiquity— Old time.s. OBSERVE THE LAW. I DO not see how those who were born in the house of Jacol) 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 l)e 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 fi-om 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 God'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. ^Vhy, even in human matters, 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 i^riests, 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, untO it shall please the Most High to make our consciences easy by loudly and oj)enly pro- claiming their abrogation. Moses Mendelssohn. A biccueim 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!" Such a Biccurim j^rocession has just made halt at Northgate, to announce fi'oni here to the Temple that they have arrived, and in the meantime to get the firstlings in proper order and readiness, 2:)lacing the most beautiful fruit in wreath-like form around all other productions. Ah'eady 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 .1 une, jet they have already also fresh grapes Those behind cany dried figs and other fiiiit, 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 Avith 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 comes from Sebaste, the ancient Samaria. Wherever 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 !") AiTived under the sound of music at the Temj^le- mount, every one takes his basket on his shoulder, and thus they proceed till they 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 iiaj 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 firstling- deliverers. All this takes place the same 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 fiiendly reception from their relatives and friends, whilst the rest are eagerly sought for, and almost a struggle takes place in order to show them hospitality. Prof. F. Delitzsch. * Herod (see biography) is meant by tbe tyrant spoken of. Pkof F. Delitzsch — Professor of Hebrew and Oriental Literature at the University of Leipzig (Germany), and considered the greatest Christian Hebrew scholar in the world. ESTHER, How it flashes in the darkness Of ages long ftgo, 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 I Despise the past that's golden, And spurn the lowly stem, Enraptured by the glamour Of wealth's diadem. J. Glamour— Charming the eyes. M. 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 SFEF.CH ON "JUDAISM." (Prussian Chamber of Deputies.) Having combatted the arguments of Heir 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 fehow ship. Not only do I belong externally to its communion, but I lind 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, hj 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- sary to preserve Judaism and the Jewish communities. They have maintained themselves from their internal vigor. .. .Wliat justifies the assumption that Jews to any considerable extent will give up the ties of fellowship fi'om mere love of pelf, or sheer obstinacy V Jii 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 fi'om these parts, and have joined, forming a communion. . . . Gentlemen, whatever your decision may be, I am much gratified and gTateful for the sympathies in which supporters and opponents of this bill have been united fox the interest of Judaism. This is especially gratifying at a time in which th^ most absurd attacks have been made upon the Jews fi'om 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 from it a displeasing image. PART 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 joractical business treatises of the Jesuits, and also, as I do not doubt fi'om 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 from 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 jjriv- ilege of coercion and pressure, comiDelling those to remain within the communion who fi-om their innennost being and conscientious scniples strive to get out of it ... . It is my couviction that the effect of such a law would not be a dissolution 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 jjarticipate in the service. There are several religious bodies in Prussia Avhich 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 J e ws 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 theii* 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 havej^roved faithful to their creed. Do you really believe iliat the few trmlers (dollars; which legal com- j)ulsion obtains for smgie congregations would prove to them a powerful tie?" A. I. Dr. Edward Lasker was born Oct. 14, 1829, in Jarocin, Prussian PolaDd, studied law, entered the Prussian Civil Service as assessor in 1846, and was appointed to a position in the Berlin Register's Office a lew years later. In 1865 the voters of Berlin sent him to the Reichstag, and on March 27 he delivered his maiden speech. He has since distinguished himsell 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- Pelf— Money ; riches in an odious sense. | lie Church founded by Ignatius Loyola. Casuistical — Relating to caties of con- Millennium— A thousand years. S'nence. | Voluntariness — Optional. FOR THE USE OP ISRAELITES. 83 ROSH HASITANAH (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. On which fond inomory dwells with more delight. 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 uone more sweetly bright. In which the tide of time more smoothly flows. To those so blessed may the coming year Bring unalloyed and still continued bhss. Their eyes undimmod by sorrow's dole- ful tear. Their lips imtouchedby 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 relax; Full liberty, equality, at last, Efface iier 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 HASllAN?^. (New Year.) In tlie period which has elapsed since the shophar last sounded, what changes have taken place for good aaid for ill ! We survey the rapid current of time, and we realize with the Psalmist that we are cai-ried 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 turbident cares of husiness 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 old, " Watch- man, what of the night ?" Night is the symbol of sorrow. Its terrors can be displaced only hj 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 ojiposing, 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 l)een unbidden guests, and robbed us of many dear ties. But as night passes away before the morning's dawn, so the darkness of sufitering and grief gives j)lace 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 suspense, but wisdom, discretion, and patriotism previiiled. 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 Grod, through the influence of advancing civilization, has brought them forth " fi'om 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 indiflerenee to spiritual things on the pajrf^ f some. Infidelity, too, has attempted to storm the fortress of Judfiwm. Some of the stoutest hearts yielded to apprehension and despondency. The outlook was indeed gloom}', but it was not a night without the morning's dawn. I look around and have reason to perceive a happy awakeiiing; 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 ?" an 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 sui:)port is thorovighly rotten, and must sooner or later break down. The final result proved his words only too correct. During half a century nearly (625-580) Jeremiah thought in this manner under severe persecutions and constant danger of his life. His importance, 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 j^rophet. At the time when Jeremiah came forth as prophet, scarcely twenty yeai's old, there sat ujiou the throne of David a youth but a few years older than himself. Josiah, wlic) 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 only suffered, but also fostered. The temple dedicated to the holy God of Judaism, and in which the Levitical choirs were chanting the psalms, was a place for the lasciv- ious Avorship of Aphrodite. In the valley of Hinnom (Gehiunom) westward from Jerusalem, there existed a permanent funeral jjile (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; aijd 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 likewise quite discouraging, being brought about by political disorder. The king- 92 SCHOOL AND FAMILY READER dom had become a kind of cali])hate, which ruled, but did not reign; and which the aristocracy, the chief of famiHes, the commanders and priests, had kej^t in complete dependence and in a minority. The princes of Judea oppressed the 'peo]Ae, 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 demorahzing 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 emj^ire) of tire reign of Josiah: '' Run to and fro through the streets of Jerusalem, look about you and seek in the places thereof Avhether you can find one only who executeth judgment andteacheth truths and I will pardon it." II. Demoralization within is generally an exjoonent of Aveakness abroad. The small neighboring nations, formerly dependencies of Judea, the republican coasting states of the PhiHstines, Idumteans in the south, the Moabites and the Ammonites in the east, jierpetrated Avith im- punity a deal of mischief all over the country. It became a matter of difficulty for the kingdom of Judea, Avith but a small territory, to maintain its independence against the tAVO great rival powers of Assyria on the one hand, which even in its last moments under Sennacherib's descendants, and Sardanapalus, Avas still powerful, and Egypt on the other, Avhose reforinatory king, Psammetichus, left his isolated position, in order to strive for the mastery of Asia. Josiah, or rather the reigning aristocracy, without suppoit from Avithin, be- trayed their Aveakness in the face of these tAvo kingdoms through a vacillating polic}'. At one time they entered upon negotiations Avith Assyria, at another Avith Egypt, and thus their Avavering became ap]:)arent to both poAvers. When Jeremiah arose to be a j^rophet, and for the first time spoke in the fore-court of the Temjjle, the Forum of Jerusalem, he laid particular stress upon these three points: the idolatrous perverse- ness, the moral degeneracy, and the political Aveakness; Avhicli stood, according to his vieAV, in alternate operation. His first si^eech 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, aA'oiding always obscure and enigmatical phrases. Here Jeremiah is the very opposite of the proj)het Hosea, FOR THE USE OF ISRAELITES. 98 with whom he otherwise has much simihxntv- It woukl lead too far to follow the train of thoughts of his first oration. A few qxiota- 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 Kittyiin (Cypei'n), 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 l)artered 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 j'ou 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 Avilder- 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 well as Assyria." On account of the obduracy of the people, partly owing to the youth of the prophet, the imjDression was lost, which, otherwise, this speech must have made. The threatened punishment of the nation through a noi-thern 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 projDhesied. 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 all 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, alid 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 will annihilate thy crop and thy bread, thy vines and thy fig trees, thy sons and thy daughters, and who will destroy thy fortified j)laces 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 expres- 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, nevertheless 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 people are low and ignorant, not know- ing the way of the Lord; and, therefore, I turned to the great, for they must siu^ely know the way of the Lord; but these have broken the 3'oke 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 greatness of the proj:)het, the greatness of Jeremiah. In another of his speeches, delivered about the same time, he draws an excellent picture of the pei'verseness 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 unexjjectedly, which banished idolatry from Judea. A warning omen terrified King Josiah, and he introduced an amended constitution for the empire (621). 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 Avorship. In this change, however, Jeremiah had no direct participation, for Josiah never consulted him, probably on account of his youth; but the prophetess Hulda was applied to. Yet this return was neither fundamental nor lasting. m. The king's intention was sincere in regard to reform, but he was unable to banish fi-om the heart 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 imfortunate Viattle of Megiddo, had to succumb to Necho, the king of Egypt (OdS), then the old disorder in its full hideousness again appeared. Schalum-Joachas, Josiah's second son, was placed on the throne by the anti-Egyptian party, FOR THE USE OP 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 Avas 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 Jeremiali'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- tiibuted by a band of priests. Again the funeral-piles in the valley of Hinnon were fiUed with aU sorts of victims. A certain j^rophet, Urijali, having expressed his indignation against these insane pro- ceedings, by threatening Jerusalem with destruction, he was jjerse- 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 afterward. 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 consjiiracy 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 supj^licate 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 indifl^erence and even the contempt expressed against 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 sjx)ke in the same style; but none of them has, like Jeremiah, made this theme repeat- edly the object of his admonitions. " Put your bunit ofl"erings," he once said, "to your jialatable offerings, then you may at least eat the meat thereof ; for not on account of the sacrifices have I spoken to your ancestors." " What use is your incense to me," he said at an- other time, "which comes from Sabfea (Jemen), for which purpose you fetched that fine spice-reed from a far country ? Your burnt oflerings 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 perhaps 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, Barucli, was with full resignation at- tached to him, and had no pai-t in the jjersecutions against him. Another follower of Jeremiah happened to be Achikamben-Schafan, 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. Nabopolassai', 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 Euphrates, 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. Nabopolassar 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 j^lans 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 tliat 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 aU 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 USB OF ISRAELITES. 97 read}^ 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 evei-, and thus, all at once, its happiness was menaced by a kingdom only just risen. The incorrigible 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, jDrobably 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. All speeches in full which he delivered from the commencement of his ajDpearance, 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 really 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 wiUing 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 all overwhelmed and petrified after having listened to Baruch. It was a great triumph which tmth celebrated over un- cultivated minds. The same princes who previously made merry over Jeremiah, were now quite changed, and consiilted 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 Bai'uch in safety, they went to Jojakim and acquainted him with the exciting effect which the pi'ophet's wi'itten 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 hjs winter palace, whilst he stood before the fire warming himself (604). During the reading the princes were closely watching his features to see what PART 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 iSecome 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 reigia nothing is heard of our prophet, probably on account of his absence fi-om 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 whole of the territory from the Euphrates to Egypt entu'ely 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 II. 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, probably 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 coui-t 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 USE OF ISRAELITES. 99 the court felt afraid to venture upon violence and seize the prophet. ^'TeUthe king and the queen-regent," he once said, "step down from your thi-one, and j)lace 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 wiU dwell in safety, and who shall be called (Zidkijah), " God is our righteousness." Very soon after, this prophecy came to be fultiUed, for Jojakin's reign lasted exactly but one hundred days, and owing to Nebuchadnezzar's being informed of the treachery of the coiirt 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 ruler 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 Egyj)t. 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 aU 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 peojile, and the in- 100 SCHOOL AND FAMILY READER fluence of the neighlDoring 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 himseK — 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 pubUc opinion, he was placed every moment in danger, and his life was, as it were, hanging on a thi-ead. 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 Temj^le, 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 exjoressed 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 OF ISRAELITES. 101 avert the misfortune. I am iu your baufls; do with me whatever you please, but beware of shedding innocent blood." So jDowerful was the effect of these few simple words, that those in high jjosition soon felt favorably disposed toward him. They even tried to j^acify 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 Mieah 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 fi-eedom of speech and nothing else. This freedom Jeremiah made good use of, in order to steer the state against political eiTors. 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 deseiied 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 j^rocure 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. Most of the provinces were in favor of it. Quasi jn'ophets, among whom was Chamanje-ben-Asur, commanded in the name of God that the exiles of Judea would soon return from Babylon to theu* fatherland, and bring with them all the vessels of the Temple which had been taken away as booty. The slightest occnrrence was considered by the credulous a sure foreboding of the speedy fall of the Chaldean empire. This fancy, as if Nebuchadnezzar's established joower 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 ajDpeared 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 wath 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." VI. Owing to Jeremiah's powerful eloc^uence, strong energy, and inde- fatigable watchfvdness, he actually succeeded for a time to frustrate all machinations, and to induce Zidkijah to remain faithful to Nebu- chadnezzar. Thus Judea enjoj^ed 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 hj 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 {vid. 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 woiild 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 ciastody, in order to pre- vent his discoui'aging the men of indej^endence. Nothing but delu- FOR THE USE OF ISRAELITES. 103 sion could and can descry in Jeremiah a man of no patriotic mind, 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 insufficient 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. Nebuchaduezzar was also na CaHgula 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 trilling 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 Kgyj^tian king, Chofra (Apries), and informed Nebuchadnezzar that he could not show him any fui-ther 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, J'an., 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 liim 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 unfortunate, but to offer resistance he could not advise them. A whole year passed before Egypt made a stir, and the dead 104 SCHOOL AND FAMILY READER covered the streets and boundaries of Jerusalem. At last an Egj'p- tian army entered Judea, and Nebuchadnezzar raised the siege. A frantic joy seized the inhabitants of lerusalem; 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 from 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, Jerijab, who led him back under ill-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 interview 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-coui-t 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. VII. In spite of the king's attempt to rescue Jeremiah, his enemies demanded imj)etuously 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 theii- 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 px'ophet 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 fi-om 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, tiU the famine made its appearance. While God's judgments were raging in Jerusalem, and the three plagues, sword, hungei", 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, fi'om the greatest to the least, will be filled with the knowledge of God. Inasmuch as the Ught 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 wiD, 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 106 SCHOOL AND FAMILY READER youth, tlie love of tliy betrothment, when thou didst follow 3fe 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 appeai-ed. After a siege of six- teen months the walls received a breach, by which the enem_y 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 clioose 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. Uj)on the smoking ruins of Jerusalem Jeremiah was breathing forth his im- mortal lamentations. But it was not resented for him to die in the land of his ancestors. Ihe 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 oclianan- 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 notliing 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 hoj)es were grounded upon Egypt's preparations for war with Nebuchadnezzar. Jeremiah, whose last breath was still an exliortation 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 euougli 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 Borne for idol wor- ship. Caliph — A title assumed by the successors of Mohamed, the Saracenes. Forum— 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. Ephemer\l— Which lasts but a day. Colossus— Enormous, magnitude. Autonomy — To live according to your own mind. Isis— An idol worshiped by the Egyptians. with Typologist — The science of types. Emulation — Rivalry, contest. Organism— Various parts co-operating 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 lire in honor of some god. Myrmidon— A rude rufiian, 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 wine. 108 SCHOOL AND FAMILY READER The nobles shout, and the goblets ring; 'Twas sweet to the heart of the stiti- necked king. The cheeks of the 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 grew, 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 cup; 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 STKANGE 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 tliread 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, eminent 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 sjieaking, 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 USB OF ISRAELITES. 10& heath, where, after a long space of time, he aHghts 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 Fligh- priests: Onias I., Simon the Just, the fabulous Eleasar, a Menasse, Onias II., remarkable for his avarice and apathy, Simon II., Onias in., 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 merely a few names and frag- mentary occurrences are notched. Does not there happen in this period a turning j)oint 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 Judea traceless. The Jewish nation, also, although of ex- traordinary tenacity, and full of stings against the pressure of foreign elements, could not escape Helleniziug influence . Hellenism, which left deep wounds on Judaism, but, at the same time, roused it to its own perception, had, during the above-naaied 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 i^eriod 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 Chronicles, 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, sou of Onias I., has left to joosterity 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 caUed 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, Siracli, who has written a commendatory poem on Biblical heroes, and bringing it down to his contemjDorary, 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 woi-thy 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 fi'om 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 qontinued. That cannot have been an unimportant 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 afl"ected 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 army ; and the Asiatic peojDle 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 maj- 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 the noblest of the nation. Report 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 religious fi'eedom, and fi-eed them e en of all 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 Egj'jDt, 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 jDunislied 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 j^roper to declare that, for the future, merely a border district with the towns Lydda (Rama- tain) and Ephraim (Aj^herema) 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 112 SCHOOL AND FAMILY READER had to suflfer much. The columns of the army of Antigones, of his son, Demetrius, the city conqueror, and Ptolemaeos Lagi crushed the blessings of this land and filled its inhabitants with horror. Ftole- mjBos 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 jDroper rest, when it was annexed to the Egyptian empire in con- tinuity. All these occuri-ences Simon the Just lived to see, which gave him ample opportunities of confirming his trust in God, in order not to succumb under these misfoi-tunes, 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 show ed his activity' for his people. He made Jerusalem, which had sufiered 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 w^ater, 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 di'y soil like that of Jerusalem, was looked upon with great astonishment. If bimon 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 obsei-vance 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 Chessodimj." 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 Nazareans. 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 I FOR THE USE OF ISRAELITES. 113 wliicli 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 mv 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 religiovis 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 joeople in general cared but little tor 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 gTeat 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 vmtil evening sets in with praying, and, when Ptolema30s Lagi laid siege to the town, they did not protect it, but protected their law." Simon the Just was uneciualed 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 also 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 beuefactor of his jjeople, 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 graduall}^ 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 Antiochvis 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- PAET II. — 8 114 SCHOOL AND FAMILY READER continue uttering the sacred name of God. The priests onlj^ when they concluded the daily sacrificial sei'vice, pronounced from the Duchan the blessings over the people, or when the High-jDriest 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 tne flesh Gnome — An imaginary being, supposed to inhabit the inner parts of the earth. Delineation— To represent a true likeness. Satrap - A nobleman in ancient Persia who governed a province. EcsTACY— Rapture, enthusiasm. Obnate — Decorated. Sabbatic — Resembling the Sabbath, bring- ing intermission of labor. antagonist— An opponent. Continuity — Uninterrupted cohesion. JNazarean— 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'erfaithful, 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 prophets 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 like 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 USE 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, In brightness and beauty, in glory and might, In its triumph o'er time and o'er tyrants proclaiming. The victory subUme 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, B>om zone to zone — from nation to na- tion — ' ' The Lord is our God, and the Lord is our King!" Max Meyerhardt. Symbol— A. type; that whicli comprehends in j back, of which the north has the Tropic of its figure a representation of something else. ' Cancer, and the south the tropic of Capricorn. Zephyk— The west wind Despot — An absolute prince. Antiquity — Old times. Oblivion— Forgetf ulness. TKOPics-The liae at which the sun turns Okient — Rising as the sun. Eastern. Occident — The West. Zone — A division of the earth, with regard to heat and colu. There are five zones, viz.: the torrid, two frigid and two temperate. THE MACCABEAN WAE OF LIBERATION. I. 175-140 B. After many of the wealthy in Judea had come into contact with the Greeks, and had grown acquainted with Grecian Hfe 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 symjoathy with Hellenic genius and taste, that it was not the refined part of the Grecian nature which enticed them; but they were allured by the debauchery, pomp and the inordinate 116 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 fi'om the Jew everything whereby he is recognized, firmly believing that they would thus succeed in being considered of equal bii-tli 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 nationahty, they became thus the most bitter enemies of their nation. Without faction among the peoj^le, 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 joaternal doctrines and morals as well. Alas ! that they should liave 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 pai*- allel in history. But as a disease threatening to destroy the whole body miraculously displays all at once some vital sj^ark, 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 afi'esh. 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 chjjdren, as well as the many thousands of other victims who, for the sake of truth, suffered maityrdom, it happened that Ai:>pellas, a delegate of the Syrian governor Phillipus, came to Modin (Modaim), a place near Jerusalem, in order that the Jews residing there, who were still persisting in their faith, should 'be forced into subjection. In the same place there lived a highly resjoectable family of priests, whose ancestral name was Flasmonai. 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 purj^ose 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 temjiting promises of what the king would bestow ujion them should they comply with his request. But they steadfastly re- fused compliance, declaring even publicly their indignation in being thtis called upon to transgress their holy law. " If all nations should FOR TPIE USE OP ISRAELITES. 117 obey Antiochus," said Matatia, " and every one felt ready to desert the law of tlieir fathers, I would, nevertheless, tofijether with my sons and my brethren, still cling to the law of my God." It occurred, however, that one of tlieir confederates was induced to sacrifice on the altar, whereujDon their zeal overpowered them, and with one stroke the old man brought the apostate to the ground; Avhilst his sons, assisted by others, destroyed the altar and slew Ap- pellas Avith 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 ofi'ered a safe retreat, were soon tilled 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 wiU 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, w^ho 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, ah'eady an old man, felt his end apj)roaching, and therefore called his children unto him, insj)iring 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 jou will find that all who put their trust 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, GoYernor 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 sword, 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 news of these disasters irritated Antiochus; the more so, because there were still other causes which i^laced him in ditificulties; 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- baiTassment increased his x'age, and whilst he himself advanced north- ward, he ordered his minion, Lysias, to enter Judea, there to anni- hilate all the Israehtes, 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 j)ublicly known that a rich and well sup- j)lied slave market was to be opened, and that he would be ready to sell ninety Jewish women and childi'en for one talent. These boasting proclamations actually enticed many merchants to the spot in order to buy the Jewish prisoners. Judah, however, 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 jDrescribed according to law (Deut. xx: 5), that all who had built a new house and had not 5'et consecrated it, and those who had planted a vineyard and had not yet kept the first vintage, together with those who had afiianced themselves to a woman and had not yet been wedded, and, besides, also those who lacked courage to go into battle, were 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 camj) with 5,000 foot and 1,000 horsemen to sui'pi-ise the Jewish army in the flank that very night, he at once set out with all his .forces and surprised the S^vTian camp. The confusion which this unexpected night attack brought about caused the Syrians a loss of 3,00L) 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 thi'ew away their arms. Judah pui'sued 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 Antio6h. 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 tlie Syrian army were also defeated. On all occasions rich booty was gained, and Calisthenes, 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 Bptsur, westward from Jerusalem, where he obtained a decisive victory over Lysias. But, to crown the work which he had begun, Judah resolved upon another daring enterprise. While he fortified Betsur, to be safe from the hostile-disposed Idumajans, 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 dwellings of the jDriests 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 hill 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 Temj^le and the fore-courts, and prepared everything for the service of God. On the 25th of Kislev, w^hen all was properly arranged, they kept the feast of dedication during eight consecutive days, ofl'ering 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 when the news reached him that Lysias as well as the generals under his command 130 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 liated, 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 excniciating 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 be 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 jDower and greatness of God. But God, from whom no secrets are hid, knew well that it was not true repentance, and he suffered a j)ainful death far away from his home. In this manner the prophesy of the youngest 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 boj^ succeeded to the thi'one, and undertook, with Ljsias, 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 fuU-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 thoiightless 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 fi'om his difliculties. 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 fi'eedom and all the fortified places should be granted them. The last condition, however, Lysias soon broke, for he immediately gave orders that the waU which protected the Temple should be demolished; showing, nevertheless, that he was in earnest in keeping peace by having Menelaus executed as the author FOR THE USE OF ISRAELITES. 121 of all mischief and the iusti<,^ator of the war. Alkim (Jakim), a friend to Hellenism, took his place, and, being of priestly descent, he was made High-priest. He was, however, to the Jews just as corruptible as his predecessor. But scarcely had Demetrius Soter, son-in-law of Antiochus (to whom the Syrian throne really belonged, already be- fore Antiochus returned from Rome, 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 IBtli of Adar, was instituted as a holiday, but the same, having become obsolete, is not celebrated at the jDresent time. Judah, who now plainly saw that he had but little to expect from the Syrians, sent an ambassador to Kome, 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. 'J'hus, while Judah was engaged in taking these steps for the welfare of his people, the end of his eventful life was approaching, and the time was near when his unfortunate nation should have to lose his strong arm. Em-aged 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 people, 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 Sp'ians 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 Sf rian garrisons to withdraw from the fortifications. Jonathan now commenced rebuilding- Jerusalem, erecting a fresh wall on the Temple-mount, strengthening Mount Zion by square stones, and other places were fortified. But Alexander also sought Jonathan's assistance. He sent him a purple cloak, a golden crown, and the appointment of Migh-priest. This offer 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 the 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 Rome, and received many friendly and peaceful assurances from that quarter. But. alas ! Jonathan, generally so prudent and heedful, had to siiccumb 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 hei-oic deeds, 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 .Tudah 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 indej^endent nations. Simon Thassi, the fifth heroic son, undertook now the guidance of the Jewish nation. Although already advanced in years, he still possessed the fiery courage and vigor of youth, as at that time when his dying father recommended him as counselor in the war 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 fi'om 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 Hasmonteans. Another matter of imjiortance was that FOR THE USE OF ISRAELITES. 123 lie expelled the yet remaining- Hellenists, who could still be met with at the foi-t in Jerusalem and in several other fortifications, and thus the last vestige of those who 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 afterward, had more evil consequences than Simon really expected. As the Syrian power over Israel was now entirely broken, the peo- 23le 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, wliich 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, Ptolemeevis, governor of Jericho, with Avhom he was stay- ing at the time. Thus ended the last brother of the Hasmonseans, none of whom died a tranquil death, but aU expii-ed for the cause of the people 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 theii- people. But their memory will forever be blessed in Israel, for, by theii- blood, they have saved the most sacred of all possessions, God's revealed law unto Israel. Lumvio Stekn. Dr. Ludwig Stebn— Noted as a writer of many useful works for educational purposes. Gymnastics — The performing of athletic (vigorous) exercises. iNDissoLtiBLY — In a manner resisting all separation. Faction— A party in a state. Apostate— One that has forsaken his re- ligion. Minion — A favorite. "HANNAH AND HER SEVEN SONS." All is desohite and dark ! To me there's 110 li,i?ht. Since they took from the world my treasures so bright. My children ! my children ! beats yet my heart. When all of its strings are thus riven apart ! Yet for Israel's God this suff 'ring I bear. And would bear a greater, if greater there were. Oh, how the whole scene is burned into my brain ! I see the vile Syrians, with faces like Cain, Rush over my threshold and ruthlessly seiz3 All my seven fair sons, while I on n\v knees, With tears and implorings, beseech them to wait — Hope whispers that Time might avert their dread fate — I knew 'twas btit yesterday the old scribe they slew. The old Eleazar, to Israel so true — On my knees I implore them to wait but a day; They mock at my pleading; then drag • us away And cast us in prison ; but leave us not long; The bigot his triumph will show to the throng. 124 SCHOOL AND FAMILY READER With wickedest pleasure, he calls for the first Of ray beautiful boys, the one that I nursed In the flush of my youth, when Judea 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 pm-e religion; more gladly I meet The fate of brothers than bow at thy feet.'' These proud woi-ds the death-blow as guerdon receive. My fourth boy they take; will the tyrant achieve Any conquest over his soft, gentle heart ? Fear not, my sweet son, bear bravely thy part ! Yes; he, too, is faithful. He utters these words: " He that sacrificeth to all other gods, Save the Lord only, shall be 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 tloubly enraged at the words of my son: ' ' Hear, Israel ! The Lord our God, He "is One." With tliis 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 raild; 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 yoiragest ye'U take — My baby ! My darling ! 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 dav ? FOR THE USE OF ISRAELITES. 125 But see, the base murderer speaks kindly to hirn. 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 sliows 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 thatlfear thy threats?" says my boy; " Our God is the great King of kings. Then why Should I give allegiance to other than He>' "If thy God is so great, why saves he not thee Prom 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 «f 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 motlK^r ! Come nearer my heart ! Oh, courage ! ray dear one, tell Abra- ham there My sacriiice hath his much exceeded; where He built one altar, I 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 — Keward, i-ecompeuse. THE MART YE MOTHER. Where in the vast tomes of history, sacred or joi'ofane, 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 peruse in the chapter we have quoted; for the soul sickens to dwell upon them, as dehberately to write them down. We wdll coixtent 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 cjuestion was j)ut, " 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 hope 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 corrui^tible ; 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 escaj)e 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 sj)ace 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, filled Avith 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 foi'med the members of every one of 3'ou; but, FOR THE USE OP ISRAELITES. 127 doubtless, the Creator of Che world, who formed the generation of man, and found out the beginning of all 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 i^rime 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 hapjDiness 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 haj^py man, and take him for his fi'iend, 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 natiu'e, in such a case, must triumj)h, for he knew not the hope beyond the grave, which could still the throbbings of maternal love, and bid, even on earth, the angel triumph over the human, the immortal shine abov.e 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 obev the kinsf's command- ment, but I wiD obey the commandment of the law that was given unto our fathers by Moses. And ihon, that hast been the author of all the mischief against the Hebrews, shaltnot escaj^e the hands of God; for we suffer because of our sins, and though the living God 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 Avicked, be not lifted uj) 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 escajDed the judg- ment of Ahnighty God, who seeth all things. For our brethren who now have sufl'ered 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 \\Tath 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 aU, after the sons, the mother died. " Let this be enough," the writer concludes, "now to have sj^oken 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 mei'ely 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 Si:)ai'tan and Roman mothers sinks into nothing. It is the doctrines betrayed through- out, which, revealed at such a moment, must have im^^regnated the very existence of the Israelite ; and these doctrines may be treasured uj) as invaluable evidences of all which was taught by our holy law, however some may disbelieve the actual tale, of martyrdom in which they are disclosed. The books of the Maccabees in the Ajjoc- 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 hoj^e 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 exjDression of that hope, in the very midst of torture and anguish which human nature of itseK could never have sustained. We have quoted the words of the sufferers at fuU 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 j)ei-manency 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. 139 and age, believed in, acted upon, ages before the advent of that re- ligion which was the first, her followers believe, to incvilcate 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 i^resent indifierence, by stagnant ignorance, or fearful shrinking from the idea of death, give our opponents only too much reason to believe 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 character of the Hebrew mother than even the heroism which she displayed. By her close connection with her sons, in being brought before the tvrant, 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 veiy 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 j)robably 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 eifoi-t to turn them from their God. Would this patriotism, this devote dness, have come at the moment needed, had it not been taught, infused from earliest boy- hood, by examj)le as well 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 the battle's front, or diive 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 fi'uitless 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 onlj' sj^ring 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, oj)ening 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 all 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 PiET II.— 9. 130 SCHOOL AND FAMILY READER torture, their lot was happier than that of their tormentor, for their heritage was everlasting, hvit his was corruj)tible, 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 infu^sed 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 peoj)le, 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 sjDrang from her, and had become part of their very being, years before such exalted principles were thus called upon 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 230sition 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 histoi'y, 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 i^osition 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 Mai-tyr-Mother for thus " nvu'sing her boys for God " ? Could it be their earthly tor- tures, their agonizing deaths? Alas ! what female heart, in its fii'st natural weakness, will not shrink and quiver, and feel, if such must be her wages, how can she nurse her child for God ! How may she instill such feelings, if torture and death must be their reward! Why are obedience, 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 suj)port, 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 fi'ail, 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, thp might, the vividness, of those hopes beyond the grave, which she had felt and realized so long, that the blessedness awaiting her children with their God seemed j)alpably revealed. The veil of flesh, of corrujDtion, was rent from her mortal eyes, and all which the Lord had prepared for those that love them, unseen by hu^nan 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 all 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 sustainers : 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 wdiom 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- Ueving 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 recompensie. 132 SCHOOL AND FAiMILY READER because to the finite sight, hearing, and wisdom of frail, poor humanity it has not been visibly or paljDably revealed ? No ! no ! Stagnant and indifferent as Israel may sometimes ajjpear, it never has thus fallen, never can i-eject 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 them. The sjjirit might be supernaturally strengthened, to make manifest such firmness and faitlrfulness as would exalt the glory of the Lord; but the physical powers must have sunk beneath it. And if the tyrant did indeed 23utthe 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 cordd, 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 assail them, either through bodily affliction or mental woe. Religion, real spiritual religion, will not find resting in the human heart unless in- fused, unless made the first great object in childhood ; not to affect with gloom, but inexpressibly to deejDen 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 poison ; but, oh ! it is a fearful thing, when -we wait for affliction to teach us oiu' 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 smiling babe upon her lap, the laughing giii and merry boy, now playing in such shad- owless glee around her knee, msij one day be bowed clown in sorrow, exposed to bodily j^ain, 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 bi'anch of learning, and train it to think, and calculate, and act ? Why be so careful of aU these things did not FOR THE USE OF ISRAELITES. 133 the thoup^lit of the future fj^uide 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 rejDroach 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 j^ierce, is not the horizon en- velojDed 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 piet}' — that clinging love of and confidence in Grod, 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 exj^anded 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 the}^ 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 pro- 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 beheve He loves us, and all 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 till long, long years after the first seeds were planted. Let us not suppose, because we can discern nothing in the heedlessness, the levitr, the occasional faults, even the 134 SCHOOL AND FAMILY READER apparent indiffereuce 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 iDrovided them with such hoj)es, 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 earthly 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 oui' 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 fi"om His hand, and in His presence for everlasting. Gkace Aguilar. Grace Aguilab 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. Heeitage — Inheritance (in religion, the I Stjpehnatukal — Being above the power of people of God). | nature. VoccHSAFED — To grant. Manifestation — Discovery. Physical — Relating to nature. | THE RABBI AND THE ROSE. The Rabbi Mayer was old, The Rabbi Mayer was grey. The snows of four-score years had shed Their silvery spray upoa 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 lilled the air. The years swift hurried on , And Death impatient grew; He donned the monarch's crown and crest, And faced the Rabbi at his rest. But weary Rabbi Mayer, Unruffled, 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 OP 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 bis sludy-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. TJneuffled— Calm. THE RELIGIOUS SECTS. During the last centuries of the existence of the second Temple, Yarious sects existed among our ancestors, with which we ought to hecome 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 w^ere 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 puv- pose for which precious blood was spilled upon the battlefield, and under the axe of the executioner. In deviating in the least degi'ee 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 ta struggle with misfortunes, while the uDJust 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 fi-om their slumber in the grave, in order to rcAvard the just according to their conduct, and to punish the wicked for their deeds. " Those wiU 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 iDriefly 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 peoj)le, wiiose vital breath always was theu- 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 worldh' 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 people would never have become so attached to them, nor would subsequent rulers have in- trusted them with the most influential ofiices, which placed the entire interior administration of the state and of the Temple in their hands; it is especially absm'd 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 with being hypo- crites; they were, rather, the most noble preservers and representa- FOR THE USE OF ISRAELITES. 137 tives of Judaism and strict Biorality; even tlieii* opponents, the Sad- ducees, could not avoid Learing testimony to this fact: "That they I^iue away in this life, but will hardly find reward in a future one." The antagonists of the Pharisees jDursued 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 puri^ose, 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 aflairs. On the deeds and acts of man alone depend his weal and woe, 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. Keward 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 sotiI, the Sadducees re- fused the acceptation of an equalizing justice after death. (It requires but a slight 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: 9, 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 fuUy 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 siipport. 1 hey 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- 138 SCHOOL AND FAMILY READER sees, according to tradition, showed more lenity in snch 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 fi'om genei-ation to generation, or what was pointed out to them as important by the teachers of the law. Moreover, the tiadducees were thrust off by the people, owing to their j^roud and unfi'iendly 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 brothei's, 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 opjio- 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; but they de- sired, by and through the external observance 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? Everj' warrior w^ho in battle had become defiled by the corpses would have thus destroyed all their precautions. This embarrassment mav have led them to retire to a lonely part FOR THE USE OF ISRAELITES. 139 of tlie 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 date trees, so plentiful about these parts, 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 property. 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 jjoor nor rich among them, which placed them in a position free of cai'e, 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 fi-esh sj^ring water, as did the priests previous to the service of the Temple. No j)rofane 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 preserve the secret doctrines conscien- tiouslv and to hand them down faithfully. These external appearances, however, were only a preparatory 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, sobi'iety, 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, l)y frequently praying, and by their mystic doctrine. Owing to their peculiar mode of life and fanatic aim, the people not onl}^ 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 suj^posed hidden powers. Thus the Essenes had combined in themselves the highest with the lowest; the efforts after a pious conduct and holy insi:)iration 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 slig'lit 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. Graetz. Pharisee — One who adheres strictly to all the rites and ceremonies. Sadducee — One who denies the resurrection and the belief in angels or spirits. Essen Es — 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 Withm Thy holy hill ? Who in Thy tabernacle shall Enjoy Thy gracious will ? n. He who walketh in uprightness, And worketh righteous lore; Who full of truthful consciousness, Speaketh for evermore ! m. 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 ! 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 he 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, comi^letely defeated him. Another time, this same Lathuras destroyed Alexander's whole army, consisting of 50,000 men, and afterward marched through Judea, 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 ujDon 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 olHciating 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 religious 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 appointivient, 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, which the Jewish na- tion continually paid for with their blood, and thus reducing them to that extent that they felt unable to withstand any j)ressure 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 arro- 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 whole 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 canying out his 143 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 j^ro- posals, except under the condition that he shovild suffer 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 was 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 went 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 50,000 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, j)artly for Syria, where many were killed by the heathen, and partly for Egypt, where their co-religionists gave them a hearty recejDtion. 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 ujDon the luck in finding such a treasure; but the Kabbi replied that he could not accept of it, inasmuch as the collar not being included in the j)urchase-money, it must be returned to the Saracen of whom the camel was bought. In spite of aU 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, w^as received with enthusiasm. During the last year of his reign he undertook an expedition against the country east of Jordan, but at the siege of Eegaba 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, ajid 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 imjDetuosity had just left it in a dilapidated FOR THE USE OP ISRAELITES. 143 conditiou. Thus she produced a change Hke a refreshing dew upon bhghted, 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, ah-eady 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 sj)ilt 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 historv 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 j^i'o- 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 imjirovement of imparting instruction, for he knew well that Juda- ism does not consist in strength from withovit 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 Biblical jDrinciples. 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 all 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 fi'om the peaceful school- rooms, where thousands of disciples sat at the feet of one of the most renowned Rabbis. 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, j^roving the most efficient measure to save Juda- ism from the shijjwreck of time. H. Graetz. THE MYSTIC TIE. There 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 seoi'n, 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 ehmes. The gentle breezes softly blew; 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 I'everent tones, is heard The saci-ed cry, always the same, " Israel, hear ! 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 Meyeehardt. FOR THE USE OF ISRAELITES. 145 JUDEA UNDER ROMAN SWAY. [03 B.J I. When, in later times, inquiry was instituted as to the cause wliich 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 stiife, 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 hann 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 uj^on himself and the nation. Scarcely had Queen Salome closed her eyes and Hyrkan ascended the throne, when Aristobul^ Avith 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- l^al part 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 Aristobid 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 agreement a kind of guaranty, Aristobul's son, Alexander, married Alexandra^, Hyrkan's daughter, whose children and grandchildren were to end miserably in later times. Perhaps the peace now brought about c 3uld 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 Avas 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 resjDectable Idumsean family, who, like other Idumfeans, Avere 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. Ava« PART n. — 10. 146 SCHOOL AND FAMILY READER now to bring misfoi-tune on his house and his nation. Hyrkan II., being in want of a leader, had placed his confidence in Antipater, who misused it in the most shameful manner. He embraced eveiy 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 con\'ince 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 HjTkan 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 dai'kness 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 fi'om Anti- l^ater many valuable presents in order to gain his adherence to the plot; besides, Ai*etas 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 H>Tkan'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 lowered 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 perpetrator) 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 bj^ 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 not 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 huiTicane which FOR THE USE OF ISRAELITES. 147 just then i-aged all over Palestine as a sure sign of God's wrath. But a still greater misfoi'tune than earthquake and hurricane began for Judea "The animal with iron teeth and brazen claws and stony heart, that should consume much, and tramjile the remainder under foot," invaded Judea's territory. The hour had arrived when the Roman 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 Scaunis 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 conqueror, Fom- pey, whom he pretended he had gained for the cause, and thus Aris- tobul felt satisfied. Pompey then received from Aristobul a present, consisting of a solid golden vine, with golden branches, grapes and leaves, valued at half a milhon 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 embeUishraent very long, for the impulse of piety soon supplied another one, which was also placed in the same spot at the entrance hall 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, \\ eakened by civil war, should fall a prey to Rome. In the meantime, the people, tired of shedding blood, did not Vvish 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, retii'ed 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 joriests 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 peculiarity of Jewish worship, and felt surprised to find that there was not a single representation of the Divinity to be met with. Whether it was timidity, from 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 by 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,U0() talents, amounting to as much as two and a half million dollars. This, then, was the prelude to the destruction of the Temple Avhich Judea had to witness. Pompey ordered the leaders, or rather the foremost among the JeAvs, 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 Avalk in j^rocession before Pompey's triumjjhal car in Rome. Alexander, Aristobul's eldest son, escaped whilst a prisoner, and arriA^ed 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, Avho threw herself on her knees before the Roman general, had he to thank his escape from the execution- er's axe. Aristobul, Avith 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 Avas 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 Avith hope that he might again obtain the throne of his ancestors. "When Julius Cresar, the greatest man Rome can boast of, tried to come to jjower, he^ in order to weaken Pompey, gave Aristobul his liberty, and at the same time intrusted him A\'ith two legions to operate for him in Judea and Syria. ' But PomiDey'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 dei:)rived 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 hovir 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 Jenisalem were de- molished, and Judea, considered vanquished, was obliged to pay tribute once more to a strange power, after enjoying freedom for half a century; the boundaries also were limited to the extent occu- pied previous to the time of the Hasmonseans. 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. Gkaetz. Primogeniture — Seniority; state of being I Jupiteb— The chief deity amongst the flrst-born. | Greeks and Romans. Mercenaeies— Hired; sold for money. I Vampire— Used as imaginary beings, who Fanaticism — Religious frenzy . " \ tormented the living by sucking their blood. ISRAEL. How great, Israel, have thy sufferings been Since doomed in every land and clime to roam, An exile and a wanderer on the earth, Without a country and without a home ! Throughout the world men scorned the Hebrew's faith — That holy creed of origin divine; 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. And Israel, once a nation proud and 1 great, I From whom sprang sages, kings, aud I prophets grand; Earth's mightiest race, the chosen of the Lord, Was mocked and scorned and jeered } in every land ! I i In sunny Spain, the Inquisition dread I Oast 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; Akathema — A curse pronounced by eccle- siastical authority. Inquisition— A court established in Spain and Portugal during the reign ol 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 acclaim 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 ou the world !" Max Meyerhardt. ToKQTJEMADA— Grand inquisitor and confes- Eor 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 praiso. FOR THE USE OP ISRAELITES. 151 JOCHANAN HYKKANOS. [153-106 B.] One of the noblest of the illustrious race of the Hasmonseans was Jochanan Hyrkanos. 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 paiiies feel disposed to seek for peace, especially as the wet season was at hand. HjTkanos 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 S^-ria 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 Idum?eans, 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 152 SCHOOL AND FAMILY READER entirely inhabited by Glreeks, who always proved inimical to the Jews. Hyrkanos therefore considered it his task to reduce these territories to subjection, and either tobanisli the hostile population or to unite them closely with the Jews. He tui-ned first to the land east of the Jordan, conquering, after a siege of six months, Madaba, a town which always proved hostile to the Hasmonseans, being well fortified, and defended bravely. Afterward the army moved south of the Jordan, where Saniega 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-j^riest Eliashib, whom Nehemiah drove from the temple, because he had married a daughter of the Samaritan governor, Sanballat, and would not separate himself from her — built this temple, Avhich 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 akeady existing between the Jews and Samaritans, and thus the temple always proved a great stumbling block to the Jews. It stood neaiiy 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 preserved 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 victory over the Samaritans, Hyrkanos turned against the Idumseans. This people who, for ages, always proved hostile to the eTews, had beenah-eady subjected by Judas Maccabee, but owing to tkeir peculiar tenacity, they had become strong again, possessing tliemselves 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 worsliipers, by imposing religious restraint upon them ; but it soon had to leai*n, under painful experience, how disadvantageous it is to cai'ry the zeal of self-presei-vation so far as to force others to conver- sion. While Simon, though becoming an ally of the Romans, laid the fii'st germe for the dissolution of the Jewish realm, his son con- tributed largely to that step by the forcible conversion of the Idximseans, and in less than half a century it fostered the most bitter fruits. Romans and Idumeeans were the parties who de- FOR THE USE OF ISRAELITES. 153 throned the reiguinfy family of the Hasmonsoans, 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 Syrians 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 port 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, esj)ecially of wheat from the fields of the Ephraim mountains, as well as oil fi'om Gralilee, 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 Hasmonaeans 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 thi-eatened it on all sides, the Syrians, Idumseans, and Samaritans, had been for the most part subdued, and the country at large hail overcome tho&e barriers which prevented its development. The happy times of the Israel- itish people under David and Solomon seemed to have returned once more, and strange nations were compelled to pay homage to Jewish rulers. The old hatred between the brotherly races of Judea and Idumsea was destroyed, Jacob and Esau had become twin brothers again, and the old prophecy confirmed; the elder served the younger. The shores on the Jordan, the sea coasts, the caravans, which led from Egypt to Syria and Asia Minor, were entirely in the power of Judea HjTkanos was brought uj) according to the principles of the Pharisees, and he lived and acted in the spirit of that sect. He faithfully tried to establish again the worthiness of religion, which, during the war, had become neglected in many instances; he was really a pious high-priest, as well as an excellent guardian and pro- moter of Judaism. Besides, he could not venture to oppose the Sad- ducees; they were his co-workers, his generals, and counsellors. But Hyrkanos always understood well how to solve this diflficult task; even when an old man, he knew how to keep the two distinct parties in tolerable amity; but, uttering an inconsiderate word, this zealous adherent of Phariseeism was induced to become its bitter opponent. In the last years of his life, he entirely inclined to the Sadducees. 154 SCHOOL AND FAMILY READER The cause which brought about this change was unimportant. Hyr- kanos had returned home from a great victory. Feeling exceedingly happy at the great result thus achieved, and the flourishing con- dition of the country, he arranged a splendid meal, to which he invited, without exception, all the leaders of the Pharisees and Saddu- cees. Upon golden tables, meals were served up, among which were also desert-plants, in remembrance of the sufi'ering during the time of the Syrian subjugation, when the nobles of the people had to hide themselves in heaths and deserts. Amid the good humor prevailing among the guests, Hyrkanos all at once asked whether the Pharisees could anyway reproach him of having ever committed himself against the law; and, if such was the case, they should confess it frankly, for it was his earnest desire to make the law the basis of all his actions. Whereupon a certain Eleasar ben Poira (according to others, Jehuda ben Giddin) rose, and, without further ceremony, said: " Hyrkanos should be content with wearing a princel}' crown, but the diadem of a High-priest he should transfer to a more worthy person, inasmuch as his mother, at a surprise which the Syrians made upon Modin, was taken prisoner before his birth, and the son of a captive was disqualified for a priest, much more for High-priest. Although deeply affected on hearing this defamatory assertion, Hyrkanos possessed discreetness enough to yield to an investigation into the matter, and the accusation soon proved void of all truth. But when the Sanhedrim, whose members consisted of Pharisees only, fell away from their principle that before the law all are alike, in condemning the ofiender of the prince to pay merely a fine for slander, instead of sufi'ering death for high treason, as Hyrkanos had expected, then he was persuaded by the Sadducees that the whole aft'air was purposely arranged by the Pharisees in order to abase him ; and thus he renounced the Pharisees altogether, becoming a Sadducee in word and deed. The Pharisees were displaced from all high oflices; the ofiicials belonging to the Temple, the Sanhedrim, and the courts of law, were aU filled by men holding Sadduceean principles. The historians of the Pharisees, however, do not detract anything from Hyrkanos' high merits, and even state, in spite of their dismis- sal, that this prince reached the ideal; the three highest dignities of Judaism, that of prince. High-priest, and a thorough acquaintance with the law, were all united in his jDerson. But this occurrence had sad consequences, and Hyrkanos did not survive long, but died soon after in his sixtieth year, and the thirtieth of his reign. The Sanhedrim, now composed of Sadducees, put upon the people, Pharisees generally, restraint of conscience; the freedom and inde- pendence of the high-council, who had to preseiTe the law against the encroachments of the crown, were entirely abolished. The princes of the Hasmonseans, who rose by freedom of election, had FOR THE USE OF ISRAELITES. 155 become despots. It was then no wonder that hatred began to show itself against the house of the Hasmonseans, which consequently plunged the nation into civil war, and reduced them to a state of weakness. This single act was sufficient to carry the cheerful days of the Hasmonteans to the grave, and thus the Jewish nation now began a retrograde movement; for the second time the Jewish realm sadly realized that in reaching the pinnacle of power, it could not. keep its ground by external greatness. Dr. n. Graetz. SiEOE — Any continued endeavors to gain I Defamatory— Calumnious. posBession. | To Abase - To bring low. THE CHILDREN OF HYRKAN THE FORTUNATE. The aged Hyrkan, prince in Israel and High-priest, who so triumphed over many enemies that he received the proud name of the Fortunate, could, nevertheless, not triumph over death. His en- feebled head rested upon the gold-embroidered cushion, his eye was raised toward the canopy, and the sacred priest's cap, with its golden escutcheon, was placed on a table beside him. Around his couch stood his wife and five robust sons. But in casting his eye down- ward, it seemed to hover over them sorrowfully, and his soul appar- ently could not depart without foreseeing what the future would bring forth. "You have no desire for peace," he at length exclaimed, with feeble voice, " which I command you to observe in the name of the father. Then yovi will perish, one after the other, so that it will be said of the house of Hyrkan: It was! But you, Aristobulus and Antigonus, who are the eldest, you who ought to be the support of the house, on your heads the punishment will fall. Ere a year has passed you will have to give an account to me." Thus saying, he died, and in his eyes reproach could still be seen. The corpse of the prince was soon interred; the tears of those be- longing to him were soon dried; and his wife demanded the regency, according to the will of the deceased. But suddenly the trumpets sounded in the streets of Jerusalem, armed men rushed to the j^lace before the Temple, and, separating the people, called aloud, '• Aris- tobulus is king over Israel." A period of 471 years and three months had passed, after Israel's retvirn from captivity by the waters of Babylon, when Aristobulus for the first time again as an Israel- ite wore upon his head the royal crown. But poisonous serpents of vice he twisted into it, lor he threw his mother and three of her sons into a dark dungeon, while his beloved brother, Antigonus, re- mained with him, and was declared co-regent. About midnight, lamentations sounded through the royal palace; a dark figure, adorned with the sacred priest's cap and the golden shield, dragged itself through the different chambers; but for the princely widow the gates of the dungeon w^ould not open. She had a terrible guest 156 SCHOOL AND FAMILY READER in her cell, attacking her with an iron grasp, and killing her by starv- ation. Till midnight she lingered, and then her soul departed with insane imprecations agaipst the whole race of matiicides. The king was stretched on a bed of sickness, but Antigonus, dressed in robes of triumph, which he brought fi'om his successful campaigns, and accompanied by heroes and nobles, entered the Temple of the Lord, in order to thank the God of Israel for his victory, as well as to offer prayers in behalf of the king. At the gates of the Temple stood an old man with a white garment, in his hand an axe, his loins covered with an apron, an Essenean, Judas by name, endowed with the gift of prophecy, which came over him in the seclusion of his life. " Who desires to live," he exclaimed in- dignantly, "when truth has died? The voice of Heaven speaks within me. To-day, Antigonus dies in the Tower of the Straton; but from the coast of the sea which touches upon it, are 600 stadia to the Temple of the Lord, and the fourth hour of the day has already arrived; the voice of the Lord fails within me: the house of Hvr- kan continues to exist." Then intriguing courtiers approach the sick bed of the king. "Where does my brother Antigonus tarry *?" inquired he; "has he not yet reached the gates of Jerusalem ? I am longing to behold the smile of his lips, and the tears of his eyes." " Antigonus enters in triumph with weapons and army into the Temple of the Lord, in order to be anointed as the only king. Thou wilt no more behold the smiles of his lips, or the tears of his eyes, but the threatening sword of his hand, which strives after your heart." "Antigonus ! Antigonus!" the trembling king called aloud, wring- ing his hands in despair; "brother, come to my heart, but not with the sword. My heart feels desolate, thou shalt fill it up; gi-aves seem to open around me, thou shalt cover them." " Hail, hail, unto thee, Antigonus !" the people and army ex- claim; but, as to the bed-ridden king, no one thinks of him. The king kept silent for some time, but, at length, he called for the chief of his body-guard, commanding him to place himself with all his confidants in the secret passage which leads from the Temple of the Lord to the king's jDalace, called the Tower of the Straton. There he should await Antigonus; if he came unarmed, then he might pass unmolested; but if armed, then the deadly weapon should be plunged into his bosom. Whereupon he sent his chamberlain to Antigonus, to request him to appear unarmed before the king. At the same time intriguing courtiers were hastening to the queen, saying to her, " The king demands to see his brother in the splendor of arms he has conquered, and 'how they become his beloved one. ' The queen hereupon sent her chamberlain, even quicker than the former, to acquaint Antigonus with the instructions she had received. Antigonus hurried to comply with his brother's FOR THE USE OP ISRAELITES. 157 request, leaving the Temple of the Lord to walk through the Tower of the Straton to the king's palace, in the Castle Antonia. There the hidden assassins lie in wait, and as the rays of the sun through the apertures of the vaults fell upon the bright weapons of the royal brother, a deadly stroke brought him to the ground, upon which his blood flowed. The trembling king sits upon his bed listening to approaching steps, bvit those of his brother, Avhich he watches for, do not draw near. Suddenly the gray-headed Judas, in his white garments, makes liis way through weajDons and chamberlains. " Antigonus !" he calls aloud, making the walls shake, and swinging his axe; "Antigonus has fallen in the Tower of the Straton, although not where the sea washes the coast, but Ijetween the Temple of the Lord and the king's palace. The voice of the Lord deceives not,; the house of Hyrkan be- comes a ruin.'' The king faints on hearing this, and a stream of blood begins to flow from his mouth, filling aU the vessels that are brought to receive it, which are carried from the palace into the Tower of the Straton, where the chamberlain stumbles, and the blood of the king becomes mixed with the blood of his brother on the ground into which it flowed. Then the hearts of the chamber- lains began to tremble, and their lanientations reached the king's chamber. In vain did the king continuaUy inquire after the cause of these lamentations, and only by threats he succeeded in obtaining information. "Well," said the king, in a feeble voice, " thy blood has become mixed with mine; thy death demands also mine open around me, we both will fill them." It was the very day on which Hyrkan died that the royal mau- soleum at Getlisemane received the corpses of the two kings. One year only had they reigned over Israel. On the same day when the graves closed upon Aristobulus and Antigonus, the gates of the prison also opened for the three confined brothers. Alexander came to the throne, but true to the curse of fratricide, he killed the one, while the other had to take an oath before the altar of the Lord that he would continue to live a private life. Alexander ruled twenty- seven years, cruel and revengeful, till he died in consequence of his debauchery. The house of Hyrkan continued in its evil ways. Alexander's sons, Aristobiilus and Hyrkan, fought with each other all their lifetime. The former died of poison by the hand of a Roman, and his son was executed for high treason. Hyrkan had ruled twenty- three years, lived three years in captivity, when he was condemned by Herod to die the death of a common criminal. The house of Hyrkan was no more ! Dr. L. Philippson. graves EsccTCHEON — The picture of the ensigns armorial; the shield of the family. Matricide— A motber-killer. Fratkicide — The murder of a brother. Debauchery — The practice oi excess. 158 SCHOOL AND FAMILY READER FAITH AND TRUST. Have faith and trust, ye wavering, God's ways we may not see. What may seem chaos in our view, To Him is harmony; And when deep anguish fills our hearts. And tears well from our eyes, The ill that causes them may be A blessing in disguise. The noisome poisonous grows Without a single charm, May hold in its obnoxious stem A medicinal balm; weed which And tempests that o'erwhelm us And fill us with dismay, May render pure the fetid air And drive disease away. Then faint not when reverses come; Have faith, and hope, and trust. That all is ordered for the best — That God is kind and just; Dwell not on evils that may come, Nor mourn o'er evils past. But nurse the precious hope that God Will comfort you at last. B. J. Oh. THE JEWS IN ALEXANDRIA. I. That fairy-land on the Nile, once the school of afHiction of the Israelitish people and the cradle of Judaism, became, in later times, the school of wisdom for the Jewish nation. Whether Alexander, the conqueror of Asia and Egypt, the founder of Alexandria, trans- planted a Jewish colony into Egypt, or the first Ptolemsean removed many Jewish prisoners to Egypt, who received their freedom of his successor, or even a remnant of those emigrants who sought refuge in Egyj)t after the destruction of the first Temple, had preserved themselves there, it remains certain that the Jewish population was very numerous, amounting, a hundred years after Alexander's time, to as many as a miUiou. They had spread all over Egypt, from the Lybian desert in the north to the borders of Ethiopia in the south. In Egypt and Cyrene the Jews enjoyed the same privileges as the Grreek inhabitants, be- cause both having settled there at the same time, they were even preferred to the Egyptian aborigines, who, being once vanquished, were treated as such by their rulers. The Alexandrian Jews felt ■very proud of this equalization. The greatest number of Jews re- sided in Alexandi'ia, which was, next to Rome, the second town for commerce and political importance, and, in the same manner, next to Athens, the second for arts and sciences. Among the five parts of Alexandria, the Jews occupied almost two; especially the quarter called Delta, situated on the sea-shore, was entirely inhabited by them. As an Egyptian ruler had granted them the right of inspec- tion over the navigation of both sea and river, they availed them- selves of the opportunity thus ofi'ered in carrying on a larger trade by sea; and prosjDerity, together with a refined mode of life, were the fruits of activity. But commerce was in nowise their exclusive oc- cupation. There were among the Alexandrian Jews tradesmen and FOR THE USE OF ISRAELITES. 159 artists; if any artists were wanted for the Temple in Jenasalem, they were always called from Alexandria, the same as they were formerly obtained from Phoenicia. They acquired also the Grecian art of war and policy, as well as the melodious Greek language, and at length absorbed themselves in Greek erudition and philosophy, so that many of them understood Homer and Aristotle quite as well as Moses and Solomon, while others, as statesmen and generals, ren- dered great services to the rulers of Egypt. Thus the Jewish con- gregation of Alexandria was admitted to be a strong pillar of Judaism. At the head of the Egyptian Jews was a Chief President, who was of priestly descent, with high judicial powers, bearing the Grecian name Alabarch ; he had to see to the proper payment of taxes of all the Jews, whom he was bound to protect under all circumstances. Be- sides himself, there existed also a high council, a fac-mnile of the Jerusalem one, being composed of seventy members, who managed all religious affairs. In every part of the town, houses of prayer, called Proseuchen, were erected, among which the building of the chief synagogue was noted for its artistic style, elegance and beautiful endowments. The same was so extensive that a functionary, especially appointed for the purpose, had to swing a flag as often as the congregation had to respond " Amen " to any of the blessings uttered by the chanter, who, otherwise, could not be heard all over the synagogue. The synagogue also contained splendidly gilded seats for each of the mem- bers of the high council, while each guild had its own place, in order that every stranger entering the synagogue might at once recognize his guild and be able to join his colleagues. The houses of prayer in Alexandi-ia were also houses of instruction, for on all Sabbaths and festivals discourses were held by those well versed in Scriptures, who explained in the Greek language the appointed portion of the Pen- tateuch which had previously been read to the congregation. During the Syrian oppressions many prominent Jewish emigrants came from Judea to Alexandria, and the most eminent among them was Onias, the youngest son of Onias III., the last legitimate High-priest, who, when his aged and venerable father was murdered, thought himself no more safe in the mother country. The King of Egypt received him very favorably, and Onias rendered him, as general, many im- portant services. When, soon afterward, the Temple was defiled by the Syrians, and especially when Alkimos was made High-priest illegally, then Onias resolved to erect a lawful Temple in Egypt, instead of the one defiled in Jerusalem, and whose High-priest he himseK would be. In order to obtain the consent of the Jews, he backed his proposition by re- ferring them to the prophecy in Isaiah, which should thus become fulfilled: "One day an altar of the Lord will stand in Egypt." (xix: 19.) The then reigning king, Philometer, gave him, for the y 160 SCHOOL AND FAMILY READP:R purpose, a plot of laud in the neigliborhood of Heliopolis, four and a half geographical miles noiiheast from Memphis, in the land of Goshen, where once Jacob's descendants dwelt till the departure from Egypt. In the small town of LeontojDolis, on the ruins of an Egyptian idol-temple, where once animals were idolatrously wor- shijDed, Onias buHt a sanctuary for the only One God. The exterior of the same did not entirely correspond with the Jenisalem Temple, but was more in the form of a tower, and built from fire-bricks, while the interior contained the vessels of the Temple, after the model in Jerusalem, excejjt that the standing candlestick of seven branches was replaced by a golden chandelier, fixed on a golden chain. Priests and Levites who had escaped the persecution in Judea served in Onias' temple. Foi' the supjDort of the temple and the priests, the king resigned, in the most generous manner, all the revenues of the Heliopolitanic country. This hapj^ened about the year 160. Although the Egyptian Jews considered the temple of Onias as their centre, Avhither they all went on pilgrimages during festivals and brought their sacrifices, yet they never jjlaced the same on a par with the one in Jerusalem. They, on the contrary, honored J erusalem as the most sacred capital of all Judaism, and its Temple as a divine jalace. As soon as it recovered its former dignity aftei* the Syrian wars, they ful- filled toward it all their religious obligations, in sending yearly their contributions by their own deputies, and also sacrificed there now and then. But in Jerusalem thej' were nevertheless dissatisfied with this foreign temple, and although they did not exactly condemn it, yet they maintained that the same was opposed to the express deter- mination of the law (Deut. xii: 13). The priests of the temple of Onias were not permitted to do service in Jerusalem, but they were, not deprived of their priestly dignity, and received their share of contributions belonging to the priests. Another still more imjDortant occurrence, encroaching deeply on the world's historic fate, also took place at that time, and upon the same spot. On account of many refugees coming from Judea to Egypt, who, owing to their great attachment to the paternal law, gave up their fatherland, after suffering innumerable afflictions, a desire rose in the Egyptian king to become acquainted with this so much honored law, especially as Antiochus, the persecutor of the Jews, was also his enemy. He ordered, therefore, that seventy-two theologians should come from the Holy Land, to whom he gave the commission of translating for him the law of Moses into Greek. In order that they should be undisturbed in this important work, and that no com- munication should take place between them, he brought them to the Isle of Pharos, situated a short distance from Alexandi'ia, where he placed each of them in a separate apartment. Yet their separate labor is said to have agreed, proving to the king the correctness of their interpretation. This translation is therefore generally called " the FOR THE USE OP ISRAELITES. 101 translation of the seventy '' (Septuaginta). In course of time, also, the remaininp^ books of Holy Writ were translated; nay, even inde- pendently of these, some other hooks, far-similes of the Biblical ones, were composed, such as the " Book oi" Wisdom," and mostly the so- called Apocrypha, except the Book of Sirach, which was originally written in the sacred tongue. The completion of this work caused great joy among the Jews of Alexandria and Egypt. They were proud that the Greeks, boasting so much of their wisdom, at length perceived how much more sublime and ancient the wisdom of Judaism is than the doctrines of (rrecian philosophers. It pleased them to be able to say: "Behold, Moses is greater than your phil- osophers." Therefore, in remembrance of this event, the day on which the king received the translation was kept as a jubilee on the Isle of Pharos. II. Althou^gh the Greek translation of Holy Writ proved rather suc- cessful in making the heathen acquainted with Judaism, the jiious in Judea were no more pleased with that event than with the estab- lishing of Onias' temple. They hated already the Grecian system, which brought so much evil upon the nation and sanctuariej?, and therefore this translation increased only their apprehension. Would not their foreign brethren become thus more estranged fi-om the mother country and the mother tongue ? Was a clear study of the law possible from such a translation ? Is it at all likely to execute a translation into a language so radically diflterent that the right sense of each expression could be properly rendered? How could the Greek text of the law be always watched, that no one should ven- ture iipon making alterations in the attempt to effect improvements ? It was indeed the case that, after a few generations, the Jews of Alexandria cared but little for the original sacred writings, and thus they forgot the sacred tongue, and in their translation many arbi- trary alterations, additions and omissions crept in. Yet, all these errors they deemed the word of God. Therefore the pious of Judea considered the day of translation — which the Egyptian Jews kept as a jubilee, as a national calamity — -like unto the day when the golden calf was placed before the Israelites in the wilderness as their god; it is even said that the day (8th Tebeth) was instituted as a fast day. But affliction, heavy affliction, the Jews of Alexandria had once to endure. The prosperous state, which their diligence and industry had produced, the established reuovni of the Jews, which their ac- complishments and knowledge had procured for them, the favor in which they stood among the Egyptian governors, and later the Roman rulei'S — all this raised the most violent envy among the Greek inhabitants of Alexandria. The hatred of the Greeks was the greater because they thought the Jews had lured away their beauti- PART II.— 11 162 SCHOOL AND FAMILY READER ful language, art and science, and yet they took care not to become infected by their heathenish immorality, but jaei-sisted in their be- lief in only One God, while all the people of the East believed in the ridiculous fables of their mythology. Certain writers inimical to the Jews — especially the false Apion — spread among the mob the most absurd reports respecting Jews and Judaism. The order given by the Roman emperor, Caligula, that in all the temples of the emj^ire his statue should be piit up, and divinely worshiped, was a welcome opportunity for the enraged mob to fall upon the Jews. They stormed the synagogues, placing therein the statues of the emperor as idols. The Jews were expelled from all parts of Alexandria and pressed together in the quarter Delta, which was inhabited by them only. Their houses and workshops, which they had left, were soon entered by the bloodthirsty mob, who robbed and destroyed what diligence and industry had gathered together during centuries. The quarter Delta was surroimded, in order to prevent the Jews from leaving the place, and the mob thought they would have to succumb to heat and hunger in being kept together in so limited a space. - If the want of provisions forced any to leave the besieged quarter, the mob seized them, maltreating them most cruelly, putting them to the rack, and pitilessly throwing them into the tire; even to the female sex no mercy was shown. The members of the High Council were attacked in their houses, dragged to the theatre and publicly lashed. It was the Roman governor who was guilty of these acts of violence, which were the more so wholly barbarous, because the privileges granted to the Jews by the emperor ought to have protected them fi'om such degrading punishment; besides, the lashing took jilace on the emperor's birthday, which brought even to criminals a delay of punishment. The same governor also deprived the Jewish in- habitants of their citizenship, which they had exercised with pride for centuries before, it having been guaranteed to them by all the emjierors, but now they were declared strangers and outlaws, although they contributed to the advancement of science, art, trade and navi- gation quite as much as the Greek population. The tlespotic command of the emperor might have jDut a stop to all the differences, but he was ill-disposed towai'd the Jews, because they refused in Jerusalem — as well as in Alexandria — to pay divine honors to his statue. A deputation sent to him he would scarcely listen to, receiving them with the words: "You are also those who despise the gods, and would not acknowledge me as god, but you deify an anony- mous one, while, except yourseK, all worship me." When the deputies replied that they sacrificed for the emperor, he observed: " What use is sacrificing for me, if it is not to me." At the departure of the deputation he said: "These people seem to me less wicked than ignorant in denying my divinity." Thus the Jews had to commit their just cause unto God, and it has not transpired how the quarrel FOR THE USE OP ISRAELITES. 163 ended. On the deatli of Caligula, in the year 41, who suffered an awful death at the hands of his soldiers, this occurrence brouglit to the Jews of Judea deliverance, and also better times for those of Alexandria. Althougli most of the Alexandrian Jews remained under their aftiictions true to the paternal religion, there wei'e, nevertheless, many who seemed to care but little for Judaism. They esteemed the Gre- cian philosophy quite as much as the word of Grod — became frivolous and immoral. The Alexandrian interpreters of the law believed that the contents of Holy Writ, both historically and legally, must be taken in a symbolic sense ; that the divine laws should awaken in us certain thoughts and sentiments, which make the actual observance of the religious laws, such as Sabbath, festivals and circumcision, quite superiiuous. Such views caused many to feel indifferent toward practical J udaism. This lukewarmness was opposed in word, deed and Avriting by a man whose name ought to be known to every Jew — Philo. In excehent, animated language he spoke of the continual obligation of the law, and thus inspired his contemporaries with fresh love for it. In decided and severe tones he expresses himself against those who felt satisfied with the sublime sentiments met with in the law, but who treated the law indifferently; he called them frivolous and superficial. The Holy Law teaches us, indeed, to ele- vate ourselves to a more sublime mode of thinking, but without leaving anything undone of the rites and ceremonies. Should we, he remarked, because we know the importance of the Sabbath, keep the same no longer ? Should we cease with circumcision, because we know its signification ? Then we should lose the law, and in the end the sense thereof as well. He descended from an eminent priestly family, and was a brother to the Alabarch. Eve]-ything which at that time belonged to science he had thoroughly studied from his earliest days, and he was con- sidered the greatest scholar and most profound thinker of his time; but only to Ju^daism, he remarked, belongs true wisdom. There- fore he was continually absorbed in its Scriptural works, and the glori- fication of the same he considered to be his life's task, for which pur- pose he published his numerous works, which partly have been handed down to us. He lived a temperate, plain and retired life; virtue he esteemed as the highest ornament of man. Only for the sole pur- pose of serving his brethren would he leave his studies. He was the spokesman of the deputation sent to Caligula, and when an aged man he traveled to Rome in behalf of the Alexandrian Jews. One of his most important works is the refutation of Apian. After the destruction of Jerusalem the zealots tried to renew the rising against the Romans in Alexandria, but their plan was defeated. Vespasian, the emperor, who was afraid Egypt would become the hearth of fresh resurrections of the J ews, ordered them to close the 164 SCHOOL AND FAMILY READER Onias temple, in order to deprive tliem of their relif^ious center. All the sacred vessels went— like those of Jerusalem— into the im- perial treasury, and the Ej^yptian sanctuary, after existing 233 years, was closed forever in the yeai' 73. Aborigines — The earliest inhabitants of a country. To Absorb — To swallow ; to suck up. Dr. Jost. Philosopht — Knowledge, natural or moral. Mythology — System of fables. CONTRAST BETWEEN JEWS AND SAMARITANS. The gratification of the Alexandrian Jews at having disclosed to their Greek neighbors their sacred monuments of literature, awakened the iU-will of a sect which always was the irreconcilable enemy of the Jews. There lived in northern Palestine a not very numerous small nation, comprised of the remnants of the late king- dom of the Ten Tribes and heathen emigrants from the other side of the Euphrates, and caDed Samaritans, or Cuthim. Though in most points adherents of the Jewish creed, yet, owing to reminis- cences of old hostilities, they hated the Jews bitterly ; and the ill- feeling was mutual. What chiefly offended the Jewish heart was the existence of a rival temple with sacrificial ceremonies on the mountain of Garizim, for the sacredness of which the Samaritans claimed the authority of a Biblical verse. This mutual antij^athy followed the adherents of Jerusalem and of Garizim into foreign coiintries, where they continued their con- test with that peculiar jealousy which stimulates religious com- munities removed from home to watch over their domestic tra- ditions. The translation of the Torah into Greek, favored as it was by King PhHometar, appears to have given fresh food to their hatred. It must, indeed, have deeply grieved the Samaritans to see the sacredness of their temple impaired by the septuagints, since the Greek text did not contain the verse, " And thou shalt build an altar on the mo unt of Garizim," which they had smuggled into their Bible. The Samaritans of Alexandria, it appears, protested against the translation, which they alleged contained a forgery of the text; and as probably some of them were well liked at the royal court, their influence prevailed uj)on the mild monarch to arrange a re- ligious disputation between the contesting sects for the sake of de- ciding the question of superiority between the temples of Jerusa- lem and Garizim. This was the first religious debate that ever was held before a secular authority. It differed from those which subsequently were of fi-equent occurrence in the course of Jewish history, in that the arbiter was entirely impariial as to the pending question; and, ac- FOR THE USE OP ISRAELITES. 165 cordingly, the contestants were at full liberty to bring forth their arguments without restraint or reservation. Each party selected its best scholars for spokesmen. Anclroni- cus ben Messalem, otherwise unknown, pleaded for the Jews; while the Samaritans were represented by two men, Sabbai and Theodo- sius, who are not without learned reputation in Samaritan history; the latter, whose name appears variably changed into Doi^itai, Dos- lai and Dostan, being reported as the father of a Samaritan sect, which, except as to the sacred character of Mount Garizim, very nearly met the Jewish views, and which, under the name of Dosite- ans or Dostans, held its ground against the old Samaritans for a considerable length of time. In what manner the disputation was conducted and how it resulted, the legendary character of the ex- tant rejDorts makes it impossible to ascertain. As there was never a tangible result arrived at in the way of religious disputations, so in this case each party claimed the victory; and each in its reports has exaggerated its success. According to the Jewish account, a condition was laid down (which is certainly untrue) that the king should have the right and the duty to execute the defeated dispu- tants, and when, therefore, Andronicus had cited the long succes- sion, from Aaron down to the present day, of High-priests who had officiated in the Jerusalemic temples, and furthermore pointed out the fact that the King of Asia had frequently enriched the same temjile with costly votive ofl'erings, while the Garizim temj)le could not boast of any similar honor, the defeat of the Samaritans was j)ublicly proclaimed, and their execution performed in conformity with the agreement. The contrary reports, however, which are of a much later date, and stiU obscurer nature, assign the victory to the Samaritans, who advanced the argument that Moses, the law-giver, could not possi- bly leave in abeyance a matter of such importance as the national place of worship (Kiblah) ; it was therefore certain that in his last benediction, when alluding to a mountain belonging to the tribe of Joseph, he meant to distinguish the Mount Garizim, whereas no proof could be adduced against them from the other Jewish writ- ings, because they denied their sacred origin, and refused to acknowl- edge their authors as prophets. By these arguments, the Samari- tan reports say, convinced of the holiness of the Samaritan temple, the king forbade the Jews, under penalty of death, from ascending the mountain of Garizim. J. R. [From a lecture by Rev. Dr. Jastrow, minister of " Rodef Shalom," Philadelphia.] Antipathy — A natural repugnance against anything. Septuagint - The old Greek version of the Old Testament. Abbiter— A judge appointed by parties, to whose determination they voluntarily submit. Votive — Given by vow. Abeyance— A fee or right in conaidsration of the law. 166 SCHOOL AND FAMILY READER In the dim twilight of the leafy woods, Where the light zephyr stirs the cano- pies. And sways the foliage of dark forest trees; On the wild waste of waters, when the floods Lift up their voices, and in grief or glee Still touch the heart with nature's minstrelsy — There, even there, let the soul turn to Thee, And thank Thee for the beauties of this earth, For all the glorious things to which Thou gavest birth. O'er the wild desert's sandy solitude. Where the sirocco breathes its wither- ing flame, And the lone traveler treads with wearied frame, Thou bringest his heart to Thee, Giver of Good; There the oasis springs, leafy and green, HYMN TO THE DEITY. Like a sweet fairy isle, in slumber Zephyr — West wind; any calm wind. SiKGCCO — The southeast or Syrian wind. Gladdening his heart when every hope was past. And every death-fraught moment seem- ed his last. Thou boldest the mighty thunder in Thy hand, And the frail leaflet of earth's mean- est flower; The writhing waves own and obey Thy power, And check their fury at Thy dread com- mand. Oh ! turn our hearts to such piety As all inanimate creation bears; Let that instruct us in our daily prayers. And teach us how to raise our thoughts to Thee, In forest, desert, ocean, everywhere, Turn Thou the heart to Thee, God ! in prayer. Rebekah Hyneman. Oasis— A fertile spot in a desert. THE SPREAD OF JUDAISM. There is no people extant to whom even in the cradle the song of endless wandering and dispersion had grown more familiar than the Jews; and this awful cradle-song has reaUy become fulfilled to the very letter of its frightful utterance. There was not a corner in the two empires of Rome and Parthia where Jews did not reside, and Avhere they had not grown into a religious community of their own. The borders of the great basin of the Mediterranean Sea, and the mouth of all the principal streams of the old world— Nile, Euphrates, Tigris and Danube — were all populated by the Jews. Like an inex- orable fatality, the sons of Israel were driven continually further away fi'om their center. But, however scattered the body may have been, its limbs were, nevertheless, not loosened from another ; they had a point of union in the Jerusalem Temple, as well as in the Sanhedrim of that place, to which the dispersed ones clung with all their heart. To this spot their attention was directed, thither their contributions went, to enable them at least to participate in the sacrificial Avorshii). FOR THE USE OF ISRAELITES, ^ 167 Their religious and moral life was ruled by instructions received from the Sanhedrim, and these were the more willingly observed, inasmuch as they Avere not applied by force. The Sanhedrim sent dejiuties from time to time to all parts, in order to acquaint the people with their most important decrees. Even Jews not natives of Palestine possessed their own places of worship in Jerusalem, where they met for service. There were in the capital synagogues for coreligionists from Alexandria, Cyrenaea, Sicily and other places. It is said that the number of synagogues amounted to 380, and this is probably no exaggeration, considering that during the Pass- over festival there were often as man}^ as two millions of people gathered together here fi'om all countries; and to form a proper estimate of the great number of Jews of those times it is only neces- sary to state that in Egyj)t alone, from the Mediterranean Sea to the borders of Ethiopia, nearly one million of Jews resided. In Syria, and especially in the capital, Antiochia, the princijial part of the population were Jews. The congregation of Antiochia had a beautiful synagogue, rich in costly gifts, all dedicated to the service of God. In Rome, the metropolis of the world, they resided in such great numbers that they even exercised some influence in politics; and as those formerly resident there, as well as the ran- somed prisoners, were entitled to vote in popular assemblies, they often succeeded, by their unanimous, active, cool and dispassionate conception of all affairs, and perhaps even by their power of mind, in determining many a popular decree. In fact, they Avere possessed of so much influence, that even the eloquent Cicero, in attempting once to speak against the Jews, felt afraid to utter his hostile opin- ions, in order not to incur their displeasure. Yet still larger than in Europe, Syria and Africa Avere the number of Jcavs in the Par- thian countries, the remaining portion of former exiles, who were possessed of Avhole districts of land in Mesopotamia and Babylonia. In the countries beyond the Tigris, in Media and Persia, many Jewish congregations existed, and the president -of the Sanhedrim issued to them also a missive, which has been preserved for us, and runs as follows : " To our brethren, the exiles in Babylon, Media, Greece, and to all other exiles in Israel, greeting : We herewith make known to you that the lambs of this year are still tender, doves have not fledged yet, and the spring being retarded, it pleased myself and associates to prolong the current year for thirty days." The towns of Athens, Corinth, Thessalonia and Philippi had Jewish congregations. It is also certain that Rome sent JcAvish colonies westward, to the southern parts of France and Spain, although we cannot exactly trace them in those countries previous to the destruction of the Temple. But this dispersion was a blessing as well as the work of an all- 168 SCHOOL AND FAMILY READER wise Providence. The indelibleness of immortality of the Jewish race was thus secured. In one country persecuted and crushed, thej^ gathered in another, always forming fresh establishments for the doctrine which continually became more and more endeared to them. They were like scattered grains of seed appointed by Prov- idence to transjDlant everywhere a true and pure knowledge of God, as well as a more enlightened civilization. As the colonization of the Greeks contributed toward awakening among different nations an appreciation of art and science, as the settlements of the Romans served to forward in many countries well arranged commonalities, based upon principles of right and justice and established law, so the widespread dispersion of the Jews had the indisputable, effect of counteracting the false notions and the brutalizing vices of heathenism. The first impression which Judaism made upon heathen nations was of a repulsive nature ; the Jews appeared to them, in reference to their jDeculiar mode of life, customs, and in all their religious views, a somewhat singular, enigmatical and mysterious race. They were unable to fathom them, and looked upon them now with profound aversion, and then again with the utmost irony. The antithesis between Judaism and heathenism was so decidedly put forward that it became manifest in every act. Whatever was holy to the heathen, was to the Jews abomination; and whatever the former considered as a matter of indifference, became to the latter an object of piety. The separation of the Jews fi'om the common dining- table, their aversion to intermarrying with heathens, their absti- nence from hog's flesh, and also their objection to make use of wai-m food on the Sabbath day, aD these matters the heathen considered perverse doctrines, and the restrictions in regard to social inter- course as misanthropy. The covenant of circumcision was to the heathen a special object of astonishment and derision. Even the seriousness of the Jews, who wovdd never take part in the childish amusements of the theater and its bloody combats, seemed to them the effect of a gloomy temper, which finds no pleasure in such beau- tiful pastimes. Therefore all superficial minds considered Judaism a barbarous superstition, which teaches mankind nothing but un- charitableness; while the more profound looker-on, in contem- plating the pure adoration, free from all idol worship, of the only One God, as well as the other attachments and sympathies prevail- ing among the Jews, together with their chastity, temj)erance, and firmness, readily confessed his admiration for the many excellencies which characterized them. The penetrating and moral minds among the Greeks and Romans soon came to this conviction, turning away in disgust from a religion which, besides its unworthy representation of a divinity, seemed to justify even a vicious life according to the model of theii' idols. The FOR THE USE OP ISRAELITES. 169 want of religion, which was much felt among the peoj^le of the an- cient world, causdtt many a heathen, who sought alter religious and moral truths, to embrace Judaism, the nature of which became more apparent to them by their intercourse with intelligent Jews, partly through the Greek translation of the religious system of Ju- daism, and partly also through the Greek- Alexandrinean literature. During the latter part of the century previous to the decline of the Jewish realm, more proselytes existed than at any other period, all of whom embraced Judaism, not for the sake of worldly advantages, but entirely from pure conviction. In Judaism they found ease of mind for all their doubts, and food for their spiritual and temporal welfare. Philo states that, fioni personal experience in his father- land, he is able to testify as to the alteration of conduct of all the heathens who embraced Judaism. They led a life of virtue, mod- eration, benignity and humanity ; and especially the women were attracted by the fihal yet sublime representations of the Bible. In Damascus almost all the heathen women embraced Judaism. In this manner Judaism found access to all the Asiatic courts, and the royal members remained true followers of the Jewish faith during H. Gkaetz. several generations iNBXoKABtE Not to be moved by entreaty. Fatality Decree of fate. Sanhedbim — Seveuty elders of the Chief Council of the Jews. Missive — A letter. Counteract — To hinder. Enigmatic— Obscure. Antithesis— Contrast. Misantheopt — Hatred of mankind. SuPEKFiciAL— Shallow; without learning. Chas-tity — 1-urity of body. Vicious— Given to vice. Benignity Actual kindness. THE LORD IS NIGH. When the storm-shattered vessel is toss'd by the gale, And each billow speeds on, bearing havoc and death , Till the courage grows weak and the strength waxes frail, With the wild sky above, and the wild waves beneath; When the young heart is crushed 'mid its early delights, And the soul is bowed down with a weight of despair, And we turn from a treacherous world, that requites Our warmest heart- treasures with anguish and care; When the one whom we cherished turns coldly away, And we weep o'er the dream that has cheated our youth, And mourn that no longer one love- beaming ray Will return to illumine our pathway with truth; Then ! then in our anguish we fly unto Thee, When the false world is fading like dreams of the night, And the idols to whom we liave bended the knee Have fallen to earth, and are hid from our sight. And Thou ! oh ! Thou hearest the sup- pliant's voice. Whether tossed on the ocean, or wrecked on the earth; And Thy mercy can cause the sad heart to rejoice, Tho' surrounded by perils and storms from its birth. Rebekah Hyneman. 170 SCHOOL AND FAMILY READER HEROD, KING OF JUDEA. [37 B.] • Antipater had left four sons and one daughter, all of whom sur- passed him in effi'ontery; and especially one, Herod, whom history, as if in mockery, surnamed the G-reat, proved an evil demon for the Jewish nation. Like his intriguing father, he sought at any price to gain the honor of the Romans, and he despised no means, how- ever bad, if they only led to this object. He knew well how to cringe and to flatter, and to extort money, in order to corrupt with it. Yet fortune seemed to favor him amazingly, so that from all difficulties he always emerged with still greater power. His life offers a pic- tui'e of audacity from the first, as this incident in his early days shows: A small troop of Aristobulus' army had succeeded in keeping their ground in the Galilean mountains, and were only waiting for a favor- able opjDortunity to hoist the flag against the enemies of their father- land. They were considered by the Romans a band of robbers, and their leader, Ezekias, was termed a captain of robbers; while the Jews looked upon them as avengers of their honor and liberty. In order to gain the favor of a foreign government, Herod undertook an expedition against them, made Ezekias prisoner, and had him executed without trial. This was a great violation of the law, for whether Ezekias was innocent or not, the right over life and death belongs to a court of justice only. Some men of high standing, indeed, appealed to the weak-minded Hyrkauus not to permit any longer that Idumseans should deride the law in this manner; and, however reluctantly this weakling felt, he was at length obliged to order that the audacious Herod be summoned before the Sanhedrim, over which Shammai and Abtalion presided. But how did he ap- pear ? In purple and in arms, and surrounded by a body-guard, he, the descendant of a prisoner of war, clad in princely garments ! This deprived the judges of their courage, and only Shammai took heart to say, " Does not the jmsoner who stands accused of murder ap- pear before you, as if ready to put us to death, should we declare him guilty '? But I am almost inclined to attach less blame to him than to you and the king, that you suffer justice to be thus abused. Know, then, that the man at whose presence you now tremble will, one day, deliver you all to the axe of the executioner." These spirited words roused the judges, who now threatened to pass sentence upon the accused. But Hyrkanus ordered the trial to be adjourned, and he thus gave Herod a chance to make his escape. When the power of Herod began to increase, and found the nation daily more oppressed and weak, Antigonus, son of the unfortunate Aristobulus II., succeeded in raising a strong army, entered vipon alliance with the Parthians, Rome's most powerful enemies, and then advanced on Jerusalem. Phasael, Herod's brother, and Hyrkanus FOR THE USE OF ISRAELITES. 171 fell into their hands; the former committed snicide in prison, and the latter had his ears cut off, to make him unlit for the office of High-priest, and, mutilated in this manner, the Parthians took him prisoner to Babylon; while Herod fled, and the curses of the whole nation followed him. Thus Antigonus, who bore the HebreAV name of his great grandfather, Mattathias, was again ui:>on the throne of the Asmoneans; Judea cleared of foreign troops; and, after a hard struggle of thirty years, they could venture upon enjoying momentary repose, having thus regained independence. But it was only a dream, a short dream, for Antigonus was no match for Herod, either in intellect or energy. In his flight, de- prived of all means, he traveled through the wilderness, and, after a stormy sea voyage, at length arrived in Rome. Here they acknowl- edged that he deserved the respect of Rome, and j^romised to assist him in his troubles. The Roman Senate declared Antigonus an enemy of the Roman Empire, and made Herod King of Judea ; in gratitude thereof, Herod sacrificed upon the Capitol to the Roman tutelar-idol Jupiter. In returning, however, he was obliged to con- quer first his kingdom, carrying on war for seven years, aided by Roman troops. Jerusalem was besieged, and upon a Sabbath it was occupied. The Romans entered the city and the Temple, cutting down all unsparingly without regard to age or sex, and even the priests at the sacrificial altar shared the same fate. Antigonus was made prisoner, and upon Herod's urgent request the Roman general led him to the stake, an ignominious death, opj)osed to law and cus- tom, and causing, even among the Romans, the utmost indignation. He was the last of the eight princely High-priests belonging to the house of the Asmoneans, who at first, for twenty-six years, governed Judea with splendor and renown, but in disgrace and misery after- ward. Herod, or as the people styled him, the Idumcean slave, liad now reached the goal of his ambition, and his opponents had to feel his vengeance. By crowds the followers of Antigonus were massacred, among whom were forty-five families of the highest standing. The Sanhedrim, who, twelve years before, were on the point of passing- sentence of death upon him, were all executed, with the exception of their chiefs, Shammai and Abtalion, who had been opposed to Antigonus. All the property of those who were condemned he con- fiscated for his treasury, and the accumulated wealth thus obtained served him for purchasing the favor of the Roman rulers, who alone were capable of protecting him against the bitter hatred of the J ewish nation. From the hostile disposition of the i:)eople, Herod never thought his throne safe, especially as long as any one of the Asmo- neans lived; for, in spite of the misery which latterly they had brought upon Judea, the nation, nevertheless, clung to them with great attachment. Therefore, like a bloodthirst}' tiger, he murdered every member of this unfortunate famil}', although he was connected 173 SCHOOL AND FAMILY READER with them by the closest ties; inasmuch, as in order to banish all fear of Herod, Hyrkanus gave him his grandchild, the ill-fated Mari- amne, in marriage, who, on account of her virtue and her beauty, became celebrated and loved in Judea. Herod, in an unmerciful manner, turned away his wife Doris, and wedded Mariamne. Mariamne had a brother, the High-priest Aristobulus III., a youth of eighteen, of unsurpassable beauty, and the idol of the nation. This young man, Herod thought, might become dangerous, and therefore he strove to i-id himself of him; but it was impossible for Herod to seize ojDcnly this virtuous young man, and therefore he had recourse to his usual cunning. He invited Aristobulus to Jericho, which was his favorite residence. After an entertainment, which he had given in his honor, the king walked with his brother-in-law about the extensive grounds, and, as if by chance, they came all at once ujDon a large lake, in which several youths belonging to the court were bathing. Herod prevailed upon Aristobulus to share in the pleasure ; but scarcely had he plunged into the water, when those who were bathing seized him, and pretending to sport, held him so long under the water that he died. However much Herod feigned to mourn his loss, ordering a splendid funeral, it was all of no avail; for there was not the least doubt that he had previously planned the deed, and everybody looked upon him as the murderer. But who woiild dare to make such an assertion? With Aristobulus died the last support of the house of the Asmoneans. Now came the turn of old Hyrkanus, to whom the Parthians had generously granted freedom, who being overloaded with honors by the Babylonian Jews, could have thus easily finished his troublesome life in peace and quietness. But, with his peculiar dissimulation, Herod invited him to return to Jerusalem, to share with him both throne and power, and, above all, to receive his thanks for the many favors he had rendered him. In vain did the Babylonian Jews dis- suade the credulous Hyrkanus fi'om departing. lie felt an ardent desire to see the Temple and the Holy Land, and easily went into the golden trap set for him. Arrived at Jerusalem, Herod did in- deed receive him in a friendly manner, calling him his father, and gave him a place of honor at his table, and in the council- chamber. Under a shallow pretence that Hyrkanus had formerly been in har- mony with Malich, the assassin of Antipater, he summoned him be- fore an arbitrarily composed court of law, which acted cowardly enough to pass sentence of death upon Hyrkanus. These murders perpetrated on Mariamne's brother and grandfather were certainly not calculated to fill her heart with affection toward Herod; yet this virtuous woman would have borne all without a single word of reproach, had not Herod, in a remarkable manner, taken care to change her dove-like meekness into the most bitter hatred. Since his marriage with Mariamne, he was twice compelled to visit FOR TITE USE OP ISRAELITES. 173 Rome, in order to show, on the one occasion, that he had no hand in the death of Aristol)ulus, and on the other to seek the favor of Octavius, who had dethroned Antonius, Herod's great patron, and who now, under the name of Augustus, declared himself sole monarch of Rome. On both occasions he knew well that his life was in jeopardy, which made his return uncertain. Therefore, his inhumanity made him each time give the order to one of his accomplices, that as soon as the news of his death became known Mariamne should be assas- sinated, in order that none should have the fortune to possess her after his death. Fortune did not forsake him on these two occasions, returning each time in safety, and being even furnished with still greater power. But his cruel orders had, nevertheless, been betrayed to Mariamne. He had the traitor executed, and although he assured Mariamne of his unaltered affection, it proved of no avail, for this noble woman treated him now with icy coldness, and in a manner becoming her virtue she frankly confessed that she hated him, and charged him with the death of her brother and grandfather. Herod's wrath on hearing these words knew of no bounds, and his cruel sister Salome made use of his rage in persuading him to beheve that Mariamne had bribed his page to poison him. Hereupon he called a special court of justice, and he himself, with the utmost vehemence, accused her, the virtuous descendant of the Maccabees, of adultery and conspiring to assassinate him; The mercenary judges thought to please the king, and condemned her to death. Thus the most beauti- ful of Judea's women, the pride of the whole Jewish nation, was led to the place of execution. With firm resignation she met her fate. Yet not even Mariamne's death eased the spirit of revenge in Herod's breast, but only kindled in him a still greater rage. He could not bear the thought of having lost her, and he grew sick and delirious, being so ill at his palace in Samaria that his f)hysicians despaired of his life. This opportunity induced his mother-in-law, Alexandra, to try whether she coidd not possess herseK of Jeru- salem and remove her mortal enemy. The mad attempt was betrayed to Herod, and Alexandra paid for it with her life. She was the last scion of the Asmoneans, and died after beholding her father-in-law, Aristobulus II., her husband, Alexander, her son, Aristobulus III., her father, HyrkanusII., and her daughter, Mariamne, one after the other, suffering ignominious deaths. Herod's fondness for building was truly remarkable, through which he intended partly to flatter the Romans, and partly to become celebrated and immortal in the heathen world, for as to the Jewish nation their hatred toward him was ever strong. In Jerusalem and other places, he introduced the Grecian system, in order to establish gradually idolatrous customs and manners. He was even not afraid to build upon Judea's consecrated soil several temples for idol wor- ship, in order that these follies might procure for him the admira- 174 SCHOOL AND FAMILY READER tion of foreign nations, while he impoverished the Jewish people to the last they were possessed of, in order to carry out his obnoxious plans. This fondness for building, and desire to gratify the Romans, induced him to alter the old Temple, which had stood five hundi'ed years — a small edifice, and built in antiquated style. The represent- atives of the nation, to whom he communicated his resolution, did not trust him, feeling afi-aid that he would pull down the old Temple without building another in its stead, and they only gave their con- sent after all the necessary materials were at hand for commencing the work. The interior of the temple was finished in a year and a half, but the exterior, tlie walls, the porches and colonnades took sev- eral years for their com23l,etion. Herod's temple was considered a mag- nificent building, admired by every one for its beaiitiful architectural style; but Herod had jDlaced it under protection of the Romans, A golden eagle — -symbol of Roman power — was placed over the princi- pal entrance, causing a great deal of vexation among the Jewish patriots. It entirely rested with the Romans to decide how long the Jewish sanctuary should exist; in less than a century this work of splendor was turned into a heap of rubbish and ashes. We must not believe, however, that Herod buried his old life under the ruins of the old temple, and commenced a new life with the new one ; he remained the same character to the very last. Mariamne had borne him two sons, Alexander and Aristobulus, who had been brought up in Rome, and were already married. Salome was their bitter enemy, as she had been Mariamne's, while the j^eople loved these Asmoneans for their mother's sake. This circumstance Salome made use of, and together with Antipater, son of the expelled Doris, tried to make the suspicious king believe that Mariamne's sons hated their father on account of their mother's death, and that they were striving to slay him and seize his crown. Uj)on this false accusation Herod had them both executed. The old sinner, who was now nearly seventy years of age, was at last stretched upon a bed of illness, being attacked by a painful and loathsome disease, from which his suf- ferings were so great that he was on the point of taking his own life. Yet even this miserable condition, which would have caused any one else to grow better, had not the least moral effect on him. Upon a false rumor of liis death, several young men entered the temj^le court, cutting down the hated eagle. Herod had them all burned alive. At this instance the sixth High-j)riest was arbitrarily in- stalled by Herod. Antipater, son of Doris, was a prisoner in the palace of Jericho, where Herod lay ill, and was convicted of having prepared poison for his father, and causing the innocent death of his brothers. Augustus left it to Herod to say whether he should be executed or not, and five days before Herod breathed his last he had him put to death. Although Antipater was deserving of a tenfold death, his execution FOR TfTE USE OP ISRAELITES. 175 caused, nevertheless, "Teat iudionatioii, that a father should pro- nounce sentence of death upon his third son. Herod's last tho\ight was occupied with further orders for assassinations, for he invited a number of Judea's most eminent men to come to Jericho, where he had them conlined in a race-course, and put under a stronf^ guard, while he instructed his sister Salome that, after his death, his body- gviard should cut them down, in order, as he said, that the whole nation and every family may have to lament the loss of those near aiid dear to them, and thus loe prevented from rejoicing over his demise. From the first moment of his jmblic career, until he breathed his last, he was possessed of evil and bloody thoughts. Herod was in his seventieth year when he died, thirty-four years after dethroning the last ruler of the Asmoneans, and in the thirty-seventh year of his reign. His corpse was taken to Herodium with great jDomp, being followed by the so-called Augustean troop, and the Thracian, Germanic, and Gallic body-guards. But the Jewish nation kept that very day as a half-holiday. Dr. Jost. Herod — An Idumrean by birth, a sect which under Joehanan Hyrkanos became Jews. Gallic — Pertaining to Gaul or i'rauce. Demon — A spirit; generally an evil spirit. the Capitol — Temple of Jupiter in Kome; Senate-house. TuTELAB— Having the charge or guardian ship of a person or thing. HEROD'S LAMENT FOR MARIAMNE. Ok, Mariamne! now for thee The heart for which thou bled'st is bleeding; Revenge is lost in agony, . And with remorse to rage succeeding. Oh, Mariamne! where art thou ? Thou canst not hear ray bitter plead- ing; Ah, couldst thou — thou wouldst pardon now, Though Heaven were to ray prayer unheeding. And is she dead ? — and did they dare Obey my frenzy's jealous raving? My wrath but doom'd ray own despnir; The sword that smote her's o'er me But thou art cold, my murder'd love; And this dark heart is vainly crav- ing For her who scars alone above. And leaves my soul unworthy saving. She's gone, who shared my diadem; She sunk with her my joys entomb- ing; I swept that flower from Judah's stem, Whose leaves for me alone were blooming. And mine's the guilt andmine the hell. This bosom's desolation dooming; And I have earn'd those tortures well. Which unconsumed are still . con- suming ' Byron. HILLEL AND SHAMMAI. [40 B.] Whilst Herod on his throne was trying hard to annihilate Juda- ism, two men, in the seclusion of scholastic life, were effectively engaged in preserving it, of which the Idumsean tyrant had not the 176 SCBOOL AND FAMILY READER least foreboding". Ilillel, who could trace his ancestry, wliicli liad remained in Babylon after the exile, as far back as David, came to Jerusalem in order to study law, and became the most ardent dis- cij)le of Shemajah and Abtalion. He at the same time had to strug- gle with the most abject poverty, and from the pittance he earned as day-laboi-er half went to -pay for admission to the academy. One day — it was on the eve of Sabbath and in the midst of winter — he could not find work, and having no means he was iinable to pay the usual fee, and was therefore refused admission to the academy. In order, however, not to miss the discourse, he climbed from outside one of the windows of the school-room and there placed himself to listen to the instruction. Here the cold soon benumbed him. and during the night a heavy snow-storm covered him with snow three feet deep. The two teachers entered the hall in the morning and Shemajah said: "Brother Abtalion, it is here very dark and the heavens seem to be cloudy." But they soon perceived a human being sitting in one of the windows and exclaimed : " Indeed, he deserves that, on his account, one may venture to violate the Sab- bath!" Whereupon they took him down, placed him before the fire, and tried every expedient to restore him to life. The stranger, until now but little known, was soon to become one of the foremost in theii- ranks. Shemajah and Abtalion were no more. By the executioner's axe of Herod many hundreds of learned men breathed their last or were fi'ightened away into strange countries. And it came to jjass that the eve of Passover happened on a Sabbath, owing to which the question arose whether the Pesach-oflering abolishes the order of the Sabbath or not. Hundreds of thousands had come to Jerusalem for the festival, but the Synhedrion were at a loss to solve this pungent question of the day. Then Hillel arose and decided the question in the afiirmative, proving the correctness of his decision not only by certain precepts according to the interpre- tation of Holy Writ, but also by appealing to the traditions of his teachers, Shemajah and AbtaUon. In consequence of this occurrence HiUel was chosen president of the Synhedrion. HiUel, far from being proud of the high dignity thus conferred ujDon him, felt rather dissatisfied on account of it, and began to re- joroach the members of the SjTihedrion: ""What could have ca,used the appointment of an insignificant Babylonian to the presidency of the Synhedrion but your inactivity in not paying jaroper attention to the instructions of Shemajah and Abtalion?" Besides Hillel, Shammai's efficacy must also be mentioned. He was just the coun- terpart of HiUel, and yet a necessary complement to the same. Hillel's predominant character consisted j)rincipally in that cordial, dove-like meekness which never permitted the ebulition of ill tem- per, even for a moment, to gain the mastery over his mind; that thoughtful philanthroj)y which arises from one's own humility and FOR THE USE OF ISRAELITES. 17'; the favorable judgment of others, aud lastly that calmness which emanates from the deepest confidence in God, and in the face of approaching misfortune always remains steadfast. In later times no more perfect ideal of charitableness and modesty was ever known than the Babylonian Hillel. His liberality knew no bounds, showing the utmost delicacy not to shame the receiver, but to respect him rather, according to his station in life. He esteemed the doctrine of Judaism so highly that he felt excited when he saw the same misused in becoming the means for satisfying ambition and greediness of fame. The same as Hillel was, on account of his great virtue, taken as ideal by those who Gjxme after him, in the same manner he was considered next to Ezra the spiritual restorer of the Jewish doctrine, who saved it fi'om the decaying condition it was placed in. The attachment which the peoi:)le showed him extended even to his descendants; the presidency of the Synliedrion was ever since hereditary in his house, and it has continued to maintain this dignity during four centuries. Of Shammai's bioffraj)hy but little is known. He was for certain a Palestinean, and therefore took a sincere interest in all j^olitical and religious complications of his native country. His religious views were very rigorous, but he was nevertheless of no morose, misanthropic temper, urging rather to meet everybody in a friendly manner, as showTi by the motto preserved of him: "Make your occupation with the law your chief object, speak little, but perform much, and receive every one with a friendly air." Each of these two members of the Synhedrion, Hillel and Sham- mai, formed schools of their own (Bet- Hillel, Bet-Shammai), both of which proved of great influence and importance. Dr. Jort. Synhedrion — The hiRhest council at Jerusa- lem, composed of seventy Elders and presided over by the High-iiriests. Complement -Perfection . Ebulhion— Act of boiling up with heat. Philanthropy— Love of mankind; good nature. Bet-Hillel (Hebrew) — Signifying hnuse of Hillel. THE AIM. I QUESTIONED a le.af as it rustled past. Borne along with tlie autumn's V)last, Its life full spent and unknown to fame : Whither goest thou, fluttering leaf? Can'st thou tell in thy voyage so brief, This life's aim? I measured a rainbow's fleeting span — Its arch from heaven down to man. Transient beauties ever the same, PABT II. — 12 And sought to seek in the magical bow, Ere it lost its fervor and glow, This life's aim. I gazed in the eyes of a matchless face, Divinely dowered with every grace That might a heart of stone inflame ! Pray tell me with thy art of speech, What I would learn if thou wouldst teach — This life's aim? 178 SCHOOL AND FAMILY READER I looked at a rushing silver stream, Whose breast was decked with, a dia- mond gleam That ever went and ever came, And questioned it — as dashing through The flow'ry mead it onward flew — This life's aim ? A thought I plucked from a busy brain — A note I caught from a sweet refrain — A lavirel leaf from a wreath of fame — A broken sod from a nameless grave I asked (but no response they gave)- To this life's aim. Within the shrine of the silent soul, Lies the Aim of Life we all control — The nob'er itislirids of the man, That rise like stars to shed their light On travelers weary with their night — To lavish all the good they can ! Jacob G. Ascher. THE SIEGE OF JOTAPATA. [69 A.] Surely if tlie people of Israel stood in need of any glorification, then the history of their decline as an independent nation would de- monstrate it beyond measure. In the eventful history of this de- cline, the siege of Jotapata stands prominently as an incident which should never be allowed to be forgotten. This terrible occurrence furnishes many instances of what a handful of spirited men cordd ac- complish for religion and fatherland, even against the bravery and pride of a well-discij^lined army accustomed to war; the issue between both could only be determined, as often is the case, by way of treachery. Let us then tarry for a moment on this blood-saturated ground — we are standing upon the graves of the bravest of our an- cestors — the second Temple was yet on Moriah's height. Thirteen Roman jirocurators brought ujion the Jews in Palestine unspeak- able oppression ever since the animosities of the Asmoneans in self- destroying manner had called the enemy to the country ; and thus the jiatieuce of the people had become entirely exhausted, owing to impoverishment, mockery, and the withdrawal of all rights and privileges. The invaders installed by force the god of the insane Roman emperor, together with his worshij:) in the Temj)le at Jerusa- lem, the sacred place of devotion of the One Incorporeal God, in- troducing the same also in every house of prayer belonging to the Jews, and were even imj)udent enough to set up the statues of the emperor on the altars. On this, the rage of the Jewish people burst forth, and under the guidance of able leaders they succeeded in driving the Romans with great loss fi'om the country. The governor fi-om Syria, Cestius Gallus, who hastened with a strong army to Jerusalem, was also obliged to withdraw under disgraceful circumstances, and more than 6,000 Romans were slain. On the Sth of Marchesvan, in the year 60 (according to the usual chro- nology), not a single Roman could be found in Judea proper. FOR THE USE OF ISRAELITES. 179 The emperor, who was traveling in Greece, commanded at once his most tried general, Vespasian, to subdue the Jews. He led into Syria above ()U,OOU of the bravest and choicest troops. His well- laid scheme was to conquer tirst the Jewish provinces, then to in- vest Jerusalem in order to cut off all resources, and thus forcing the l)lace to surrender, to destroy it ultimately. However, it took three campaigns (G7, 68 and GU) to accomplish his plan, and only in the fourth year did his son Titus succeed in reaching Jerusalem. The northwest province of Galilee was singled out to become his first spoil, and his success was facilitated by the Jewish general of that province, who was wavering between the Jews and the Romans. It was the same Josephus who became afterward the Jewish historian, but also the partisan of the imperial Flavian . Sepphoris fell, we will merely say by the neglect of Josephus, into the hands of the Romans. Vespasian marched from Ptolemea (that is, Acco, now Jean D'Acre) with the flower of his army, being well supplied with war materials, and a number of mules and horses, carrying artillery and siege trains. On account of the undetermined policy of Josephus, there was no Jewish army present in Galilee to defend this province. Those who did not wish to show resistance to the Romans would not fight. Thus only a few towns remained which held out against the Romans. The town of Gabara also fell into their hands, all able-bodied men having left for more important places, while those who stayed behind were put to the sword, and the towns and villages were laid in ashes. Vesj)asian now turned against the mountain fortress Jotapata. JotajData was but a comparatively small town, situated on a rock, and surrounded by very deep valleys. On the north side only the town was accessible, being built here upon the projected j^art of a hill, which, however, was well secured by strong redoubts and towers. The town being surrounded by hills, it became visible only on a close approach. But who were the defenders of this mountain fortress? No veterans, no well-trained garrison, no tried warriors; only the simple citizens of the place, merely reinforced by patriots . who had escaped from the joi'ovinces. Already, previous to this, Placidus had undertaken an expedition against Jotapata, in order to surprise the place. But the citizens received a timely warning, and courageously went to meet the Romans, who had to retreat with great loss. From the smoky ruins of Grabara to Jotapata was but two hours' distance, yet it took the Roman pioneers four days to clear away the many obstacles which nature and cunning had fur- nished, before the roads could be made passable for the army. In the meantime, Josephus had gone to Jotapata. It was in the first week of May that the Romans commenced the siege, establishing their camp upon a hill near Jotapata, and investing the entire town by a double line of troops. Promptly on the next day, Vespasian 180 SCHOOL AND FAMILY READER attacked the place in great force, but the Jews defended themselves with energy, having six hundred wounded and seventeen killed. The attack was repeated by the Romans during the next five days with- out intermission, and the sallies of the Jews brought "on heavy fight- ing outside of the walls, the besieged never feeling dejected or weary in the least degree. On the one side was desperation, on the other shame, and both parties showed the greatest coolness and utmost valor. If then the Parthian king, Vologeses, the most jDowerful sovereign and enemy of the Romans in Asia, had crossed the Euphrates, and if the Jews, instead of being divided into factions, could have formed a proper regular army, and thus surprised the Roman troops in the defiles of Jotapata, what a turning point in the history of mankind! It was not to be. The besieged of Jotapata were abandoned to their fate. As all the assaults made uj^on the town proved fruitless, Vespasian resolved upon throwing up ramparts, from which the town could be better bombarded. Enormous quantities of wood and stones were procured, a kind of basket-work was stretched over palisades, in order to ward off' the arrows thrown constantly from the city walls; also a dike was erected, and one hundred and sixty catapvilts were set up. The catai^ults threw lances and stones of heavy weight, and the ballisters swarms of darts as well as fire. The Jews were obliged to leave the walls, but they continually made sallies, tore away the covering which sheltered the Romans, killed the workmen, destroying j)artly the dike, and setting fire to the posts which held the basket-work. At length Josejohus had the city wall raised in proportion to the dike opposite, which continually grew larger. lie ordered hedge poles to be rammed into the city wall, over which he extended the hides of fresh stripped oxen, which slackened in receiving the stones thrown, and also protected the Jews from the fire. Behind these the workmen felt more secure, and were thus enabled to work day and night in raising the wall till it reached a height of forty feet. This accomplished, they were •now by far safer, and felt encouraged to attempt fi-esh sallies, in which they always proved successful, destroying the enemy's w^orks, who on all occasions sustained great loss. Vesj^asian soon perceived that all his attacks, however well j^lanned, must jDrove of no avail, and that only a regular state of siege, to bring on famine, would force the \Ti\fice to surrender. He then ordered that the passes leading into the town should be occupied, and that all its communication should be cut off. However, the inhabitants of Jotapata had a j^lenti- ful supi:)ly of provisions, but water was scarce. There was no well in the town, and they had to depend upon rain water, which was not plentiful at the season when the siege took place ; therefore the water was parcelled out in rations, which generally caused the longing for it to be the stronger. The Romans could perceive the place where the FOR THE USE OF ISRAELITES. 181 water was served out, and thus killed many a one in fetcliing it, as their catapults reached as far as that s^jot. But in order to blast the hopes Avhich Vespasian enjoyed in thinking- that, owing to the want of water, the place would soon have to surrender, the Jotapateans hung- large pieces of cloth over the waUs, which were so wet that the water dripped down in large quantities. Vespasian then took to arms again, which made the Jews rather glad, inasnuich as they pre- ferred to die in battle rather than from hunger and thirst. They even became the attacking party, after Josephus attempted to escape with some of the most distinguished inliabitants of the place, which, how- ever, was frustrated by the people. The Jews fought desperately, and in their sallies nothing could withstand their boldness, which compelled Vespasian to withdraw his heavy troops, putting in their place the Arabian archers, the Syrian shngers and stone casters, and all the heavy artillery. Indeed, for a time Vespasian considered himself the besieged instead of the besieger. In the meanwhile the Romans had advanced the dike close to the city wall, and now the " ram " was to be made use of. This was an enormous beam, the size of a ship-mast, being at one end overcast with heavy iron in the shape of a ram's head, and in the middle were attached strong ropes hke a beam-scale on another large crossbeam, which rested upon strong posts. A number of workmen drew the ram backward, and then, with united strength, thrust it again forward, which caused the ram's head to be driven into the wall. No tower, no wall, could resist the constant attacks of this machine ; and then the catapults and ballisters moved forward together with the archers and slingers, clearing the city wall of its defenders. Then the scaffolding of the ram was brought thither, and at the first shock the wall quaked, causing a cry of lamentation in the city. II. Josephus, not in the least alarmed, ordered that large bags filled with chaff be let down the walls where the ram was striking; and no sooner did, the ram begin to play, than the bags were placed fi'om the breastworks against the thrusts of the ram, which caused them to rebound without doing the least injury. However, the Eomans found out a remedy in making for themselves long j)ikes Avherewith they cut off the bags; whereupon, the new wall, from the many thrusts made upon it, began to give way, and the besieged had to renew their exertions. They then furnished themselves Avith dry wood and firebrands, and thus attempted another sally. But pre- vious to this one of the Jewish combatants executed a miracle of heroic bravery. His name was Eleazar, son of Samaeas from Saab, in Galilee. He placed himself upon the wall, and, taking an enormously large stone, threw the same with such precision and power down the breast- Avork that it hit the machine, and entirely demolished the ram's head. 182 SCHOOL AND FAMILY READER But not yet satisfied with liis achievement, he jumped down the wall, and in the midst of the enemy he took the ram's head, and carried it to the wall. Being unprotected, and without armor, he was pierced by five arrows at the same time; yet, unconcerned about his wounds, he mounted the wall again, and there placing himself proudly before the enemy, held up the ram's head for every one to behold, causing a cry of admiration in both armies, lasting just long enough to see this noble patriot falling dead fi'om the w^all, still clinging to his trophy. Now, without a moment's loss, Josephus sallied forth with his troops, carrying the firebrands, and led by two brothers, Metiras and Philip, who made a dash against the Tenth Legion with such impetuosity that they broke their lines, and entirely routed them. Machines, palisades, outworks, utensils — everything was burnt, and all the redoubts destroyed. The same evening, Vespasian himself was wounded in his leg by one of the Jewish archers, which caused great consternation among the Romans; but the general tried to suppress his suiferings by show- ing himself the next morning to the army and encouraging them to tight and avenge their defeat. The Romans then commenced to storm the place with "such violence that the besieged considered this assault far more dangerous than the previous ones. The Romans kept up the storming of the place the whole night, and with svich success, too, that the besieged were obliged to hold firebrands in order to defend themselves and to take proper aim, as the enemy almost re- mained invisible to them. The power of the catapults and scorpions was so great that several persons were pierced at the same time, while the mass of stones cast into the place destroyed the breastwork, and dashed the towers to pieces. To be able to judge of the effect of this artillery, it is only necessary to remark that a warrior standing close to Josephus had his head torn off by a sling-stone, and the head was thrown a distance of a quarter of a mile. It was a terrible outroar, to which were added the dull sounds of the numberless corj^ses of combatants rolling down the wall, the heartrending cry of the women, together with the groaning of the wounded and dying. The Jews fought with lion-like courage, the blood flowing in streams fi'om the wall, which could now be reached by heaps of dead bodies. Everywhere the Jews stood out; not a single one left the wall, and no sooner did the number of combatants diminish, than the gaps were filled up again. It was impossible frr the Romans to hold out against such bravery, and although the wall had given way during the night, the besieged had already thx'own up fresh redoubts. 1 he night passed, and Jotapata was still unconquered. The next morn- ing, Vespasian was obliged to give his soldiers some rest, and then he again led them to the assault. In well arranged order, they ad- vanced to that part of the wall which was already destroj^ed, and at the sound of the , trumpeters of all the legions, the army raised a FOR THE USE OF ISRAELITES. 183 horrible battle-cry, and commenced the attack with sixch violence that the sk}^ darkened from the arrows and stones thrown on all sides. But the Jews continued to fight bravely, cutting down all who stood in their way. Yet even the most splendid deeds of bravery could not prevent their becoming fatigued in the struggle, for while the Eomans continually brought fresh troops to bear against them, they had now biit a small number to depend upon. Vespasian then formed his men into close cokimns, and protecting themselves by their shields fi'om above, they advanced in a body close to the wall. Under these fearful circumstances, Josephus all at once ordered that seething hot oil should be poured upon the columns of the Romans. It did not take long to supply the oil, which had been kept ready, and which easily became heated. It was poured upon the soldiers from the wall. The effect was terrible; the columns were soon broken, and under awfid pain they rolled down the wall. But this only made the Komans more enraged ; they cleared the roads of their suffering com- rades, and made another advance. Whereuj)on the Jews cast boiled Grecian hay upon the boards of the storming bridges, which caused the storming parties to slip and to fall, and those who coidd not keep on their legs the Jews easily cut down. Thus the combat lasted till evening, and, although it was a fearful day for the Jews, it ended never- theless gloriously, for the Romans had to retreat under heavy loss. This battle happened on the 20th of June, and had caused the ranks of the Romans to become much reduced. After this, the fighting be- came insignificant, the Romans being principally engaged in raising the rampart, which at length exceeded the wall. They also erected some towers fifty feet high, which were covered with iron, and from which they covdd dislodge the combatants who defended the Avail. Thus forty-seven days had been spent in this memorable siege; a solitary mountain fortress occupied hy unpracticed citizens, being bravely de- fended and holding out against an army of (iO,00() of the bravest and best warriors of Rome. The spirit with which the besieged were ani- mated is proved by the fact that one of the Jewish prisoners from Jota- pata defied all the torments of the rack, and smilingly met his death, without betraying in the least how matters stood in the fortress. Nevertheless Jotajjata's last hour had struck. A deserter w'ent to the Roman general, "and offered himself as a guide to bring him into the town at a time when he would meet with the least resistance. Small was the number, and weak the strength of the besieged. A surprise after the last night watch is put on duty w^otild be the safest time, for then the Jews considered themselves out of danger, and, owing to great fatigue, permit themselves some rest. Vespasian resolved to trust the traitor. Exactly at the appointed hour, they quiet 1}' approached the wall. Titus, with the Fifteenth Legion, entered the place first, killed the guards, and then took possession of the citadel. The Romans stood already in the midst of the town, and 184 SCHOOL AND FAMILY READER the invaded had not yet the least presentiment of danger. The Romans knew of no mercy, of no forbearance. The people at length awoke, and in the confusion which ensued they were murdered with- out being able to offer any resistance, while many were throAvn down the declivity to prevent them from defending themselves. Many of these brave men preferred to die by their own hands. The Romans spared no one, and during several days they searched every hiding l^lace and every sj^ot in the subterranean j)assages and caves, slaying every one they could find except women with their babes, to whom they showed some mercy. Not less than 40,000 lost their Hves in the siege and b}' the conquests, whUe only 1,200 prisoners were made. Vespasian ordered the town to be razed. Thus fell Jotapata on the new moon of July and in the thirteenth year of Nero's reign. Bvit the tragedy was not yet ended. In the confusion which took place at the oceujDation, Josephus stole away through the enemy, and being well acquainted with the locality, he made his escape by throw- ing himself into a deep cistern, which he was aware led to a large cav- ern. Here he found already forty others, who also knew this hiding- place, and were well provided with provisions. Josephus was ready to leave the spot, and commence negotiations with Vespasian. But the others hindered him from carrying out his intentions. " Thou wishest to go," they said to him, " because thou desirest to live, and behold daylight as a slave. Well, if thou wilt die voluntaiily, then thou endest as general; but, if not, thou wilt die as a traitor!" And with their swords drawn they surrounded him. Josephus tried hard to jjersuade them to save their lives by submitting to the Romans; but all proved of no avail. They wished to die as heroes, as inde- pendent men, and as they could not do so now in battle, after once leaving the cave, they would prefer rather to die by their own hands. JosejDhus, by his cunning, hit upon a fresh plan, and, pretending to submit to the proposal, said : "Well, if you think that death is the only expedient, then the casting of lots shall bring us to our decision, that by turns one may die at the hands of another." They agreed to it. The lots were drawn, and accordingly, with the exception of Josephus, only one of the forty was left, all ending their existence. The one left Josephus easily jaersuaded to leave the cave, and throw himself upon Vespasian's mercy. They left the cave, and Josephus feh upon his knees before the Roman general, proi:)hesying unto him his approaching greatness. Vespasian considered Josephus service- able in finishing the war, and gave him many valuable presents. The ruins of Jotapata have long since changed into dust and disap- peared; but the heroism of its defenders will ever be admired, re- flecting its golden rays upon the solitary rocks. L. Philippson. Procurator — Manager; one who transacts affairs for another. Partisan — An adherent to a faction. "alisade— Poles set by way of inclosur* or di; fence. Catapult — An engine used in ancient times to throw stones. Ballisteb— A cross-bow. Kam— An instrument to batter walls. FOR THE USE OF ISRAELITES. 185 ISllAEL'S There is a reminiscent glory, shed- Its li^'ht upon To-day, That brightens life as with a benedic- tion , Sweet peace and heavenly sway; Upon the Sabbath's sweet and festal beauty. There gleams a jeweled ray That, in the centuries past of wild op- pression, Lighted our wandering race Over the rugged patlis of faith and duty, To Freedom's resting-place. The Beautifid and True was Israel's guidance, 'Neath Thy sustaining grace ! POWER. In this dear land of conquering peace and plenty, We share the honored name Of patriot, statesman, all tlic nation's glory, Time's laurel-bringing fame; Heart-linked to noblest deed and as- jiiration Is Israel's world-wide aim. And still the reminiscent light is beam- ing, The Sabbath's festal glow; To Truth's triumphant anthem-peal the nations Respondent onward go; And Israel wields the sceptre, love cm- powered For Evil's overthrow. Cora Wilburn. THE DESTRUCTION OF JERUSALEM. [70 A.] Jerusalem was never before so populated, so beautiful and so for- tified, than at the time when it was doomed to destruction, as if the Jewish capital should verify that external strength and outer splendor are of no avail. The circumference of Jerusalem within the wall encircling it was abovit four English miles, besides the suburbs at the foot of the Mount of Olives, such as Bethphage, Beth- anian and others w^hich also belonged to it, and which offered excel- lent accommodation for many of the guests who visited Jerusalem during the festivals. In regard to the number of inhabitants no certainty exists, but it is supposed that it amounted to at least 600,- 000 at the time we speak of. But considering also the mass of peo- ple who continually flocked to the capital from abroad, the result, in counting the inhabitants once on a Pesach festival by means of an offering-piece, which every society participating in a Pesach- lamb had to deliver, clearly proved that the astonishing number of the i^opulation amounted to more than 2,000,000 people. The for- tifications made Jerusalem appearingly a gloomy looking j^lace, but it made it also so formidable that it was considered abnost impreg- nable. Even was the Temple a great stronghold, which Ponipey and Sosius had to fight hard for. AU the fortifications were well supplied with numberless warriors, inasmuch as Jerusalem, since Galilee had been disarmed, became the meeting-place of aU who, either for noble or ignoble purposes, expressed their desire of taking part in this final struggle. The love for fatherland, the impulse for 186 SCHOOL AND FAMILY READER liberty, ambition, vengeance, despair, the noblest virtues, the basest passions, all had sent their representatives — men with hearts of steel, of whom the most had ah'eady given proofs of heroism and disre- gard for death. The just cause for which the Jews fought, the great number of warriors who resolved to conquer or die, the excellent means of defence; everything seemed to point to a successful issue, especially as the state of Rome just then was rather endangered, several legions in different j^arts of the empire having revolted, and each choosing an emperor of their own. Had these death-defying Jewish combatants acted like one man in attacking Kome, which was then already tottering — had Agrif)pa taken the lead in the movement and made the Asiatic nations his ally against Rome — who knows whether not at that time the Roman Colossus would have been crushed, or whether not, at least, the Ro- mans would have offered favorable conditions to the Jews. But instead of adopting this plan they extirpated their own ranks in mortal party strife, thus giving the Romish general ample time to turn first almost the whole country into a wilderness, so that Jeru- salem, being now isolated, could obtain no succor, not from any part, while in the meantime the circumstances in Rome became more settled, and the emperor's crown rested safely u])on Vespasian's head. There were about 24,000 men, all foolhardy heroes, forming four different parties, who could have executed extraordinary deeds of braverjf had they been united against a common enemy in the field of battle ; but instead of which each party intrenched themselves in a separate part of the town, made continual sallies against the other, as if fighting an inexorable enemy, in order that one might crush the other to become master of the situation. Their leaders were Elea- zar ben Simon and Simon ben Jair, belonging to the Jertfsalem zealots; also Jochanan of Gischala, of the Galilean zealots; whilst Jacob ben Sosa and Simon ben Kathla led the third party, consist- ing of Idumffians, all eager combatants, and the foiu'th party, the so- called Sicareans (robbers), were commanded by the wild Simon Giora. The struggle, which was renewed almost every day, de- stroyed many buildings and a vast quautitj' of stored-up provisions. The greatest havoc was perpetrated by the followers of bar Giora, who, being composed of the worst class of the j)opulation, were used to an adventurous life, and committed plunder and devastation Avitli the utmost coolness. In this manner two j^ears passed away, which gave ample time to the enemy to desolate all parts of Judea, es- pecially as Vespasian took good care not to attack the lions in their places of concealment, although many deserters tried to persuade him that it would be merely an easy task to do so. He preferred to abide his time, till the different j^arties should have extirpated each other, and in the meantime he subdued those parts of the country which still held out. FOR THE USE OP ISRAELITES, 187 Vespasian was just approaching Jerusalem when he was declared emperor. He went to Rome to be crowned, and Titus, who wan appointed successor to the throne, came to Jerusalem to take the command of the army. Titus now brought together about 80,000 men, and jjrocured such quantities of siege materials as no other general ever had before him. At the approach of danger an apjn'oximation between the contending parties in Jerusalem took place. From all sides, from Judea and other foreign parts, especially from the countries on the Euplirates, very many flocked to the capital to lay down their lives in its defence. The walls and all other strongholds were well for- tified, in order to withstand the many battering machines brought to bear against them. But all exertions could Wt prevent the fall of Jerusalem, for the struggle of the different parties, which hud lasted so long, had deprived the city of its vast resources, without which it was impossible to hold out long. Before the war Jerusalem was well suj^plied with all sorts of provisions; all the storehouses in the Temjile and in the city were well stocked with corn and other necessaries. Three of the richest men in Jerusalem, ben Tsisit, Kalba-sabua and Nicodem ben Gorion, had stored up such a quan- tity of provisions, that it was sufficient for the whole city, even for a period of ten years. But, owing to the continual struggles which took place within its walls, all these resources had become a prey to the flames; and the destruction thus caused had produced an enemy who in exorableness vied with the Romans, and against whom heroism could prevail nothing. In April (70) the Roman army en- camped before Jerusalem, surrounding it on all sides. The Jews continually ventured iipon making bold sallies, which almost fright- ened the Romans, for ah'eady, on the first day, Titus himself had but a narrow escape from being captured. Yet all these skirmishes proved fruitless, and the Romans at length succeeded in placing their battering machines on three sides in proper position, the same being directed against the outer wall of the city, and fixed on ram- parts which reached to the height of the wall. The Romans now began to throw their arrows, slings, and blocks of stone into the city, and upon the defenders posted on the walls. On three sides battering rams and iron ram's heads played against the wall in order to eflect a breach; but scarcely had the enemy commenced the attack, when the Jews saUied forth like demons, destroying the macliines and all their preparations. Even women took part in the fight, giving thus to the men unexampled proofs of courage and their de- fiance of death. The besieged in tlieii' turn threw blocks of rock upon the enemy, poured seething hot oil upon their heads, and. after a while, they also understood to handle heavy artillery, turning the ordnance which they captured against their former possessors. After a lapse of fifteen days, however, the Romans forced the be- 188 SCHOOL AND FAMILY READER sieged to leave the outer wall (7 Jiar.), and now a terrible combat commenced for the middle wall, which the defenders had erected be- hind the outer one, and of which the Romans gained jjossession after four days of hard fighting, when also Bezetha, one of the suburbs, fell into their hands. This made the besieged fight the more desper- ately, for they had no other alternative but to conquer or die, being well aware that they had no mercy to expect fi'om the Bomans. The prisoners of war and those who intentionally fell into the enemy's hands in order to escape starvation, which was now staring them in the face, Titus put to the stake, and five hundred of them suffered thus in one day, to show to the obstinate defenders the consequence in prospect for them. The Bomans now attacked the Antonia, and only on the third day they succeeded in becoming masters of the place. The defence of this bastion brought to light such heroism of the defenders, that Titus gave up all hope of a speedy termination of the war, and began to prejDare himself for a protracted siege. Starvation, which now made its appearance in all quarters, should thus become his ally. In order to prevent all egress from the town he erected a wall a mile in circumference around the whole city, destroying all the gardens and fields about Jerusalem, making the entire neighborhood for two miles around resemble a wilder- ness. By the mass of j^eople within the town, food became more scarce every day, and as all the resources to procure provisions from without were cut off, hunger was now raging on all sides, snatching away its victims in great numbers. The poorest class, whose pittance was soon exlaausted, were the first who had to succumb to this dreadful scourge; making all compassion grow dumb, and stifling even parental love. The houses and streets began to fill with corpses, whom their own relations did not care to bury, and had to be re- moved at public exj)ense. The living who were lingering about the streets had their faces swelled and resembling specters. This terri- ble state induced many to desert to the Komans, Avhere another death was in waiting for them. The Bomans had some susj^icion that many of the deserters had swallowed pieces of gold to serve as a kind of palhative when in captivity; but as they acted like cannibals toward the prisoners, they cut them up alive in order to find the hidden treasures. In spite, however, of starvation, as well as treachery with which they were suiTounded, the zealots of all parties never shraids: or tired in carrying on the defence. On the 17th Tamus, the daily offerings had to cease for want of animals. Titus embraced this opportunity for the purpose of making peace ; but the a])pearance of his ambassador, Josephus, oidy increased the wrath of the combat- ants. After the fall of the Antonio, it became necessary to defend the Tenn:)le. As soon then as the Romans turned their artillery against the TemjDle, the Jews were compelled to destroy the colonnades FOR THE USE OP ISRAELITES. 189 which connected the Antonia with the Temple. They set fire to the eastern portion, and pretendinjgf to fly from the disaster, many of the Romans cHmbed the colonnades, and thus lost their lives either by the swords of the combatants, or in the conflagration. The tire ex- tended to the whole western part of these beautiful structures, which all became a prey to the flames on the 27th Tamus; and the next day the Romans set tire to the northern portion, which was also destroyed. In the meantime the destroying angel of starvation strode through Jerusalem's population, enervating with eagerness all vital spirits, abolishing every barrier between rich and jjoor, and unfettering the lowest passions. Money had lost its value, for one could no more procure bread for the same. For the sake of a little straw, a piece of leather, and things even by far worse, the starving inhab- itants contended with each other to get possession of them. The rich Martha, wife of the High-priest, Josna ben Gamala, who once walked on carpets from her hoijse to the Temple, was now seeking, the same as the jooorest inhabitants, whether she could not pick up in the streets some nauseous food, in order to satisfy the cravings' of hunger even for a moment only. As if not one incident in the awful picture of the admonition of the great prophet should remain unfulfilled, a deed of the greatest horror happened, which made even the enemy shudder. A woman, Mirjam, who, from the country, had taken refuge in the capital, killed her baby and consumed its flesh. The heaps of corpses, which soon became putrid at this season of the year, tilled the whole place with a nauseous smell, causing pesti- lence all over the city, and which, with war and hunger, vied with each other in snatching away the population. Yet the brave war- riors bore all these dreadful troubles with undiminished courage; they entered the battle-field with empty stomachs, and surrounded by the gloomiest pictures of death, they showed nevertheless the same impetuosity as on the first day the siege commenced. The Romans brought their siege trains to bear against the outer works of the Temple, but after six days (2-8 Ab.), continually bombarding the place, they could not succeed in shaking the foundation of the wall. They then commenced storming the place, trying to climb the wall by means of ladders, but were repulsed with great loss. Titus then gave up his plan to save the Temple, and ordered to set fire to the outer works; but, as if repenting the step he had thus taken, he all at once countermanded his orders, and dii'ected his soldiers to extinguish the conflagration, which had raged already for thirty-six hours, doing a great deal of mischief. On the next day (9 Ab.) the Jews boldly attemj)ted another sally, but had to retire on account of meeting the enemy in great force. At length the last hour of the fall of the Holy City had arrived, leaving in the memory of the nation a sad grief even for thousands of years to come. The besieged ventured again upon another sally on the 10th Ab., 190 SCnOOL AND FAMILY READER trying to dislodge the Romish artillery in charge of the siege train, but they were rej^ulsed and pursued by the enemy. In the confusion which now ensued a Roman soldier took up a large firebrand, and being lifted by one of his com- rades, he threw it through the so-called golden window into the Temple. The wood of the Temple ceEs soon caught tire, and sj^read the tiames to the next compartments, causing the conflagration to rise to a great height. This awful sight brought on discouragement for the first time, and even the most courageous shrank back and felt disheartened in beholding the Temple on fire. Titus now ad- vanced with his troops, for resistance had almost ceased, and he at once ordered that the conflagration should be extinguished. But his command was not listened to, and his furious soldiers now filled all parts of the Temj^le, in order to plunder, to set fire to the remaining places, and to murder everybody they met with. Titus himself, drawn by curiosity, entered the Holy of Holies, felt delightsome at the sight, and never left the spot till the dense smoke compelled him to make his retreat. Once more, now, the Jewish warriors made their appearance in the midst of the biu'ning scene, and one of the hottest combats began. The shoutings of victory of the Romans, the lamentations of the Jews at the sight of ruin, the crackling of the fire, made the earth and the atmosi:)here tremble, and the echo carried the sad news even to the mountains beyond the Jordan, while the sea of fire imparted to the inhabitants round about that the Temple stood in flames, and that all further hope had ceased. Many of the Jews in their desjjair threw themselves into the flames — they desired to live no longer than the Temple; others, many thousands, men, women and children, had remained, in spite of the approaching enemy, and the continually increasing flames, in the southern j)ortion of the colonnades. The Romans fell ujDon them, and they were all massacred without mercy. The Temple, except the foundations and some odd ruins of the wall, be- came entirely a prey to the flames. Some of the priesthood, who had taken refuge upon the wall, where they held out several days in spite of hunger and thirst, were at last forced to leave their retreat, and Titus had them immediately executed. "Priests ought to perish together with the Temple," were the words which the tyrant uttered in cloaking his evil deeds. The victorious legions made offerings to their gods upon the Temple-place, hoisted their standards, and l^roclaimed Titus for their emi:)eror. But the fighting had not yet ended, for even the last stone must be contended for, and only on the 8th of Elul the Romans took possession of the last quarter of the city, which they also set fire to. All the walls except a small portion of the western wall were destroyed; the three towers, Hippicos, Mariamne and Phasael, were spared by Titus, in order that they might be a sign of the great victory he had thus achieved. FOR THE USB OF ISRAELITES. 191 Amid the ruins of Jerusalem and the Temple the last residue of Judea's stately independence was gone. Above a million of people lost their lives during- the siege, and in considering those also who had sacriticed their lives in Galilee, Peraa andother Jewish towns, it may almost be concluded that the Jewish race on native soil was for the most part annihilated. Once more Zion sat u])on the burning ruins and wejDt; her sons had perished, and her daughters had been led into ignominious captivity. She was even more unhappy than after the first destruction; for now no seer was at hand to inform her of the end of her widowhood, and when the days of her mourning should cease. But the time will arrive when again aged men and women shall sit in the streets of Jerusalem, each having his crutch in hand to support him in his old age ; the oj^en places of the city will again be filled with boys and girls, who will be playing in the streets. (Zach. viii: 2.) De. Gkaetz. Dr. H. Gkaetz — Noted for his great eriiditioB ; a man of letters; professor at the UniverBity of Breslau; Lecturer at the Breslau Jewish Theological Seminary, chief editor of the Monatsch- rifl; author of a Jewish history and many other works which gained him a world-wide rep- utation. Legion — A body of Roman soldiers, about 5,000 men; a great number. Colossus— A statue of enormous magnitude. THE FALL OF JERUSALEM. My hapless country's woes I weep. The laud of song aud golden lyre, Where sages, seers, aud prophets sleep, Whose harps did heaven inspire. I mourn her fall from regal state, From high and lofty pride; No more among the nations great — We're scattered far and wide. Nor wine, nor fig, nor olive hills, In blooming verdure crowns; The deserts choke her healing rills. And nature forever frowns. Her lofty piles and towering domes Are shrouded in the dust ; And Israel o'er the wide world roams, A captive, dumb to foul lust. And where is now her holy fane. Where angels and seraphim dwelt? Alas ! the Pagan rites profane Where priests, kings and people knelt. The Lord hath turned away his face ! For this we weep and mourn our fate; We pray, in mercy, love and grace. Once more restore our glorious state. When shall Thy temple 'gain appear. Its ample courts on Zion's hill. And nations all, both far and near, Thy shrine and tabernacle fill? When shall Thy children 'gain return, With song and harp and sacred lyre; The lamps of heaven deeper burn, And light their path with pillowed fire?' An exile made by God's command. We will not murmur at His will, But ne'er forget the promised land. Which His divinity doth fill. This solace only have we left. To weep, and mourn so long for Thee; Of this we cannot be bereft. We know she shall again be free. J. M. 192 SCHOOL AND FAMILY READER THE FATE OF THE CAPTIVES. [70 A.] Who is able to delineate the sufferings wlaicli the jDrisoners met with who fell into the hands of the Komans ? More than 900,000 were made prisoners in the war. Those taken in Jei'usalem, Titus had penned together and closely watched by a certain Fronto, a liberated slave. Two officials belonging to the Temple received their pardon, on account of having delivered to Titus the robes of the High-j)riest and the vessels in use at the Temjjle. All those who were recognized or betrayed as combatants were immediately exe- cuted by Fronto's orders. Those remaining envied their sj^eedy end ; for 17,000 died of hunger, their scanty allowance not Ijeing sufficient to keep them alive. Many of the jDrisoners refused to accept anything of the Romans and soon perished. Of those still remaining, Fronto picked the finest and most vigorous youths to serve the purpose of fighting wild animals, and for accompanying Titus on his triumphal march to Rome ; others, again, who were, above seventeen, were sent to the mines in Egyjot, in order to spend their lives in constant labor, the same fate as the Galilean prisoners formerly met, Avho were condemned to do socage for the Isthmus of Corinth. There were yet 40,000 left, of whom Titus presented a large number to his friends to serve as slaves, and the remaining male and female prisoners under seventeen were sold for a mere bagatelle to slave-dealers. Thus were the sons and daughters of Zion dragged about as slaves all over the Roman Empire. What heartrending scenes have not these unliappy ones exjDerienced ! The terrible anguish they had to undergo has found no pencil to preserve it for posterity ! Only a slight consolation was left to the unliappy captives, consisting in the possibility of being sent to some spot where a Jewish community existed, when they could make sure of meeting with brotherly sympathy, where also their co-religionists would not fail to pay almost any ransom to procure them their free- dom. When Titus left the scene of devastation, he left the Tenth Legion, commanded by Terentius Rufus, in charge of the country. The vigorous Jewish youths were put in fetters and sent after him. In Casarea Philippi he and his courtiers held a grand court-day, when amusements, according to Romish customs, were j^repared for his friends. Wild animals were led into a well-secured place, and the Jewish prisoners were compelled to fight with them till they became overpowered and torn to j^ieces by the furious brutes. Sometimes the spectacle underwent a change, by making use of the Jewish prisoners in a tournament, in order that they might pierce each other to death. The same kind of amusements Titus ordered to be instituted in Casarea on the sea, in honor of his brother's birth- day, when more than 2,000 Jews lost their lives in this horrible man- ner. He then went to Berytus, where he celebrated the birthday of FOR THE USB OP JSRAELITES. 193 his faiher, and in the combat of beasts and men which took place here also, the sand of the arena soon become red fi"om Jewish blood thus spilt ; in every town he granted to the Syrians, whose hatred to the Jews was well known, the mischievous joy of delif^hting them- selves with the agonies of the unfortunate Jews. This was Titus' levity and inhumanity; this the man whom flatterers styled the bliss of the human race. At length he got ready to proceed on his triumphal march to Home. For this occasion he took with him 700 Jewish prisoners, who were all picked men of the finest caste, and the leaders.] ochanan, of Gishala, and Simon bar Giora, were also of his retinue. The former, forced by hunger, submitted to the Romans, and the latter, not able to make his escape in the subterraneous passages of Jerusalem, and becoming also short of provisions, placed himself suddenly, wrapjoed in a white garment and purple cloak, before Rufus, announcing him- self to him as Simon bar Giora, the leader of the zealots. He was imme- diately put in fetters, and, as he knew but too well what he had to expect from the Romans, he awaited his fate with the utmost resig- nation. What became of the third leader of the zealots, Eleasar ben Simon, has not transj^ired ; but it is jDrobable that lie ended his heroic existence on the battlefield, which, however, the knavish his- torian, grudging him immortality, has avoided mentioning. The two heroes, Jochanan and Simon, accompanied Titus upon his triumphal march through Palestine, Syria and Alexandria, and they were singled out for magnifying his entrance into Rome. In the meantime Vespasian expected his son with torturing impa- tience, not because he wanted to press him to his paternal heart, but rather to get rid of the trouble which a certain report caused him, in regard to Titus' intentions to dethrone him. In order to divert his father's fear, Titus' first salutation in meeting his father was : " Be- hold, I have not failed to come. " Whereupon the father and his two sons, Titus and Domitian, celebrated their triumph over Judea. In the jorocession which they arranged, the vessels of the Temple, the golden candlestick, the golden table, and the scroll of the law be- longing to the Temj^le, were carried before them; the prisoners, all in fetters, followed, and drawings of all battles and devastations were shown to the merry, show-seeking people. Simon bar Giora was dragged through the streets by a rope, and at length, according to Roman custom, which required a human sacrifice, he was executed. Medals were struck, the impression of which represented tinhappy Judea as a contrite woman in a despairing attitude, under a palm tree, before a warrior standing uj)right, and bearing the inscription : " The Captured and Conquered Judea." Later a triumphal arch was erected for Titus, upon which all the vessels of the Temple taken as booty may be seen even unto this day. The Romish Jews for a length of time tried to avoid this arch, preferring rather a round- PART II.— 13 194 SCHOOL AND FAMILY EEADER about way instead of beholding it. The booty taken from the Temple remained for a long time in Eome, deposited in the Temple of Peace, which Vespasian had erected, while the scroll of the law was kei:)t in the Imperial palace. But afterward, when the time arrived for Kome to suffer for its manifold sins, these remnants of the Jewish sanctuary were carried off' into other countries, and all fui-ther knowledge of them has thus ceased. De. Honigman. Dk. Honigman- of note. Socage — Husbandry services formed to the lord of the fee. Levity— Idle pleasure. An eminent Jewish Rabbi In Hungary known as a pulpit orator and writer to be per- Isthmus — A neck of land joining the penin- sula to the continent. THE NINTH OF AV. (From the Lamentations of .Jeremiah.) How does our city sit forlorn , Once regal in her pride; Become a mourning widow now, Who was the nation's bride. Alas ! the tears are on her cheeks. By night she weepeth sore; Her lovers come to comfort And her friends to cheer — no more. Hush'd is the harp in Judah's halls, For she is captive led; Her kings, her prophets, and her priests Are powerless as the dead. Her warriors and her mighty men With chains the focmen bind; Her princes are like timid harts That can no pasture find. The chosen of the Lord of Hosts Are wanderers on the earth; The heathen rules the Holy Land Which gave our fathers birth. Yet Zion well remembers In this, her tearful day. The pleasant things she had of old, Her temples — far away. Abroad the sword bereav'd her; At home it was like death. When her sacred fanes fell prostrate Before the Almighty's breath. When in the wine-i3ress of His wrath Her patriarchs were east. Her youths and virgins swept away Like chaff before the blast. Oh ! God hath cover' d Zion With a dark and stormy cloud, And the beauty of proud Israel From heaven to earth hath bovyed. With His right hand he bent his bow 'Gainst Jacob in His ire. And the Lord hathpour'd His fury out Like a swift and flaming fire. Arise, afflicted Judah, And never cease to cry. Till all thy sins are pardon'd And His anger hal h passed by. Pour out thy heart like water Before His shrouded face. Until again His smiles shall beam On all thy fallen race. Behold, Lord, in mercy. When thy people pray to Thee; Tho' we have sinn'd against Thee, Unbind and set us free. And lead us, we implore Thee, To a Canaan of delight, With a cloud of purest snow by day And a fiery cloud by night. FOR THE USE OF ISRAELITES. 195 Then shall our song exulting rise, Our harps harmonious soutul, Wiioii Lsraol's tribes are gatiier'd home From nations all around. And the remnant of Thy children Shall joyously record Thy wondrous, loving works anew. And the pardon of the Lord. L. .J. Cu. RABBI JOCHANAN BEN SAKKAI. • It is certainly a highly interesting question to consider, how it hajDpened that, after the second destruction of Jerusalem and the rain of all the institutions which existed in that center, after the dispersion of the Jews in every direction, Judaism was so saved that, instead of perisliing, only a new great era commenced, which has already outlasted seventeen centuries. It would be exceedingly partial to ascribe this great j)henomenon to a single motive, or even to a single j^ersonality. All was a mighty web of Divine providence, of which the threads, centuries ago, were knotted and spun without interruption. A satisfactory explanation could only be obtained from glancing at the entire history of Judah during its second life, in conjunction wdth the whole condition of the world at that time. One gi'eat cause consisted essentially in the faithfulness of belief, which the Jewish colonies, both sides of the Euphrates, on the Nile, the Tiber, the Ebro, and on the Rhine, had preserved long before the downfall of Zion, enabling them to grant unto broken and exiled Judaism a place of refuge. But that in this process only single l^ersonalities were called to handle this gigantic work, in drawing together into fresh joints the scattered members, is not the less evident. Rabbi Jochanan ben Sakkai stood foremost in accom- l^lishing this work. Jachanan was a disciple of Hillel. During forty years, it is said, he was engaged in business. As long as the state existed, he was a member of the Sanhedrim, occupying his time in teaching, as his academy in Jerusalem became very important. Diu'ing the troubles of the war of liberation, he belonged, on account of his peaceful character, to the peace party ; continually urging the j)eople and the zealots to surrender Jerusalem, and submit to the Romans. " Why should joa wish to destroy the town, and expose the Temple to the flames ?" he remarked to the war party. But they despised his exhortations, owing to their love of independence. Fearing the rageful fanaticism of the zealots, or on account of wise precaution, to insure to instimction a place of refuge, Rabbi Jochanan joassed over to Vespasian's camp. But the distance leading out of town was rather difficult to traverse, considering the careful watch kept up by the fervent patriots. Jochanan therefore resolved, being in league with one of the chiefs of the zealots, Ben Batiach, who was his relative, to be carried out of the town as a corpse. Placed in a coffin, his pupils, 196 SCHOOL AND FAMILY READER Eleasar and Josliur, carried him at the hour of twilight to the gates of the city. A piece of rotten meat was also 2:)laced in the coffin, in order that the bad odor might deceive the guard at the gates. But the guard hesitated to let them jDass, and was on the point of examining the coffin, when the ^Dressing warning of their leader, Ben Batiach, not to violate the corpse of the venerable teacher, had the effect of preventing them fi'om carrying out their intention. Vespasian received him kindlj^ and gave him Hberty to ask a favor of him. Rabbi Jochanan very modestly prayed for permis- sion to establish a school-house at Tabneh, and Vespasian felt no objection to a wish which appeared to him not very captious, never thinking that, through this simj)le act, Judiasm would be placed in a position to outlive Romanism with all the boasting of its jaower and iron-like vigor, even for thousands of years to come. Ves- pasian's kind recejjtion arose, perhaj)S, from the circumstance that Jochanan prophesied to him his elevation to the dignity of emperor. In making this statement beforehand, it was not the gift of prophecy with Rabbi Jochanan, but it rested upon conviction, taken from the words of the prophet, that " the Libanon (TemjDle) should only suc- cumb to a crowTied head." (Isaiah x: 35.) Jochanan with his puj)ils settled in Tabneh, or Tamnia, a town close to the Mediterranean, and situated between the port of Joppa and the town of Asdod, formerly belonging to the Philistines. At the outset, Jochanan's activity found but little practice,, as long as exas- perated warfare was raging under the walls of Jeruselem, in its streets, and around the Temple. AVhen the sad news arrived that the town had succumbed and the TemjDle was in flames, Jochanan and his disciples rent their clothes, mourning and lamenting as for the death of a near relative. But the master did not desjoair in the same manner as the discij)les, being aware that the nature of Judaism was not indissolubly l)ound with the fate of temple and altar. He con- soled his sad jDupils on the loss of the expiatory place, in making the striking remark that, " Charity makes up for sacrifices, as stated in Holy Writ; for I have pleasure in charitableness and not in sacri- fices." This view concerning the value of sacrifices made him clearly perceive that it was above all things necessary to establish a fi-esh center in place of the Temple. He ordered the formation of a Sanhedrim in Tabneh, whose president he was selected to be; the more so, because he was the only one left of Ilillel's disciples, as Gamaliel, the son of Simon, the active patriarch during the war of liberation, was under age. The fresh-gathered Sanhedrim was surely not formed of exactly seventy members, and was probably aj)iiointed to fill a sphere of activity difierent from that exercised in Jerusalem during the war, which had full j)ower assigned to them under aU circumstances, and in the most important political affairs of the day. On the Tamnian Sanhedrim its founder conferred above FOR TUB USE OP ISRAELITES. 197 all relififious sovereignty, sucli as possessed by its predecessor in Jerusalem, and at tlie same time all the judicial functions of a high tribunal were combined with it. Only Jochanan's full authority could accomplish such a work as the formation and strengthening of a Sanhedi'im under the existing unfavorable circumstances. The most important functions, which operated decidedly upon the foreign congregations, were the arrangements of the new moon and festivals, which always proceeded from Tamnia. Jochanan's exertion as teacher also j^roved highly efficacious, and he was constantly surrounded by a large number of pujiils. At that time he was admitted to be the living bearer of all oral precepts. Halacha, Midrash, Talmud and Agada he so handled in his dis- courses that the benumbed body of the nation soon revived. The prohibition to use no iron tools at the building of the altar, he explained thus : " Iron is the smybol of war and strife, the altar on the contrary, the symbol of peace and exj^iation; and therefore iron should not come in contact with the altar." From this he inferred the value of peace. Besides Rabbi Jochanan, seven Tanaim constituted the doctrinal office. The fifth — Abba Saul ben Botnit — was formerly a wine merchant in Jerusalem, and in his business was so extraordinarily conscientious, that he Avould not even keep the sedi- ment for himself, because he thought it belonged to the buyer. He saved it up to a quantity of three hundred quarts, and then took it to the treasurer of the Temple in Jerusalem. Although told that he was entitled to it, he declined making use of the same. Upon his death- bed he could hold out his hand and boast of " the hand which was always scrupulously honest in giving measure." Of these Tanaim, Eachum of Gimso became a man of special im- portance. Rapoport has made him the hero of many wonderful adventures, of which however, all seemed to have turned in his favor, so that even the name of his birthplace was altered, in suggesting the motto — " This even will tend to some good " — (Gamsule toba). But Avhen an old man, the dreadful misfortune befel him of becoming blind and palsied. In order not to reproach the justice of Heaven, he claimed that this misfortune was a just punishment, and to all who visited him he observed that he was deserving the affliction in consequence of his own crime. One time he carried his father-in-law many presents, which were packed upon asses, and having met a poor man who begged of him some assist- ance, he kept him waiting till he had unloaded ; but in looking for him afterward, in order to relieve him, he found him dead. On account of the grief he suffered in having thus been the cause of the death of this person, he wished himself to become blind, and that his hands and feet should get palsied, because they had not shown more compassion for the poor man ; and, consequently, very soon after this impi-ecation he thus became afflicted. His disciples in be- 198 SCHOOL AND FAMILY READER holding his sufferings could not guard against expressing their grief. " Woe to us, to see you in this state !" but Rachiim replied : " Woe to me, if you were not to behold me in this condition." Jochanan was also, in a poHtical point of view, a protection for all the new communities of his time. His friendly and mild charac- ter, in which he resembled his teacher, Hillel, he made also use of toward the heathen, lie saluted them always in the most friendly manner wherever he met them. But as much as the Flavian emperors were inclined to show benignity to Jochanan's kind dis- position, many oppressions nevertheless took place. Many acres of land the Jews were deprived of, and bloody banditti made great havoc among them. Eabbi Jochanan, in describing the state of things, makes use of these striking words : " I saw once a woman belonging to the rich and resjDCctable house, Nicodemus ben Garian of Jerusalem, how she Avas gathering at Maon some barley corns from under the horses' hoofs, in order to support herself with this food. This scene made a most painful impression upon me; the more so because I could bear witness to her former fortune and splendor. 'Unliaj^py people,' exclaimed I ; ' you would not serve your God, so you must now be subject to strange nations; you would not contribute half a shekel toward the Temple then, you are compelled now to pay fifteen shekels for supporting the state of your enemies; you wouJd not keej) in order the roads and streets for the pilgrims who came to the fes- tivals, and so you must now keep the watch-houses in the vineyards, to which the Romans have laid claim.' " The unanimity of tl*e Jewish nation in their dispersion is entirely the work of Rabbi Jochanan, who well understood how to unite even the most distant congregations. Jochanan died upon his bed in the arms of his disciples. His conversation with them before his death gives some insight into his inner feelings. The disciples were astonished to behold their high-spirited master despairing and pusil- lanimous in the hour of death. He told them that he did not fear death, but the appearing before the Eternal Judge, whose justice is incorruptible. He blessed his disciples previous to his death with these significant words : "May the fear of God be as efficacious in all your acts as the fear of men." He died at the age of one hundred and twenty, and it is said of him that, after his death, the brilliancy of wisdom became extinct. Thus lived and died a man who possessed energy enough not to desj)air at the sight of ruin and decay, but in the downfall of his nation gathered anew all that was suitable for building, and upon a firmer basis rebuilt the edifice of his fathers. L. Philippson. Captious — Given to cavils; ensnaring. Shekel — An ancient Jewish coin, in value Tmpbeoation — Prayer by which any evil is about two shillings and sixpence.— -En^/tsA. wished. FOR THE USB OF ISRAELITES. 199 THE HOSE Tknant of tlio trackless waste, Tliou ci'oiichost 'iieath the sand, And should I pluck thee in my haste, Thou shrivelest in my hand. OF JEIilCHO. Not alone the rose can dwell Confined in a sandy shell; Frequently a faith divine Is buried 'neath the crust of time. The hot sun scoreheth all thy growth, And when eve's shadows creep. The hoarse cries of the prowling fox Lull thee off to sleep. I seize thee, tiny floweret. And bid my servant bring A goblet full of water pure, Fresh from the foaming spring. I bathe thee, gentle flower mine, In the liquid crystalline, And each pearly rootlet feels The impulse of a power divine. While the leaflets swift assume The grandeur of their tinted bloom. And men deify the crust As they grope amid the dust, While the truth that hidden lies Is lost amid the centuries. Till the hero, prophet, bard, Boldly grasps the flower. Plucks it from its pent-up cell And unfolds its power. Shows the truth in fossil faiths, In rites and dogmas dear; When translated into life The blossoms bright appear. J. M. EooTLET— The fibrous part of a root. Deify — To praise excessively. Baud— A poet. Fossil— That which is dug out of the earth. Dogma— Settled notion. RABBI AKIBA BEN JOSEPH. [118 A.] R. JocHANAN BEN Sakkai was like a cautious gardener who carefully sej)arates the sound germen, although in a vigorous state, fromthe di'opping mother-stem, transplanting and fostering it in a favorable soil, till he can make sure as to. its future by having raised a power- ful growing stem. But how different was the character of Rabbi Akiba ben Joseph, who shone in the next generation. Fiery, ener- getical, ingenious and armed with the sword of intellect, he shunned not even the sword of iron, although dripping with the blood of martyrdom! The history of his youth is traditional. According to some he was a proselyte, and it is a certain fact that Rabbi Akiba, even at an advanced age, was very ignorant, for he himself afterward relates, that in his state of utter ignorance he hated all those who were acquainted with the law. That he lived with his wife in penu- rious circumstances is a certainty; from trustworthy report it is known that she sold her braids of hair in order to procure the necessaries of life. All these obstacles, which would have proved disheartening to any one else, served only to impress him with the stamp of magnanimity; his robust natiu'e conquered all obstacles, overcame all difficulties, and placed him before the world as one of the most celebrated teachers and scholars. 300 SCHOOL AND FAMILY READER He married the daughter of Akiba Calba, one of the richest and most respectable men in Jerusalem, who being against the marriage, de- prived the daughter of her dowry, and thus they had to put up with the greatest misery. But they nevertheless felt happy and contented, and one day the pious wife urged upon her husband the necessity of obtaining wisdom and knowledge, and that he should for that pui - pose depart, to seek amid the wise and learned men in Israel to im- l^rove his mind, and to make himself acquainted with the teaching of the holy law. He at once took her advice, left his beloved wife and remained away twelve years, and during this long period the pious wife had to endure many a hardship, besides becoming the scorn of her neighbors, who upbraided her for her levity in contracting such a marriage, trying to shake her confidence as to her husband's return. " As far as it rests with me," she always replied, " he may even stay away another twelve years, till he has fathomed the depth of our holy law, and is able to return as a wise man in Israel." Akiba, hearing the opinion of his pious wife, really returned once more to the wise men in Israel; passing among them another twelve years, and then made his way home, followed by a host of pupils, all listening re- spectfully to the instructions of the highly-renowned teacher, who dur- ing his long absence had stored uj:) much wisdom and learning, thus gaining for himself fame and reputation, so that now the whole town came to meet him. His beloved wife also, who had thus waited so long and endured so much want and hardship, did not hesitate to go to meet him ; but the wicked neighbors again sneered at her, saying that, poorlj" clad as she then was, she should certainly feel ashamed to venture upon such an errand; but she did not mind their reproaches, and merely replied that the pious well knew the heart of the needy. At his approach some of his pupils tried to prevent his wife from accosting him, but Akiba said : " Pray, let her be ! Whatever wisdom and learning I may possess, whatever you may have acquired of me, Ave have to thank her for.' Her father also, to whom the news of his son-in-law's fame, together with the faithfulness of his daughter, had become known, was so moved that he at once freed himself of his vow, so that he might be able to reinstate them in their possessions. From this time Rabbi Akiba lived in affluence, and his gratitude toward his much tried wife was quite equal to the sacrifices which she so readily had made for him. Everybody was surprised, dazzled and animated by Rabbi Akiba's great erudition. Rabbi Tarphon, who sui-passed Rabbi Akiba, formally observed to him in a respectful manner: "Whoever forsakes you, forsakes life eternal; and whatever tradition neglects, you supply by your interpretations." Rabbi Josua, his former teacher, also spoke of him with admiration: "Who will take the clod from the eyes of Rabbi Jochanan ben Sakkai, so that he may see how his apprehension was but vain, that one day a Halacha might be given up for want of support in the scriptural text, and now. FOR THE USB OP ISRAELITES. 201 beliold! Rabbi Akiba has found a proper hold for it." One was obliged to confess that the law had been forgotten, or at least had be- come neglected, if 1-Jabbi Akiba had not sought to sustain the same. His home was in Bene-Berack, where he also kej^t his academy; but he often came to Tabneh, on account of being a member of the Sanhedrim, and it hapi3ened but seldom that anything was resolved upon without his presence, for they said: " In his absence, the want of law is felt." He was, however, in spite of the homage paid him on all sides, not the least proud, and always showed the same, as pre- viously, due regard for his former teachers and colleagues. Owing to his modest character his influence under Rabbi Gamaliers i:»at- riarchate, and later under Rabbi Josua's management, did not be- come very prominent; but later, after the demise of the latter, he was considered the chief of the Jewish body, and he it was who princi- pally assisted during the last decade of that century in bringing about those teiTible occurrences which, under the name of the revolt of BarKochba, threatened to shake the whole of the Roman Empire. This is the period in which Rabbi Akiba, with the same ardor he always administered the law, also tried to transform the political position of the Jews, although to the ruin of himself and numerous others. These events, however, made an end of the past, for this last exjilosion of the Jewish love for liberty settled the future so far, that the Jews should henceforth exist among the nations as members of a civil community. The history of the revolt of Bar-Kochba cannot be dehneated here, and it will be sufiicient to say that Rabbi Akiba took an active part in the whole preparations, which lasted nearly twelve years. He undertook long journeys, visiting almost every spot where Jewish congregations could be met with, in order to rouse them to action, desert Rome, and re-establish the Jewish realm. It is stated that he himself raised 24,000 men full of courage and expectations, and the revolt spread afterward to such extent that Dio Cassius mentions the number of Jewish warriors at 580,000 men. The war lasted three years and a half, and finished with the siege of Bethar, which lasted twelve months before it was taken on the 9th Ab., 135. After this the most awful persecutions awaited the Jewish nation, and the enemy resolved upon annihilating not only the Jewish people, but also Jewish nationality altogether. They were threatened with the severest punishment if they shovdd venture to keep circumcision, the Sabbath, or occupy themselves with Jewish law any further. Thus, numerous were the victims ; ten especially who suffered martyr- dom (of whom seven are named to us) have become solemnized even unto this day. Soon also the turn of the aged Rabbi Akiba came, who was the third of these ten martyrs, being charged with having held discourses secretly. He was, according to the "Calendar of these unhappy days," thrown into a dungeon on the 5th of Tishri, 202 SCHOOL AND FAMILY READER and Ticinus Rufus, the governor, treated him with unsparing severity. At length the melancholy hour of his execution arrived, and Rufus, a pliable tool of Hadrian's vengeance, ordered the agonies of death to be increased by other painful tortures, and the skin was torn off his body with iron horse-combs. His noble soul expired with the confession of faith in the Eternal One, "Adonai Echad." Rabbi Akiba's death, which was, like his life, extraordinary, brought about a terrible emptiness among his contemporaries, who mourned that, with him, the arms of the law were broken, and the springs of wisdom shaken. He left but one son and a few pupils, who made his name the most celebrated of the day. Thus died Rabbi Akiba. BVom his grave bloomed a time of peace, for in a sj^iritual point of view he prepared the path for Jewish posterity; and as to political matters, the Vesuvius of the Jewish nation had now ceased burning, the last eruption was over, and three centuries of rest, of civil equal- ity and honor, began to dawn. Db. Sachs. Dr. Michaei, Sachs was boru in Glogau, 1808, and died in Berlin, 1864. He was an eminent pulpit orator, a man of great literary attainments, whose works were much sought for among co-religionists, and who, on account of his kind and amiable disposition, was much esteemed and honored by everybody. Proselyte — One brought over to a new opinion; a convert. To Fathom — To penetrate. Erudition— Learning. Decade— The sum of ten. HOLINESS. Be holy, man, the Lord commands, Like angels, goodness, love; Lift up thine eye, thy heart, and hands, To God enthroned above. In yonder sea of scarry light, Where pure seraphim shine. Immerse thy soul with pure delight — Let holiness be thine. To man, to God's own image, chng With love's refulgent fire; The true and good to man to bring Let be thy heart's desire. For wisdom live, for virtue glow, With God thy soul entwine; An angel be on earth below — And holiness be thine. The choicest gifts, all joys divine. By holiness are won ; It's bliss from virtue's sacred shrine, Salvation's precious sun. The hallowed soul vnth rapture sings The Lord's eternal praise, She soars aloft on golden wings To heaven's purest grace, A. J. THE SCHOOLS OF PALESTINE AND THE MISHNA. [70-200 A.] The Jamnensian Sanhedrim became, after the destruction of the Temple, the heart of the Jewish nation; since, from this source, life and activity flowed to the remotest congregations, who in case they looked for approbation and sacredness of character, were oblig(>d to adhere strictly to all fixed regulations and religious appoint- ments proceeding from that body. The people considered the ex- FOR THE USE OF ISRAELITES. 203 istence of the Sanliedrim as a residue of the state, and they paid the president thereof (Nassi), who was a descendant of Hillel and of the royal blood of David, ahnost princely honor and homage. The Greek appellation seems to jjoint out that the Patriarchate amounted to a princely dignity, being styled Ethnarch, signifying a prince of the people— a position almost as high as royalty; even the usual title of Patriarch includes a function belonging only i o the sovereign. Next to the Patriarchs were their repres entatives (Ab-bet-din) and their Chacham (the wisei. The authority of the Patriarch allowed, however, an undiminished independence to a few managers of schools, to enable them to declare their disciples judges and teachers of the people without requiring the sanction of the Patriarch. This dig- nity was bestowed upon the disciples in a solemn manner. In the presence of two members, the master placed his hand uj^on the head of the selected pupil, not as was the case with the disciples of the prophets; it was but a mere acknowledgment that the one thus initiated was worthy of undertaking certain duties, for which his caj^acity had been sufficiently j^roved. This form of consecration, and the placing of the hands upon the head, was called Semicha, signifying as much as nomination .or ordination. The one ordained was styled Soken (old), which is almost similar to the title of Sen- ator; for, by this ordination, they also obtained the privilege of be- coming members of the High Council, if ever chosen for that pur- pose. The Jewish nation, owing to the differences of sects and jaarties, must have become dissolved, had not thus the inner unity been constantly maintained. The principal ef&cacy of the Patriarch consisted in presiding over the solemn assemblies of the Sanhedrim. He w^as the foremost in these great meetings, surrounded by the most important members, sitting in a semi-circle before him. At the back of the members, who, in those times amounted to seventy, there sat in row^s those who passed the ordination, and behind these again, the pujoils were standing ; while the last of all were the people, lying on the floor, and listening to the proceedings. The Patriarch opened the meet- ing, either by choosing from the code of laws some subject for dis- cussion, or, by making use of the form " question," he called upon the members to speak. In his own harrangue, he quietly communi- cated a few sentences to the speaker (Meturgeman) standing next to him, which the latter had to expound and to illustrate in a rhe- torical manner. Everybody was at libei-ty to start subjects for de- bate, even the people who were listening to the discourse. A spe- cial and important business of the Patriarch was the fixing of the festivals, there being no calendar in those days; and in jDOSsessing the right of regulating the same, the remotest congregations were entirely dependent on the Patriarch, and thus a bond was effected whereby the dispersed of Israel were continually kept together. 304 SCHOOL AND FAMILY READER In general, tlie religious life was arranged by tbe Sanhedrim and Patriarch together. The destruction of the Temple had not wholly embarrassed the Jewish nation. Constant prayers, the study of the law, and charity, atoned for the sacrifices; and, excej^t the observ- ance of sacrifical worship, the whole of the law was performed in the strictest manner. The insurrection under Bar-Kochba, and the persecutions on account thereof, indeed, for a time, disturbed the existing state of things; but the Jews being already humble through misfortunes, were not yet annihilated. They were reduced in numbers, but in no wise exterminated, for they still continued to exist in one idea, which always kept on generating as long as one only was left. Besides, the Romans did not contemplate the ex- termination of the guiltless, their existence being found necessary for enriching the capital. The teachers very soon raised their voices again in all the synagogues, assuming once more the care of the re- ligious life in a vigorous manner. The most important among them, whom we shall notice here, were Rabbi Meier, highly accomplished, sagacious and bold; Kabbi Je- huda ben Ilai, brave, tender-hearted, vigorous, and yet amiable in ap])earance; Rabbi Simon ben Jochai, sensible, penetrating, but gloomy and stern on all occasions; Rabbi Jose ben Hilephta, serene, and well-balanced; and Rabbi Simon ben Gamliel, who was very young, when he escaped from Bethar at^the tim.e. All these men, except the last named, carried on a handicraft, the same as all teachers before that period, and yet they could find ample time for expounding the law which they inherited. Rabbi Meier, of non- Jewish descent, was the favorite pupil of Rabbi Aldba, and main- tained himself by copying the Holy Law, which he was able to write from memory. His delivery was animated, omng to his great sa- gacity, and the illustrations he gave by means of fables and allegories. His wife, Bernniah, was also celebrated for her erudition. Rabbi .J e- huda ben Ilai Avas a cooper, and deserves the praises of the rabbis, on account of his zeal and his frugality, although he was in affluent circumstances; and by reason of his demeanor under mis- foi-tunes, and the excellent method he adopted in the way of in- structing his puj)ils. Very often he made use of a barrel for a l^ulpit, and he never failed to speak in great praise of industry. The clothes he wore were all made by his wife; and when it happened that his new garments were not finished, he neglected to attend a ' festive meeting, in order to avoid dressing himself in a suit borrowed from another. On the day when his beloved son died, he delivered a funeral discourse in spite of his sorrow. Of his excellent knowl- edge of Judaism and his acuteness in decisions, every page of the Mishna bears ample proofs. Above 600 of his sayings are there re- corded. Rabbi Simon ben Jochai made study his sole occupation, and attended especially to private instruction; he was a rigid teacher FOR THE USE OF ISRAELITES. 205 of morality, as all his utterances of dissatisfaction with this world corroborate, and having always some hio^her aim before his eyes. He was sent to Rome by the rabbis, in order to entreat the emperor to recall the prohibitions which were of an ojipressive nature. His exertions in this matter proved very successful. The prohibitions were removed, and he received great honor on his return, for it was entirely attributed to his influence that this great favor was granted; yet through him they had unfortunately to suffer j^ersecution after- ward. He spoke once against the Romans, on account of which he was betra^'ed, condemed to death, and had to make his escape to some hiding-place, where he remained for a length of time. Rabbi Jose ben Hilei^hta, a cuixier by trade, was a model of pru- dence, clearness, and modesty. " I am, " said he, " more ready to listen than to teach others; to die in the midst of my duties, rather than in my bed ingloriously ; to do too much than too little ; I prefer gathering alms for the poor, instead of spending my own; suffer wrong, instead of practicing it myself." Concerning knowledge he said, " Whoever honors science, is worthy of honor; but he who de- spises it, is worthy of contempt." But Tiberias had now become the seat of the high-school and the Sanhedrim. Tiberias was in a flourishing state, a splendid town, jDleasantly situated, and receiving continually, ever since the destruc- tion of Jerusalem, more Jewish inhabitants. At first, these were mostly Galileans, whom the rabbis despised, and were generally looked upon as belonging to a different nation, on account of their different dialect, vulgar manners, and aversion to the law. There- fore the rabbis came much later to this place, and only after many inliabitants from the south had settled theie. The newly-formed Sanhedrim were a facsimile of the higher Council of Jerusalem. Rabbi ^imon ben (iamliel became here Nassi; Rabbi Nathan, Ab-bet- din; and Rabbi Meier, Chacham. Tiberias soon received the honor of being named Jerusalem, Zion, and, by preference, the Sanhedrim were called the great Law Court; it was a fresh center for the total guidance of all the Jews in the Roman Empire. Very soon the youths flocked to this place, in order to satisfy their cravings after knowledge. n. The school at Sepphoris, established by Rabbi Jose ben Hilephta, soon enjoyed the fi'uits of its labors, as well as great renown. Many others were established. The knowledge of the law was the only branch taught. The Pentateuch especially was expounded, and the traditions concerning the precepts of the law, such as the Scriptures did not fully contain, were continually imparted to the pupils; but other attainments, as auxiliary science, were also necessary for that purpose. Therefore, the rabbis engaged in the study of physics, 206 SCHOOL AND FAMILY READER medicine, mathematics, etc. The number of accomplished scholars who received their training and education in these schools, after the destrviction of the Temple, and during four generations, may he counted by thousands, and hundreds of venerable names occupy niches in fame. After receiving the Semicha, they proceeded to the congregations, in order to assume the instruction and the religious guidance of the people. The sacrifices which these God-fearing men brought on all occasions saved the nation from becoming ruined through misery and ignorance. The congregation of Simonias, south of Sepphoris, petitioned the Patriarch for a person to deliver piiblic lectures, decide jjoints of law, preside over the sjaiagogue, execute acts belonging to the code of laws, instruct the youth, and perform all the general duties of the congregation. This list of duties proves sufficiently what was required in those times of a pub- lic teacher. All teachers of the law, commencing with Simon the Just, were generally known under the Chaldaic name of Tanaim, which signifies " repeater " of the law, because their principal occupation was to impress upon the memory the interj)retation of the received oral law, and in making it clear to the mind. At the head of the fourth and last lineage of Tanaim, after the de- struction of the Temple, stood Kabbi Jehudah the Holy, who, in fact, was the most celebrated of the Tanaim and the most powerful Patriarch. He was the seventh member of the house of Hillel, and under his care it reached the highest point of splendor. Rabbi Jehudah was favored with extraordinary blessings, and it was pro- verbially stated of him, "Rabbi Jehudah's stalls of cattle have more value than the treasury of the King of Persia is possessed of." He led a life of frugality, made little selfish use of his wealth, spent it for the maintenance of his disciples, both native and foreign, who flocked round him during his Patriarchate, in great numbers, and were kept entirely at his own expense. At the time of the terrible famine, which, with the plague, raged all over the Roman Empire, this Jewish prince opened his storerooms, and distributed corn among all classes who stood in need of his assistance. The seat of the Patriarchate was at first at Bet Shearim, northeast from Sepphoris, but was afterward removed to Sepj)horis. In conbideration of his high ref)ute, he was plainly called Rabbi, as if no other teacher of the law but himself had proved of any importance, and that he was the law exclusively. But the principal act, however, whereby his name has obtained a lasting reputation, was owing to his represent- ing the close of an epoch, which brought about the completion of the Mishna. The law handed down, and the interpretation thereof, were hitherto transplanted through oral communications from teachers unto pupils, without being written down or properly classified. But the FOR THE USE OF ISRAELITES. 207 pressure of adverse times just commenced, and tins prevented many from studying- tlie law, for Israel became dispersed more and more, even to all the corners of the earth. It was greatly feared, hence, that the law was in danger of being forgotten. In order to prevent such a catastrophe, Rabbi Jehudah the Holy went to work and gathered the debates and disquisitions of the different schools on the law as handed down to them, examined their correctness, dixided them according to their contents into six volumes, and these again into chapters and sections. This collection of the law con- tained everything that could only be expected of such a work; com- j)leteness, brevity, clearness of expression, and especially proper order, so that the whole could easily be reviewed. The Mishna of Rabbi Jehudah soon attragted great attention, and his numerous discijoles diflused the same over the remotest parts of the country. Thus it became exclusively the text and guide of the instruction im- parted at the schools. Rabbi Jehudah managed the Patriarchate during thirty years. With great resignation he aAvaited his dissolu- tion. He ordered his sons and his schoolfellows to appear before him, and imjDressed upon them his last will. The Sanhedric college he instructed to avoid aU ceremonies at his funeral, not to permit in the difiereut towns any funeral solemnities, and that after a lapse of thirty days the reopening of the assembly of teachers should take place. Great numbers of the population from neighboring towns had come from Sepphoris, on hearing of the approaching end of the Patriarch, in order to show their sympathy. As if such an event were impossible, the mass of the people really began to threaten any one who should venture to bring the mournful news of his death. The eagerness and the excitement were indeed very great, so that a fearful outburst of grief was apprehended. Bar Kappara, cele- brated as rabbi as well as poet, acquainted them, however, with the sad news without using any words for the purpose. With his head wrapped up, and his clothes rent, he told the people, "Angels and mortals struggled for the ark of the covenant. The angels con- quered, and vanished is the ark of the covenant." Upon this announcement, the people raised a cry of grief: '' He is dead." Bar Kappara answered: " You said it.'' The lamentations of the pojDulation, it is stated, could be heard as far as- Gabbata, a distance of three parts of a mile fi'om Sepphoris. The funeral was largely attended; a vast concourse followed the deceased fi-om Sep- phoris to Bet Charim, and funeral orations wei'e delivered in eighteen synagogues (200). The management in the schools was now different from that since the Mishna was expounded, all Mishnaic doctrines which seemed con- tradictory were solved, and these were made to agree with the tra- ditional law definitions, which, in the collection of Rabbi Jehudah the Holy, had not been received. Such traditions were collected by 208 SCHOOL AND FAMILY READER some of Jeliudah's disciples, and were called Boreitba, foreign Mishna, and Tosiphta, supplements to the Mishna. The teachers were now called Amoraim, orators, expounders, and their expositions, Gemara, completion. The Patriarchate and the Tiberian schools remained yet for two centuries, adorned by many a man of great intellect, as well as by flourishing seminaries of learning. However, their bloom seemed to fade more and more, and in course of time they lost almost all their in- fluence and reputation. The Patriarchate being very much restricted in its authority, through Roman extortions, resolved to resign in con- sideration of higher motives, and even denied itself the imj^ortant privilege of regiilating the aj)pointments of the calendar, which, from the Patriarch Hillel II., had abided unto this time (359). At the commencement of the fifth century, the Patriarch Gamliel was dis- missed, on account of having aided in the building of new syna- gogues. He died childless. Then the Jews did not apjooint any other Patriarch, and an imperial decree declared this dignity to be extinguished(429). The oj)pressions increased continually, and the further existence of the Palestinean schools became a matter of im- possibility. But ere even the sun of the law had disappeared in the west, there was ah-eady a fi-esh day dawning in the east. The different schools in Babylon, which, after the death of Kabbi Jehudah the Holy, had been established, had become of the same influence and importance as those of Palestine. I. M. JOST. Dk. Isaac Marcus Jost was born February 22, 1793, at Bernburg (Anhalt), and died quite unexpectedly, almost in the prime of life. He was a colleague of Leopold Zunz, and became one of the most renowned Jewish scholars of modern times. He studied at Gottingen and Berlin, was a writer of great note, and published many valuable works, and his history of Judaism gained him a world-wide reputation. He was a great philanthropist, a strict ob- server of Judaism, and he made his name immortal by establishing the well-known orphan asylum at Frankfurt on the Main. In him mankind lost an excellent man, science one of her honest disciples, and Israel one of her most beautiful ornaments. Residue— That which is left. Nassi— One who presided over the Sanhe- drim . Ab-bet-din — Vice-president of the Sanhe- drim. Metubgeman — Interpreter. To Initiate— To enter; to instruct in the rudiments of an art. Khetoeic— Speaking with art and elegance. To Debate —To deliberate. Disquisition— Dispu tative in quiry . THE SOUL. There is a vital spark of heavenly flame, That fills a permeates the mortal frame, Which He with sacred thoughts doth oft inspire, Who filled Isaiah with poetic fire. Such thoughts, whose influence the glowing mind Hath oft disturbed, delighted, raised, refined, Thoughts so ineffable, soothing, yet great, Thoughts of the life-sustaining Potent- ate. And this same spark that in us dwells. Through which our heart with prayer swells, FOK THE USE OF ISRAELITES. 209 Whence comes itV Whence its origin divine ? Whence but from IJim from whom all glories shine ! His living breath has reached our bosoms, too, As shines the sunbeam in a drop of dew; The effluence of His presence divine, Pervading worlds, doth in our spirit shine. Prom Him, who plants in the immortal soul The spring of love, and power of self- control ; From God, who doth all motion guide, The only God ! — there is no God beside. Deborah Kleinekt. Effluence — That which issues from some ( PoTENrATE — Monarch, priuce. other princiijle. THE SCHOOLS OF BABYLON AND THK TALMUD. [300-500 A.] I. During the patriarchate of the secoud Rabbi Jehuda (grandchild of Jehuda the Holy), we find in Babylon a real historical life develop- ing itself, which, in course of time, placed that country in the fore- ground of Jewish history, effecting a condition so lloui'ishing, and of such accomplished ripeness, that it prevailed beyond a period of a thousand years. Babylon proved a second mother to the Jewish nation after being deprived of its first, and it was but seldom that she behaved toward her like a stepmother. By the name of Baby- lon, of which we sj^eak here, is generally understood the shores of both sides the Euphrates as far as the shores of the Tigris, compris- ing, therefore, the sovithern part of Mesopotamia, the territory of ancient Babylon, and a paii, of old Chaldea. These countries were inhabited by Jews to that extent that the name " Land of Israel " was given to it. Four towns were of great importance, forming prominent centers for the whole country. Nahardea occupied the first place, being a fortified town on the Euphrates, and entirely inhabited by Jews. The town of Nahardea was for a time the Babylonian Jerusalem. During the existence of the Temple the treasury of all the Babylonian congregations was kept here, from which the contributions toward the Temple were paid, and which were sent under a strong escort to Jerusalem. As long as the Temple stood the Babylonian Jews con- tributed largely toward its support. Pumpadita, situated on one of the many canals of the Euphrates, was also entirely a Jewish town, and had a very ancient congregation. The place was noted for its many palaces. Several smaller towns and a few fortified j^laces were in its immediate neighborhood. Thirieen geographical miles, and in a southern direction from I'umpadita, the place of Mata-Machassia was situated on an extensive lake, called Sura, which properly was the EujDhrates. From this lake the town of Sura received its name. PAKT II.— 14 210 SCHOOL AND FAMILY READER Here we find a mixed populatioji of Jews and heathens, and as Pum- padita was noted for its palaces, and the cunning character of its in- habitants, in the same manner was Mata-Machassia distinguished for its poverty and the uj^rightness of its residents. A common saying points out the properties of the two places to each other: "It is better to dwell upon the dunghills of Machassia than in Pumpadita's palaces." Besides Nahardea, Pumpadita and Mata-Machassia, there was a fourth one, vying with these three towns on the Euphrates, which was Machurza on the Tigris, about three miles distant from Otesiphan, the capital of the Paiihians. It had close by a citadel. In sj^ite of the importance which Machurza with its forts offered to the reign- ing Parthians and Persians, the inhabitants thereof were neverthe- less entirely Jews, and an Amora felt astonished that the gates of the fortress were not furnished with proper door capsules, according to the usual regulations. The most respectable Machurzanic families were descendants of proseljiies, which made their national character peculiar, entirely differing from the rest of the Jewish population of Babylon. They were termed a frivolous people, given to pleasure and more addicted to temporal than sj^iritual matters. Thus they were styled " Candidates of hell." The same is related of the Ma- churzanic women, who often sought after pleasure, and spent their time in idleness. The whole stretch of land, with its many canals, which connect the Euphrates with the Tigris, resembled a cluster of islands; and, being also noted for its fruitfulness, the country apjDeared like a garden of great extent. Large groves of date trees were so plentiful that it had become proverbial to say of a Babylonian: "A basket full of dates for a Denarius, and they shall not occupy themselves with the study of the law!" The land around Sura was considered the most fertile in the coun- try, being of a low level, and thus the Euphrates, with its by-rivers and canals, overflowing the same yearly, produced an Egyptian fer- tility. The occupation of the Babylonian Jews was mostly agricul- tural and trades of every description; but living in a country de- pending on canal irrigation, they made it theii* business also to build and to clean canals applying themselves as well to the breeding of cattle, and canying on commerce, navigation, and in many instances even some of the arts were not neglected by them. The number of Babylonian Jews being very large, it made them somewhat independent, and they felt almost as much at home as in their ovni country. The position they occupied in respect to the reigning power was a very liberal one, and consisted merely in pay- ing certain contributions for poU-tax and ground rent. In attend- ing to this regulation, they were permitted to have their own governor, who was styled Prince of Exile (Exilarch, Kesh-Galuta.) FOR THE USE OF ISRAELITES. 211 He was considered one of lnf!;\i dignity in the Persian Empire, and was, next to the king, the fourth in rank of all the Persian magnat(!s. His position to the Parthian and Persian kings was something similar to the petty jirinces in Germany. The exilarchs were vassals of the Persian crown, being, however, not chosen by the crown, but merely ratified. The mark of dignity was a silken gown and a sash, and in later times they were surrounded by i^rincely splendor, driving in state carriages with a large retinue of servants, and an outrider to announce their arrival. Whenever they had a solemn audience of the king the royal servants received them with due honor, and they transacted their business with the king in person. Every exilarch was a descendant of the house of David, and thus the people gladly submitted to their sway, feeling honored in having their own ruler. In a chronicle of ancient date we find their number and their names correctly stated, and their descendants being proved as far back as Zerubbabel, grandchild of the Jewish King Joachim. These exilarchs were chief justices of the Jewish congregations, not only in matters of civil law, but also in all criminal cases ; they themselves executed judgment, or appointed a tribunal for that j^ur- pose. The main force against offenders was the use of the cudgel, according to Oriental custom. Also the functions of keeping up a magistracy in the different towns, of watching over proper weights and measures, of attending to the canals and the public safety in general, were entirely in their hands, as weU as the appointments of the different officers for that purpose. The business of the Kesh- Galuta was entirely concerning worldly affairs, while the religious matters were regulated by proper authorities from Palestine. Before these historical times, or, rather, previous to the trans- planting of the law and its establishment in Babylon, there was but little learning to be met with in these parts. But it was ordained that this barren field should soon become a flourishing and fruitful jDlain. More numerous than in former times were the Babylonian youths of the last lineage of the Tanaim, under the patriarchate of Rabbi Jehudah I. Thirsting after knowledge, they flocked to the different schools in Galilee, as if they intended to catch the last rays of the setting sun of the doctrine of the ancestral country in order to iUuminate therewith their native land. Two men especially are noted for having traced out a fresh path, whereby Babylon obtained the reputation of Judea. Abba Arreka, commonly called Rab, returned to his native country from Palestine, where he sat at the feet of Rabbi Jehuda the Holy, and became a man of great renown, on account of which he was invested with office by the Resh-Galuta, in which capacity he was obliged to travel much about different parts of the country. Thus, to his great surprise, he soon learned that the people were living in a state of great ignorance, and that the greatest carelessness jDrevailed about Sura. Therefore 312 SCHOOL AND FAMILY READER lie resolved upon opening a school on this very spot, in order that his pupils might be able, in theu' coming and going, to spread the knowledge of the law. In this great vmdertaking he proved very successful, for Sura became, during eight centuries, the seat of Jewish science. The school was opened by Abba about the year 219. 'J he great name which Rab bore soon brought twelve hundred pupils together, who arrived from all j)arts of Babylon, to attend to the teaching of this new establishment. Above one hundred re- nowned scholars have spread his utterances and decisions far and wide. The throng of attendants who daily listened to his discoiirses became so large that the garden had to be added to the school-house in order to enlarge the same. The love and respect with which his disciples regarded him were so great that they used the common title toward him of Rab (teacher), the same as they called the patriarch Judah Kabbi, or Rabbenu, which became the prevailing expression. All the pupils were entirely maintained by Rab, incase they were without means, he being a man of great wealth, and pos- S3ssed of extensive property, which he cultivated himself. All his arrangements were so wisely conducted that those who listened to his discourses had still atriple time left to attend to their daily occu- pations and provide for the support of their families. Two months in the year (Adar and Ellul), in autumn and the be- ginning of spring, the pupils gathered together at Sura. In these two months, which were caUed the months of assembly, the instruc- tion was carried on daily, lasting the whole of the day, so that the pupils could scarcely find time to take theii* meals. Besides these two months public discourses were always held by Rab a week pre- viovis to the chief festivals, which were attended, not only by his dis- ciples, but almost by the whole nation. Even the exilarch came to Sura about this time, and received the homage of all the people, who had thus come together for the occasion. The throng was immense, and very many could not find shelter in the houses, but were obliged to encamp on the shores of the Sura Lake. The system of Rab's instruction was not only for the education of his disciples, but it j^rovided at the same time for the cultivation of the ignorant population. With energetic earnestness he labored uninterruj)tedl3' for the improvement of morality, which, as well as religion, were at a very low standpoint among the humbler classes of the people. The virtues which Rab possessed, together with his perseverance and patience, his suavity and modesty, recall to mind those of Hillel. When, during the days that he held his discourses, a multitude were following him into the school-house, he used to re- pc.it to himself the verse in Job : " When the grandeur of man reaches to the heavens, it passes away quite as suddenly." Previous to his entering a coui't of justice, he usually said: "Freely I resign myself unto death; the affairs of my household I do not manage here, for FOR TIIK USE OP ISRA.KLITES. 213 empty I return from this place to my home, and my wish only is, that I may be quite as {guiltless on my return as I am on my an-ival." lia}) wrote j^oetry on relipfious matters to great perfection, being able to handle the Hebrew language in a most masterly style. Many of his religious effusions, especially the sublime and effective prayer for the New Year, have been received under his name in the regular order of prayers offered up on that day. For twenty-eight years did liab continue to labor at his school in Sura. When he died (247), all his pupils folloAved his corpse to the grave, and all the Jews in Babylon mourned for their eminent Amora for twelve months. II. Rab's friend and co-worker for the elevation of the Jews of Baby- lon was Samuel, or Mar-Samuel, with the surname Arioch or Jarchi- nai, who had arrived at his native home before Kab, and was principal of the school of Naliardea. Not much is known of him, except that he obtained great repute as a physician and an astronomer. In Palestine he cured his teacher. Rabbi Jehudah the Holy, of an eye disease from which he suffered for many years. Being also a great astronomer, he compiled a calendar for sixty years, which was con- sidered no mean task in those days. He also had niimeroiis pupils. With the death of Hab and Samuel, the founders of a real active and scientific life in Babylon, diligence and activity increased even to a greater extent. During the half century of their efficacy the knowledge acquired had taken root so deeply that the seed trans- planted into foreign ground throve even better than ujoon native soil. A lively, indestructible emulation seized upon all classes of the popu- lation, in order to make themselves fully and perfectly acquainted with the Halacha, and to regulate their lives accordingly. To be well versed in the law was considered a great honor, while ignorance therein became a matter of disgrace. The former immorality and ignorance among the Jews of Babylon vanished more and more, and domestic, as well as public life, formed itself according to the ideal which the two great chiefs of scholastic life (Rab and Samuel) had conceived in so masterly and animated a manner. Babylon assumed in many respects the character of the Holy Land. Rabbi Huna (born about 212, died 297}, who became Rab's suc- cessor in Sura, was the most renowned man of his time, and one to whom the Jewish Amoraim gladly submitted. His biography sup- plies us also with a characteristic picture of this, in which especially untiring zeal for the study of the law went hand in hand with worldly occupations, such as agriculture and many other branches of industry. Rabbi Huna, although a relative of the Prince of Exile, was not of rich descent; and he himself cultivated the few acres of land he jios- sessed, without feeling ashamed of his occupation. Whenever he 214 SCHOOL AND FAMILY READER was chosen judge by any party he used to remark to them: "Find me fiist a laborer to attend to my fields, and I shall then be your judge." He often retvu'ned from the fields carrying his spade on his shoulder. Thus he was once met by Chama ben Anilay, who was the richest man in Babylon, and at the same time a most liberal and benevolent person. This very Chama, in practicing the Jewish virtue of being a father to the poor, had realized an ideal but seldom experienced. In his house, both day and night, the preparing of provisions for the poor was carried on. His dwelling was provided with several entrances, so that all who stood in need of help might enter at once, and not leave it until their wants had been fiiUy supplied. When- ever he left his house, he continually kept one of his hands in a bag filled with money, in order not to keep the poor waiting, should he happen to meet any. During the famine, he ordered that, at night, wheat and barley should be placed in difierent public thoroughfares, so that the respectable poor, who felt ashamed to mix with beggars, might have an opportunity of providing for themselves. At all times, whenever a large sum, or some heavy tax, was required, it was a certainty that Chama was ready to bear the heaviest burden. Yet, with all his riches, he was so humble and modest in his character that he, out of respect to Rabbi Huna, continually desired to carry his spade for him, whenever he met him coming home from the field. But Rabbi Huna wotdd not consent to it, and generally rephed: " You are not used to do such a thing in this place, and therefore I cannot acquiesce in your demand." In after years, Rabbi Huna became very rich, employing many laborers for tilling his lands, to whom he gave a share of the crops. He also possessed large herds of cattle, which grazed on the heaths of South Babylon. But he made proper and noble use of his riches. On stormy days, when the winds, coming from the Syrian coast, generally j)roved very disastrous, he had himself carried to all parts of the town of Sura, in order to investigate the damage done, and repau" it. During meal time, aU the doors of his house were o^iened, and a crier shouted the words: "Whosoever is hungry may enter at once and eat." Many noble illustrations of his untiring benevolence are related. All destitute pupils of his school, who were rather numerous, had their wants supplied during the school months. The whole number of his pupils amounted to eight hun- dred, and he made use of thirteen expounders, whom he placed in different parts of the school-house, so that all should be able to hear and understand his expositions. About tins time, a school was opened at Pumi:)adita by Rabbi Jehudah ben Jecheskiel, which became the center of Jewish hfe and activity in the north of Babylon, the same as Sura Avas for the south. This scholastic establishment became a high school of FOR THE USE OP ISRAELITES. 215 great eminence, maintaininj^ its high jDosition more than eight cen- turies. Other similar estabhshnients sprung up at Nares and Machurza. The number of men of talent, all well versed in the law, were several thousand, and many hundreds of these glorious names have been transmitted to us. The mode of instruction in the Babylonian schools was, in the main, similar to that employed in Palestine. The Mishna formed generally the foundation of the discourse which was expounded, the sense of every word and sentence being illustrated and compared with the Boraita and Tosephta. But the social condition of the Jewish poi^ulation of Babylon, as well as their conduct of life, was essentially different fi-om that in Judea. Therefore hundreds of rehgious questions sprang up, which were not expressly provided for in the Mishna. In such cases, the schools sought to make use of the doctrines of the Mishna ; and even matters which were not under immediate consideration were discussed, in order to know how to decide them, should they ever come to pass. The attractive j^lay of the mind concerning acute questions, answers, comparisons, whereby these questions were solved; the lofty train of thought, proceeding from certain points, and measuring, with the swiftness of lightning, the gradation of a series of conclusions; all this excites astonishment, and cannot be made comprehensible to the uninformed. In the meantime, the great migration of nations had commenced (375). Tlie uncouth Huns, the scourge of God, drove before them horde upon horde, nation upon nation, too difficult for the mind to behold, or for the tongue to repeat. These times verify almost liter- ally the words of the j)rophet : " The earth staggers like a drunkard, heavy sins rest upon her; she faUs, and cannot rise again; and the Lord Zebaoth on high punishes the bands above and the kings of the earth here below." This remarkable change of the decay and rise of nations impressed the reflective Jewish mind with the fuU conviction of the perpetuity of the Jewish nation. "A nation arises, another vanishes, but Israel remains forever." In these hard times which made the coming morning insecure, the leaders of Judaism felt a sudden impulse which urged them to bring into safety the treasure with which they were intrusted, and not to endanger it by the many changes which every day brought to light. The time had arrived for the gathering of that which their ancestors had sown. The whole matter of the traditions had now to be put into proper order, and this important business was com- menced by Rabbenu Ashi (born 372, died 427). In his younger days, he was the chief of the Surianic school, for which he rebuilt the school-house that Rab, several centuries before, had established. In order that the building should not be neglected, he had his bed brought therein, spending both day and night in the house, and never leaving the spot until all was completely finished. 216 SCHOOL AND FAMILY READER Possessing tlie learning and the influence which once Rabbi Je- hvicla the Holy was noted for, Rabbi Ashi was capable of an under- taking which, in regard to the destiny and the development of the Jewish nation, has proved of indisputable consequence. He began this gigantic work by gathering and arranging all explanations of the Mishna which had been discoursed at the public schools since the compiling of the same. His labor oi love was facilitated by an all- wise Providence granting him a period of more than half a century to accomplish the difficult task he had imposed ujjon himself. Every year, when all the disciples and pupils met, several sections of the Mislma, with the different Talmudic explanations and complements, were thoroughly sifted, so that the sixty sections took about thirty years for a proper arrangement and classification. During t^ie re- miiining second half of his activity. Rabbi Ashi reviewed once more the whole of the matter which had been arranged and disposed of. This second review, sifted and examined, has been accepted as a fixed rule, and the work thus accomplished bears the name of the " Babylonian Talmud" (Talmud Babli), in opposition to a similar work of much less importance, which was compiled in Palestine, and known as the Palestinian Talmud (Talmud Jerushalmi). Therefore Rabbi Ashi, having collected the Talmud, was considered the accomplisher of that work which Rabbi Jehuda the Holy had commenced two centuries previously. But Ashi's undertaking was by far more diffi- cult, and it was not in his power to finish it. His son. Mar, continued the same; but heavy afflictions, which the hitherto happy Babylonian Jews had now to experience, forced them to close the work, and thus Rabina brought the same (about 500) to a conclusion. After the closing of the Talmud, the Babylonian schools still flour- ished another half a century, especially those of Pumpadita and Sura. During the next generation, the teachers of the law bore the name of Saburaim. By degrees, the head masters of schools were called Gaon; wherefore the whole period, till the decline of the schools, is called the Gaonaic period. The decline was at length brought about by different cii'cumstances. The whole country, inhabited by Jews, was conquered by the Islams. Under the dominion of the Caliphs, they lived at first very contented, but in later days they had heavy afflictions to experience. The dignity of the Resh-Galuta was cor- rupted, and fell into evil hands. This caused unpleasant and injuri- ous disputes with the Gaonim, till at last, about the year 1030, the schools, the Gaonate, and the dignity of the Resh-Galuta, became extinct. But the Jews in the meantime had removed more and more from their cradle-land on the Jordan and Euphrates, to parts in the east beyond the Indus, as well as to the west, on the shores of the Tajo, the Loire, and the Rhine, in order to dwell in those countries. They had taken the Talmud with them, which became now the educator FOR THE USE OP ISRAELITES. 217 of the Jewish people; and this education was not of an inferior kind, for, in si:)ite of all disturbing- influences, exceptionable positions, humiliation and premeditated demoralization, it fostered a degree of morality which even its enemies could not gainsay. It maintained and promoted the religious and moral life of J vidaisni ; it was the standard furnished to the congregations, far and near, in order to preserve and cement the community. It has acquainted the descend- ants of the Jewish nation with its history, and has also brought about a thoughtful and active life, in lighting the torch of knowl- edge for the enslaved and stigmatized sons of Israel. I. M. JOST. Patriaiich — One who governs by paternal right, or one who holds a high ecclesiastical office. Prosetytk — One brought over to a new opinion; a convert. Irrigation — The act of watering. Maonate — A person of h'gh rank. Vassal — A dependent. Suavity - Sweetness to the mind. Perpetuity— Something of which there is no end. Islam — The faith according to Mahomet. Premeditate— To contrive beforehand. Demoralization— The act of corrujiting morals. To Stigmatize — To mark with a brand; to disgrace. THE SABBATH LAMP. SniNE, Sabbath Lamp, oh, shine with j A.nd may thy glittering lustre change tender ray ! I , to gold Each seventh link in life's dull iron chain. Pierce the soft wavelets of the fading light; Speed the faint footsteps of the wan- ing day, And greet the shadows of the coming night ! Cast thy rays upward — cleave the darkening air. And lift a stream of brilliant light on high ; Shine on the wings of faith, and may they bear The wavering, wandering heart from .earth to sky. Shed thy rays downward — may their sacred ray On life's rough road of earthly travel shine; And strew the crags that fret the rugged way With sparkling gems which breathe a light divine ! Cast thy beams inward — may they pierce the fold That each one gathers round his se- I cret breast; Fling tliy beams forward — may (heir \ Show forth the idol in its godless radiance meet mold, The welcome presence of the heaven- sent guest; Illume the path she treads with glisten- ing feet; The Sabbath bride of Israel's panting breast. Cast thy gleams backward, six days toils are tolled; Soothe with thy smile the wearied breast and brain; That we may crush it in our bosom's nest ! Shed thy rays outward — lest at last we grow Centered in self — and life's best pur- pose mock; And dwell, unmindful of a brother's woe, Like callous limpet on the weed- bound rock. 218 SCHOOL AND FAMILY READER Ah, shine afar ! and may thy waves of light Bring near the absent dear ones far away; Show ns our loved ones in our dreams to-night, Our dead who rest in Heaven's bright Sabbath day ! Shine on the Past — and, as the rain- drops gleam With rainbow tints where'er the sun- beams rest; So may our tears grow bright beneath thy beam, And every grief be sanctified and blest. Shine on the Present — may thy beacon light Beam on life's sea where mists and tempests reign; Wavelets — To move loosely; towaft. Crag — A rougti, steep rock. And may its radiance guide our course aright, And fling its silvery track across the main. Shine on the Future — lead these hearts of ours Far beyond home and clime and native strand. Light up the East — gleam on yon ruined towers; And rend the gloom that veils our long-lost land. Shine, Sabbath Lamp, with ray of heavenly birth, Emblem of Faith and Hope in mercy given; Gleam on the rude, dark path we tread on earth, And light our souls to find the road to heaven. L. J. Ch. Limpet — A kind of Bhellflsb. Callous — Hardened; insensible. SAADJA GAON. [892-943 A.l Eabbentj Saadja Gaon was born in the year 4652 (892 a.) in the Province of Pithom, in Egypt, and died in 4702 in Sura. His eai-tlily existence was but of short duration, yet significant and wonderful are the works he accomphshed during that period; but all this must be looked upon as triflings if we consider what he really could have achieved for his nation, had he not been cut off in the midst of his eventful career. Never before him was there any learned man ap- pointed Gaon, except that he belonged to Babylon, and was one of the academical teachers of that country; but he was called to office by the Prince of Exile David ben Sakkai, inasmuch as he fouAd that the academy at Sura decayed more and more every day, and the learned men belonging to it becoming scarce, he was compelled to seek for help in a foreign country. But Rabbi Saadja's name had already reached the remotest parts; his renown as a learned man was not limited to his knowledge of the Talmud and the sciences only, but he had also gained great reputation as a brave man full of lion-like courage, who shunned no obstacle, and was no respecter of persons. In the month of Ijar, in the year 4688, he came, at the age of thirty- six, to Sura, was appointed Gaon, and commenced at once spreading knowledge in all directions, which soon increased the number of FOR THE USE OF ISRAELITES. 219 pui:)ils, and the Academy at Sura became famous tlirougliout the whole country. J3ut the period of his gi'eatness did not last lori<^, for after two years a dispute arose between him and the Prince of Exile, whose legal sentence on a certain occasion was upset by the Gaon, who without regard of the person, immediately censured the same. The son of the Prince of Exile, who wanted to force Rabbi Saadja to ac- knowledge the opinion of his father, was abused by the people and even wounded. This brought the quarrel to a climax, and the Gaon made an attempt to persuade the king to dismiss David ben Sakkai, putting his brother, Jasliia ben Sakkai, in his place as Nassi; but he was unsuccessful, for David remained at his post, and the Gaon was obliged to fly and hide himself from him during seven years. In this unfortunate period, which the Gaon had to sjDend secluded from all human society, his mind found great enjoyment in the pursuit of the sciences, and he also occupied himself with the study of ancient authors. He imbibed the honey of their wisdom, drank from the fountain of their doctrine, with which he watered his co-religionists. During the same period he composed his numerous far-famed works, the like of which never before appeared in Israel, for previous to him but few existed who wrote down their thoughts in order that they should remain for the benefit of future generations, and it amounts to even less, what is still preserved to us from former authors. After an elapse of seven years, a noble minded man, Cassar ben Harum, exerted himself to make peace between him and the Prince of Exile. He succeeded in his plan, and on the fast of Esther, both concluded a treaty of peace in Cassar's house ; lots were cast who should dine with the other on the Purim festival, and the chance fell on Rabbi Saadja, who thus became the guest of the Nassi, with whom he spent Purim and two more days very comfortably. However, the quarrel with David and many other disputes with the Caraits had already taken root in his heart, so that it was almost next to impossible to get rid of them easily. He lived only five years more, and died at the age of fifty, mourned by all the great and wise men in Israel. Al- though many whose opinions he disliked had to feel the satire of his language, the remembrance of him after death was nevertheless honored by the learned and God-fearing men of aU classes. There were certainly some whose oi^inion was at variance with his, espe- cially in regard to the pursuit of science and philosophy; yet he did not mind them, but continually imparted to the world his researches, for the fear of God was with him the groundwork of all wisdom. Also the celebrated scholar, Abraham ben Esra, called him "the chief of all cities who is entitled to your suffrage." The good he did for Israel is described in the book Gillug, and in a letter of his son. Rabbi Dossa, in addressing Rabbi Chisdai, Nassi Jizchak ben Shafi'ut in Spain; neither of these works, however, are in our possession now. His works on law and science, religious teaching. Scriptural expo- 220 SCHOOL AND FAMILY READER sitions, style and grammar of the sacred tongue, were very numerous, and were written in Arabic, tlie language in general use at that time, and in which the works of most all the Gaonim were written. The three smaller works, Asharoth, Iggaron, and a piece of poetry con- cerning the number of letters in Holy Writ, were an exception to this rule. All were well knoAvn to the learned men in Israel, yet only a few have come down to us, for the most of them the ocean of time has swept away. S. Rapaport. Rev. S. Rapaport, Chief Rabbi of Prafcue, noted for his piety and great erudition; a man ol great research, as his numerous works suflficiently prove. He was one of the greatest Hebrew scholars of modern times, and all his writings are written in that language. RABBI MOSE AND RABBI NATHAN IN CORDOVA. [980 A.J One of the most interesting parts of the history of the Israelites after the destruction of the second Temple is the history of the Jews in Spain. In early times, and, according to some, even as far back as King Solomon, the confessors of the Mosaic faith settled on the soil of the Pyrenean peninsula. With the Romans especially many Israel- ites fixed their abode here, and the Jewish congregations became in course of time more numerous, attaining here and there strength and influence. Yet they lived to see unhajjpy days 'as scon as the Westgoths, during the fifth century, entered Spain. At a later period, however, they experienced better treatment, for in the year 711 the confessors of Islamism landed in Spain and founded there a Moorish Empire, during which the Spanish Israelites exi^erienced the hap- piest times. History records but very few instances of persecution which Jews had to suft'er from the Moorish race in Granada. They were permitted to carry on every kind of trade and profession, many occupied high offices and dignities, not only among the Moorish kings, but also in Arragon and Castile, while others again became noted for their erudition in Arabic literature. Until the middle of the sixteenth century the Sjianish Jews acquired their Talmudic learning in the Orient, but a remarkable circumstance proved of such advantage to them, that they could soon dispense with the Baby- lonian schools, which were then ah-eady fast declining. Four eminent rabbis who undertook, for religious purposes, a voyage in the Medi- terranean Sea, fell into the hands of pirates, who had captured their vessel, and treated them as common slaves. Rabbi Mose, the most renowned among them, had his wife and child with him. The pious woman, who could not find means to escape the violence of the pirates, threw herself into the sea, not without the hope of resurrection with which her j^ious husband supported her in her last moments, by reminding her of the Biblical passage, where God says : FOR THE USE OP ISRAELITES. 231 " I bring back from Basan, even from the depths of the sea I bring back." Kabbi Mose and his son Henoch wex-e brought to Cordova, where his co-reHgionists paid a ransom for them, without, however, becom- ing further acquainted with their circumstances. Eabbi Mose, who was still wearing his slave dress, went at once to the Temple , and after the service entered the school-room close by, where, according to cus- tom, discourses were daily delivered. The Chief Judge of the congre- gation, llabbi Nathan, was the speaker, and every one was permitted to put questions to him, or raise any objections as to the point in dis- pute. Kabbi Mose listened to all attentively, but on finding an obser- vation made by Kabbi Nathan, wdiich, in his opinion, was opposed to Talmudic teaching, he ventured upon some remarks on the suT)ject, thus causing great astonishment among the audience. They all agreed that his objections were correct, and he was now called upon to continue to speak on the very same subject, and to give his ex- planations Avithout reserve. He readily complied with the request, showing at once his great erudition, especially by answering satis- factorily a number of intricate questions jjut to him. Scarcely, how- ever, Avas the discoui'se finished when two parties stepped before Rabbi Nathan to have a certain question set to right; but he immediately observed to them: "I am no longer Judge here; this stranger in his slave dress is my teacher, and I aru only his pupil; choose him for your Judge !" The great humility of RalDbi Nathan met the approval of every one present, and with his consent Rabbi Mose was accordingly elected Chief of the Cordova congregation. The pirate who had disj^osed of him, all at once got to know what an important personage he had thus sold for the mere price of a common slave, and feeling dissatisfied with the bargain, brought the matter before the king, Hasham the Second, avIio, however, decided in favor of the Jews, and at the same time confirmed the appoint- ment of Rabbi Mose the more willingly, because he was given to understand that, on account of his great erudition, the Jews from henceforth would need no longer to travel to Asia for the sake of acquiring a knoAvledge of the Talmud. Rabbi Mose became after- Avard a great favorite Avith the king, who ordered the Babylonian Talmud to be translated into Arabic, for he himself desired to be- come acquainted with it, and Avishing also to supj^ly his Jewish sub- jects with the same, in order that all questions might be settled ac- cording to its contents. Rabbi Joseph bar Isaac ben Stanas com- pleted the task to the great satisfaction of the king. This event, hoAvever, brought abovit a new epoch for Spanish Jcavs, inasmuch as it severed the connection Avhich from the year 100 had existed be- tween Spain and the Orient. But the consequence also was that the JcAvish inhabitants from the north coast of Africa settled in France, even as far as the Rhine provinces, and thus gradually all inter- 222 SCHOOL AND FAMILY READER course with Babylon ceased, and its celebrated schools soon decayed. Yet this occurrence gave to the Jews in Spain peculiar couspicuous- ness, for the liberty they enjoyed under the Moorish kings, and the esteem which their great and learned men met with, raised the con- sciousness even of the humblest among them, and thus forwarding every accomplishment which so much distinguished them from all other European Israelites. Jud. Plutarch. THE MISSION OF ISRAEL. Through ancient prophets was the promise si^iven. Whose ghxj fulfillment by the hand of Time, Onward to harvest fields of ripened beauty, Beckons the race with destiny sub- lime. The crown has fallen from the brows anointed; The scepter passed away from Israel' s hand; Yet, in the vanguard of Truth's mighty legion, Our laureled statesmen, heroes, poets, stand. The victor genius of that olden wisdom, That gave its inspirations lasting worth, Blossoms anew, linked to the heart of Science, Interpreted by lofty souls on earth. And Israel fears not Nature's revela- tions. Eternal Truth can ne'er be over- thrown ; The Only One, the spirit only worships , By glorious ministry of love is known. That love is banished of superstition. Of all the idols ignorance reverses; Upon the Unseen Altar, light-enkindled. The guiding flame of Holiness ap- pears — Its radiance leads out of the mists of " error. Out of the valleys of law, unwinged thought To amethystine heights of templed beauty, To life-achievements long and vainly sought. The ancient glory is not dimmed, re- splendent, Freighted with power and treasiu'e manifold, Its benedictions rest where truth ascend- ant. The pages of His Wisdom's love behold, A mightier sceptre in the hands of Judah, Benignant sway and holier council wields; The watchword is for " Universal Freedom !" The trophies gathered in life's widen- ing fields. The heart of Israel, faithful and heroic, Answers the questions of this rest- less age; Its sky of faith no fabled terrors darken ; Over its path no fear-born phantoms wage. Life's inner conflict; that, His love de- nying. Enthrones great evil 'mid the mul- titude; Its fearless sotil enshrines the grand ideal Of the world's cousecrated brother- hood. This is the mission of the ancient people, Long in oppression's cruel shackles bound; With rosy dawn of the new morn of freedom. The clarion tones of glad awakening sound. The soul of Israel rouses from its slumber, FOR THE USE OP ISRAELITES. 233 The True Republic is its crowning aim; I Unfold our standard in His holy Once more amid the great, enfranchised name. nations, Cora Wilbuhn. Amethybt — A precious stone of violet color, 1 Tbopht— Something taken from an enemy almost purple. and kept as a sign of victory. ScEPTEB— The ensign «f royalty borne in Shackles— Fetters; chains, the hand. Cl.\bion — A trumpet. Phantom— An apparition; a fancied vision. 1 SALOMO GABIROL. [1021-1070 A.] Salomo ben Jehudah ibn Gabirol, or Gebirol, also called by the Jews "Solomon the Spaniard," the hymnologist, and "Kasiibag," from the initials of Rabbi Shlomeh ben Gevirol, by the Arabians, Abu Ajjub Suleiman Ibn Jachia ibn Djebirne, and by the Christian schoolmen, Avicebrol, Avicebron, etc., a very distinguished Jewish philosopher, commentator and grammarian, as well as hymiiologist, and of whom Alcharisi said that he supposed all Hebrew poets before him, and that all since his time have taken his works for their models, was born in Malaga, in Spain, about the year 1021, and died in 1070. His life was as short as his talents were brilliant, and his end tragical His death is said to have been caused by the sanguinary envy of an Arabian rival in song, and the legend tells that the young poet was buried by his murderer under a fig tree, which in consequence pro- duced so great an abundance of fruit of such exquisite flavor as to attract the attention of the Caliph, and led to the discovery of the body and detection of the crime which had been committed. When only nineteen years of age he evinced his great skill as a poet and his thorough acquaintance with the Hebrew grammar by writing a gram- mar of the Hebrew language in verse,* a work which Aben Erza has since pronounced worthy of the highest praise. The following ideas, taken from the introduction, may lead us to form some estimate of the poetical imagination of its author. In this part of the work the author complains " that the study of the sacred tongue, honorable above all others, had been too long neglected, so that by a great multitude of his brethren the words of the prophets were no longer understood." At this thought the consciousness of his own youth neither could or would restrain him. A voice cried within him, " Gird thyself for the work, for God will help thee ! Say not I am too young; the crown is not exclusively re- served for old age." He will make use of poetry to render this labor attractive to the eyes, like a garden of ilowers; for his hope was great that the language may again be studied in which the inhabitants of heaven sing the praises of Him who clothes Himself with light as with a garment; this language formerly spoken upon earth by all men, before the foolish ones were scattered and their speech confounded; this language became the inheritance of God's people under the 224 SCHOOL AND FAMILY READER tyi'anny of Egypt; in this language the law of God was promulgated, and the prophets brought healmg to the afflicted nation. He Avould they Avere jealous like Nehemiah (xiii. : 23-25) for the purity of the language of Israel. He then expresses his indignation that the mis- tress should have been reduced to the state of the servant, and the lawful wife to that of the concubine. At the age of twenty- four (1045) Ibn Gabirol published his ethico- philosophical work, " Tikkun-middot ha Nefesh," which was trans- lated by Ibn Tibbon into Hebrew (published in 1550 and often since). In his work Ibn Gabirol propounds " a peculiar theory of the hunuxn temperament and passions, enumerates twenty propensities corres- ponding to the four dispositions multipHed by the five senses, and shows how the leaning of the soul to the one side, may be brought to the moral equipoise by observing the declarations of Scrij^ture and the ethical sayings of the Talmud, which he largely quotes, and which he intersperses with the chief sayings of the ' Divine Socrates,' his i)upil Plato, Aristotle, the Arabic philosophers, and especially with the maxims of a Jewish moral philosopher called "Chetiz Al-kuti."f But as his work contained also personal allusions to some leading men of Saragossa, he was expatriated in 1046. After traveling from one place to another, he finally found a protector in the celebrated Samuel Ha-Najid, a Jew also, then prime minister of Spain, and he was enabled to continue his philosophic studies, as the result of which he produced his greatest work, called in Hebrew Meekour Hachajim, " The Fountain of life," and in Latin " Fons Vitte " | The influence which Ibn Gabirol exercised on Jewish jjliiloso- phy cannot be too highly estimated. He certainly deserves to be called " the Jewish Plato," as Graetz chooses to name him; but the assertion that he was the first philoso})her of the middle ages, and that his philosophical treatises were used by the scholastic philoso- phers, is an error, as Lewis (" History of Philosophy," II. 03) t'uUy proves, although Munk, ancl after hira Graetz, fell into the same mistake. § From frequent quotations in Aben Ezra's commentaries, it seems that Ibn Gabirol must also have written some expositions of the Old Testament Scrij^tures, though none such are known to us at present to exist. But what gave Ibn Gabirol a lasting fame were his poet- ical talents, which were exercised on many dilferent subjects — hymns, elegies, confession of sins, descriptions of the future. In all these we find a noble and affecting echo of the poetry of his ancestors. The Kether Malkuth, " The Royal Diadem," a grand devotional and di dactic hymn in 841 verses, giving a poetical resume of the Aristotlean Cosmology, is looked upon as his masterpiece. This beautiful and pathetic composition of profound philosophical sentiments and great devotion, the pious Israelite recites during the night passed in watching and prayer before the great day of Atonement. After a FOR THE USE OF ISRAELITES. 225 brilliant introduction, this poem, in honor of the goodness and power of God, contains first a description of the universe, rich in details which give us much interesting information on the ideas held by the Talmudists concerning the laws of creation; then follow praises of the greatness and wisdom of God, as manifested in the construction of the human body; he then dwells, with equal richness of language and poetry, on the nothingness and misery of human nature, and the necessity for humiliation before God on account of sin. The whole closes with a prayer for the temporal and eternal preservation of Israel, their restoration to their country, and the rebuilding of their sanctuary, and this is followed by a magnificent doxology. Gabirol is also the author of another work on ethics, entitled " Mibchar Happeninnim,'" a collection of ethical sentences fi'om Greek and Arabian philosophers, which has been translated into English by B. H. Asher, under the title ''A Choice of Pearls," London, 1859. * This grammar, which originaUy consisted of four hundred verses, has never been printed entire, but parts of it have been published by Parchan in his Hebrew Lexicon (Paris, 1844), and by L. Dukes in '• Shire Shelomo" (Hanover, 1858). t This philosopher was probably the composer of an Arabic paraphrase of the Pealms in rhyme, cited by Moses Ibn Ezra, by whom he was called once Al-Kuti, and once Al-Futi, a variation easily explained by the Arabic characters. SteinscLneider, "Jewish Literat." (London, 1857.) t Fragments of a Hebrew translation and an entire French version were published by Munt in his " Melanges de Philosophie Juif et Arabe." (Paris, 1857-59.) § It is more proper to call Ibn Gabirol as Ueberweg does in his "History of Philosophy," I., 424, " the earliest representative of philosophy among the Jews." Equipoise — Equality of weight, equilibra- Hymnologist— A composer of hymns. Caliph - A title assumed by the Saracens in succeeding Mahomet. Ethics The doctrine of morality. Cosmology — The science of the universe. tion. Pathetic — Affecting. Doxology— A form of giving glory to God. MEDITATIONS. BY GABIEOL. Forget thine anguish, Vexed heart again. Why shouldst thou languish With earthly pain ? The husk shall slumber, Bedded in clay. Silent and sombre, Oblivion's prey. But, Spirit immortal, Thou at Death's portal Tremblest with fear. If he caress thee. Curse thee or bless thee, Thou must draw near. From him the worth of thy works to hear. Why full of terror, Compassed with error, PART n. — 15. Trouble thy heart For thy mortal part ? The soul flies home — The corpse is dumb. Of all thou didst have Follows naught to the grave. Thou tiiest thy nest, Swift as a bird to thy place of rest. What avail grief and fasting Where nothing is lasting? Pomp, domination. Become tribulation, In a health giving-draught, A death-dealing shaft. Wealth — an illusion. Power — a lie. Over all dissolution 326 SCHOOL AND FAMILY READER Creeps silent and sly. Unto others remain The goods thou didst gain With infinite pain. Life is a vine branch, A vintager, Death. He threatens and lowers More near with each breath. Then hasten, arise ! Seek God, oh, my soul ! , For time quickly flies — Still far is the goal. Vain heart praying dumbly, Ijearn to prize humbly The meanest of fare, Forget all thy sorrow — Behold, death is there ! Dove-like lamenting. Be full of repenting. Left vision supernal, To raptures eternal. On every occasion, Seek lasting salvation; Pour thy heart out in weeping, While others are sleeping; Pray to Ilim — when all's still, Performing His will. And so shall the angel of peace be thy warden , And guide thee at last to the heavenly garden. Emma Lazarus. RASH I. 11030-1105 A.j Rabbi Solomon ben Isaac, known as Yitzcliaki .Jarclii, but better known as Raslii, was one of the most talented and voluminous writers and commentators belonging to our race; but while his works have been handed down to us, and have been multiplied in almost innumerable copies, yet the known incidents are so few that there is scarcely sufficient to provide materials for his biography; indeed, so little is known, that the very place and date of his birth are matters of dispute. There are some who contend that he was born in Lunel, and that he died at the age of sixty -four . A ccording to the best authorities, however, he was bom in Trayes, ancient Trescis, a town in France, about the year 1030, and he lived to the age of seventy-iive. Passionately devoted to the attainment of knowledge, he pursued it with energy; and in order to gain instruction, at the best possible sources, he sj)ent a great portion of his life traveling through Germany, France, Italy, Greece, Egypt, Palestine, and Persia; conversing with the learned in every city he passed through, and thus continually adding to his already wonderful store of knowl- edge. During his travels he occasionally gave lectures in the various schools and synagogues he visited. He finally settled in the city of Worms, where he married and established a school, and where his lectvires, from which partly arose his writings, were attended by hosts of puj)ils, who ardently received his instructions. At Worms there is shown to the visitor the chamber where his pupils assem- bled, and the stone seat in the wall where he sat. His life, although passed in labor, was nevertheless graced by many noble virtues, and was remarkal)le for its jDurity and religious fervor, tie had. three daughters, who were united in marriage to men foremost in the ranks of the Jewish literati; and his grandsons were famed as FOR TflE USE OP ISRAELITES. 237 skilled commentators on the Talmud. By his deep learning, and his zeal in teaching, he acquired a most remarkable reputation. The terms, " the Great Luminary, par excellence the expounder of the law, and the chief of the tribes of Judah," were all applied to him, but the name Rashi is the one by which he is best known. The most stupendovis labor of Rashi was his commentary on the Talmud, a work without which the Tahnud itself would almost be a sealed book. This commentary explains in a lucid manner the difficidties found in the text, the many technical terms employed, and throws at all times a raj of light on the subtle arguments of the Rabbins. Next to the Talmud may be classed his commentary on the greater portion of the Bible, a work which, although wi'itten in an abrupt and concise style, and quoting largely from the Talmud and Midrashim, is, however, of the greatest value to the student, and largely aids him to understand the sacred text. The principal portion of this work has been translated into Latin, and the whole of his commentary on the Pentateuch has been translated into Ger- man. The ethics of the fathers, the Mishna, and 100 chapters of the Bereshith Rabba, a Midrash, received also a commentary from his prolific pen. Among his original writings were Lecute Hafardea, a work on rites and ceremonies, and eight penitential hymns. A detailed list of his writings, and the dates of publication, wdll be found in the catalogue of Hebrew works in the British Museum Library, under the head of Solomon Ben Isaac of Trayes. It is a fact worth remarking, that Maimonides, who lived shortly after Rashi, while advising his son to pay special attention to the study of the exegetical works of Aben-Ezra, merely alludes to Rashi, by saying; "That he had abstained from writing certain commen- taries, from finding that he had been anticipated by a Gaul." The only solution to tliis reticence is the great dislike that Maimonides had to the French Rabbins, a dislike that may almost be termed a prejudice, for he advised his son entirely to avoid them. The more modern and gentler Mendelssohn, however, renders him the justice his w^orks merit, and speaks of him in terms of the highest praise. It is, however, only possible thoroughly to appreciate the labors of Rashi by a deep study of his writings. Then, and only then, wdll be discovered the value of those works which have immortalized him, and which have spread through every clime the name of one who, not only as an author, but as a pious, good man, has been the means of showering honor upon the race to which he belongs. J. T. Voluminous — Consisting of many volumes To Anticipate— To take something sooner or books. Fervor — Zeal. LiTBRATi — The learned. Technical — Not in common use. Prolific — ProcUictive. than another. Gaul — A native oi France; ancient name of France. Reticence — Concealment by silence. To Immortalize -To rerpetuate. 228 SCHOOL AND FAMILY READER THE LXVIII PSALM. God will arise, and then his foes Will find fulfilled, predicted woes; As smoke dispersed goes out of sight, Their joys die out in dismal night. Like wax that melts near glowing coals, Strength melts away from god less souls, But saints in might shall rise from dust; Triumphant songs await the just. Raise deserts to highways for God, Bedeck his way with flow'ry sod ; Behold him marching, praised as Jah, Renew the hymn of Deborah. Father of orphans, widows' Judge. Thou seest as wrong man's rankling grudge; Homes free, enlarged, thou giv'st Thine own. But rebels live 'mid wilds alone. When Thou, God, didst lead Thy flock, Their drink supply from smitten rock. The earth convulsed and Sinai's flame Proclaimed Thy holy, awful name. Thy holy law from highest heaven. At Sinai was to Israel given; All laws of nature prostrate fell When came Thy law with men to dwell. Thy gifts will come in plenteous showers. How precious such reviving hours ! Thy tribes at home from roving cease, And poor men's homes are blessed with peace. The Lord sends word — the publishers Are women's choirs, blest messen- gers. Kings, wirh their hosts, break forth in flight. Some Heber's wife will close the fight. When peace restored make prospects bright. The dove's back, silvered, will be white. With gold for lining of each wing — With chantings such glad patriots sing. When God gave kings their cup of woe. Then Salmon black seemed white as snow; The peaks of Ilermon are sublime, Zion their name, in ancient time. A mount of God is Hermon Mount, Its peaks may guard an envious fount. Do envy's eyes watch Israel's hillV God's holy throne will be here still. For God's march chariots are pre- pared , Ten thousand doubled, thousands squared. As once Mount Sinai saw His power. That same law beams from Zion's tower. Thou hast ascended on Thy throne Made captives many, all Thine own; Even rebels yielded to Thy will. And hailed Thee King upon Thy hill. The Lord Most High ! Him bless each day; Our heaviest loads He takes away. God saves, in His omnipotence, From death's deep pit — from dark- ness dense. Besides, He'll crush proud hairy scalps. Defying him, like oaks on Alps; His arm brings down from Hermon's heighr. No ocean depth eludes His sight. His foot will crush tall foes in blood , And leave to dogs the purple flood; Then hosts in triumph march around The hili of God with trophies crowned. Singers in front, with harps behind. And both with virgins, drumming, lined; Bless ye the God of Israel, Ye chosen tribes. His wonders tell. Thou Benjamin, thou small yet fierce , Wilt armies great with terror pierce; From Judah's sling hosts vanquished fly. March ! Zebulun and Naphtali. Strengthen, renew, else all is naught Which Thy strength. Lord, for us hath wrought, Jerusalem will be Thy seat. Where kings lay tribute at Thy feet. Rebuke the beasts where grows the reed , Egyptianbulls and calves they lead; Let each one pay some silver coin. And laws accept which peace en- join. FOR THE USE OF ISRAELITES. 229 Princes whose homes are on the Nile, Will seek the Lord, obtain his smile. Rich Ethiopia will bring Her heart and gold to God, the King. Yet kingdoms of all lands, praise God, And deprecate his angry rod. Most ancient heavens His footprints bear. His voice ! What matchless strength ! Beware ! Ascribe ye strength to God most High; His helping hand is always nigh. Yet dwells His power above the skies — Beyond all reach of mortal eyes. God's palaces impress with awe. He gave to Israel His law. Bless God, our fount of strength and force, Bless God, of perfect gifts the source. A. L RABBI JUDAH-HA-LEVI. [1140-1190 A.] Rabbi Judah-ha-Levi Ben Samuel was one of the greatest geniuses of whom the Jews of his period and of all other times can boast. Thorouglxly acquainted with Rabbinical and Arabic literature, he sought to impart his knowledge also to the laity by means of verses. All other Jewish poets were inferior to him, and he exhausted the "whole profundity of poetical treasure ; in his commendatory j^oems prevails an apprehensive ardor; in his elegies the most austere feel- ings of grief, which irresistibly transports every perception; in his letters the most splendid clearness; in his representations the most sublime view of the world. This Rabbi Judah is also the author of the religious-philosophical book Cosri; it is written in Arabic, and aims at defending and jDro- tecting the Jewish religion. A king, Bulan the Chasarean, is engaged in conversation with a Rabbi and thus becomes healed of his doubts, gets converted to the Jewish views of a Supreme Being, and his ruling of the universe. He endeavors to show how the whole Jewish religion agrees esjDecially with human reason, and whatever Judaism possesses in a particular or exclusive manner, serves only to maintain and to strengthen its confessors in true religion. At the age of fifty he undertook a journey to the Holy Land, which was then the usual custom. In doing so, he had no further intention than to satisfy his heart, which was longing to behold the Holy Land of his fathers. What he saw made a deep impression on his soul; the emptiness of the formerly populous country, the barren- ness of the once fi-uitful soil, the barbarism and the misery of the few inhabitants, he could not behold without breaking forth into loud lamentations. Being thus once placed in the deej)est grief concern- ing his nation, he, in a public thoroughfare, began to tear his clothes, threw away his shoes, and commenced singing an elegy on the faU of Jerusalem, which he himself had composed for the occasion. An Arabian who happened to see him in this state, tried all means to disturb him in his devotion, by heaping upon him all manner of scorn and threats; but finding his evil intentions unheeded, he became so 230 SCHOOL AND FAMILY READER enraged that he set spurs to his horse, and rode over the obstinate man. Unfortunately the horse's foot hit the poor poet in such manner that he ahnost immediately breathed his last. He wrote a great deal of poetry, which found admission into the Liturgy, and among which is the celebrated elegy, the Zionide (" Zion, don't you care for the lamentations of your captives?"). Many of his writings, which are very vakiable, have been handed down to us, and it is said that his daughter, the only child he had, was married to Aben Ezra. Jud. Ehkentebipel. Elegy — A mournful song; a funeral song; a short poem with points or turns. ON THE VOYAGE TO JEEUSALEM. BY JUDAH-HA-LEVI. My two-score years and ten are over, Never again shall youth be mine, The years are readv winged for flying; What crav'st thou still of feast ana wine ? Wilt thou still court man's acclama- tions, Forgetting what the Lord hath said, And forfeiting thy weal eternal, By thine own guilty heart misled r Shalt thou be never done Kith folly, Still fresh and new must it arise? Oh, h?ed it not, heed not the senses, But follow God, be meek and wise. Yea, profit by thy days remaining, They hurry swiftly to the goal. Be zealous in the Lord's high service. And banish falsehood from (hy soul. Use all thy strength, use all thy fervor. Defy thine own desires, awaken ! Be not afraid when seas are foaming. And earth to her foundations shaken. Benumbed the hand then of the sailor. The captain's skill and power are lamed. Gaily they sailed with colors flying. And now turn home again ashamed. The ocean is our only refuge. The sand bank is our only goal, The masts are swaying as with terror, And quivering does the vessel roll; The mad wind frolics with the billows, Now smoothes them low, now lashes high— Now they are storming up like lions, And now like serpents still they lie. Alack— Alas; an expression of sorrow. And wave on wave is ever pressing, They hiss, they whisper soft of tone; Alack ! was that the vessel splitting? Are sail and mast and rudder gone ? Here, screams of fright; tiiere, silent weeping, The bravest feels his courage fail. What stead our prudence or our wisdom? The soul itself can naught avail. And each one to his God is crying. Soar up ray soul, to Him aspire, Who wrought a miracle for Jordan, Extol Him, oh ! angelic choir. Remember Him who stays the tempest. The stormy billows doth control. Who quickeneth the lifeless body. And fills the empty frame with soul. Behold ! once more appears a wonder. The angry waves, erst raging wild. Like quiet flocks of sheep reposing, So soft, so still, so gently mild. The sun descends, and high in heaven. The golden-circled moon doth stand ; Within the sea, the stars are straying. Like wanderers in an unknown land. The lights celestial in the waters Are flaming clearly as above. As though the very heavens descended. To seal a covenant of love. Perchance both sea and sky, twin oceans. From the same source of grace are sprung; Twixt these, my heart, a third sea, surges. With songs resounding, Emma Steae— Use; help. clearly sung. Lazarus. FOR THE USE OF ISRAELITES. 231 ABEN-ESKA. [1120-1195 A.] Eminent as Halevi, but in another way, was Rabbi Abraham Ben IVlaier Aben-Esra, born at Toledo, in Spain, where he l)elongecl to a highly respectable family. He was possessed of much learning, but his excellent mind, which gathered it, is still more remarkable than the bulk of the gathering. The two languages, Plebrew and Arabic, he understood more jn-ofoundly than any one before him, and he handled both as expert inquirer and grammarian; the whole exten- sive field of Rabbinical theology he had thoroughly investigated^ and into the sj^irit of the Bible he had penetrated deeply; mathe- matics and astronomy he had completely studied also, without which there was no learning in those times. Maimonides esteemed him and his writings so highly, that he, in one of his letters to his son, advises him to study jDrincipally the writings of Aben-Esra, which, he adds, are esj)ecially distinguished for elegance, learning and cor- rect ojDinion. De Kossi says of him: '• He was a renowned Bible interpreter and theologian; he was celebrated as physician, philoso- pher, mathematician and astronomer, as well as grammarian, phil- ologist and jDoet." Charisi, himself a first-rate poet, bestows on him great praise for his poetic talent. Richard Simon says, quite jolainly, that among the Jews there was no other who inquired into the literal sense of the Bible so successfully, and has especially explained it with so much wisdom and profoundness as Aben-Esra. His grammatical works show deep meditation; they were greatlj ad- mired, and during many centuries could be met with almost every- where. His mathematical writings show great acuteness of mind; in astronomy he is considered the inventor of the way and manner of dividing the celestial globe through the middle of the equator into two equal parts; besides several other successful discoveries in this branch of science, which were readily acknowledged by the most eminent mathematicians of the day. His exegetic works are re- markable for their careful etymology, acute judgment and great learning. But all this knowledge was placed in the shade by the light of his genius; his wit was inexhaustible, and the refined satire of his pleasantry made him conspicuous to the greatest advantage. He undertook many journeys to diiferent foreign lands, sojourning in the year 1145 at Mantua, in 1156 in Rhodes, in 1159 in England, and in 11G7 at Rome. Wherever he spent his time he always sought the society of the most respectable and learned men. Some of the localities where he stayed for any length of time became the birthplace of several of his literary jiroductions. In fact, it made no difference which place he chose for his residence; the fame of his talent always reached there before him, and thus he was everywhere received with esteem, while at his departure nothing but admir- ation and gratitude followed him. 233 SCHOOL AND FAMILY READER The Caraites maintain one of their learned rabbis, Rabbi Japhel HaleAd, to be the actual tutor of Aben-Esra. This perhaps is only so far possible, inasmuch as the great progress of the Caraits in Spain just at that time may have offered an excellent opportunity for his own cultivation, and of which it seems he made good use; but he never belonged to that body, a fact which the numerous sallies directed against them in his writings must sufficiently cor- roborate. His works are many, all of them vrritten in a pure and concise style, and in an ingenious and instructive manner; his poems are beautiful; full of wit, and his saUies against rejectable opinions acute and striking. He proves in all his works that a strict adherence to Eabbinism well agrees with the plainest explanation of Holy Writ, which the Caraits, as is well known, entirely deny. It is supposed that at the age of seventy-five he died in the Isle of Rhodes. JuD. Eheentempel. Philologist — A critic; a grammarian; linguist. ExEGETic — Ex planatory . Satire— A poem against vice, folly etc. Censorious— Severe; to censure. Caraites — A sect of Jews, now only to be met with in Russia and Austria. Sally — Extravagant ilight; frolic; sprightly. SONGS OF THE NATIONS. Among the Arabs in their fiery way, The song doth breathe alone of Jove's sweet sway; The Roman sings exultant of war's spoils, Of battles, sieges and warrior's toils; In wit and spirit doeth the Greek eseel , And India's bards of curious riddles tell, But songs devoted to the Maker's praise. The Jews alone among the nations raise, Aben-Esra. MAIMONIDES. [1131-1201 A.] Rabbi Moses Ben Maimon Iben Joseph, better known to the liter- ary world as Maimonides, and to the Jews as Rambam, from the initial letters of his name, was born in the city of Cordova in the year 1131. He descended from an illustrious line of ancestors, tracing his lineage to the celebrated Rabbi Judah Hanassi, the Patriarch of Tiberias, from him to the pious Hillel, the elder. Chief of the Sanhedrion, in the time of Herod, and through Hillel, by the female side, to the royal house of David. His father, Maimon, was a Judge in Cordova, a man of high rank, exalted position and great learning — a fit parent to so illustrious a son. Maimonides never experienced the love and tender care of a mother, she having died in giving him birth; but he received the watchful attention of his father, by whom he was instructed, aided, however, by the most celebrated teachers of that period. Legend has been busily em- FOR THE USE OF ISRAELITES. 333 ployed to cast a mystery around his boyhood days, but a career like that of Maimonides requires no fables to elevate it. Stripped fi'om all extraneous circumstances, it appears that his boyhood did not give promise of the celebrity he obtained in manhood. Dull in acquiring knowledge, and slothful in his habits, he was outshone in his youth by his brother. The praises the latter received for his diligence aroused all the slumbering energy of his nature, and brought to light the latent talent he possessed. He now applied himself to study with untiring zeal. It is said that he left his home and traveled to Lucena, then noted for its famous school, and that he was admitted as a ^pupil under an assumed name. Here he made such rapid and almost marvelous progress in all branches of study, that his reputation began to be noised abroad, and the duR, slothful boy was changed into the famous scholar. He returned home to Cordova, where his fame had preceded him He received permission to deliver a public discourse in the synagogue, which was thronged to hear him. His address was so full of learning and so eloquent, that he called forth the admiration of all present, among whom was his father, who was afterward delighted to find in the renowned scholar his own son. His stay in his native town was attended with disaster, as both he and his father were compelled, under penalty of death in the event of refusal, to embrace the Mo- hammedan religion. This they did outwardly ; but he, however, shortly afterward escaped from Cordova, and, after many trials and anxieties, arrived in Egypt, where he at once professed Judaism, and where he for a time maintained himself by following the busi- ness of a diamond merchant. Maimonides, however, could not long remain in obscurity. He established a college, where he delivered philosophical lectures, and he also practiced as a physician. His fame soon became as established in Egypt as in his native town, and he was appointed by the celebrated Saladin as his physician. His career now became prosperous, but his success was only obtained by the most uni-emitting labor. He, however, found time for liter- ary pursuits, and his writings on nearly every subject he touched bear the stamp of the greatest genius. He was married, and had one son, and one daughter, who died young. His son Abraham was the object of his greatest care, and his well-known letters ad- dressed to him remain to this day as models of excellence, both in composition and parental forecast. He died at the age of seventy, mourned by thousands; indeed, so great a calamity was his death deemed that "wailing and lamentation resounded on every side, and public fasts and mourning were ordered everywhere." In com- plying with his dying wish, his remains were interred in the Holy Land. As a writer, Maimonides may be ranked with the first of any age, and his well-deserved reputation is as great and bright now as in 234 SCHOOL AND FAMILY READER the days Avhenlie lived. His principal work is the Yad Hachsacah, " The Strong Hand," or Mishna Thora, a repetition of the law, wherein he endeavored to " arrange the chaotic materials scattered through the two Talmuds." This work is written in pure Hebrew. His other great work is the Moreh Nebuchim, "Guide to the Per- plexed," a work which called down an excommunication on the writer, but which has outlived its puny adversaries. In this work Maimonides attempted " the reconciliation of religion with phil- osophy." Parts of the Yad Hachsacah have been translated into Latin and English, and the whole of the Moreh Nebuchim into Latin by Buxtorf, and into French, fi*om the original Arabic in which it was w'ritten, bv the celebrated Munk of Paris. As it would ex- tend this article too much to give a list of all his woi'ks, Ave shall reserve that for a future publication; and we shall conclude by say- ing that Maimonides well deserved the tribute of honor paid to him, that " from Moses, the law-giver, until Moses, the son of Mai- mon, none has arisen like Moses." J. T. ExTBANEOiTS — Belonging to a different sub- stance, foreign. Latent— Hidden; concealed. To Forecast — To foresee. Chaotic — Confused. Sanhedrion— The Chief Council among th& Jews, composed of seventy elders, over whom the High -priest presided. Philosophy — Knowledge, natural or moral. To Reconcile— To compose differences. A SONG OF PRAISE. Psalms CXLV. Maker and King of all 1 see, My grateful praise to Thee; Forever be Thy name adored. Awake ray powers to bless the Lord. Each rolling day, to Thee belong. The morning and the evening song; The greatness of Thy mighty deeds The deepest search of thought exceeds. Thy wondrous works, from age to age. In worship will the world engage, And future nations shall unite To praise Thy majesty and might. Nations " Thou madest of one blood" Shall freely own the Lord is good; And children's children shall confess The wonders of Thy righteousness. Thou openest wide Thy bounteous hand, To spread Thy grace o'er every land; The Lord is good to every soul, His tender mercies crown the whole. All His vast works shall give Him praise. And saints the grateful anthem raise, T h sons of men in songs to tell, '• .lehovah hath done all things well." Thy kingdom, Lord, safe and secure. Throughout all ages shall endure; The weak, supported by Thy hand. In strength and vigor firmly stand. Thy bounty, Lord, most freely gives The food of everything that lives; Righteous art Thou in all that's done Beneath the circuit of the sun. To all who call upon the Lord, In truth, shall be a sure reward; To all who fear, He'll grant .Lupplies Of all they wish, when troubles rise. All they that love the Lord shall share The gifts of His preserving care; While they who walk in wicked ways ' 'Shall scarcely live out half their days. " FOR THE USE OF ISRAELITES. 235 My mouth, Lord, shall speak Thy I Revere Thy name. Thy truth extol, praise. Long as the sun and moon shall roil, And let all flesh in swelling lays | H. S. DON ISAAC ABARBANEL. [1437—1509 A.] I. Among the mauy eminent men of the Jews of Portugal none ranks higher than Don Isaac Abarbanel, who, owing to his jDOsition, his uj^right character, his sincere love for Judaism, his philosophic and exegetical accomplishments, his political adroitness, his practi- cal usefulness, and his embittered fate, is unquestionably the most renoivned of the Jews' of the Middle Ages, and especially of those Jewish statesmen who, in centuries past, rendered many extraordi- nary sen'ices to their country, and thus contributed much toward its prosperity. Abarbanel traces the descent of his most noble family in a direct line from David. Yet it cannot be denied that his mind and his whole conduct bear the stamp of true nobility. Of his renowned ancestors, the worthy grandchild counts upward of six, whose names, like sparkling stars, he adds to his own, although concerning them nothing remarkable has been handed down to us. Seville was their home. Here lived his learned great-grandfather during the reign of the pious and wise Alphonso of Castilian. By the explana- tion of the simple word Nochri, which he gave to his learned Ckristian friend Thomas, a confidant of the wise Alphonso, he averted many evil consequences which threatened his co-religiouists, and became afterward a great favorite with the king. Here also resided his grandfather, Samuel Abarbanel, who in the same manner was noted as a high-minded and distinguished man; he was a pro- moter of the sciences and rendered every assistance to men of let- ters. Menahem ben Aron ben Serach, who escaped in a wonderful manner from the massacre which befell the Jews of Estella, and in his flight found a home with Abarbanel, wrote a book in his honor, which is even unto this day highly valued. For reasons which we cannot trace, Samuel's son, D. Jehuda Abarbanel, went to Portugal and settled in Lisbon. His riches as well as his talent soon brought him into notice, and all the nobles of the land honored and esteemed him. Like his ancestors he soon used his influence in behalf of his co-religionists, and his energy j)roved a blessing to many. He be- came treasurer to D. Fernando, brother of King Duarte, a fanati- cally pious Infante, who, by his limited income, was continually obliged to have recourse to the rich D. Jehuda. Before he undertook his campaign against the Moors he, with a presentiment of his approaching death, ordered a testamentary letter to be written, that "the Jew Abarbanel, an inhabitant of Lisbon,"' should receive 236 SCHOOL AND FAMILY READER promptly 506,600 Reis blancos, which is the sum he had obtained from Abarbanel as a loan. This happened in the year 1437, and about the same time his son Isaac was born in Lisbon. His education was carefully attended to, and the Lisbon Kabbi, Joseph Chajun, exercised a Aveighty influence on the cultivation of his mind. While but a yoimg man, Abarbanel conceived the plan for his commentary to the Pentateuch, and be- gan soon afterward with that on Deuteronomy. Already in his Ateres Sikenim, which he himself styles his juvenile composition, he cites his commentary on Deuteronomy. He was of a precocious nature, of a clear, penetrating mind, animated by a rare love for knowledge and ftJl of zeal for Judaism. Even in his youth he became the associate of kings and nobles, but all this did not prevent him from prosecuting his studies with the utmost vigor. The works of Aristotle and those in Arabic of Ibn Eoshd, Ibn Sinai, Algasali, and others, he studied thoroughly; and also with Maimuni's More, Jehuda Halevi's Cusari and Levi ben Gerson's (Gersonide's) philosophy, he soon became ac- quainted, of which he gathered certain portions, compiled them into a comprehensive pamphlet, and thus his first production, " The Original Form of Elements," which may easily be called his own dissertation, was presented to the public. Soon after a second one, much larger and by far more important, followed under the title, " Crown of the Ancient "(Ateres Sikenim), and its twenty-five chapters treat ujDon the chief points of faith, the special providence of God toward Israel and jorophecy, etc ., all in a very clear and pleasing man- ner. About the same time he also published his Machst Shadaj, in which he princij)ally discusses proj)hetic subjects, but it has been lost to us, and we only find it quoted in his commentary on Joshua. But far greater renoAvn he obtained on account of his poUtical usefulness than through the short philosophical writings hitherto published, which after all were merely his juvenile productions; and while engaged in writing the " Crown of the Ancient," he could already boast " that under God's blessing he is possessed more than any one before him of riches, wisdom and greatness, male and female servants, who eat his bread and clothe themselves from his wool and linen." Alphonso knew how to appreciate the political talent of Abarbanel, and, therefore, he did his utmost to keejD this rich, ami- able, and gifted Jew at court, especially as on account of his enor- mous warlike undertakings such a man was of great importance to him. In fact, Abarbanel soon became the favorite of every one at court. With all the members of the house of Braganza he was on intimate terms; princes and nobles were the daily visitors at his palatial mansion ; all the learned men of Lisbon sought his acquaint- ance, among whom was the well-known Dr. Sezira, who unremit- ingly labored in behalf of the Jews. Thus Abarbanel passed his time cheerfully and happily, as he FOR THE USE OF ISRAELITES. 337 himself relates in the preface to his commentary on Joshua: "Con- tented I sat in my native country, in a patrimony rich in posses- sions, in a house filled with the blessings of God, and surrovindcd by riches, honor and friends. I built for myself houses and beautiful balconies; my house was the meeting-place of all men of learning, and from here we diffused knowledge and the fear of God. I was liked in the palace of the King D. Alphonso, this mighty and far-ruling- king, who reigned over two seas, and was fortunate in all his enterprises; the king who sat upon a throne of jiistice, exer- cising all over the country ri^ht and righteousness, who trusted in God, avoided evil and always sought the welfare of his people, and under whose government the Jews also enjoyed fi'eedom, peace and safety. I loved to dwell under his shadow, I felt attracted to him, while he considered me his sup2:)ort, and as long as he lived 1 went in and out of the palace as if it were my own home." Yet in spite of his fortune and the high position which he occupied he never forgot his co-religionists for a single moment; he was to them, as his poetic son Jehudah Leon of him says, " shield and ramj)art," for he saved the sufferer from the power of his adversary, healed his wounds, and kept off the ferocious lion. When King Alphonso con- quered the seaport Arzilla, in Africa, 2-50 Jews of different ages and sex were exiled, and most of them sold for slaves all over the country. Such proceedings the compassionate Abarbanel could not look upon with indifference; he at once formed a committee of twelve of the most eminent men of the Jewish congregation in Lisbon, placed the case before them, proj^osing that without delay these unfoi'tunate brethren should be freed fi-om their captivity. In a very short time he had raised 10,000 gold doubloons, and 220 of the slaves received their fi-eedom. They were all clothed and supported until they had acquired some knowledge of the language, and then situations were j)rocured for some of them, while the others were enabled to find a livelihood for themselves. But the fortune and peace which Abarbanel, with his excellent wife and three hopeful sons, enjoyed, were suddenly interriipted by the change of the regency in Portugal. The good King Alphonso died in August, 1841. His son, loao II., became his successor, who was a morose, heai-tless, selfish man, and aimed at establishing an absolute government. The Duke of Braganza, the richest and most agreeable man of the country, and also a relative of his, was the first who fell a victim to his treachery. The Duke's brothers and many of the nobles sought refuge in foreign lands, while their rich possessions fell to the Crown. The victims being all intimate friends of Abar- banel, his tui'n soon came, for loao charged him with being in league with them. "Also against me," relates Abarbanel, whose hands and mouth were without wrong or deceit, "he vented his rage because I had lived with these persecuted nobles on terms of tender friend- 238 SCHOOL AND FAMILY READER ship. In the midst of these complications I received the unlucky message to appear before the king without delay. I obeyed the command, and started at once, without having an_y presentiment that evil was in store for me. But on my way a man came to me and said: 'No further! Save thy life; bad reports are in circulation, fear prevails everywhere, and against you several have formed a con- spiracy.' This fi-iendly advice I took to heart, and resolved to leave my hereditary portion, the wife whom the Lord aj)j)oiJited unto me, my children, whom the Lord bestowed on me, and all that belonged to me. I sought safety in flight. In the night I went away, and as my misfortune had come ui^on me as suddenly as a storm scatters chaff, I could save nothing of all my possessions excej)t my hfe. The next morning the news of my flight was akeady known at Pharao, loao's palace, and upon the king's orders a number of horse soldiers were immediately disj^atched in all dii'ections, in order to trace me and to slay me at once should they overtake me. God's mercy did not permit any evil to befall me. At midnight I depai-ted fi'om Egypt, the kingdom of Portusral, and entered Castilian territory, namely, the border town of Segura della Orden. When the king saw that he could not rob me of my life, that I had gone the way which God pointed unto me, then his rage knew no bounds, and he treated me as his enem}-; he put his hand on all my wealth and possessions and left me nothing at all. (October, 1483. ) II. The impoverished Abarbanel now began to rej^roach himself that he as a statesman, and under the fortunate circumstances he had been placed in, had entirely neglected the study of the law. Being free now from public life he praised the Almighty for His mercy, and with his wife and two of his sons — the third remaining in Por- tugal — once more united, he devoted his time to the services of the Lord. He then commenced carrying out his former intention of supplying the historical books of the Old Testament with a copious commentary. To a large circle of men, all full of zeal and desirous of knowledge, he delivered his explanations verbally, and afterward wrote them down in a surprisingly short time. In six- teen days (fi-om the lOth to the 26th of Marcheshvan, Nov., 1483), the commentary on Joshua; in twenty-five days (from the 1st till the 15th of Kislev, Dec, 1483), the one on the book of Judges, and in three and a half months (from the 1st of Tebeth until the 13th of Adar II., Jan. till April, 1484), the comment^iry on both books of Samuel were finished. For these exegetical productions Abarbanel was well prepared; he so masterly solved his task that his great merits, even to the j)resent day, are readily acknowledged and highly valued by both Jews and Christians. But seldom have the writings of a Jewish scholar of the Middle Ages received so large a circulation, even among Christians, as have those of Don Isaac Abarbanel. FOR THE USE OF JSRAELITES. 239 More than thirty Christian theolog'iaus, among whom we find such men as Alting, Buddeus, Constantin L'Empereur, Hulsins, Carpzov, Sureuhus, and especially Buxtorf, were continually occupied with his writings, translating some parts of his commentaries, and furnishing extracts from almost all his works. Abarbanel was a man free from prejudice, by far more so than any of his contemporaries and successors. More than six months, how- ever, were not granted unto him for carrying on at his leisure his studies and literary pursuits, for he was persuaded to accept public office once more. He was just on the point of commencing his com- mentary on the book of Kings, when he was appointed by Ferdinand and Isabella to the office of a Royal Commissioner of Taxes. He was again fortunate and accumulated great wealth, besides gaining the affection of the royal couple, as well as of all the grandees of the state. Eight years he was in the Castilian service, and so far as his official duties allowed him, he never neglected his studies, or his co-religionists, or his duty toward his Creator. But he was filled with fear for the future, with apprehension for his brethren. Like a flash of lightning from a clear sky, the edict of the 31st of March, 1492, came upon the Jews, that all of them should with their wives, sons, and daughters, male and female servants, of every age, sta- tion and sex, emigrate within five months, otherwise they should for- feit their lives. Don Isaac Abarbanel, an account of his position at court, was one of the first who received the evil, inhuman, and sad news. He took courage, went to the king, beseeching him to act in a humane manner wdtli the poor .lews, and to recall the harsh decree. "Impose rather upon us," he implored, "that we should bestow con- tributions and gifts, and whatever any one of the house of Israel is possessed of, he will surely and readily give for the sake of his coun- try." Abarbanel went to his numerous Chiistian friends, who were favorites at court, and they all interceded for the Jews with the royal couple, and tried their utmost to persuade them to annul their WTathful orders. But, like a deaf adder, they closed their ears against all supplications, and listened to none. The queen, espe- cially, was inflexible, being the tool of her audacious confessor, Tor- quemada, who said to her: "Judas Iscariot was the first who sold the Lord for thirty pieces of silver, and your highness wishes now to be the second in disposing of him for thirty thousand ducats." As soon as the news became known to all the Israelites of the land, great lamentations were heard everywhere, such as never had been known since Judah was exiled from his countrv; and one said to the other : " Let us find support and strength in our faith and in the holy law of our God, which wiU surely save us from the voice of the slanderer, and protect us against the raging of the enemy. If they let us live, then we live; and if they slay us, then we perish; let us not disgrace our covenant, and depart from it in our heart, but con- tinue in the path of the Lord our God !" Like heroes they all clung 240 SCHOOL AND FAMILY READER to their faith when the day of departure was approaching, and, in spite of their pitiful and desperate situation, only a few were enticed, by despicable ambition after money and honor, to forsake their re- ligion. How great Abarbanel appeared compared with such men who, for the most part, all belonged to the upper classes ! Already before the respite granted had expired he left the country, against which — could it be otherwise ? he nourished in his heart a deep resentment, and, taking sail together with his wife and children, and the frag- ments of his wealth, he soon reached Naples in safety. Here he took up again his commentary on the book of Kings, which he left unfin- ished while in Castile, and, in September, 1493 (the last day of the year 5253), brought the same to a close. Ferdinand, King of Naples, was soon informed of the presence of the exiled Spanish statesman, even by Ferdinand and Isabella themselves, who told the Neapolitan king that many rich Spanish Jews had taken refuge in his country, and demanded of him, in a peremptory manner, not to spare them, but to have them sentenced to death, and to deliver their possessions to the Spanish ti-easury. Without, however, heeding in the least the threats of the Spanish rulers, King Ferdinand did not hesitate to persuade the experienced Jewish statesman to enter his service. As long as this humane monarch lived, Abarbanel enjoyed days of happi- ness, for he soon earned again wealth and renown, lived in quietness and peace, and had joy and superfluities in all things. But also here it was not granted him to enjoy rest for any length of time. The following year, Charles VIII. , of France, declared war against Naples. Alphonso II., successor of the noble Ferdinand, was obliged to fly from the coimtry, and Abarbanel accompanied him to Sicily, remain- ing with him till his death (1495). Deprived of his property, and even of his valuable library, the much tried Abarbanel began to ex- perience "need instead of plenty, and his joys were turned into days of mourning;" feeling, however, grateful to God that, after a troublesome journey, he could at length settle in Corfu, one of the Ionian islands. A feeling of awe and pity overcomes one who puts himself in the sad position of Abarbanel, nearly sixty years old, sep- arated from wife and children, a stranger in a strange country, with a shattered constitution, without means or help! Thus placed, he sought for consolation in his studies, and found peace in the consoling and animating prophecies of the prophet Isaiah, on which he, in July, 1495, began his commentary. A peculiar circumstance, however, induced him to lay aside the work just begun, for, singu- larly enough, he found here, to his great joy, his commentary on Deuteronomy, a work he had already commenced in his youth, and which he had given up for lost. Therefore, he now continued the same with the utmost zeal, and, m Monopoli (in the kingdom of Naples), to which he soon removed, he completed his Deuteronomy in January, 1496. And now his great literary activity began to develop itself, for most of his works appeared in Monopoli. About two FOR THE USE OF ISRAELITES. 341 months after, his commentary on the Pesach-Hagada was completed, and, in July, the same year, for his youngest son, Samuel, now twenty-three years old, his commentary treatise on ^\both, and, in December, 1496, the commentary on Daniel. Then some other writings followed, being explanations of particular chapters only, also a commentary on More, April, 1498, as well as one on prophecy and redemption; January, 1498, on ai-ticles of faith, or resurrection, recompense, punishments and on the creation. His commentary on Isaiah, August, 1498, was also completed at Monopoli. Some of these were published at Venice, Constantinople, Amsterdam, Salonichi, and other ])laces, while others were in MSS., and were not printed until many years after. Abarbanel remained in this place until the latter end of 1502, when he, in compliance with a request of his second son, Joseph (born in Lisbon, 1471), who was then a physician, and a man of great renown at Venice, removed to that place. In this rich town of the Doges, the venerable old man spent the latter part of his event- ful life in peace and happiness. He was once more drawn into poli- tics, for all statesmen felt glad of his counsel; and, therefore, he was chosen as mediator between the republic and Portugal, in order to bring about an honorable peace between the two countries. Here he also had the fortune of becoming once more united with his eldest son, Jehudah, whom the father considered the greatest philosopher of his time. He completed also before his death the commentary on Jeremiah, Ezekiel, and the twelve minor prophets, as well as a commentary on the first four books of Moses, besides several re- visions. These comprehensive commentaries became favorite works among his co-religionists. They liked these productions, on account of the system Abarbanel adopted in arranging them. Every book had a special introduction, and each section or chapter was headed by a certain number of questions. His easy and simple presentation of truth, his fresh and piquant style, his vast knowledge from other sources, and the peculiar bent of his mind — it was this which made him popular. He died at Venice in the year 1509, at the age of seventy, and all the eminent men of that jolace followed his remains to Padua, where he was buried next to the renowned Rabbi Jehudah Minz. But the whim of fate pursued him even beyond the limit of his mortal ex- istence, for his resting-place was destroyed after the lapse of a few weeks, the whole country being in commotion on account of war, which was everywhere raging. Ph. Philippson. Dr. Phcebe Philippson, brother of Dr. Ludwig Philippson, residing at Madgeburg, repu- ted as pedagogue and philologer. EXEGETICAL — Explanatory. Pbecociods — Kipe before the time. Dissertation -A discourse. NocHEi (Hebrew) - A stranger. Reiss — APortuguese coin. PAHT II. — 16. MSS. — Manuscript. Doge — The title of the ohiei magistrate of Venice and Genoa. Whim — A freak ; a caprice. 342 SCHOOL AND FAMILY READER THE SONG OF THE WELL. Numbers xxi : 17. As they wandered in distress, Through the weary wilderness, To our fathers came a voice, Which bade their anxious souls rejoice, And treasure thro' the centuries And as we wander in distress, Througli another wilderness, wayside well, O joyous song. Thy gladsome notes in us prolong. That in my bubbling waters pure The song that from the well did rise. j The strains of faith which shall endure I May thrill the modern Jewish heart. It was the fountain of our sires S And to his deeds a glow impart. Before they turned to foreign fires; J. M. PORTUGUESE DISCOVERY ANT> THE JEWS. [1492 A.] L loAO I., Henry the Navigator, Alphonso the African, loao de Menezes, Azambiija, Vasco de Gama, Columbus, Albuquerque, Cabral, Cortez, Pizarro — what names of clever and valiant men? What histories and achievements belong to these adventurers and concjuerors ! With what charm and rapture do not both young and old listen to the narratives of their discoveries, their battles by sea and land ! No people on European soil were more animated with a spirit of enterprise than the Portuguese. Should, then, these heroic names, the discoveries of which caused thet small, narrow strip of land of Portugal to become a great power, have no reference to Jews? No one has ever had any doubt about it, and yet no one has at any time thought proper to bring these seemingly widely remote facts in connection with the Jews and their history. loao I. began with the discoveries in Africa and its partial con- quest; Ceuta, that immense city, the chi(}f fortified and most beau- tiful populated town of Mauritania, was occupied," and the Portuguese Infantes, longing after heroic deeds, had thus reached their goal, to attain which had been their earnest desire for Toaaaxj years. Ceuta was the key to aU the countries of Islam, the terror of the Moham- medans, and the central point for further conquest along the African coast. At the storming of that place, many Jews belonging to the Portuguese Armada were present, and one of them lost his life on the occasion. After the occupation of Ceuta, the Lusitanian discoverers com- menced their first distant voyages, being led by an extraordinary man, the Infante Henry, called the Navigator, who was the third son of loao I. With the zeal of a lover, he lifted the veil of the coast of an unwieldy continent, and Jews, with their knowledge and expe- rience, rendered him many services in his enterprise. Through Jews engaged in commerce, who had traveled through the unknown regions, he received the first news, which confirmed his supposition FOR THE USE OF ISRAELITES. 243 that a road from Europe to India could be foxmd; and every Jewish traveler from a distant country received from this affable prince, when he resided in after days at his observatory^ a kind and hearty reception. loao II. also took much interest in the discoveries along the western coast of Africa. With the head-money, which Jewish emi- grants driven fi'om Spain and settling in his country had to pay, he intended to carry on the campaign so gloriously begun by his ancestors. He, however, undertook nothing; but, being avaricious and fond of gold, he seized upon the work of discovery with the utmost zeal, in order to outdo his great successor. He employed many Jews to make all possible inquiries by land, feeling convinced that, by their close observation and penetrating mind, he would find means to venture with more safety upon the pathless element, and thus enable him under an unknown sky to steer toward the obscure but much desired object of all his wishes. In order to avoid the danger of deviating from the right course upon an unknown sea far away from the coast, loao ordered the most eminent mathematicians of his realm to find out some means to show clearly the direction to be retained, and if possible also the proximaty of coasting laud already known, besides pointing out the whereabouts of the position as near as could be calculated upon. The celebrated knight, Mai-tin Behaim, a navigator belonging to Nurnberg, was chosen for this important business, and he consulted a Rabbi, Abraham EstroHco (the astrologer), renowned for his mathematical knowledge, and Joseph and Eoderigo, the two Jewish physicians in ordinary to King loao, who were also employed by the navigator Fedro de Carilhao for manufacturing a globe, and became afterward men of great renown in the history of Portuguese discoveries. About this time a Geonese appeared before King loao, making him the offer to take a fleet across the ocean to those lands whose riches and high civihzation were so temptingly depicted by Marco Polo. This Geonese was Columbus. The king placed the proposal before the nautical authorities, who, as already mentioned, were just assembled, consulting upon the best means for starting upon fresh enterprises. The Jewish members, Joseph and Rodeiigo, considered Columbus' demand foolish, believing that the whole of his statements rested on the mere whim of Marco Polo concerning the Isle of Tipango. D. Pedro de Menezes, the old Count of Villa- Real, sided with the advice of the physicians, prevailing upon the king not to listen to the dreams of Columbus, and thus the king dismissed him. Spain, the neighboring country, was to enjoy the fruits of his discoveries. On August 3, 1492, a day after the royal decree was issued ordering aU Jews to leave Spain, Columbus set sail from Palos to discover a new world. Among the ninety adven- turers who accompanied him in his perilous enterprise, there was 344 SCHOOL AND FAMILY READER also a young man of Jewisli persuasion, Luis de Torres, who, in the town of Murcia, had acquired a knowledge of Hebrew, Chaldaic and Arabic, and he it was whom the great navigator, on November 1, 1492, before leaving Prio de Mares, sent into the interior in order to obtain farther information, and especially in regard to the " mother- plants " of spices supposed to abound in that region. While Columbus occupied America in behalf of Spain, Portugal fixed its attention upon India, which was yet unknown. In order to obtain some information about this secret realm of the royal priest Johannes, loao II. sent the knight Pedro de CaviUiao to Jerusalem. 1 he knight visited Goa, Calcutta, and other large cities in India, even as far as Sofala, and was on the point of returning to Portugal without having succeeded in his object, when he met in Cairo two Jews from his native country. The one was Joseph from Lamego, a shoemaker by trade, and the other Rabbi Abraham from Bija. They brought the knight letters from the King of Portugal. Joseph, who had formerly been in Bagdad, and there had heard about Ormuz, the celebrated market for spices and other riches possessed by India, on his return told aU he knew of it to the monarch, who then ordered him in company with the Eabbi Abraham to go in search of the knight. Pedro was to send by him alone all the information he had gathered, while Pedro himself and Eabbi Abraham were to depart for Ormuz, in order to inquire into the state of India. The knight obeyed loao's commands, and went with Rabbi Abraham to Ormuz, while Joseph joined a caravan "bound for AlejDpo, and from thence returned to Portugal. The plan loao formed respecting India, his successor. King Manuel, who was considered the blessing of his realm, embraced with much zeal. He sent a fleet iinder the command of the well-known navi- gator, Vasco de Gama, to discover a passage to India. It was then for the first time that the Portuguese flag was seen on India's shores, and he landed on the coast of Malabar, remaining for some time in Calcutta. He left the town, and on the heights of Andjediva he had to defend himself against a sudden attack of pirates, when unexpectedly an Euroftean made his appearance, who accosted them in Italian, which he spoke with fluency. This white man was a Jew from Poland. Some years before he had been sent as a slave to India, and was enlisted now in the service of the Governor of Goa. As soon as the Jew perceived the variegated colors of the Portuguese flag, he started to inform his master that a nation was approaching the shore " who dwells at the utmost end of the Christian countries, r stained with sin, and blasted by the strokes of divine indignation, transformed in new perfection and holy loveliness, and instinct in all its parts with a sweet intelli- gence, so that from verse to verse of things now deemed inanimate the prayer of man goes up to God, and the answer of God descends on man. — British Quarterly Review. Axiom— A proposition evident at first sight. I Transcendental— General; pervading many Empirical — Versed in experiments. | particulars. WHAT IS LIFE? " What is Life '? " I asked of a wanton child, As he chased a butterflv ; And his laugh gushed out all joyous and wild, As the insect flitted bv. 328 SCHOOL AND FAMILY READER "What is Life?" I asked; "oh, tell I Her smile turned grave, though won- me, I pray ! " \ drous in beauty, His echoes rang merrily, "Life is As she made reply, "Life? — Life is Play!" " What is Life ? " I asked of the mai- den fair, And I watched her glowing cheek, A^ the blushes deepened and softened there. And the dimples played " hide and seek." "What is Life? Can you tell me its fullest measure?" She smilingly answered. " Life is Pleas- ure!" " What is Life ? " I asked of a soldier brave, As he grasped the hilt of his sword ; He planted his foot on a foeman's grave And looked "creation's lord." " What is Life ? " 1 queried ; " oh, tell me its story ! " His brow grew bright as he answered, " Glory ! " "What is Life?" I asked a mother proud, As she bent o'er her babe asleep, With a low, hushed tone, lest a thought aloud Might waken its slumber deep. Duty ! " I turned to the father, who stood near by. And gazed on his wife with pride ; Then a tear of joy shone bright in his eye, For the treasure that lay at her side; 1 listened well for the tale that should come : "My life?" he cried; "My life is Home!" " What is Life ? " I asked the statesman grand. The idol of the hour ; The fate of a nation was in his hana, His word was the breath of power. He, sickening, turned from the world's caress, " 'Tis a bubble !" he cried — " 'tis emp- tiness ! " I turned and asked ray inner heart What story it could unfold ; It bounded quick in its pulses start, As the record it unrolled. I read on the page, "Love, Hope, Joy, Strife— What the heart would make it— such is Life ! Adapted. THE PECULIARITIES OF ISRAEL. Above all things we must distinguish the people of Israel in their peculiarities. This peculiarity consists, as every one must be aware, in their religion. It is true that every nation of antiquity had its pecuHar religion, but the ancient popular religions were suiTounded by a common tie, and this joined character is opposed by the pecuH- arity of the Israelitish religion. While the others blend the Divine Being whom they adore with the world, the Israelites distinguish the God whom they worship quite differently from the world. The plainest proofs can be found that every appearance of God was always distinct from His being, and every representation of God, how- ever weU meant, was considered desecration. Closely connected with this is also that the heathens conceived the Deity as a multiplicity, while the Israelites always used the utmost rigor and severity in FOR THE USE OF ISRAELITES. 329 adhering to the view of the indivisible unity of the Divine Being. The Israelites were conscious of this religious distinction in which they possessed the purity and truth of religion for all nations and unto all times. From of old they ascribed unto themselves the priesthood through which all the nations of the earth should be led unto God (Exodus xix: 6); and when, one day, the blessing of God through Abraham will have reached all races and nations, it was considered by them as the object and end of all history. (Genesis i: 3.) The Hellenes could not conceive a dignified human civiliza- tion and culture without being consecrated by their science and art; and to the Romans the world appeared without state and power if the nations and countries of the whole universe were not encom- passed by their laws. History itself has impressed these universal historic presentiments of the three-named nations with the stamp of truth and right. Art and science of Grecian antiquity have become the school as well as the lasting model for the cultivation of the mind at all times; and the Roman's legal system remained, both for government and code of laws, the strong frame in which the civil arrangements on this and the other side of the ocean were set. As the historic rules of the two named nations have reference to the development of worldly life, the ideal as well as the real, the Israelitish nation imparts the perpetual type for the rehgious life, for the relation between the Deity and mankind; and as confidence is the more necessary for this most intrinsic and tender relation than for worldly circumstances, so the Israelitish consciousness of their future destiny became the more self-confident and certain. While the two other nations pos- sess only an "instinctive foreboding of their future destiny, there stands by the Israelites their universal historic future in the form of prophecy and hope indubitably firm. In this light of futurity have all the gifts and advantages which Israel enjoys their final design upon the whole body of nations. These distinctions of the chosen people cannot, therefore, be given to them just merely for enjoyment and for fame; they require a rigid and holy service through which these treasures and gifts of sublime Ufe, after being intrusted unto Israel, are to be made accessible to the whole world. Among the many errors which have been diffused in regard to the people of the Old Testament, and which are propagated, it is said to be a characteristic of the Israelites, in conceited vain-glory and with haughty disdain over all other nations, which they denom- inate heathens, to boast upon their special covenant with Jehovah, the supreme God. The caricature of national vanity walks along everywhere and at all times beside the rightful and dutiful conscious- ness of national peculiarity. But if one wishes to know what by the name of Israel is reaUy meant, then let him inquire and search for those which history itself has authenticated as representatives 330 SCHOOL AND FAMILY READER -of their nation, and one will perceive that these are indeed pene- trated Avith the consciousness of the highest superiority which fell to the lot of their nation; but by no means is this consciousness combined with am^thing like self-importance. On the contrary, the environment of that Israelitish consciousness consists in rigid self- denial, sincere humihty, ready and capable for the severest troubles, the utmost exertion of all vigor of both body and soul, so that every one must say in them is reflected the truth of that conscious- ness. Another misconception must also vanish which is generally circu- lated in reference to the God of the Isralites, as if He were a limited and partial being, attached to His chosen people with fond love, while the heathens are always treated by Him with rage and vengeance. It is incredible how, in times of civilization, one generation can be- lie another as long as it is flattering to the ruling j^rejudices. Who- soever really wishes to glance at the books of the Old Testament, will soon become convinced that a greater severity than that which God exercised toward His own people it is impossible to conceive. " Behold, among His servants is no oue without fault, and upon His ground He flnds foUy." (Job 4: 18.) If Eliphaz sj^eaks thus of God's heavenly spirits, it is no wonder that every page of the Old Testament proves how God punishes those whom He loves the most. If one wishes to know how the peculiar nation is nowhere spared, how the best and highest in the nation, without the least regard to per- son, are humbled, then one must peruse the hterature of the Old Testament. Such inconceivable prejudices as those just named could not anywhere spiking uj), much more take ro^t, if the Old Testament history and Hterature were not by preference possessed of a rehgious character, and thus subject to a fate which religiousness everywhere has to endure. Since the true and essential ideas of religion are but seldom conceived and understood, it becomes much easier to confound religiousness with any other appearance of life, with its phantoms and degeneracies. Religiousness in the Israehtish nation and in its history is the absolute fixed basis, and just on this account all other accomjilishments of this nation, in a general and historical point of view, remain subordinate and unimportant. But even this circumstance is wrongly understood in believing that it is a characteristic of the religion to despise the world, and that Israel's deity is lowering the world to a vanishing, worthless moment. In taking in a superficial manner simple expressions fi'om the Old Testament, and separating their connection, then one can only faU in with such conceptions. But if the connection and statements of the Old Testament are strictly adhered to, then is heaven and earth created of God, and man placed on earth in order that the divine destiny appointed at the creation of heaven and earth may be re- alized. From this point of view, tmdoubtedly, heaven, earth and FOR THE USE OF ISRAELITES. 331 mankind are depending, but in that case created throuoli the word of God and animated b}^ His spirit. — From "David tlie King mthoiif Equal." Prof. Baumgarten. Indubitably — Undoubtedly. I Phantom— A fancied vision . BCarricatube— A figure or description in Degenekacy — A forsaking of that which is which beauties are. concealed and blemishes | good. «xaggerated. LONGING FOR JERUSALEM. After Jehudah-ha-Levi. Thou blooming joy of all the world, I How could I water thy hot dusfc with my thou fortress proud and royal. To thee from out the far off West my soul turns true and loyal. My heart on thoughts of olden time groans up in plants unspoken, That all thy glory and thy pride should shattered be and broken ? Ah, could I like the eagle, free to thee my flight be wending, fresh tears descending. E'eu though I found no royal throne upon thy site lamented; E'en though the scorpion's, breath in- stead of air sweet-scented, With ardent love I'd kiss each stone by cruel foeman beaten, And every clod of earth for me the grief of old would sweeten. Dr. Honigman. JUDAISM AND ITS RELATION TO MANKIND. The central thought and moral texture of our religion, its very warp and woof, is .'^i.n all-comprehensive monotheism, and the natural result of which is, and must be, the breadth of its teaching and the universality of its application. Monotheism from a Jewish point of view ignores at once the possibility of regarding the God of nature — the first, the sustaining and the last cause — as a tribal God. No arguiiient to the contrary, howsoever speciously put, can apply. Every line of the Holy Scriptures is intended to disabuse the mind of such a heresy. God declared Himself, through the Hebrew prophets, to be the God of all nations — good to all, and whose mercy extendeth to all His creatures. The Jewish teaching of Messiah is essentially world- embracing. It proiDhesies a golden age, not for Jews alone, but for the human race. The logic- chopping, the crafty sophistry, the counterfeit persuasion, the bigoted obtuseness, that would so libel Judaism as to narrow it to the puny dimensions of a tribal religion, can only be founded, to say the least, on an argumentum ex absurdo growing out of an obstinately cherished Ignorance. Judaism, I mean its saving dogma, addresses itself as its dii-ect sequitur not simply to Jews, but to mankind at large. " Ye shall, therefore, keep My statutes and my judgments; which if a man do, he shall live in them." (Leviticus xiii: 4.) In commenting on these words; the Talmud and post-Talmudical words, without excei^tion, infer in several places, Rabbi Mier asserts, hence we learn that even the non-Jew who studies and respects the moral laws stands side 332 • SCHOOL AND FAMILY READER by side with the liigh-priest of the nation. For, does it not especiallj say in the law, " Which a man shall do and live." It does not here restrict the blessing neither to the jiriest, the Levite, nor the Hebrew, but, in the highest sense, confers it on man as man; hence the non- Jew who studies and respects these moral laws is on a level even with the high-priest himself. Institutional Judaism alone is, and must be, from its nature, tribally Jewish. Judaic disciphne must inevit- ably be co-ordinate with racial habits, local requirements, historical traditions, and poHtical necessities. The canon of Judaic catholicity is, however, written by God him- seK, not only in the Holy Scriptures, but in the very constitution of man's moral being. One God having created all men, aU men have one common Father. Thus, inasmuch as Judaism proclaims the unity of the human family, it follows that no matter how divergently its members may be grouped by race, climate, color, religion and consequent civilization, " the one touch of nature makes the whole world akin." This is Judaism —the Judaism of the Bible of the Talmud and of history. Yet we are told, to our utter dismay, that Judaism, from its very inception, inculcated a narrow and unnatural polity; that its spirit is even now impiously selfish and degradingly tribal. This assumed to the satisfaction of our detractors, we " hard-shelled " Jews are declared to be ex-necemtate morally unfit to have a voice in the council of nations, that we cannot be intrusted to deal wisely, fairly or safely with the destiny of States. * * * In vindication of our faith, we may here quote and cannot quote too often, the maxim of the great Hillel: " Do not do that to others which from others would be grievous to you." This is the gist, said Hillel, of our religion ; all the rest is but its commentary. Learn this, and become a Jew, said he to the heathen who desired to be converted. This self-same maxim is the guiding principle of aU sensible religions. The proto-martyi- Akiba asserted that " to love your neighbor as yourself " was the axis on which Judaism turned. Such utterances as these might be supposed to cover the whole ground. Our sages, however, fearing — and well were their fears justified — that caviUers might desire to restrict the terms ''your neighbor'" and ask who is your neighbor? and answer the Jew only — members of the same race and religion — quote and urge the dictum of Ben Azai. This Rabbi summed up the divine intention of the laws as inculcated in the scriptural phrase standing (in Gen. v: 1) as an exordium of the whole Bible: "This is the book of the generations of man. In the day when God created man, in the likeness of God made He him." By thus giving one common origin and parentage to the human family, the Bible gives the golden key that opens the wide poi-tals of Jxidaism to all men. Inasmuch as all men have one fashioner, and, therefore, one God, and as there is but one world here below for the whole physical human race, diver- FOR THE USE OF ISRAELITES. 333 sified though we are, so we are taught by Judaism that there is but one heaven hereafter to all born in the moral image and spiritual likeness of our beneficent Creator, and to whom we are responsible, not so much for what we in our weakness may think, but for that which in our moral strength we strive to do. A. L. Green. Kev. a. Ii. Geeen, of London. England, late minister ot one of the chief congregations of the metropolis; a self-made man. Tribal — Belonging to a tribe. Speoiously— With fair appearance. Heresy — An opinion of private men different to the established orthodox faith. Obtuseness — Bluntness; dullness. Argumentum ex Absubdo (Latin) — Inconsis- tent arguments. Sequitob (Latin; — Following : succeeding. To Infer — To draw conclusions from fore- going premises. Inception — Beginning. Ex Necessitate (Latin) — To make necessary; forced by others. Protomartyr— First martyr. Exordium — A formal preface. RECOGNITION. How shall I know thee, in the sphere which keeps The disenabodied spirits of the dead. When all of thee that time could wither sleeps And perishes among the dust we tread ? For I shall feel the sting of ceaseless pain. My name on earth was ever in thy prayer, And wilt thou never utter it in heaven ? The love that lived through all the stormy past, And meekly with my harsher nature bore, And deeper grew, and tender to the last. If there I meet thy gentle presence ! Shall it expire with life and be no not; Nor hear the voice I love, nor read again In thy serenest eyes the tender thought. Will not thy own meek heart demand me there ? That heart whose fondest throbs to me were given. more : Shalt thou not teach me, in that calmer home, The wisdom that I learned so ill in this — The wisdom which is love — till I become Thy fit companion in that land of bhss ? William Cullen Bryant. W. C. Bryant was born in Cummington, Mass., 1794. He was admitted to the bar, but soon changed that profession to become one of the editors and proprietors of the New York Evening Post. As a poet tie is the delight of his countrymen and his style is distinguished by the perfect finish, elevated tone, dignity of sentiment, and the lovely pictures of Ameri- can scenery. MAEVELS OF ISRAEL'S HISTORY. Can the world show anything like it? TAvice 1800 years old, they saw the proud Egyptian perish in the waters of the Red Sea ; they heard the faU of great Babylon's power ; they witnessed the ruins of the Syro-Macedonian conquest. And now they have outlived the Caisars, and outlived the dark ages. They have been through aU civilizations, shared in all convulsions, and have kept j^ace with the 384 SCHOOL AND FAMILY READER entire progress of discovery and ai-t. And here they stand to-day, as distinct as ever, occupying no country of their own, scattered through all countries, identical in their immemorial physiognomy, earth's men of destiny, before the venerableness of whose pedigree the jDroudest escutcheons of mankind ai'e bvit as trifles of yesterday. But have they suffered severely *? One convulsive groan of agony breathing through eighteen centuries, and heard in every land but our own. At the siege of Jerusalem by Titus, besides the tens of thousands led into captivity, it was as if in a single action of a great war the slain on one side should amount to 1,800,000 ; and when, the remaining Jews having been expelled their country, they attempted, sixty years afterward, to return, a half million more were slaughtered. For centuries they were forbidden, on j^ain of death, even to set foot in Jerusalem. Under King John of England, 1,500 were massacred at York in one day. Under Ferdinand and Isabella 800,000 by a single decree were forced out to sea in boats, and the most of them perished in the waves. They have been fined and fleeced by almost every govei-nment known to history. They have been banished from place to plnce ; banished and recalled, and banished again. By the codes of Justinian, they were incapable of executing wills, of testify- ing in courts of justice, of having social and public Avorship. The Koran of Mohammed stigmatized them as wild dogs ; the Romish Church excommunicated any one who held intercourse with them ; the Greek Church uttered anathemas still more severe. They have been forced to dissemble to save their lives, and in Spain and Portu- gal have even become bishops and have governed in convents. In the prophetic words of the Old Testament, they have been " a reproach and a proverb, a taunt and a curse ;" they have been " taken up in the lips of talkers," and have been " an infamj'^ of the people ;" and the general estimate of them has ripened into the intense contempt of that di-amatic conception — Shy lock, the Jew of Venice. And now in this nineteenth century they are a suft'ering people still, but still as indissoluble as ever. But now all this is not according to the established course of nations. The Northern tribes came into Southern Europe, and are now not at aU distinguishable. No Englishman can say that he derives from the Britons and not from Normans. On the contrary, the Jew is a Jew still. Even our own aU-appropriating country, which denationalizes Germans, Irish, French, Sj^aniards, Fins, Swedes, has left untouched this wondrous peoj)le. Hei'e they are, holding fast to that one tell-tale face, keeping up the sacred learning of their traditions, self-conscious in their isolation, irrepressible in their love of Jerusalem, sublime in their singular patriotism, evermore looking and longing for their Messiah, the same intense individuality as when, lord of the soil, he plucked his friiit from the trees of Judea. And, what is more, these world-wanderers of the centuries, these tribes of the weary foot, have FOR THE USE OF ISRAELITES. 335 not only survived, but have now risen again as an element of power among mankind. The Jew is the banker of the world ; he is among the foremost, whether in science, or literature, or government. In witchery of song unsurpassed, he enchants the world with some of the sweetest music it ever heard. Surely, he is the standing miracle of the world's current history ; the bush of Moses, ever burning, yet never consumed ; an ocular demonstration of how C7od may energize the secret springs of a people's life, yet without distiu'bing individual fi'eedom or social characteristics ; an unanswering refutation of that godless philosophy which would turn the Almighty out of His own universe. And for what have they thus been borne in the hands of God all along the ages ? Beyond a peradventure, if so literally have been fvrlfiUed the prophecies which foretold their sufferings and their preservation, equally sure are the jDredicted grandeurs of their future. Bishop Nicholson. GRASS AND ROSES. [From the Persian.] I LOOKED where the roses were blooming, , We came to this place in His wisdom They stood among grasses and weed , [ We stay to this hour from His love* I said, " Where such beauties are grow- ing, " We have fed His humblest creattires, Why suffer these paltry weeds?'' We have served Him truly and long, I He gave no grace to our features, Weeping, the poor things falter : j We have neither color nor song. " We have neither beauty nor bloom ; We are grass in the roses' garden, " Yet He who made the flowers But the Master gives us room. " Slaves of a generous Master, Born from a world above. Placed us on the self-same sod; He knows our reason for being — We are grass in the garden of God. Saadi. THE WORK OF HEBRAISM. The Hebrew religion is full of vitality; it is not one of enervating mysticism, but an intellectual faith which nourishes itself with all pertaining to the realms of culture and science. It reinvigorates itself with the realities of life, not asj^iriug to the indefinite, but hungers and thirsts for the positive triumph on earth of justice and law; and for the space of two tliousand years Judaism has not ceased a single hour from this work — from longing and from com- bating with all its powers for the triumph of the right. The modest work of the Hebrew, silent and peaceful, carried on in the Eastern and AVestern world from the barbarous to the mediaeval ages, forms the subject of a longer discourse than these fugitive Images are equal to. Let it suffice here to recall how he was the bond of union between the East and the West, between the ancient and modern; how to him is due the preservation of the treasures of 336 SCHOOL AND FAMILY READER literature; bow he is the living embodiment of bis story, of tradition; bow to him, in the times of universal darkness, we owe it that the lamp of knowledge burned wdth no uncei-tain light; that judicial, medical, philosoj^hical and economical science stUl ilourisbed among men. And not alone for this have the nations of the earth to thank the Hebrew race. When no one else worked they ceased not their in- defatigable joui'neyings to and fi*o in pursuit of commerce among diverse people ; and when the world, a prey to barbarisms, to feuda- tories, to the privileged robbers of the Chvirch, was only an area of rapine and destruction, these people ceased not to work, to point out the great avenues of commerce, and to open up the true sources of social wealth. And when, in virtue of the great revolving wheel of time, a new epoch dawned, no people were found in a better condi- tion to comprehend the change than the Jews; none better prepared to profit by their improved social positions. But under these hapjoier circumstances they have continued with greater ardor than ever to work for the promotion of the principles of justice, of liberty and of labor; principles which were their strength in the past and are their most lively hope in the futiu'e. — From the Italian. DAVID'S LAMENT FOE ABSALOM. Alas ! mv noble bov, that thou shouklst die !" Thou who wert made so beautifully fair ! That death should settle in thy glorious eye, And leave his stillness in this cluster- ing hair ! How could he mark thee for the silent tomb, My proud boy, Absalom ! Cold is thy brow, mv son ! and I am chill, As to my bosom I have tried to press thee; How was I wont to feel my pulses thrill, Like a rich harp string, yearning to caress thee. And hear thy sweet "My Father!" from these dumb And cold lips, Absalom ! But death is on thee, I shall hear the gush Of music, and the voices of the young. And life will pass me in the mantling blush. And the dark tresses to the soft winds flung; But thou no more, with thy sweet voice, shalt come To meet me, Absalom I And, oh, when I am stricken, and my heart, Like a bruised reed, is waiting to be broken. How wilt its love for thee, as I depart, Yearn for thine ear to drink its last deep token! It were so sweet, amid death's gathering gloom, To see thee, Absalom! And now, farewell! 'Tis hard to give thee up, With death so like a gentle slumber on thee; And thy dark sin! — Oh, I could drink the cup. If from this woe its bitterness had won thee. May God have called thee, like a wan- derer, home, My lost boy, Absalom! Adapted. FOR THE USE OP ISRAELITES. 337 SCIENCE AND RELIGION. It is often said that there is warfare or contest between science and religion. Some of those who profess to have studied the differ- ent sciences assert that they are in opposition to divine revelation. It is true that all times the Bible has had to sustain the assaults of men with sharp wit and acute intellect; geologists have ransacked the bowels of the earth, and astronomers tracked the stars of heaven to deny, attack, villify, and throw doubt ujDon the truth of Holy Scriptures. But perhaps no time has been so bold as ours in the at- tempt to revile and refute the Bible. And as, in our time, young men study other subjects more than the holy word of God, we can- not be astonished to find that doubts and uncertainties bring about indifference and apathy toward religion. However furious this antagonism be between science and religion with respect to those creeds in which faith is opposed to reason, such a contest must be slight or superficial in Judaism, where faith and reason go hand in hand. And, indeed, we are about to show how, in Judaism, science and religion are allies, co-operators, or in the words of the Bible, " two roes that are twins." It is true that the domain of science has become so large that no man. can master it all; but when the comjjarison between religion and science is to be made, not with the floating theories of the hour, but with well-established truth, we may venture to convince you that our holy faith has nothing to fear fi'om its attacks. If we take Exod. xix : 24, we find that Moses and the people came near to Sinai; when the Lord prepared the latter for the great event; when he ordered them to make bounds round the mountain, a cir- cumstance from which the three next days are called the " Days of the Bordering;" the Lord warned them once more that they should not break violently through, else when they would be anxious to gaze at the divine glory, it would cost them their lives. We hear the same warning from above — addressed now with respect to the dangers which may arise from the contest between science and re- ligion, if we do not regard them from the right standpoint. I will venture to indicate to you this standpoint in as brief a manner as possible. The knowledge of the Lord has at all times been regarded as a high mountain, which can be reached by sciences that form the steps thereto. Maimonides says, in the beginning of his great work, Yad Hachazakah: " How can we fear and love God ? When we consider and reflect upon the works and marvelous creations of the Lord, which have no limit or boundary — works which cannot be compared with anything wrought by man — we must feel a thirst to knpw God, and regard ourselves as insignificant creatures before Him who is perfect in wis- dom." PART in.— 22. 338 SCHOOL AND FAMILY READER Moses reached the highest point in this knowledge, because of him it is said, "In all my dominion he is faithful." The Psalmist and the prophets obtained a high standard, for they abound in reflec- tions upon and joictures of nature. Again, of Solomon it is said, " He spoke of trees from the cedar, the tree that is in Lebanon, even unto the hyssoj) that springeth out of the wall ; he spoke also of beasts, of fowls, of creeping things, and of fishes," which means that physical science was at his command. The teachers of the Talmud also made science the Hagar — handmaid — to Sarah, the mistress of theology. And, indeed, they ought to be regai'ded thus ancillary. Science teaches astronomy ; but who is it, we ask with Job, that built the universe, ordained the sun's motion, projected the comets, placed the moon and stars in their orbits, " each in its proper station, service and charge," like the tribes in wilderness ? Science teaches geology ; but who has created the rocks of ages, the hills of the earth, " who removeth the mountains and they know not, and shaketh the earth so that the pillars thereof tremble"? Science teaches botany, but who gave such wondrous beauty and fragrance to the herbs, shrubs and flowers? Science teaches zoology, but "who pro- videth for the raven his provision, when his young ones cry unto God, and wander about for lack of food "? You must admit that all these sciences, rightly understood, are not antagonists, but helpers and aids to the knowledge of God. The same is true with regard to the providence of God, which also- can be better understood by the help of science. There is not a leaf that moves, not a wave that rises and sinks, not a ray of the sun that beams, not a whisper of the wind, that does not teach the i^rovi- dence of God. And we ascend higher up to man, who can deny the argument which the Psalmist adduces to prove God's direct and immediate providence ? " He that planted the ear, shall he not hear? He that formed the eye, shaU he not see? He that fashioned the brains and the reins, shall he not be able to reflect? He that teacheth man knowledge, shall he not know?" He knows our thoughts, every word before it is on our tongue, nay, the smallest incident, since they are often the cause and origin of the greatest events. But do you need a proof of God's providence ? Can you want any proof? Is it not abundantly demonstrated by the fact that you are here as Israelites, still existing, and j)i'ospering, and flourishing after all the trials and persecutions which our nation has for so long a time borne, compared with which those of Eoumania are almost light. Yes, histor}', oiu' history, gives evidence of God's direct and special providence. Revelation on Sinai regards science, not as its rival, but as its ally. "What do we generally hear urged against the Bible ? That the teachings of geology are opposed to its statements. For, according FOR THE USE OF ISRAELITES. 339 to that science, the world must have ah'eady existed millions of years. Accordin*:^ to a statement in the Talmud, the world was from the be- ginning created in its finished state, with all its strata and with all its layers. " The whole creation was called into existence in its full growth, beauty and development" — a theory by means of which all the objections wiU fall to the ground. This, moreover, I would say, that belief in revelation can be obtained either by faith or by science. Wlien obtained by the latter method, it is like a mountain, the top of which will afford an excellent view in ascending, while there are some positions in which this view is hidden, concealed or seen only by a kind of optical delusion. Geology is a growing science. We know what our forefathers never dreamed of; that, for instance, the diamond which flashes on your finger is but a piece of coal; that the water which extinguishes fire is composed of two elements which burn with light and heat. A boy is now familiar with facts which would have astonished Newton. At present, it seems to the geologists that their science is in opposition to the Bible ; but do we know whether our children will not laugh at their speculations, as they laugh at those of their forefathers, and then will be brought into harmony with the word of God ? But two conditions are required in the study of science and revela- tion. Do not violently break through; do not climb the mountain too boldly, lest the Lord might break forth upon you. We may study science to make ourselves acquainted with nature, but it must lead to nature's God. We may earnestly seek for second causes, but they must lead to the first cause. Forget not that after all the Torah is like the sun, the greater luminary, and science like the moon, the lesser luminary; and we may apply to them the well-known legend that when at first two great lights had been created, the moon said, " Two kings cannot have one crown," and rule at once over the same area. When you find that a theory of science will undermine your belief in God and revelation, follow the greater and not the lesser light. " Come not to gaze at the holy things with arrogance and presumption, lest je die." "WTien the spies presumed to go up to conquer the Holy Land, and the ark and Moses were not with them, they were smitten and discomfited even unto Hormah. When four of the wise men entered Paradise, which is perhaj)s another word for the garden of science, only Rabbi Akiva entered and went out in peace, delighting in its flowers; but Aclier, who plucked them, turned an infidel. The second condition is, that when any speculation of science will lead you away from any duty toward God, from keeping the Sab- bath, or observing the dietary laws, be firm; obey the divine law and abandon the speculation. Forget not that any theory which is opposed to religion is but a floating theory, resting on the surface. And it will fail either in its i^remises or in its conclusion; for the 340 SCHOOL AND FAMILY READER fault lies not in religion, but in those who promulgate that as science which is not science, and give forth theories which deprive you of aU means of self-controL while the Torah makes you better physi- cally, mentally, morally and spiritually. For this reason our fore- fathers said at Mount Sinai, "we wiU do," before "we will inquire." Knowledge is required, but good works have the precedence. It is not what we know, but what we practice, which is imjjortant. What Aristotle said of his book, " That book is written not for knowledge, but for action," is much more true of the Torah. Bear in mind that at aU times skepticism wanted to do its dangerous work. Our fore- fathers also saw the Torah attacked and villified, and brought in col- lision with the science of their day. Still they shed their blood, laid down their lives, sacrificed that which was near and dear to them, rather than trangress one important law of God. Especially this day forms the anniversary of the period when hundreds of our fathers and mothers became martyrs for their God and their religion ; when, according to our history, the wives and mothers died more cheerfully and resolutely than the fathers and husbands, because their faith was stronger. Study science, study religious knowledge. Should a doubt enter and take root in your heart, give the benefit of the doubt to the Torah — do not throw aside any of God's com- mandments. Beware of your heart, keep it with all diligence, that nothing may find lodgment therein which might break through the boundaries which God hath set. Then the law will protect and shield thee. " Wlien thou goest it shaU lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall commune with thee." Nathan Mabcus Abler. Rev. Dk. N. M. Adler, Chief Babbi of Great Britain and noted for hla erudition and ex- treme piety. He is the author of several works which gained him a European reputation. Thoka (Hebrew)— Law ; Scriptures: Holy Writ. Almighty ! what is man ? But flesh and blood. Like shadows flee his days. He marks not how they vanish from his gaze — Suddenly must he die, He droppeth, stunned, into nonenity. Almighty ! what is man ? A body frail and weak. Full of deceit and lies, Of vile hypocrisies. Now like a flower blowing, HYMN. (by GABIBOL.) Now scorched by sunbeams glowing. And wilt thou of his trespasses inquire ? How may he ever bear Thine anger just, thy vengeance dire? Punish him not, but spare, For he is void of power or strength. Almighty! what is man ? By filthy lust possessed, Whirled in a round of lies, Pond frenzy swells his breast. The pure man sinks in mire and slime, The noble shrinketh not from crime. FOK THE USE OP ISRAELITES. 341 Wilt thou send on him the charms of sin ? Like fading grass So shall he pass, Like chaff that blows Where the wind goes. Then spare him, be Thou merciful, King, Upon the dreaded day of reckoning. Almighty! what is man ? The haughty son of time, Drinks deep of sin. And feeds on crime. Seething like waves that roll, Hot as a glowing coal. And wilt thou punish him for sins in- born ? Lost and forlorn, Then like the weakhng he must fall. Who some great hero strives withal. Oh, spare him, therefore! let him win Grace for his sin. Almighty! what is man? Spotted in guilty wise, A stranger unto faith. Whose tongue is stained with lies. And shalt thou count his sins — so is he lost? Uprooted by thy breath, Like to a stream, by tempests tost. His life falls from him like a cloak, He passes into nothingness like smoke. Then spare him, punish not, be kind, I pray. To him who dwelleth in the dust, an image wrought in clay! Almighty! what is man? A withered bough; When he is awe-struck by approaching doom. Like a dried blade of grass, so weak, so low. The pleasure of his life is changed to gloom, He crumbles like a garment spoiled with moth. According to his sins wilt Thou be wroth ? He melts like wax before the candle's breath, Yea, like thin water, so he vanisheth. Oh, spare him, therefore, for Thy gracious name. And be not too severe upon his shame ! Almighty ! what is man ? A faded leaf. If thou dost weigh him in the balance — lo! He disappears — a breath that thou dost blow. His heai't is ever filled With lust of lies, unstilled. Wilt bear in mind his crime Unto all time? He fades away like clouds sun-kissed. Dissolves like mist. Then spare him ! let him love and mercy win, According to Thy grace and not accord- ing to his sin ! Emma Lazarus. Emma Lazaeus, a lady of high talent and noted for her literary contributions both in prose and verse to some of the leading papers and periodicals of America, and greatly esteemed on account of her sincere attachment to Judaism. THE EEJUVENESCENCE OF THE HEBKEW RACE. The first test which a nationahty has to stand in order to show durability and power in developing an unimpaired existence, is its capability of rejuvenescence, after having once overcome the weak- ness of old age. If, therefore, any proofs of its resurrection fi'om its grave-like slumber are once given, then its immortality is thus clearly established. It must be able to rise, if at any time made low, and it must preserve in adverse times vital power like an inex- tinguishable spark amidst a heap of ashes. The Talmud has an in- 342 SCHOOL AND FAMILY READER genious allegory concerning the resurrection of the body. When death and putrefaction have dispersed the atoms of the human fi-ame far and wide, there still remains in the spine a small bone that resists all destruction, and that cannot be demohshed even by the anvil. It is fi'om this indestructible solid part the resurrection develops itself. If, therefore, a people be possessed of such a precious kernel, then neither iron, nor fii'e, nor any corrosive acidities, can destroy it, but the same will expand even when pressed dowTi by gravity into the smallest compass. The Hebrew race is now quite jalainly entering upon a process of rejuvenescence, of which we have had hardly any presentiment. The enemies of Judaism perceive it with suppressed rage. Jews who consider themselves cosmoiDolitans, shake their heads doubtfully, while those pious to the very letter do really place their hope there- in; but all are startled at the appearance. Is, therefore, this ap- parently incredible movement real paljiitation of the heart, or merely the galvanic short-lived motions of a corpse ? Is it possible that diseased and dispersed bones could revive again ? This question, in the veiy same form, was once started by a Hebrew seer, at a time when the Jewish race resembled a corpse, even more so than the case is now : and the spirit which came over him showed him how bone moved near to bone, and these became covered with flesh, a skin stretching over the same,and at last a vital spirit entered these bones, which made them in living form. The fact is that the Hebrew race experienced such a resurrection from death during the Babylonian captivity, and it is highly suggestive to note how this process, from an almost imperceptible beginning, has brought about an era which is now exciting the greatest astonishment. This rejuven- escence of the organism of the Jewish race offers also in many other respects an interesting analogy, and deserves to be known in its proper Hght. In times past, of the five to six millions of Jews belonging to the Israelitish nation, almost two-thirds were transplanted, one and a half centuries before the beginning of the Babylonian captivity, to Media, Bactria, and the country of the Caspian Sea, and there, amidst the natives, their total decline took place. Even the most strenuous inquiries proved unsuccessful in discovering only the sHghtest trace of the ten tribes. "As the day gone by will never ap- pear again, so will the ten tribes never return," was the sober ob- servation of Rabbi Akiba seventeen centuries ago. Everything which at the present time is fabled about the existence of the lost tribes is either a mere whim of learning or nothing but ignorance. The principal stem of the remaining third — the tribe of Judah — was transported to the left shore of the Euphrates. Small par-ties thereof separated as far as Egypt, or were sold for slaves by the Greek and Phoenician pirates at the coast towns, and the islands FOR THE USE OF ISRAELITES. 343 situated on the Mediterranean Sea. Slavery commenced when dis- persion took phxce. " To become scattered to all the four comers of the world," was the soiTowful thought which the prophets imparted to the Jewish race in early times, even when the state was still in existence as an unbroken power. The exiles in Babylon formed the nucleus and the heart of the national organism weakened already on all sides. In their midst was the Jewish nobility, as far as they did not succumb to the Chaldean conqueror in defending their fatherland and the capital. There were also some descendants of the royal family, and among them one who wore the crown of David during a hundred days, in order to wander from the thi'one to the prison, and to be freed from it when near the end of his life. There were the priestly Levites of the house of Aaron, who, after the temple was laid in ashes, became the bearers of the portable sanctuary, the holy law, which was then their sole care. Those who were ah-eady settled there a half century, possessing land, herds, and slaves, felt home-born in Babylon, forgot the lost fatherland, the destroyed Jerusalem, and the destruction of the Temple. These then soon adopted the Babylonian worship of idols, being used from home to idolatry, under a coloring of Israelitish worship. Besides this class, doing homage to whatever seemed practical and the fashion of the day, were some who, with all their attach- ment to what they received from their forefathers, were dolefully despairing of the possibility of a restoration of the Jewish state, and the rebuilding of the sanctuary. They declared of themselves, " Our nature is faded, our hope is vanished, we are doomed to perish." God Himself, thought they, who sent so much misery upon His holy people, delivering his sanctuaries unto the enemy; God Himself has deserted, cast off and forgotten Israel. In ancient times the idea was indelible that people, soil and Deity are inseparable, and a nation, severed fi'om its mother countrj^ has lost all support, and even God Himself, however high Israelitish consciousness may have placed him, stands in a certain relation to the country, which he promised to the patriarchs, and presented unto their sons. With the banishment of this holy nation and the estrangement of the holy land, the band which united the Temple with heaven seemed forever broken. In this manner they resigned themselves to their fate ; and, although they did not worship the customary idols of the day, they had nevertheless no confidence in their own affairs. But the situation of the Babylonian captives Avas, just during the last years previous to their deliverance, of such a nature as to deprive them of all courage, and to make them consider it mere folly to hope for a restoration. At that period the Jewish nation experienced for the first time that frightful form of servitude, by which it became a mockery to the thoughtless multitude, who, adhering to externals, 344 SCHOOL AND FAMILY READER tried to provoke it to self-contempt. Already, in the Babylonian captivity, Israel was obliged " to hold forth his body to be flogged, and his beard to be plucked." The haughty conqueror told him already at that time, " Kneel down that I may crush thee," and he acquired the endurance of seeing " his body exposed to the feet of his oppressors." At that time the outer world said of the people of the Jewish race, "She has no form, nor appearance, nor comeliness, that we should fall in love with her; she is despised, abandoned by men, aflected with pain, with sorrow." She was then ah-eady beaten and tortured without opening her mouth. " Like a lamb she was led to slaughter and shorn like a sheep, but remained dumb and never opened her mouth " The school of suffering oppression, hatred, contempt, scorn, flogging, ill-usage and misapprehensions, which the Jewish race was to undergo at a later period, even through many centuries, and which impressed her history with tragical appearance aU this commenced during the Babylonian captivity. But just amid these innumerable sufferings, and in spite of the apostacy of the one party and the dejection of the other, there rose a circle of ardent adherents to the God of Israel, whose hope in a brighter future never ceased. These were the " men of endurance," unmindful of their sufferings, sad in mind and broken hearted, and who, in their entire devotion, in their humility and self-denial, cleaved to God and left everj^thing to His divine will. It was the circle of those who "mourned for Zion," and sat weeping on the rivers of Babylon, as often as they remembered the desolation of the sanctuary ; who suspended their harps on the willows and would not sing Zion's song in a foreign country. The famous poet who sang, " I will forget my right hand if my remembrance of thee does not surpass aU gladness," also belonged to this circle. A few Judean servants of the court, and the eunuchs who kept the Sabbath, and adhered to the Israelitish covenant, were likewise of this order. This then was the precious kernel of the " indestructible bone " from which the rejuvenescence j)roceeded. But how was this wonderful fact, so rich in consequences, and showing its after-effect even unto this day, brought about? Not perhaps by the return from the Babylonian captivity, for this event was the result of preceding causes, and would have been but of little use had not the half dead Jewish race been called into fresh existence previously. And to whom is this resuscitation to be at- tributed ? It proceeded from a single person, who certainly was a God-fearing man, and who understood the signs of the times in order to adopt the right plan. He knew how to raise the slumber- ing echoes in every one's mind, whose powerful and inspired, at times encouraging and at times warning voice, was well calculated to transform depression into courage, despair into hope, timidity FOR THE USE OF ISRAELITES. 345 into confidence, indifference into j^articipation, and even lethargy to sensibility. TI16 pencil of history has not preserved the name of this prophet, and, therefore, he is coninionl}^ called the Baby- lonian or exiled Isaiah. This name he deserves, at any rate, for m loftiness, beauty, and impressiveness of prophetical poetry he was surely not inferior to the son of Amos, and his views extended even further than those of the latter. But as soon as the historical work was undergoing a fresh change by the hand of the daring but mild conqueror, Cyrus, who led his strength of Media and Persia against the all-governing Ohaldaic- Babylonian kingdom, in order to destroy it and to establish a newer empire, than the exiled Isaiah sounded the word Zion ! giving it an inimitable magic, now in a sorrowful, tragic tone, and then again in an excited strain of triumj)h, so as to make it vibrate in the inner- most recesses of the people's hearts. He represented Jerusalem as a widow shrouded in mourning, who had drained the cup of sorrow to the dregs. " She is the unhappy, distracted, disconsolate widow, who has borne so long the shame of being childless." But he called unto her " to shake off the dust of lowliness, to expand her tents largely; for her dwelling will become too small for the multitude of her own admirers, as well as of strangers, so that she herself shall be surpi'ised as to who has born all those for her, childless, forsaken, banished and desolate as she has been." But in spite of the unbe- lieving, the scomers and the despiser8,he foretold a speedy redemp- tion through " Koresh " (Cyrus), whom God has called and chosen, and to whom He will impart strength in his conquests. No prophet has, the same as he, poured consolation into the heart of the sufferers and hope into the mind of the exhausted. The balm of his words is able even unto this day to heal the wounds of many a broken spirit. Israel, however, should not enter upon the approaching redemp- tion in a state of contamination, but should merit the same through self-excellence and nobleness of mind. He should seek bod, for His help is close at hand. He should undo the knots of malice, loosen the fetters of slavery, discharge the oppressed from servitude, bestow bread on the hungry, give shelter to the suffering poor, clothe the naked, and not to turn away from the afflicted kinsmen of his own race. Then shall light of Israel rise Aurora-like, and his cure will speedily be brought about. Israel's heavy afflictions were conceived by the great prophet of the exile in a very high point of view. The painful martyrdom was requisite for his cure. Not only Israel himself, but also the sinful woi'ld of heathenism, shall be expiated thereby. God himself denied Israel's humiUation. " If he considers himself a guilty saci'ifice, then he will see a long- abiding posterity, and through his instrumentality God's pui'pose will be promoted. Because he is ready to consecrate himself to die 346 SCHOOL AND FAMILY READER and is counted with the criminals, he thus bears the sins of many, and appears as mediator for those who have gone astray." No one better conceived and represented Israel's ideal vocation than did Isaiah. The Jewish nation is the apostle whom God sends to the idolatrous, wicked, morally coriaipted world. She shall be a Hght unto aD nations, in order that God's salvation may reach to all the corners of the earth. Israel, " the servant "of God," has a mouth like a sharp-edged sword, and is destined to be the chosen arrow. God has poured out His spirit upon this race, that it may possess the power of conveying right unto all nations, but " she shaU not scream aloud, nor become proud, nor allow her voice to be loudly heard in the street. She shall not act by way of force, nor even break a bent reed, nor extinguish even a glowing wick, but through meekness she shall promote justice according to truth.' Israel is anxiously looking for the great event of the coming of a Messiah, the anointed of the house of David, upon whom the spirit of God will rest. In him all the ardent hopes of the Jewish race are cen- tered; hence every Israelite is composed of the matter to be a Messiah, for God has ordained that through his instrumentality uni- versal harmony shall be established in the world, when all its in- habitants shall pay homage to the Lord, who is king over all the earth. Thus Israel will become the savior of the world, and he will announce the word of deliverance. Tlie sorrowful, despised, crushed and sei-vile form is called for a higher purpose, just on account of its suffering condition. The crown of thorns which this Messianic race bears so patiently makes her woithy of a kingly diadem. A nation which through affliction and death shaU be aroused unto a resurrection, even through the gates of the grave unto life, such a nation is reaUy praiseworthy ! The exiled prophet quickened the minds of his contemporaries in regard to another matter. The enemies of Israel will become his friends and confederates. Many of the prophets in their inspired views have indeed projDhesied the participation of the nations in Israel's future welfare, but none have given such a correct and clever description of the universality of Judaism as the exiled Isaiah: "The neighbors, the strangers, the sons of heathenism shall not say the Lord .will separate us from His people. But the strangers who will join Him, to serve Him, to love Him and to be His servants, He will rather lead them to His holy mountain, for His Temple wiU be a house of prayer for all nations." These noble thoughts, flowing from the heart and the most profound conviction, and spoken with eloquence, must all have died away in the air, had not the few re- maining exiles of Judea sufficient susceptibility that they themselves laboredto bring about their rejuvenescence. Under this inspiration the people consented to be aroused vmto a resurrection. The apparently dry bones moved one unto the other, became FOR THE USE OF ISRAELITES. 347 covered witli flesh and skiii, and took within them the breath of life. The circle of the " ardent men of the word of God " became larf^er day by day. The more Cyrus approached the Chaldean capital, the more did the hope revive of the recovery of the lost independence and nationality. The "Eunuchs" of the tribe of Judea, the de- scendants of the house of David, Zerubabel, " the strangers," who joined Judea from pure love of God, became all very active to realize the words of the prophet. Self-examination soon began ; and the idolatry, with which many exiles were still affected, was thoroughly and forever abolished. It was the work of inflamed inspiration which executed the miracle which many previously thought impos- sible. As soon as Cyrus made an end to the Babylonian kingdom, he in a wonderful manner fulfilled the hopes of the exiles by pro- claiming: " Whoever is willing to return to Jerusalem is permitted to do so." There were above 40,000 families who resolved ujDon re- turning home, at the head of whom moved a king's son of the family of David, and a high-priest of the house of Aaron. This small number formed a state once more, producing again its heroes — heroes of the sword and of intellect — who became noted in name and in deed even unto the whole world. This smaU number has poured its healthy and nourishing sap into the veins of mankind. H. Gkaetz. Rejuvenescence — A renewing of youtti. PuTKEFACTiON — The State of growing rotten. CoBHOSivE — Having the power of wearing away. Cosmopolitan— One at home everywhere. Galvanic — A kind of electricity invented by Dr. Galvani, an Italian. Analogy — Kesemhlance between things. DoLEFUL^Sorrowful. Indelible — Not to be blotted out. Contamination — Defilement ; corruption. Lethakgt— "A drowsiness. Univeksality — Extending to the whole. Susceptibility — Tendency to admit. Inspibation — Infusion of ideas into the mind by a superior power. THE SEVENTY-SECOND PSALM. Oh God, with judgment bless the king, His son, beloved of Thee, we sing, All time shall prove him faithful, true. .A.11 honest poor shall have their due. The mountain peaks, in peace, no less Rejoice thou hills in righteousness. He'll judge and bless all humble folk, And save poor children from the yoke. The oppressor's power, he'll crush out- right, And sooner fades noon's orb from sight. And moons no longer wax and wane. Than the oppress'd seek help in vain. As rains revive the shorn-off mead, And showers quicken covered seed, His grace revives all upright hearts, And endless peace His nameimparls. From Eastern river, Eden's bpwer, Through Western worlds men own his power; Wild men, subdued, approach his seat His foes lie prostrate at his feet. The kings of Tarshish and the isles Where blind idolatry defiles, Both Sheba's kings and Seba's, too. Shall give up all his will to do. Yea, all earth's kings shall to him bow, All gentiles serve him under vow, And why ? because he saves the poor, All helpless ones have his help sure. He'll save the contrite and the poor. Assist them their trials to endm-e; Redeemed from fraud and violence. Their blood he counts of worth immense. 348 SCHOOL AND FAMILY READER To him shall Sheba's gold be brought, i Blessed be Jehovah, Israel's king, And for his reign all blessings sought, [ His praise let every creature sing, The saved in gratitude shall sing, Whose love suspends primeval law, All time with daily prayers ring. ! Whose miracles impress with awe. A mountain peak may have some corn, Which spreads till rustling stocks adorn A towering ridge like Lebanon; So grows the realm of David's son. With blessings of eternity Crown his one name eternally. Great name ! too brilliant for man's ken I All earth shall sanctify. Amen, His name shall bloom in Israel's rhymes, All prayers of David have their end The vernal blossom for all times. In blessings such as God will send. Blessings shall hang upon his name. All tribes his blessedness proclaim. A. I. Token — To know. PERPETUITY AND IMMUTABILITY OF THE MOSAIC LAW. The words found in Exod. xix: 9 place us in immediate connec- tion with the astounding revelation at Sinai, upon which the festival of Pentecost is based. They caU back our minds to a scene, full of majesty and awe, over which more than three thousand years have closed. But if thrice that number of years had been marked by the register of time, this scene would be as vivid and its glory as bright; for of no occui-rence on this earth has Almightv Providence left a stronger and more enduring remembrance. The words cited in the above Scripture passage invite us to sui-iey the lowest of a range of mountains, at the base of which a whole nation of more than two millions of souls is assembled. Scarcely seven weeks have passed since these human beings, now awaiting the declaration of God's holy will, were claimed and held as the projDerty of a vain and tyran- nical ruler, and were treated little better than beasts of burden. They wfere enslaved in body and in mind, and were not suffered to think or to act but according to the despotic will of their hard- hearted oppressor. Now, if we may measure time by the great events which it brings to pass, the people encamped near the moun- tain have lived an age. They have seen their cruel persecutors ingulfed in the waters, the grave to which many a new-born Jewish infant, torn from its mother's fond embrace, had been consigned by the sanguinary edicts of the Pharaohs ; they have seen their freedom secured on a firm basis at a time when the danger of a second servi- tude was imminent, and when all hope appeared to be cut off; they have seen fresh water springs gush forth fi-om the flinty rock to slake their thirst ; they have seen food rained down from heaven day by day for the supjily of themselves and their famihes ; they have known what it is to enjoy true Sabbath rest ; they have experienced the beneficial conseqiiences of a righteous tribunal, where poor and rich, high and low, are patiently heard and equitably judged ; and FOR THE USE OF ISRAELITES. 34D they have happily learned that the government which Moses was charged to establish for them exists for the good and happiness of all, and not for the private ends of the few. In fine, freedom and the dawning of civilization have wrought a great change in the con- dition of the Israelites within the lapse of a few weeks, and we now behold them assembled with one accord to take counsel of their Almighty Redeemer, to learn from Him the uses to which they are to apply theii' newly acquired liberty, and what course of Hfe they are to pursue, in order that they may discharge faithfully their office of a " kingdom of priests," which their leader has just informed them they are to become. The verse quoted sets foi-th the gracious manner in which the Lord is about to enlighten the minds of His people, to fortify their hearts, and to confirm their faith, from generation to generation, in the doc- trines of divine truth and hohness. " I will appear to thee (Moses) in the dense cloud, so that the jjeople may hear when I speak with thee, and so that they may believe in thee and in thy teachings forever.'' The Hebrews are enjoined to prejDare themselves for this awful com- munion by abstaining fi'om CA'ery sensual indulgence, by abstracting their minds from all earthly thoughts, and by reflecting maturely on the mercy and loving kindness which the Lord has shown to them, since the day when he deputed Moses to the Egyptian court to de- mand their manumission. At the end of three days devoted to solemn preparation, the promise recorded in the text is accomjjlished. The thunder rolls, the lightning flashes, the earth quakes, and the solemn peal of the Shophar is heard. To speak in the thrilling words of the Psalmist: "The immensity of space is illumined by the lightnings of God ; the earth looks on and trembles. The moun- tains dissolve like wax at the presence of the Lord, at the presence of the sovereign of all the earth ; and, while the heavens are de- claring His righteousness, and all the people are witnessing His supernal glory," the voice of the Almighty is heard recalling a back- sliding world sunk in superstition and sin, and pronouncing before the assembled nation of witnesses the Decalogue, the ten immortal principles of the Mosaic or Jewish code, the great repository of duty to God and man. Such were the manifestations of divine power and goodness, and such were the means employed by the gracious Parent of mankind, in order to inspire with faith, and to crown with salvation, the future generations of the earth. The chapter from which the text is drawn does not simply record the important fact of the revelation at Sinai, on which the festival of the Feast of Weeks is grounded ; but it at the same time informs us in the most precise terms why that revelation was delivered in so public a manner. The race of Abraham having been redeemed from bondage, and made to think and to feel like men formed in the divine image, were now to commence their sacerdotal office, and to 350 SCHOOL AND FAMILY READER bear the message of truth and light and salvation everlasting unto all the families of the earth. Now, before a man is capable of per- suading others, he himself must believe ; before he can be earnest, he must be sincere ; before he can be qualified to teach, he must learn and clearl}^ understand. Hence it vras of the first -consequence that the faith of the Israelites in the articles of divine revelation should be free from doubt, and from all possible misconception, and that what they were to receive as principles of belief, what the}' were to do, and what they were to refrain from doing, should be distinctly set before them, and with a clearness that would be demonstrable to their senses. Equally essential was it that they shovdd be impressed with the conviction that the Sinaic doctrines were fixed and stable, and that God's word, like His divine nature, was in the strictest sense unchangeable. The Israelites were to be taught that, far different from the enactments of fallible mortals, which can endure for a given time only, and must then give place to the ever-changing circum- stances of earthly existence, which the framers of those enactments could not foresee — the laws of God have reference to all times, and anticipate all events in the moral universe ; and that while His divine code cannot be thwarted in its operation by anything that is actual or possible, He compels all circumstances and events to bend in sub- mission before the high and infallible authority of His mighty word. These two impoi'tant features in Jewish theology; viz.: the public revelation by God at Sinai, which was to carry conviction to the assembled multitude of Hebrews, and the perpetuity and the un- changeableness of this dispensation, are fully embodied in the verse of the text, which may be paraphrased thus : " I will appear to thee, Moses, in the thick cloud, and I will speak to thee in the audience of the congregated mass of thy people, so that they and their descend- ants may believe in thee, and confide in thy teachings forever." With this clear Scriptural declaration before us, we cannot be said to be true disciples of Moses and faithful followers of our ancestors at Sinai, unless we hold firmly and inviolably that no article of the Sinaic covenant can ever be altered or superseded, and that no dogma which is not there set foi"th in its 23lain and obvious sense can ever be entitled to our religious behef. When the Jew speaks of the divine revelation, he of course understands by that term the whole Mosaic law, as I now shall j^roceed to show. We are fully warranted to conclude from the Scripture record that the Almighty wovild have pronounced every precept found in the Pentateuch in the same audible manner as He spoke the Ten Com- mandments, if the Israelites had been enabled to suj)port His awful presence. But when the people fell back to a distance and implored of Moses, " Oh, speak thou with us and we will attend, but let not God speak with us, lest we die, " the Lord was pleased to gi-ant their request. At a distance of forty years the legislator recalls this cir- FOR THE USE OF ISRAELITES. 351 cimistance to the minds of his hearers, in the following words, " Now the Lord heard your words when ye spake unto me, and the Lord said, I have heard the words of this people which they spake unto thee: they have spoken well." Moses accordingly receives all future commandments from God, and communicates them to the people ; at the same time impressing upon their minds that all these laws are based on the articles of the Decalogue : " for according to the spirit of these words, I have made a covenant with thee and with Israel." We have therefore Scriptural authority for our doctrine, that every ordinance of the Pentateuch is inspired of God, and takes its origin in one of the principles revealed at Sinai ; and hence the passage of our. text, " They shall believe in thee forever," applies to the entire Mosaic code. From what has been advanced, it must be evident to the Jew that the road to faith and duty is clear before him. He needs not torture his mind with doubts, whether the revelation vouchsafed to his ancestors at Sinai was to be modified after the breaking up of the political nationality of Israel, or whether it was to be echpsed by any subsequent dispensations. The words of our text, reproduced in their spirit again and again in other pai-ts of the Scriptures, are ab- solute and unconditional ; and it may be unliesitatingly asseiied, that even the doctrine that God is one and indivisible is not more Scripturally proven, than is the Jewish article embodied in the poem of Jigdal, " that God will never alter nor change the Mosaic law for any other." The inspired Psalmist assures us that " the law of the Lord is perfect," and every man's reason will tell him that a code which the voice of inspiration pronounces to be perfect, cannot admit of any change or modification, without its being impaired, and further, that a law which is perfection God will never annul. Between the laws which God has enjoined, and those which mor- tal man has framed, it behooves us to draw a broad line of distinction. The laws of man can have but a limited duration, because human affairs are subject to perpetual fluctuations and changes. A mortal legislator may institute laws which are well adapted to his own time ; but he can have no reasonable confidence that they will be suited to the altered circumstances in which mankind may, at some subsequent period, be placed. The law of God, however, is not to be measured by this varying standard. The Omniscient One grasps in His intelligence all time, the future as well as the present, and He knows what will he as certainly as He knows what is ; and as it is impossible that God should at any future time be wiser or hoher, more benevolent to His children, or more desirous to promote their happiness, than He was on the day when He revealed Himself to our fathers at Sinai, so it is impossible that He should ever change His perfect law for any other. Let us hold firm to this doctrine, which places Judaism upon an immovable rock — to this doctrine, which is the grand theme of the 352 SCHOOL AND FAMILY READER boly prophets from Moses to Malachi. While the inspired Isaiah reproves his brethren for giving themselves up entirely to ceremonial observances, and for neglecting the essentials or the moral duties of Judaism, he emphatically declares that God demands of them and of all future ages, what he required of the former generations of Israel: " I, the Lord, the first; and with the last generations, I am the same." In the fullness of his inspiration, the same prophet predicts a period when brute force shaU be extinct, and mind shall be trium- phant ; when weapons of strife shall be converted into implements of husbandry ; when creatures in whom the most deeply-rooted an- tipathies exist shall be brought into concord and harmony, and when love shall be the one governing principle of the universe. To approx- imate this golden period, called the age of the Messiah, the good of all sects and creeds are constantly laboring. For this the rich man dispossesses himself of a portion of his wealth ; for this the poor man submits to privation and murmurs not ; for this the school-house and the pulpit rear their heads. Among the worthy men who are exerting themselves to this important end, do you, my Jewish breth- ren, be ever active ; and remember that the Prophet Isaiah not only teaches that the practice of the pure Mosaic religion is calculated to lead man to the highest moral perfection ; but he tells that the bless- ings of the Messianic age shall be accomplished in the spirit and in the integrity of the Sinaic covenant. When the Hebrews shall have worthily discharged their office as a " kingdom of priests," when " they shall have fiUed the earth with the knowledge of the Lord as the waters cover the seas;" "and when they from the west shall revere the name of the Lord, and they from the east His glory, a Redeemer shall come to Zion." But according to the prophet, the Goual spoken of is not to set aside the covenant with God made with the Israelites at Sinai, but he is to come in the integrity of the Mosaic law. "This is my covenant with them, saith the Lord; my spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy children, nor out of the mouth of thy latest posterity, saith the Lord, from this time forth forever." The same Jewish doctrine of perpetuity of the Mosaic law is taught by Malachi, when he places the seal on prophecy, in these memorable words: "Kemember the law of Moses, my servant, which I commanded him in Horeb for all Israel, the statutes and the ordinances." Having now endeavored to impress uj)on you the two important articles of your faith — the pub- lic revelation by God at Sinai, and the perpetuity and the unchange- ableness of this dispensation, let me remind you of the words spoken by your fathers at the Mount, " All that the Lord hath spoken we will perform." Adopt these words as your own, and continue to teach, not by your precepts only, but also by your practice, that there is One God, who must be worshiped in spirit; that He requires of FOR THE USE OP ISRAELITES. 353 His cliildren a life of holiness and truth, and that if we bring Him not this inner worship, it will he in vain for us to approach His pres- ence, and to strive to secure His divine favor through the perform- ance of external rites, howsoever important they be. Adopt the words of your fathers, and continue to teach, " C) kingdom of IH-iests," that cLarity and love are the essentials of faith, and that these virtues must be exercised toward all men withovit distinction. Continue to teach that Judaism respects the religious opinions of others, and never jwesumes to violate the sanctity of conscience ; and that it accords salvation through the mercy and the lasting kindness of the Universal Father, to all men, of every religious denomination, provided their lives be morally good. Continue to teach that Juda- ism breathes love to all men, peace to all men, toleration to all men, and that its moral character is well portrayed in the sublime ethi- cal precept, which was born of the Jew, and reared by the Jew, that it might become the common property of future generations : " Thou shalt love thy neighbor as thyself." In your capacity as " a kingdom of priests," it behooves you to make known these doctrines, and to give them vitalit}^ by the uniform practice of your own lives, and you have the assurance of your heavenly Father, that if you exert yourselves, earnestly and sincerely, to this end, you will find favor . in the sight of God and of man. This holy festival commemorates the day on which was conferred upon Israel, to the latest generation, the greatest of all treasures; let us remember the day and duly apjDreciate the gift; let us respect our faith, and the respect of mankind for us and for our religion will not tarry long behind. We live in an age, God be thanked and praised, when the narrow prejudices and the sectarian rancor which were once so universally" directed against the Jew are fast disappear- ing, if they have not altogether died away, and are giving room to the feeling of natural confidence and love, strengthened by the sacred ties of a common country and of equal citizenship. Now, to what cause are we to ascribe this beneficial change ? Are we Hebrews of the present day less Jews than our fathers were in the middle centuries; have we put aside our distinctive religious character ; have we abandoned any of the principles of our hallowed creed; or have we compromised our consciences in any way to win the popular favor? No, we have not sacrificed, and I feel that I am not saying too much when I venture to assert that, as a body, we never shall sacrifice, at the shrine of j)ower, of honors or of immunities, any doc- trine of the sacred covenant which the Lord made with our fathers and vnth us. _ With all due allowance for the humanizing influence exerted by the spread of education, it is not sufficient to account for the great change which has come over men with regai'd to their sen- timents toward the Jews, I cannot but think that the cause is to PART III. — 23. 354 SCHOOL AND FAMILY READER be sought for in this : that the Jew is beginning to be better known, and that the practices of his faith are better understood than they formerly were. In bygone ages the persecutions to which the sons of Israel were exposed obliged them to live in retirement, and to perform in secrecy their worship; this secrecy probably gave rise to suspicion, and suspicion to gross misrepresentations. Hence the Jews were accused of the most outrageous and revolting practices, and among the number, that of shedding human blood for the in- auguration of the Passover, a calumny which, not many years ago, was seriously believed by a great number of simple-minded persons. But these things are passed away. We have outgrown the fear of being observed from without; we have laid aside the drapery of mourning and despair with which our synagogues were hung in the iron ages of persecution, and we have brought oui'selves more prominently before the jDublic gaze. The consequences have been, that many misconceptions concerning the Jew and his religion, which took their rise in ignorance, are removed. It is now dis- covered that we may be sincere and zealous IsraeHtes, and at the same time loyal subjects and patriotic and useful citizens; and that, while we are peculiar in our religious belief and in our religious practices, we seek no ascendancy for our creed, nor presume to urge it on the consciences of others, but that we j)roclaim and prac- tice toleration in its widest sense. If these principles, which are as old as Judaism itself, may not have been made manifest by oui' ancestors for many centuries after the fall of Jenisalem and the annihilation of our political nationality, the cause must be sought in the galling persecutions to which the Jew was subjected, and which denied him the oiDpoiiunity of being heard in his own defence against the unfounded prejudices with which he was assailed from every quarter. Yet, in the midst of their sufferings, the Rabbis never failed to impress their disciples with the pure Jewish teaching, "that the pious of all sects and creeds are re- warded by God with salvation everlasting." But it weU behooves us, who live in happier times, to give evidence of our faith by our teachings and by our conduct; so shall we call down upon us the benediction of Him who revealed His law at Sinai; and so shall we, by moral means, conquer for ourselves that equal position in the land of our birth to which we boldly assert our claims. The time is rapidly drawing near when these claims must be acknowledged, and when the only blot on the code of our beloved country, as far as religious fi-eedom is concerned, will be obliterated. Let, then, our watchword be "for the law and for the testimony"; let our earnestness indicate the sincerity of our religious belief, and let our conduct toward God and man give ample proof that we are FOR THE USB OP ISRAELITES. 355 the worthy descendants of the men of Sinai, who promised "to perform all that the Almighty had commanded them." Pkof. D. W. Marks. Rev. Pbof. D. W. Maeks, minister of the West London Synagogue of British Jews. Dean and Professor of Hebrew at University College, London. Sanguinaky— Cruel; bloody. Sacerdotal— Priestly; belonging to the priesthood. Antipathy— A natural contrariety to any- thing so as to shun it. Fallible — Liable to error. To Approximate — To approach; to draw near to. Rancob— Inveterate malignity. Immunity — Privilege; exemption; freedom. PAST, PRESENT AND FUTURE. THE PAST. "When I forget thee, Jerusalem !" On distant shores, in happier times. In sterner days but brighter climes. The Jew upheld with steady hand The banner of his Fatherland — The throne of Judah's princely line — The Temple on the height divine — The present home where wife and child Beneath the hallowed roof-tree smiled. Oh, lovely land ! blithe, bright and blest ! Sweet cedars capped by mountains' crest — What laughing fields ! what stately trees ! What fragrant myrtles kissed the breeze! The purple grape, the golden grain. Decked grassy glade and pleasant plain ; The wealthy harvests crowned the soil. The towns were gay with sounds of toil; Rieh-laden ships embraced thy coasts. Thy glens were glad with glittering hosts. Oh, great in peace and great in war ! Thy name, thy fame, were known afar. Full oft the fierce invader's stroke Shivered before our " hearts of oak !" Full well the Greek and Roman knew To tremble at the name of Jew. THE PRESENT. " We hung our harps on the willows." Where are thine ancient splendors now? No circlet sits on Judah's brow; No Temple rears its halls of state, j No high-born elders throng the gate; No laughing harvests crown the fields, No sparkling wine the berry yields, I No ruddy anvils gaily ring, ; No flower-wreathed boys nor maidens j sing, No busy cities crowd the plain, i No buxom herds delight the swain, No trade ships in the harbor dance, ] No foeman fears our broken lance, ] The raven flies o'er fields unsown, i To brood on Judah's shattered throne ! All, all is lost ! Alas, no more The sounds of life bless Israel's shores; Our harp is on the willow hung, m„^,^ All voiceless, tuneless and ungtrung'!' THE FUTURE. "The Sun of Righteousness shall rise!" All is not lost ! In yonder skies I see the gleams of hope arise. Star of the East ! thy glimmering ray Is brightening "to the perfect day.'' Again shall Judah's flag unfurled. Wave forth its signals to the world ! Again shall cattle crowd the plain — Her fields be rich with golden grain — Her towns with busy voices ring. Her swains rejoice, her maidens sing! See in yon East, the glowing gleam ! Faith 'tis not false, nor hope a dream. Messiah came ! rejoice our eyes; And lo ! in yonder Eastern skies The " Sun of Righteousness shall rise," And on its healing pinions bear Love, Peace and Joy — for all the world to share. Michael Henry. Michael Henby was a native of England, a man of great literary attainments and for- merly editor of the London Jewish Chronicle. His untiring exertions in forwarding the cause of education and every interest belonging to Judiasm, and, above all, his kind and amiable disposition, gained him a large circle of friends among all classes alike. 356 SCHOOL AND FAMILY READER AET AMONG THE ANCIENT HEBKEWS. Undek art, in an eminent sense, is generally understood the mere representation of the beautiful in its various divisions, so that many activities which require the application of art, and even indus- try, are conventionally thus excluded therefrom. This custom of language can easily he adhered to in confining myself for the present to the line arts only; but it cannot be expected that we shall find, in speaking of the Hebrews, the same accomplishment in art as we meet with among the Greeks and a few other modern nations. This art- culture seems to be only possible when a nation, after a long period of intellectual develoj^ment, meets subsequently with a favorable epoch for fostering art, this creative impulse having no outer bar- rier to contend with. But, for the most part, the Hebrews lacked those j)re-conditions ; their favorable time for the develojDment of art under Solomon and his successors, anticijDated by many years their intellectual progress, and as soon as the latter had become matured, we know that art found there but little sunshine. Besides, the fact that the Hebrews spent most of their time in unfoi-tunate political struggles, and that they were dejDending entii'ely on agriculture, was naturally another cause which checked the advancement of art. They were aware, too, of their chief mission in fostering and advancing the religious idea, which partly was another hindrance, inasmuch as many of their emi- nent men were thus led upon other paths. And although by the Greeks, and in later periods still more so by Christians, great triumphs in art were achieved in the service of religion, among the Hebrews the fact that images lead to image-worship prevented the cultivation of many branches of art. However, they found some compensation in those divisions which could appear in the service of religion, such as poetr}^, music and architecture, and in these the}' have indeed proved very successful. At the same time it will be necessary to remark that, from Moses until the destruction of the Temple by Titus, a period of almost 1,6UU years, only two authori- ties, the Bible and Josephus, can be resorted to ; and, although these refer largely to Temple architecture, and the poetry which the Bible has preserved for us, they are, nevertheless, in regard to all other branches of art, silent, and thus our whole knowledge becomes mere piecemeal-work as far as we are able to glean from the resources at our disposal. But, as I shall have occasion to refer, now and then, to those j)eriods during which these particular productions of art were brought to light, it will be necessary to make a few observations upon the alternate course of those 1,600 years. Already in Egypt the Hebrews acquired some knowledge of art, which even then flourished in that country to high perfection, and of which, after FOR THE USE OP ISRAELITES. 357 their departure, they gave sufficient proofs in the building of the Tabernacle. But the forty years of their sojourn in the wilderness, as well as almost the next 4U0 years imder the Judges, were so un- suited for fostering art, that even the skill they had acquired in Egypt seems to have been forgotten. In the following period under King Saul, it was in no wise any better; but, during the reign of David, a more favorable time apj)eared for poetry and the science of music, which progressed under Solomon, who attempted and prac- ticed many other branches of art as well. The next 390 years, till the last two tribes were led into captivity, were unfavorable for the cultivation of art ; but as a monarchial government is generally known to promote art, it appears, at least, that the Hebrews during this unfortunate period had not retrograded in their acquirements. In the fifty-two years of the Babylonian captivity they became acquainted with the splendid architecture of that country, and its celebrated industry in many branches of art; of which, however, we find no traces among those who, under Cyrus, were permitted to return to their fatherland ; nor can we find any among the exiles who remained in Babylon, with whom, perhaps, these impressions had thriven. Those who had returned to Judea remained now two hundred years under the government of Persia, and their impoverished state, as well as the almost pviritanic nature of the Persians, may account for our meeting but seldom any traces of Jewish art during that period. Alexander the Great followed, and then the Jews were one hundred and sixty years under the Macedonic-Grecian scepter, comj^rising the era of the art-loving Ptolemies, and afterward of the not less ingenious Seleucidse, who resided in Antioch. At that time it appears that, in spite of the frivolous Grecian system, the Jews apphed themselves again to the cultivation of arts; for we find both in Judea and Alexandria, whither hundreds of thousands had flocked, sufficient proofs of their industry. A reaction now took place, owing to the cruel measures of Antiochus Epiphanes, who brought about the glorious contests of the Maccabeans, which wholly put a stop to Grecian life and manners. After a lapse of one hundred and twenty years, the rule of the Maccabeans declined, and, by way of craftiness, blood, and the courted favors of the Romans, Herod came to the throne. Owing to his fondness for building, he erected many extraordinary monuments of art. But it aj^pears, nevertheless, that art among the Jews did not receive any fresh impetus during his reign, pai-tly on account of the excessive cost of his buildings, which turned the impoverished nation against such fancies, and partly owing to Judea being de- clared soon after a Roman province, when their bloodthirsty gov- ernors, greedy for money, began to deprive them of their peace of mind. 358 • SCHOOL AND FAMILY KEADEK Hereupon the destruction of Jerusalem followed, then another violent struggle for fifty years, and the history of ancient Israel is closed, comprising a period of sixteen hundred years, and represent- ing the field upon which the productions of Jewish art must be sought for. It will here be necessary to remark that art stood in great estimation among the Hebrews, and not only jDoetic and musical genius was of high repute, but also other works of art, in gold and silver, in stone and wood, in brass and iron, such as we meet with in the building of the Tabernacle, which was erected by the chief surveyor, Bezalel, to whom a divine spirit was attributed, signifying, according to Bible interj)retation, the highest art genius. It must be acknowledged that, in the susceptibility of the people for impressions of art, and their high appreciation of art-cultirre, we perceive a powerful impulse toward its practice; and, therefore, our task is to enumerate the various branches of art attempted by the Hebrews, and also to state how far they succeeded. I shall commence with architecture, generally divided into sacred and worldly, and of which I shall choose the former for my first subject. Of this we have a notable instance in the tabernacle in the wilderness, which, although only a mere movable temple-tent, cannot be passed over, partly on account of its architectural form, and partly owing to its fundamental designs, being afterward retained by all temjDles in Jerusalem. A sj^ace thirty ells long, ten ells broad, and ten high, was inclosed on three sides by walls of strong Acacian planks, joined by bolted beams, and gilt aU over; each plank formed below two tenons deposited in heavy silver supporters. From above the space received four covers placed one upon another, and of which the interior one consisted of a valuable carpet interwoven with cherubim, while the second was made of fine goat's hair, the third of morocco leather, and the uppermost was from the skins of " Tachash " ; of this place, the foremost twenty ells were appointed for the sanctuary, and ten ells of the jDosterior for the Holy of Holies. A curtain, exactly the same as the cherubim tapestry, separated the two; while a similar curtain, but without interwoven chenibim, formed the eastern portion facing the sanctuary. In the latter stood a table for the shew-bread, a small altar for incense, both covered with a thin plate of gold, and also a seven-branch lamp of massive gold, by which this space was lit ujd ; while the Holy of Holies was entirely dark, containing only the Ark of the Cove- nant and the tablets of the Ten Commandments. Jn front of the sanctuary stood the sacrificial altar, a wash-vessel of bronze, which women had supplied with their metallic miiTors; and around the whole a fore-court was formed, having a sjDace of one hundred ells in length and fifty eUs in width, inclosed by sixty pillars at five ells distance from each other, and between which a Byssus web extended, except that, on the east side, the middle portion aj)pointed for FOR THE USE OF ISRAELITES. 359 entrance contained another costly broad curtain. It will also be necessary to observe that the Hebrew ell was equal to about eighteen inches of our measure, and that the cherubim on the ark, as well as those on the tapestries of the sanctuary, represented superterrestrial guardians. Thus we see that the Tabernacle was a simple, yet noble structure, and the religious imj^ression which the aj^pearance of a house of God should produce, was surely not lost sight of in this instance. There were certainly no Gothic sjiires projecting into the sky; but being placed exactly in the center of the Israelitish camjD, within a beautiful circular fore-court for the devotees, a magically illumined place for the higher functions of the priests, and behind that the Holy of Holies, an entire dark sanctuary, the place where other religions j^ut up their idols, containing merely the law tablets con- cealed by cherub wings, the whole was thus well calculated to awaken sublime ideas among the people. II. The next monument of Hebrew art was Solomon's Temple, erected on Mount Moriah at Jerusalem. The surface of this mountain top being insufficient for the intended building, they commenced raising walls of square stones from the foot of the mountain to the incredi- ble height of three to four hundred ells, and the space left between these walls and the summit was filled ujd with earth. The Temj)le- house, also of 'square stones from eight to ten ells in length, was about seventy ells long, thirty broad, and foi-ty high; but behind, a third part thereof, it was ten ells lower, containing within its very thick walls only the sanctuary of colossal dimensions, and immedi- ately behind that the much smaller and lower Holy of Holies, similarly situated as the sanctuaries of the Egyptian temples, which was also lower than the remainder of the building. The former was forty ells long, twenty broad, and thirty high, while the latter was twenty ells long, broad and high. The roof of both was no doubt flat, and the one over the sanctuary was furnished with balus- trades of red sandal wood. The inner walls of the sanctuary, and those of the Holy of Holies, were adorned with a covering of cedar boards, carved with cherubim palm trees and flowers, which were gilt, while both rooms were entirely overlaid with gold, even the floors, which were of Cyprus wood. The Holy of Holies was here also quite dark, receiving, besides the ancient Ark of the Covenant, with its two cherubim, two more cherubim much larger, and being on the east side separated from the sanctuary by a cedar wall only, having, the same as the eastern portal, colossal folding-doors with similar gilt carvings; but the sanctuary had again the small altar and the table (according to 2 Chronicles, ten tables), and, instead of 360 SCHOOL AND FAMILY READER one, ten seven-branch lamps, while some extra light was obtained by lattice-windows placed at the upj)er jjai-t of the walls. Before the sanctuary was a j^orch (according to Chronicles) one hundred and twenty ells high, in which two high hollow pillars of bronze were placed, being twelve ells in circumference, and with very ornate capitals. The one was called Jachin, and the other Boas, in order to express, probably, that no earthly pillar could bring finnness, but that God alone is able to make firm (Jachin) ; in Him there is strength (Bo-as). And it is well known that the first views of Free Masons proceeded in reference to these columns. While thus the porch, which was reached by steps, was facing the building, there was attached to the other three sides a small and much lower additional building, tlu-ee stories high, containing rooms for the priests, and other apartments used for piu'poses of the tem- ple. The whole was surrounded hj a fore-court, and inclosed by a wall built of square stones, with cedar paUisades on top, and the numerous gates therein were all overbuilt in archlike form. Three sides of this foi-e-court were not of any wide dimensions, but the east side was the more spacious. There stood, in the fii'st place, the ofii'eriug-aliar of bronze, twenty ells long and broad, and ten ells high, with steps and sidewalks, which, in terrace-shape, became gradually narrower on the top ; besides, there were ten larger rinsing-vessels and so-called molten sea, which, like the former, was a valuable piece of art in bronze casting. The molten sea was a vessel filled with water, five ells in height, and ten eUs in diameter, and was undoubtedly used for the priestly ablutions, the same being also furnished with other necessary arrangements pointing to a simi- lar purpose. A second fore- court, still larger, also easterly from the first, but lower situated, was probably added by some of Solomon's succes- sors, who, it is known, made various alterations. King Achas ordered afterward a fresh altar, according to the model of one he had seen at Damascus, which he considered more beautiful; and thus the one ah-eady existing had to be somewhat moved aside. There was also a double porch on the eastern border of the Temple- mount, formed by three rows of i^illars, and covered with a wain- scoting of cedar boards, which, however, is attributed to Solomon. The building of colonnades ai:)pears to be a characteristic of Hebrew architecture, which, on account of the hot climate, became necessary in order to secure as much shade as possible. Those who have ex- pressed the opinion that Phoenicians, to a great extent, took part in the building of Solomon's Temple, I have to oppose, on the ground that it was in all respects a mere execution in stone of the Tabernacle; and although some parts may be traced to a Phoenician style, it is, nevertheless, substantiated by the Bible that the Phoe- nicians who were employed were merely used for hewing down the FOR THE USE OF ISRAELITES. 361 trees on Mount Lebanon, as well as the cutting of the square stones, together with some assistance they gave in the articles made of bronze and other metals. AVe are without any record as regards the temples erected for the worship of idols, which were in existence during the demorali- zation in Judea; we know, however, of the great Baal s temple which King Ahab had built in Samaria, that it was undoubtedly in Phoe- nician style. The temple which Ezekiel saw in a vision, and of which he has given a full descrijjtion, we must also pass over, the same having never been executed, although the sketch shows some value in reference to art. Respecting the one built after the Babylonian captivity, there is also but little known, except what we gather fi'om scattered fragments. We are informed that it was in all respects like Solomon's Temple, but in splendor much infe- rior, and in extent and architectural design approaching the one erected by Herod, of which we possess a minute description. This pomp-loving king undertook, what was never done before, to i^ill down the existing Temple and to erect a more splendid one in its stead, without venturing, however, to deviate from the fundamental principles of the old one. The edifice was apparently distinguished by its ascending distinctly in terrace-like form toward the chief sanctuary. This will become more clear by describing at first the exterior, which consisted this time of a wall running round the front of the mount, being five hundi'ed ells long on each of the four sides, and containing five gates, of which remarkably the top arch of the northern one could already plainly be seen. In the interior double porches ran the whole extent of the two thousand ells of wall, which were thirty ells broad, and constructed of j^illars of white marble of twenty-five ells in height, and a roof made of cedar wainscoting. On the south side there was even a triple porch still more beauti- ful, the middle being higher than the two outside ones, and the floor being entirely overlaid with colored stones. A few steps fur- ther toward the interior there was, in circular form, a splendidly finished railing of stone about twenty ells high, being the Hmit for heathens, who were not admitted any further. In the inner part of this railing fourteen steps on each side led up to a square plain, which steps, like all the rest, were laborious to mount, reminding one of the high stairs of the Pyramids. Upon this square plain, within a vacant border of ten ells broad, a wall forty eUs high in- closed the two temple courts. This contained nine large portals, four each on the south and north side, and one easterly, each being fronted by stairs for ascending, and having also folding-doors studded with inlaid gold and silver, while the wings of the eastern gate were of Corinthian bronze, and even more splendid in orna- mental design. Each portal had inside a much wider fore-hall, 362 SCHOOL AND FAMILY READER built of two colossal pillars, upon which a tower-like superstructure rested. By the eastern gate, or by one of the two first side- doors, the fore-coui-t of the women was reached, having that name on account of women being only permitted to enter as far as this, where a loft, a gallery, was erected for them, one hundred and thirty-five ells long and broad, which space was rather diminished owing to the four corners containing large squares, branched off by lower walls, and that right and left a beautiful colonnade proceeded from each of the gates. On the west side of this fore-court a half-round wind- ing staircase of fifteen steps led up to a gigantic portal forty ells broad and fifty eUs high, by which access was gained to the inner fore-court, which also contained to the right and left of its seven gates beautiful colonnades. The first eleven ells leading into this fore-coui't were set apart for the laity, being separated by a bar skillfully cut in stone of only one ell in height, behind which were three steps leading upward and stretcliing the whole width of the one hundred and thii-ty-five ells of the fore-court, on which the Levitical singers were placed over one another, and then the very extensive fore-court of the priests. Here we find the offering-altar, thirty-two eUs long and broad, and ten ells high, which intermittingly became narrow^er at the top, rising in an oblique form on the south side. Then westward fi'om the altar followed the proper sanctuary, constructed of white mar- ble blocks, which were nearly twenty-five ells long; twelve steps, intermittingly arranged, led up to the fore-hall, which was not large, but one hundred ells broad and ninety ells high; above its open portal, of seventy ells in height, the gable wall showed five cornices over one another, inlaid with gold, and getting always broader toward the top. There was also a colossal vine in this hall, to which we shall have to refer afterward. Behind the latter stood the apparently much smaller main building, containing a middle nave thii-ty-two ells broad, seventy-three long and ninety-six high. In its fi'ont wall, covered entirely with gold, we find again a splen- did curtain, a large poi'tal with quadripaiiite folding-doors, and now at first appeared the sanctuary, twenty ells broad, forty ells long and sixty high, with table, lamp and altar; and merel}' sepa- rated by another costly curtain fi'om the Holy of Holies, only half as long, but, like the sanctuary, sixty ells high, and entirely empty, except in the flooring; a raised slab only three fingers broad j)ointed out the place where once the Ark of the Covenant stood. Over both these were some other rooms constructed, which raised the height of the building to ninety-six ells, as previously stated; the flat roof was surrounded by a railing, the points of which were gilt, serving as lightning rods. Except the foremost side, we find here again that this high middle nave had, on three sides, an additional FOR THE USE OF ISRAELITES. 363 three-stoiT buildiug, sixty ells in heiglit, consisting mostly of rooms for the priests, as well as for other temple requisites. Other numer- ous buildings for similar purj^oses could be met with at the eastern part of the priests' coui-t, of which I shall only mention the so-called fire-house, in a northeasterly direction, with a roof in the shape of a dome; also a large basilica, southwesterly fi'om the altar, where the Sanhedrim held their assemblies. There were also other structures that deserve to be mentioned ; the works for supj)lying the Temple with water, which was rather a difficult task, on account of its being situated on an eminence. The well which Solomon found proving insufficient, he procured for the Temple a supply of water by constructing a wonderful aqueduct, whereby he obtained water from Etam, a small place, three hours from Jerusalem, caiTying it through pipes by way of Bethlehem, and also by throwing a bridge over the valley of Gichon, and thence to the mount of the Temple. In this manner, however, the water reached the mount only to a cei-tain height, and it became rather troublesome to raise it to the summit. But they afterward constructed a reser- voir under the Temple, which held all the water procured from Etam, and was then by wheel-work lifted to the top of the mount. There was also under the Temple an extensive bath for the priests, and a canal to carry off the unclean water into the brook of Kidron. Another branch of architecture in connection with the Temple was the construction of bridges. The one already mentioned over the vaUey of Gichon was noted for its arches, while another, uniting Mount Zion and Mount Moriah, was also a beautiful structure. The bridge which Robinson discovered, and which led from the Temple into the town, cannot exactly be traced at the present day. There was also another which led from the Temple mount over the valley and brook of Kidron, as far as the Mount of Olives, which was a beautifully constructed viaduct of many arches; while also another is spoken of which led from the Temple into the wilderness. During the last centuries of ancient Judaism, we find also syna- gogues established in some large cities, and the one in Alexandria is worthy of notice, the same being a basilica of extraordinaiy di- mensions, surrounded by a double row" of colonnades, and containing, among others, seventy golden seats for the Sanhedrim. The one in Tiberius was surrounded by a double row of colonnades, while one in Antioch is said to have surpassed all others. But w^e lack further records of these antiquities, and my observations on sacred archi- tectu^re are closed for the present. m. In considering the art accomplishments of the Hebrews in regard to worldly architecture, I shall have to omit referring to its use in common life, inasmuch as aU private dwellings were for the most 364 SCHOOL AND FAMILY READER part ai-tless and insignificant in structure ; while public edifices for wordly purposes were also very scarce, owing to assemblies being usuallj^ held in open places at the city gates, or in the fore-court of the Temple. I shall, therefore, only mention monuments, which, as ah-eady stated, on account of religious objections, never appeared in the form of statues personifying men. Absalom having no son to propagate his name, erectedforhimself a monument near Jerusalem, in the form of a marble pillar. The one pointed out by modern waiters is of late origin, which its Ionic order of architecture suffi- ciently corroborates. In later times a monument of the much-praised Queen Helena, consisting of three small pyramids, and also one of King Herod, are spoken of; more is known of a monument erected at Modin by Simon Maccabee, containing the mortal remains of all belonging to this heroic family. It was a broad pedestal, upon which seven small pyramids stood, being surrounded by high pillars and carved in various designs. During the time of the Greeks, we find a gymna- sium erected by the Hellenistic High-priest Jasan, and afterward Herod also built a large amphitheater for gymnastic exercises. In several towns large water basins could be met with, having steps for descending and being surrounded by a wall. King Solomon made use of one for watering his garden, and Hezekiah also had a similar one combined with an aqueduct to prevent scarcity of water; some of these served for baths, and one was even considered possessing heal- ing properties, being surrounded by porches and named Bethesda (place of mercy). While King David erected a palace with the assistance of Tyrian workman, Solomon constructed one according to his own ideas, w^hich in taste and splendor could vie with the Temple. The middle space containing a hall one hundi-ed ells long, fifty broad and thirty high, was divided lengthwise by four rows of cedar pillars and covered with a wainscoting of cedar boards; above this hall two rows of chambers were situated, each row containing fifteen, one after another, having sideways a bow windoAV each, and a corresponding arch in the middle wall, besides a flat roof with bal- ustrades of sandal- wood. In front was a spacious court, accessible by a portal surrounded with pillars. Behind the above-named hall there was a second one, appropriated by the king as a law court, and containing the famous lion-like oi'naments, of which more hereafter. To the right and left of this middle hall other magnificent edifices were situated, one being occupied by King Solomon himself, and another was set aside for the queen, a daughter of Pharaoh. A wall of square stones, with cedar palisades on the top, inclosed the entire building. This palace was called the house of Lebanon's forest, owing to its large hall being supported by cedars imitating a cedar forest in architectural style. Later Ave find mentioned several palaces of the kings of Judea and FOR THE USE OP ISRAELITES. 365 Israel, but lack further int'oniiation. Likewise, nothing is known of the pompous buildings of Joiachim, whose extravagance Jeremiah reproached. We also know but little of the tombs of the ancient kings, except that most of them had a sepulcher in common, of bea\i- tiful construction. The statement that Hyrkanos, the Maccabee, took 3,000 talents of silver from the tomb of David cannot be credited, although Herod, with similar intention, opened it again, and found therein many golden and valuable trinkets; but, being prevented by the advancing liames to j)enetrate any further into the sepulcher, he ordered, in expiation of his act, that a marble monument should be erected at its entrance. There is yet a grotto in existence, although not identical with the one just named, which is called "the sepul- chers of the kings," containing a fore-court and seven chambers, and well worthy of notice. The family sepulchers of the common peo- ple were rather complicated, plain and of indifferent style. After the exile we know of a jDalace belonging to the Maccabean kings, but possess no further information; while the buildings erected by Ilerod are described in all theii" detail. His residence, in the upper part of the town, has been noted by Josephus as one surpassing in splendor almost all others. Amid beautifully laid out grass lawns, rose several marble buildings of different designs, having admirable roofs and jDorches of variously constructed colon- nades, according to the peculiarity of the building, to which groves of trees were attached, intersected by pleasant walks and surrounded with basins serving as artificial waterworks, aU made of bronze cast- ings, and having tower-like pigeon houses resting upon them. The whole was inclosed by a wall thirty ells high, with towers on the top, placed at equal distances from each other. Herod also erected many buildings for military purposes, aU in splendid style, and de- lightful as places of resort. Remarkable was the wall surrounding the upper part of the town, upon which he placed sixty towers at two hundred ells distance from each other, three of which were of white marble, one being called Hippicos, twenty-five ells long and broad, and eighty high, and it was singular that the lower half sei'sed as a resei-voir, yet carrying two stories more above it; the second was named after his brother, Pharsael, being forty ells long and broad, and ninety high, svirrounded at middle-height by a beautiful porch of colonnades, above which the tower continued to lessen, containing splendid dwellings and bath houses, and being in con- struction similar to the celebrated beacon in Alexandria; the thii-d was named after his consort, Mariamne, being fifty-five ells high, but in structure more splendid than the rest. There was also in the upper town the two towers Psephinos and Xystos, the former seventy ells high and of octagonal form, and the latter containing a large open space surrounded by arcades, besides fourteen other towei-s, constructed upon a second city wall. 366 SCHOOL AND FAMILY READER In Ascalon Herod built a beautiful bath-house with colonnades, in Ptolomea a g_ymnasiuni, in Jericho a castle, and in a southeasterly direction, a few hours' ride from Jerusalem, he erected on an eminence a splendid citadel with towers, being reached from the valley below by two hundred marble steps, and supplying the same with water by means of an aqueduct. He named it after himself, Herodium, in memory of a victory gained by him on that spot. The best part of Samaria he also embelUshed with many pulalic buildings, establishing a beautiful park, and being ignominious enough to erect therein a splendid temple for Augustus, besides a second one of white marble on the banks of the river Jordan. A small seaport town, Strotonstower, he entirely rebuilt in lavish style, and in honor of the emperor he called it Csesarea. Here he also built a harbor by sinking into the sea, which is here twenty fathoms deep, large square stones, fifty feet in length. The pier was very broad, and upon the same stood several high towers, while the en- trance to the harbor was on the north side, almost in the form of a gateway, accessible by a tower on the left, and two still higher monoliths, connected from above on the right. The border of the entire landing place was covered in by arches, behind which beauti- ful walks were laid out, amid which, on a hillock, there stood another temjole for the emperor, with colossal statues of himself and the Roma, being sun-ounded by a large semi-circle of houses, built of white marble, the remaining part of the town containing a forum, theater, and amphitheater. Herod, in his extravagance for building, causing thus the disordered state of his nation, received certainly some compensation in the favorable smiles which Augustus thought proper to bestow upon him. There are other buildings ascribed to him, almost too many to be enumerated, and in passing over several palaces of ancient Jerusalem, I shall only further men- tion here that the new town was also surrounded by a wall contain- ing ninety towers. It is almost impossible to delineate the over- powering aspect which Jerusalemi imparted at some distance. The fiat roofs, with their gilt cross-bars, generall}^ served as lightning conductors, of which Arago, the learned French naturalist, gives the following statement: "The Jewish Temple in Jerusalem existed nearly one thousand years; as the first stood nearly four hundred and the last about six hundred years. By its site this Temple Avas verj^ much exposed to the severe thunder storms, whereby Palestine is so often visited. Nevertheless we find neither in the Bible nor in Josephus, that this building was ever struck by lightning. The reason thereof is very simple, for the wise King Solomon was not unacquainted with the laws of nature, and had made his arrangement purjDosely, so that the Temple was provided with a lightning conductor, which was very neai* the same as the one invented by Franklin, and which is in use by us now. The roof of FOR THE USE OF ISRAELITES. 367 the Temple was covered Avith heavily gilt cedar wood, and was pro- vided from end to end with long steel bars, whereof the long points Avere also gilt. The walls were heavily gilt outside, and finally in the court of the Temple cisterns were placed, wherein the water from the roof ran through metal pipes." We find here so many con- ductors for the electricity that Lichtenberg was right in saying that the constructors in our days are far from arranging an apparatus so useful for its purpose. I can also not omit here some art accomplish- ments in the productions of landscajoes, for which we also possess Humboldt's testimony, who remarks that nowhere in antiquity can we meet with, even not among the Greeks, so much ingenuity for natural j^roductions as in the Bible. The garden which King Solo- mon found at Jerusalem was noted as a pleasure garden, containing trees of almost every description, beautiful shady walks, extensive lawns, with odoriferous flowers and plants, artificial hills with pleasant summer bowers, ponds, canals, bathing places, and some- times even mavisoleums. Some were extensive, containing also pre- serves for all kinds of games, and these were called in later times gardens of paradise. Solomon had a sirailiar one near Etam, and another in the beautiful district of Lebanon, being described in the Canticles as a paradise of pomegranates, and of all other excellent trees, such as the Cyprus and narcissus, the crocus and cinnamon, the myrrh and aloes, as well as of every other aromatic plant. I shall now have to break oif this subject in order to make some further statements in regard to the insignificant accomj^lishments of the Hebrews in plastic and imitative arts, and, at the same time, to represent that after all poetry, eloquence, and music were the only branches of art on which was stamped the true nature of ancient Israel. Now and then, indeed, they jDracticed also other divisions of art, but all this was accomplished only in an imjjerfect manner, and even their celebrated temple buildings were but feeble expressions of the Jewish mind. At the outset of their career, it has been stated by Moses, that even an altar of earth may suffice; a fact sealed in the consolation that, after the last Temple in Jeruselam was laid in ashes, the wrath of Grod averted from wood and stone. At fii'st in lyric poetry, amid the melody of David, Asaph, and others, and in the spirited orations of the prophets, did the Jewish fundamental idea obtain the most perfect, pure and aesthetic expression. IV. Every plastic representation of gcds, and other objects of adora- tion, Judaism strictly prohibited ; and, owing to fear lest sculr)tures might bring about idolatry, this prohibition was extended to the typifying of men. Therefore, only a narrow compass would be left for Hebrew plastic art, had not the law continually been trans- gressed; 3^et it clearly proves that it was effective enough to prevent 368 SCHOOL AND FAMILY READER in the Hebrews all typic representation fi'om becoming important. Works of sculpture were only made use of for idols in idolatrous times, and must have been of rough description, inasmuch as it was cus- tomary to cast them in precious metal, or to carve them in wood, and then cover them with gold. In art productions of metals the Hebrews accomplished much. The Ai*k of the Covenant contained two cherubims of gold, which, with elevated wings, overshaded the same, and inclined toward it with inward turned faces; their head and arms were of human shape, but the form of the rest of the body is uriknown. These cherubim must have been of extraordinarily skillful construction, for they were not cast, but rendered prominent by being elaborated from the very lid of the ark. Of the same kind was the workman- shij) of the seven-branch gold lamp, each branch being ornamented with almond-like cups, knolls and blossoms. We also know that dvu'ing the absence of Moses a golden calf was fabricated, as well as that he himself made a brazen serpent. Whether in later times Solomon made the ten golden lamj:)s of the front part of the sanctuary, according to this skillful Mosaic design, is a matter of uncertainty. But the two cherubim under which he placed the ark, each being ten ells high, and each wing five ells broad, so that the two forms with extended wings filled up the entire inner width of the Temple ; these cannot have been a valuable production of art, inasmuch as they were merely carved fi'om olive wood and covered with gold. Solomon, probably not exactly satisfied with the castings of his own men, called one from Tyre to assist in those works of metal for the Temple. The most remarkable were the two pillars before the sanctuary, with capitals of lily-like shape, over which a network extended, and each being hung with two hundred pomegranates, which were in the form of joyramids; then the ten large rinsing- vessels, each resting upon a frame furnished with wheels, and being each surrounded by garlands and engraved with hons, buUocks, cherubim and palms; and also the molten sea. These bronze cast- ings, although executed partly by a Phoenician, were nevertheless concej^tions of Hebrew masters, who also assisted largely in the execution thereof. The throne of Solomon was a fine specimen of art. Six very broad steps led to an estrade, which, as well as the steps, was covered with gold, having in the background a high- footed chair of ivory, furnished with elbow-supporters. In front was a footstool attached, and on each side stood a lion, while right and left of each step a lion also was placed, staring into the face of those ascending, and all being compounded of gold and ivory. After the exile, we know that the fi-ont hall of the Temple contained a colossal golden vine, having grapes, according to Josephus, of the . size of a man, and which became gradually almost overloaded by the many golden leaves berries and grapes continually hung thereon FOR THE USE OF ISRAELITES. 369 by way of contributions. The art of engraving and carving was also practiced to some extent, and we know that, already in the time of Moses, the precious stones in the breastplate of the high- priest Avere engraved with names, which proves a remarkable skill, on account of the extreme hardness of these particular stones. The inner part of the sanctuary and the folding doors Solomon had engraved with orloquints, cherubim, palms and flowers, and also the brazen rinsing- vessels had various glyptic ornaments. According to Ezekiel, the palaces of the nobles generally contained particular rooms set aside for works of scrd^Dture. Hyi'kanos had some colossal figures of animals engraved upon the white marble of his castle on the banks of the Jordan; and also in the Herodian Temple the ceiling of the sanctuary, as well as the flooring, were engraved with beautiful de- signs. Respecting the art of painting among the ancient Hebrews very little is known, except a few works executed in red ocher upon the walls of palaces, especially on one belonging to Joachim ; and an- other, a representation of Susa, the capital of Persia, on the gable of the eastern portion of the Temple. Weaving and embroidery were also carried on to some extent, being already known in the time of Moses. One of the curtains in the Herodian Temple was a representation of the starry firmament, besides others containing cherubim, lions and eagles, all of which, according to Josephus, were executed by Jews; one being retained for the Temple as chief artist, who, at one time, had as many as eighty-two women and girls employed in this kind of work. The representation of figures, how- ever, became almost extinct in after times; for, owing to the rigor of the Sanhedrim, even the emperor's likeness on the Roman eagles was prohibited in Jerusalem, and there is no doubt that the various works mentioned afterward cannot have been executed by Jewish masters. The result of this review clearly shows that in the various branches of plastic art many attempts were made, which partly deserve acknowledgment; although, as previously stated, owing to religious objections, their accompHshments were never considerable. The opinion that the Hebrews, like all Semitic nations, possessed no talent for plastic art, is a common opinion, which rests upon ignorance, both of the religious prohibition in the matter and of the renowed plastic accomplishments, not only of the ancient Hebrews, but also of modern Jews, who have indeed never ceased to be genuine Sem- itic people. A similar assertion, that the Hebrews lacked objective- ness and artificial aptitude for dramatic productions, has no better foundation. For even if it be admitted that with them objectiveness outweighed the lyric element, nevertheless in the accomplishments already enumerated, as well as later in their well-meditated plans and perfected forms of many lyric productions, that objectiveness PABr III.— 24. 370 SCHOOL AND FAMILY READER and aptitude which first-rate dramas require are never missing. The want of actors among the Hebrews is to be accounted for from the fact that owing to their strict morality, it would have been con- sidered a sin to bring women upon the stage, while their natural good taste protected them from having recourse to the insufferable Grecian expedient, to have men acting the part of women. But as the Hebrews had no dramas, for even the tragedies of Ezekiel are something quite different, it is clear that mimic art could not be- come developed among them. We find, however, that some care and cidtivation was bestowed by them on the mimic branch of danc- ing. This was their favorite pastime, especially on festivals, at mar- riages and in the time of vintage; but then only women and girls performed, beating a small hand-drum, and at times they also sung to it. With music and dancing the victorious army was welcomed on its return home, and this was also peculiar with the Egyptians, Indians, Greeks and Romans; but by the Hebrews it was only on religious occasions that they made use of the dance. The thanks- giving song on the Red Sea was chanted by women in turns; they also danced around the golden calf, and even David danced before the Ark of the Covenant. This custom must have spread more than we really know, inasmuch as the same Hebrew word chag signifies feast, as well as dance ; even on the Day of Atonement, the most sacred in the Jewish religion, the giiis dance in Avhite dresses in the vineyard, which dresses were all lent to the dancers, in order not to j)ut to shame those who could not procure them. We also know of the Therapeutics in EgyjDt, a kind of Jewish monks and nuns, that they held, from time to time, nightly devotions, when they also danced and chanted hymns; men and women in separate rows, one opposite the other. Still more significant was the custom made use of in the women's fore-court of the Temple, during the six nights of the Feast of Tabernacles, when men of almost all classes, even the most vener- able, took part in the dance, accompanied by flutes, and carrying torches in their hands, which sometimes were thrown upward and caught again, while, in the intervals, the Levites chanted psalms. That these peculiar customs reveal a religious character becomes evident (Succa 53) by diflerent sayings made use of at the perform- ance. The pious generally chanted: "Blessed are they who have not sinned; and those who have, may He pardon them." The old people sung: " Blessed are our former youthful days, that these do not shame us when we now are growing old." Those who could not conscientiously sing with the latter, usually chanted, " Blessed our age, .which now atones for our youthful days." V. We have no positive knowledge of the extent to which the art of music was cultivated among the ancient Hebrews, since the most FOR THE USE OF ISRAELITES. 371 musical expressions in Scripture are very obscure, and compositions of those clays had not been preserved. The so-called accents of the Bible form certainly notes — musical figures, as it were — but they are of modern origin, and not exactly adajDted for singing, but merely for recitative discourse in synagogue and school. Hovi^ever, some knowledge of music the Hebrews must have early acquired from the conduct of Moses and Miriam on the shores of the Red Sea. In later times the victorious Saul was met by women singing and playing on musical instruments. The strains of the harp under the skillful fingers of a shepherd lad soothed Saul's melancholy, and David's harp, defective though it may have been in many respects, sufficed to sound all the varied aspirations and struggles, the despair and sufi^ering of humanity when David composed his sublime Psalms. The most j^erfect form of music attained was that in vogue in the Temple, for while, since Moses, the sacrificial ser\'ice was accompanied by silver trumpets only, it became more comprehensive during the time of David, and, after the erection of Solomon's Temple, the ser- vice was conducted with vocal and instrumental music, which grad- ually improved. The insti'umenls of the Hebrews were of three kinds — strike instruments, wind instruments and string instruments. According as occasion required, these instruments were made use of at all religious ceremonies, on festivals, coronations, victories, weddings, at harvest time, and later even at funerals. The school of the prophets embraced singing as well as the ac- quirements of the tambourine, flute, psaltery and harj), and we find it repeatedly stated that the prophetic disciples marched through the streets with music and song. The instruments of the poets who composed the Psalms were the harp and psaltery ; and it was j)eciiiiar with David to compose some of his psalms before the break of day, exclaiming therein : *' Rise psaltery and hai-jD ! I will awaken Aurora !" and probably this gave rise to the well-known assertion that over his couch an JEolian harp hung, by which he himself was awakened. At morning and vesper prayers the psalms were chanted by at least twelve Levites, of whom nine played the harp, two the psaltery, and one the cymbal, but on Sabbath and festivals, and other solemn occasions,their number was extraordinarily large, and, as already stated, their standing place was a staircase of three steps, stretching the whole 135 ells, the width of the fore- court of the Temple, and there is no doubt that the instruments were proportionate in size with the trumpets of the priests, of which at one time as many as 120 warbled forth their deafening sounds. The musicians, who had the privilege of being employed for the service of the Temple, amounted once (according to Chronicles) to 4,000, and it is certain that this large nimiber must have jDroduced, now and then, composers of first-rate talent, especially as this was their only vocation. Boys were trained to the service, and the 372 SCHOOL AND FAMILY READER technical expertness, as Avell as the precision of execution, must have become heightened and improved to a great extent. Altogether, if we reflect ui^on the varied spirit exhibited in the j)salms — here child-like confidence, there complaint, which at times droojDS almost into whimj^ering, and then again rises into fresh confidence; in one place calm instruction, in another the jDrofane discourse of scoffers, is introduced; now dejection or anger, then again, a victory or any other deliverance is celebrated; rejoicings, gratitudes, songs of praise in all gradations, sometimes in separate psalms, and sometimes in wondrous swift transitions in one and the same psalm; if we consider all this, how could this ebb and flood have received musical ac- companiment, without the latter possessing proj^er harmony ? The practical master-spirit shown in the Psalms warrants the inference of an equal musical talent. One thing, however, apj)ears to be probable in regard to Hebrew music, that, where no complete in- strumentalization existed, that it must have been tremulous, too soft, and of a melancholy cast. In discussing poesy and proi^hetical oratory, in which the highest development of Hebrew art was achieved, it Avill scarcely be possible to suggest the fullness of the beautiful which meets us here, much less to delineate it. The Bible is acknowledged to be not only the holiest of all books, but also to include the most beautiful of aD literatures; the most eminent of poets have not disdained to pluck from it the choicest flowers. One of the oldest and a well fostered branch of poesy was the almost epic use of the ancient history of the people, and which we also meet with in the book of Judges, as well as in David's youthful career, besides in the sayings of the prophet Elijah, and even later in the books of Esther and Daniel. In the episode from Balaam we find epic prose and lyric intermingled and cleverly represented, while the narrative of the gleaner Ruth, the ancestress of David, approaches the idyl. Of this Goethe has declared that it is the most charming of epic idyls which has ever existed. Another form of poetry was the mythic, in which the first book of Moses is very rich, comprising the history of creation, Paradise, the creation of woman, the seduction of the serjDent, together with the loss of Paradise, Cain's fratricide, and perhaps the deluge, and the rainbow as a token of peace. More recent m^iihic forms are the visions of Elijah and Nebuchadnezzar's dream, aU of which costly pearls, if structures of poetry, are not to be taken literally. As a special branch appears the poetical description of superterrestrial beings and occui-ences, such as that of the throne of God, depicted by Isaiah simply and sublimely; by Ezekiel, in wondrous alternation of fantasy and pensive symbols; or of the heavenly assemblies in the first book of Kings (chap, xxii.), and the beautiful introduction to the l30ok of Job; or the personification of celestial wisdom, as in the FOR THE USE OF ISRAELITES. 373 Proverbs of Solomon and Sirach; besides the visions of Zacliariah and Daniel. In later times they enlarged upon the mythic form for the use of legends, and also for more detailed narratives of a religious and moral tendency, such as the writings of Jonah, Tobiah, Judith and Susannah reveal, which, however, are of less significance. Similar to the mythic form, although of peculiar character, were the parables, such as those of the vineyard (Isaiah v.), in Ezekiel, the exposed child, the eagle which came to Lebanon, the lioness, the two female paramours, the hippopotamus, the cedar and sevei'al others; also in Amos, such as the locusts, the plummet, the casket of figs, all beautiful, and still more comprehensive on account of the prophets generally accompanying the apphcation of the parable by a spirited oration. These parables never ceased in later times, of which we possess ample proof in ancient Hebrew writings, and even in the New Testament, while the Midrashim are an inexhaustible mine in themselves. In fables, unfortunately, not more than one has been preserved for us; I mean that interesting fable of the trees (Judges ix.),>'liich seek for a king ; nevertheless, even to this division of art much attention must have been paid, inasmuch as the Oriental mind inclines to the practice. All the divisions of poetry hitherto quoted were in prosaic style, while those I have yet to refer to were in more measured form. The old Hebrew verse knows of no counting of syllables, also of no long and short measure, whereby it certainly loses in external beauty, and yet gains therewith many advantages. It is not hmited in re- gard to the choice and j)osition of the words; and thus for each thought the most striking expressions can be chosen, as well as every word can be assigned to the most suitable place. The Psalms, the Proverbs of Solomon, of Sirach, and many others, are incomparable in this division of poetry ; and it is doubtful whether anything in poetry has ever surpassed the beautiful contents and form of the 93d, 104th and 107th Psalms. I must also not forget to mention the best finished of Hebrew didactic poems, which is the half dramatic book of Job, of which Bauer asserts that it is quite as significant as Dante's divine comedy. VI. In lyric productions, the old Hebrew literature is very full, which postulates the possession of well-matured percejDtive and contem- plative powers, sometimes only momentarily inspu'ed, but often con- veyed with all the rich fantasy, heartfelt feelings and liveHness of thought which is the peculiar heritage of the Oriental mind. But this inner fluctuation among the ancient Hebrews was instigated by religious views, nay, even penetrated and directed by them. The Psalms are transcendent examjjles of this feature, but the one hundred and fifty psalms alone do not possess it; we see lyric strains 374 SCHOOL AND FAMILY READER in the words of the mother of Samuel, in Isaiah, Hezekiah and Habbaknk. Others have the form of the psalms without the sub- ject-matter; for instance, the blessing of the dying Jacob, Miriam's song of triumph, the prophecies of Balaam, Moses' farewell song and last words, Deborah's poem of victory, David's lament over Saul and Jonathan; all of which would be more costly pearls were their expression fuller and more adequate. Beautiful, also, though perhaps too leng-thy, are Jeremiah's lamentations. Of what form partook the one thousand and five songs (1 Kings v: 12) which it is said Solomon composed, one cannot say, for they have not come down to us. Likewise we possess no further information concern- ing the two books containing songs, called the '* Books of the Wars of God," and the " Book of the Righteous" (4 Mos. xxi: 14; Jos. x: 13; 2 Sam. i: 18). Of poetry of a cheerful character there was no lack, as weU as of songs of love, which Ezekiel refers to (xxxiii: 32); and what is known as the Forty-fifth Psalm is rather an epithala- mium in honor of the Bible. Herder calls the Canticles the most excellent of all erotic poems in all literatures. As examples of oratory, we find in the Bible excellent sjDeeches of Moses, Joshua and Samuel, as weU as the address-like prayer of Solomon at the dedication of the Temple, which has served for centuries as a model whenever synagogues or churches were conse- crated. But oratory reached its highest phase in the prophetic times of the kings. For the most part, their orations were deliv- ered to the people, whose errors they upbraided, announcing to them the evil consequences thereof, or comforting them in times of need, and holding out a brighter future to those who repent. Their effusions of wrath against the luxury and violence of the great, as well as against the partiality and corruption of the priests, together with their strictures on the venality of judges, were some- times addressed to these in person, or they were generally referred to in their orations to the people. Often they penetrated even the palaces of kings, or appeared before them wherever they could meet them, and then reproached them for their cruelty, injustice, de- bauchery and desertion from God, or for whatever they may had to censure them; and all this they did with a candor which never shrunk from any danger; and after every persecution they suffered, their voice became even louder in uttering their condemnations. A frank religiousness, entirely free from hypocrisy, an absolute con- fidence in God, a morality perfect and pure, an unshaken conviction of the ruling moral system of the world, and the future victory of aU the good in mankind, without, however, losing sight of the fact that the chief mission of the " first-born son " consists in treating as younger brethren all the nations of the earth. Such are the sounds which reach us fi-om all orations of the prophets, and with such inspiration do they ring, that it is no wonder if the reader, FOR THE USE OF ISRAELITES. 375 overcome by their grandeui- and beauty, fails to value their worth as art productions. The speeches were seldom in prose, but had generally a poetical parallelism, sometimes also a strophic-like plan, and even lyric parts are often detected. The expression is then always carefully chosen and penetrating, and also occasionally sprinkled with antithesis and sarcasm. The representation is uncommonly vivid, and the orator's own feeling bursts through every artificial link ; now in a concentrated call of grief, and then, again, like a stream breaking through its em- bankments. The delineations are strictly Oriental finery, and, where perceptions are to be represented, it is done with such natui'al truth as if the curtain were drawn from soul and heart. No forbear- ance is shown, but baseness is unmasked. The language begins to rise, after a few verses, echoing like distant thunder; metaphor follows metajihor, striking like flashes of lightning; and the casti- gation which every sin deserves is painted in such vivid colors as to almost lead one to believe that he was witnessing the tortures of the day of judgment. But this severity' is not innate in the prophet's nature, for often, in the midst of the most cutting or most terrible of words, lively sympathy overpowers him, and but seldom does an admonition end without representing that the announced misery is but an expiation, after which purer and happier times will follow. In the prophetic orations, we note striking changes of thought. In the first place, we meet with visions of supernatural occurrences, like those already mentioned by Isaiah, Ezekiel and Zachariah; and then the destruction of a universe is delineated, or the subten-anean world is uncovered, and the shadows begin to sj^eak, or we behold the blazing of heU and the tyrants of the eai-th swallowed up in the flames thereof. Here, again, inimical kings, in their full splendor and insolence, are introduced; how they practice, in times of peace, every abomination; or, in a hostile manner, advance against the heights of Judea; and then their end "terminates badly.' Again we find delineated the pomp and luxury of Nineveh, of Babylon, or the ancient Tyre, as the queen of the sea, and a picture of the world- wide traffic is placed before us; or the vanity and the cliildlike wor- ship of idols is scourged with exquisite satire ; or events in nature are pictured, such as earthquakes, pestilence and a plague of locusts. A second change was brought in by the individual form of the prophet's speech. The style of Isaiah is thoroughly grand, noble, vigorous, and always at the crest of the produced idea. Jeremiah is sometimes gloomy, and sometimes also bright, but good-natured amiable and perhaps the most passionate and irritable of all proj)h- «ts. Ezekiel is less classical in his language, but original; in words and representations, gigantic ; and, owing to his exiled position, his 376 SCHOOL AND FAMILY READER "writings show an Assyrian coloring. Hosea is ingenious and full of bold leaps in all his ideas, which are of epigrammatical brevity. Joel's language is flourishing, beautiful and rich in style. Amos is entirely classical, although he was only a herdsman. So every one of the rest had his individual aim of thought, his special diction and elegance. In conclusion, I shall only just refer to the Ptolemies, under whom the Jewish pojDulation of Alexandria became exceedingly numerous, and state that in their midst a literature of the Greek language grew up, which can also boast of many valuable jDroductions in poetry. Philo, owing to his splendid style and his sublime thoughts, is often compared to Plato; and the historian Josephus is generally styled the Jewish Livy. Taking now all tliat has been said in a compre- hensive form, it clearly jaroves that, although Israel's highest mis- sion, the iDulsation of his heart, consisted in his religion, neverthe- less in productions of art he also took a place of honor, not only in ancient times, as delineated here, but during nearly every period in his history. L. Heezfeld. Db. L. Heezfeld, an eminent man of letters; Chief Kabbi of Brunswick; one of the editors of an annual for the advancement of Jewish literature, and author of many other useful pub- lications. Impetus -Violent effort. HiERAEOHY — A sacred government; ecclesi- astical establishment.?. Capital — The upper part of a pillar. Ablution — The act of cleansing. Qdadbipartite— Having four parts; divided into four parts. Basilica — A large hall. Ionic — Belonging to Ionia, to one of the dia- lects of the Greek language, to one of the five orders of architecture. Monolith — -A pillar consisting of one stone. Mausoledm — A grand funeral monument. Plastic— Having the power to give form. Lyric — Pertaining to a harp; odes or poetry sung to a harp. Typic — Figurative of something else. Glyptic - Pertaining to the art ot engraving.. Mimic — Imitative. Therapeutic — Curative; endeavoring to cure diseases. Recitative — A kind of tuneful pronuncia- tion; rather musical. Idyl — A short poem in the pastoral style. Mythic— Fabulous. Fantasy — Fancy; imagination; image of the mind. Didactic — Giving precepts. EpiTHALAMirM— A nuptial song upon mar- riage. Erotic — Pertaining to love. Epigram- A short poem terminating in a point. A VISION OF JERUSALEM. (While listening to a beautiful organ in one of the Gentile shrines.) And thousand voices chanted, His glory to upraise, More heavenly and thrillingly than e'en in David's days. I SAW thee, oh, my fatherland, my beau tiful, my own ! As if thy God had raised thee from the dust where thou art strewn. His glory cast around thee, aJid thy children bound to Him, In links so brightly woven, no sin their light could dim. Methought the cymbal's sacred sound came softly on my ear, The timbrel, and the psaltery, and the harp's full notes were near; Methought the sons of Levi were in holy garments there, Th' anointed one upon his throne, in holiness so fair. That all who gazed on Him might feel the promise be fulfill'd, And sin, and all her baleful train, now he had to come, were still' d. FOR THE USE OP ISRAELITES. 377 And thousands of my people throng' d the pure and holy fane, The curse removed from every brow, ne'er more to come again; Th' Almighty hand from each, from all, had ta'en the scorching brand, And Israel, forgiven, knelt within our own brierht land ! eyes My country ! oh, my country ! was my soul enrapt in thee One passing moment, that mine might all thy glory see ? What magic power upheld me there ? Alas ! alas ! it past. And darkness o'er my aspulngsoul the heavy present cast. 1 stood alone 'mid thronging crowds who fiU'd that stranger shrine, For there were none who kept the faith I hold so dearly mine; An exile felt I, in that house, from Israel's native sod, An exile yearning for my home — yet loved 'still by my God. No exile from His love ! No, no; though captive I may be. And I must weep whene'er I think, my fatherland, on thee ! Jerusalem ! my beautiful ! my own ! I feel thee still, Though for our sins thy sainted sod the Moslem strangers fill. Oh! that thy children all would feel what our sins have done, And by our every action prove such guilt the exiles shun, Until they seek their God in prayer. Oh! will He turn to them. And raise thee once again in life, my own Jerusalem ! " If they their own iniquity in humble- ness confess, And all their father's trespasses, nor seek to make them less; If they my judgments say are right, and penitently own They reap the chastisement of sin, whose seeds long years have sown, " Then will 1 all my vows recall, and from them take my hand. My covenant remember, and have mercy on their land." So spake the Lord in boundless love to Israel His son; But can we, dare we say, these things we do or we have done ? Alas ! my country, thou must yet de- serted rest and lone. Thy glory, loveliness and life, a father's gifts, are flown ! Oh, that my prayers could raise thee ra- diant from the sod. And turn from Judah's exiled sons their God's avenging rod ! And like an oak thou standest, of leaves and branches shorn; And we are like the wither'd leaves by autumn tempests torn From parent stem and scattered wide o'er hill and vale and seas. And known as Judah's ingrate race wherever we may be. Oh ! blessed was that vision'd light that flash' d before mine eye; But, oh, the quick awakening check'd my soul's ecstatic sigh ! Yet still, still wilt thou rise again, my beautiful, my home. Our God will bring thy children back, ne'er, ne'er again to roam ! Grace Aguilar. MOSES. HIS FAREWELL TO ISRAEL — HIS DEATH AND BURIAL. Of the song of Moses, which preceded his ascent of Mount Nebo, the learned doctor said: "And Moses gathered all the elders and officers of the tribes and spoke in their ears that stirring psalm, in which the shout of thanksgiving and the song of joy alternate with the roll of terror, which sounds as if the thunders of Sinai were 378 SCHOOL AND FAMILY READER reverberating anew. For poetic sublimity, for devout piety, for holy expostulation, and for solemn warning, this farewell ode has never been surpassed; and it furnishes an incidental proof of the fact that, unlike most other men, Moses continued to the very end of his life to grow in those qualities of imagination and fiery enthu- siasm which are usually regarded as the special characteristics of youth. It has nothing in it of the pensive sadness which fonns the undertone of the Ninetieth Psalm, and out of which, like a bird darting uj) above the mist that fiUs an Alpine valley, his faith rises onl}' after what seems to be a long and labored effort. Eather is it akin in some of its strains to his song upon the Red Sea shore; while, in its exquisitely beautiful reference to the eagle with her young, as well as in the frequent allusions which it makes to the rock-like majesty, stability and strength of God, it connects itself with his meditations and observations when, as a shepherd, he fol- lowed Jethro's flocks in the desert of Midian. There is thus in it a wondrous combination of the strength of manhood with the experi- ence of old age, and of the imaginative force of youth with the wis- dom which increasing years supply. Nor is this all; there is in it a marvelous interblending of the variovis relationships in which Moses stood at once to God and to the people. He praises Jehovah with the fervor of a seraph, and he pleads with the people with the ten- derness of a father. He deals with national subjects in the spirit of a statesman, and warns of coming doom with the sternness of a prophet. Now the strains are soft and low, as if they came from the cords of an ^olian harp, stirred by the breeze of a gentle summer's eve; anon, they are loud and stormful, as if some gust of passionate intensity had come sweeping over his sj^irit. Now they are lumin- ous with the recollections of God's mercies, and again they are low- ering as if laden with the electric burden of God's coming wrath. This ode conclusively proves that if Moses had not been the greatest law-giver and statesman of his nation, and even of the world, he might have been one of its noblest poets. It shows, too, that there was in him the exceedingly rare alliance of a mind which was alive to the importance of the minutest details of legislation, with a soul whose wings could soar into the loftiest regions of thought and feel- ing. With undimmed eye, he looked on more trying light than that of the common sunshine ; and with unabated force he ascended, even at the age of six-score years, a more ethereal height than that of Pisgah. So that, if this ode had been found elsewhere than in the Bible, mere literary critics would have risen into ecstacies over its exquisite manifestation of beauty in the lap of terror. Then Moses blessed the tribes in language far above the blessing pronounced by Jacob on his sons, as the character of Moses tran- scends that of the " Supplanter;" and, having set his house in order, there is nothing for him to do but to die. And his death was in FOR THE USE OF ISRAELITES. 379 keeping with the majesty of his Hfe. The Lord told him to ascend Mount Nebo in the land of Moab, over against Jericho, and view the land promised to the children of Israel for an inheritance. With- di'awing from the camp, perhaps, in a quiet and undemonstrative manner, he took his way alone up to the range of Abarim, the Pisgali summit, which travelers have tried to identify with Jebel Neba, that is, " over against Jericho." And who may attempt to describe his feelings as he gazed out upon the land which he was not to be allowed to enter. At his feet, flowing along the edge of the plains of Moab, was the Jordan, hastening to lose itself in the Dead Sea. To the right his eye took in the land of Gilead until it ended far away in the noi-th. To the left the grassy shades of Beersheba shaded off into the brown barrenness of the Egyptian desert, while directly in front of him lay all the land of Judah, with the distant hills of Naphthalion, the noi-thern horizon, and the "utmost sea in the far west." With such a prospect before him, the words fell upon his ears: "This is the land which I swear unto Abraham, unto Isaac and unto Jacob, saying, I will give it to thy seed. I have caused thee to see it with thine eyes." And then, not in sternness, not in anger, but in utmost love, like a mother lifting her boy into her arms, the Lord added: "But thou shalt not go over thither;" and in a moment — in the twinkling of an eye — the soul of Moses had jiassed within the veil, and was at home with God. But even the dust of his people is precious in the sight of the Lord; and the body of that honored saint must not be left to become the prey of the vulture, nor his bones to lie whitening on the mountain. So God bm-ied him, and, as Thomas Fuller quaintly says, "buried also his grave;" so that "no man kjioweth his sepul- cherto this day." What a death! What a burial ! How peaceful the one; how unostentatious the other ! He died " by the word of the Lord," or, more literally, " by the mouth of the Lord," and we do not wonder that the Jewish rabbis understand it to mean " by the kiss of the Lord." As the father kisses his boy when he lifts him to his knee, so death came to Moses as a token of his Lord's affection . And in that lonely burial, whose sublimity touches even the most cursory reader of the narrative, what a rebuke is addi'essed to those who seek to hide the solemnity of death beneath floral offerings and military processions, or who vainly attempt to perpet- uate the memory of an uneventful life by a monumental marble ! Thus died this many-sided man, as many another here has died, within sight of that which through life he has been straining after, but without reaching it. Yet, his life was not therefore a failure. On the contrary, he had made it possible for Joshua to succeed; while in his character he achieved the grandest success; so that, take him all in all, he stands before us the noblest of Old Testament worthies, and the peer, if not in some respects even the superior, of 380 SCHOOL AND FAMILY HEADER all that came after liim. As tlie carpenter in "Adam Bede " says: " He carried a hand business well through," and it may be said that he did so because the Lord carried him. Rev. De. Taylok. To Keverbebate — To beat back; to resound. Expostulation— Debate. INTEEBLENDING — Mingling together. Unostentatious — Not making sliow. CuKSOKY — Hasty; quick. THE BURIAL OF MOSES. By Nebo"s lonely mouutaiu, On this side Jordan's wave, In a vale in the land of Moab, There lies a lonely grave, And no man dug that sepulcher, I And no man saw it e'er; For the angels of God upturned the sod And laid the dead man there. That was the grandest funeral That ever passed on earth; But no man heard the trampling, Or saw the train go forth. Noiselessly as the daylight Comes when the night is done, And the crimson streak on ocean' cheek Grows into the great sun; Noiselessly as the spring time Her crown of verdure weaves, And all the trees on all the hUls Open their thousand leaves, So, without sound of music Or voice of them that wept. Silently down from the mountain crown The great procession swept. Perchance the bald old eagle On gray Bethpeor's height, Out of his rocky eyrie Looked on the wondrous sight. Perchance the lion stalking, Still shuns that hallowed spot, For beast and bird have seen and heard That which man knoweth not. But when the warrior dieth. His comrades in the war. With arms reversed and muffled drum. Follow the funeral car; They show the banners taken, They tell his battles won, And after him lead his masterless steed, While peals the minute gun. Amid the noblest of the land Men lay the sage to resr, And give the bard an honored place With costly marble dressed. In the gi'eat minister transept. Where lights like glories fall, And the sweet choir sings, and the or- gan rings Along the emblazoned wall. This was the bravest warrior That ever buckled sword; This the most gifted poet That ever breathed a word; And never earth's philosopher Traced with his golden pen. On the deathless page, truths half so sage As he wrote down for men. And had he not high honor? The hillside for his pall; To lie in state while angels wait With stars for tapers tall; And the dark rock pines, like tossing plumes, Over his bier to wave; And God's own hand,' in that lonely land. To lay him in the grave. In that deep grave without a name, Whence his uncoffined clay Shall break again— most wondrous thought ! Before the judgment day. And stand with glory wrapped around On the hills he never trod, Z^' And speak of the strife that won our life With that blessed law of God. lonely tomb in Moab's land, dark Bethpeor's hill. FOR THE USE OP ISRAELITES. 381 Speak to these curious hearts of ours, And teach them to be still. God has his mysteries of grace — Ways that we cannot tell; He hides them deep, like the secret sleep Of Moses He loved so well. Adapted. Eyrie — Where birds of prey build their nests. MOSES AS A STATESMAN. It is doubtful whether a single instance can be found in the his- tory of the human family in which the nieasvire of the highest standard has been completely filled, unless it may have been in the illustrious lawgiver of the Jews. Although many of the most inter- esting and important facts in his personal history have probably been lost to us in the long waste of ages which have elapsed since they transpired, while others are only revealed to us through the dubious and uncertain medium which tradition crystalized into his- tory centuries subsequent to their occuiTence, there is enough in his ovoi brief and unpretending narrative of the great events in w^hich he was the principal actor to satisfy the reflecting mind that he was more richl}^ endowed with all the elements essential to the highest order of statesmanship than any other whose name has illustrated the annals of mankind. What a sublime philanthrophy must have influenced him to resign the pleasures of a voluptuous court, to resist the temptations of wealth, and jiower, and luxury, and ease, to forego the companionship of the learned, and the society of the great, and to withstand aU the bright allurements of personal ambition, for the almost hopeless task of liberating his down-trod- den countrymen, and leading them back to the conquest and pos- session of their ancient heritage ! What a singular persistency of purpose ; what untiring zeal ; what marvelous diplomatic skiU he displayed in procuring the royal edict for their manumission ; what wonderful powers of organization he exhibited in transforming a stagnant mass of humanity, enervated by centuries of servitude, into a conquering host ; finally into a powerful and prosperous com- monwealth! What a strange, resistless influence he must have been able to exercise over the wiUs of his fellow-men to induce a fickle and effeminate people to foUow him through all the vicissitudes of foi-ty years of wandering through a barren wilderness, with famine and disease and danger and death besetting them on every hand ! What ceaseless vigilance, what fertility of invention, what judicious calculation, what unwearying patience, inflexible justice, and invincible courage, were required to control and cul- tivate and soften and refine a semi-barbarous and seditious multitude of three million souls ! What accurate, yet enlarged and comprehensive, views he must have had of political science in its highest sense, to be able to con- 382 SCHOOL AND FAMILY READER trive, in the midst of an inhospitable desert, and harrassed by ahnost every conceivable difficulty, a system of government centuries in ad- vance of the remote and idolatrous age in which he lived ; a govern- ment which, though not absolutely perfect in every particular, was perfectly adapted to the genius and circumstances of those for whom it was designed ; with a constitution embracing the fundamental ideas of rejDublican fi'eedom, and a code of laws founded upon a sub- lime system of morality, which constitutes to-day the substratum of social order and civil jurisprudence in ever}' enlightened community on the globe ! Having created a nation which was to exercise the most impoi-tant influence upon the destinies of the human race through all the cycles of coming time, he harbored no thought of perpetuating the dynasty of his own family; and the same self- abnegation which influenced him to thrust aside the diadem of the proudest kingdom on earth to become the deliverer of his people was as conspicious to the latest moment of his extraordinary career^ when he j>referred a secluded and unknown sepulcher to the pomp and ceremony of a pubHc funeral. But he needed no gorgeous tomb to enshrine his moldering dust, no sculptured shaft to tell the marvelous story of his life. " The whole earth is his sepulcher," and the history of Christian civilization his epitaph. Where in the entire catalogue of illustrious statesmen shall we find the peer of such a character ? When we come to consider them through the calm, clear medium of enlightened reason, we are amazed to find that a large majority of the great political leaders were the mere accidents instead of the architects of circumstances which made their names immortal. When we eliminate from their characters the love of power, the thirst for popular applause, the greed of gain, and other motives of a purely selfish nature by which they were con- trolled, and especially when we understand precisely how much, or rather how little, the human family is really indebted to them for the progress it has made in social and political improvement, we are mortified at the amount of genuine heartfelt, enthusiastic admiration Ave have unwittingly wasted upon them. — From a lecture, " The Model Statesman," delivered at Philadelphia. MANtJMissioN— The act of giving liberty to slaves. To Effeminate -To soften; to melt into weakness; to unman. Vigilance — Watchfulness. Hon. J. Proctor Knott. SuBSTEATUM— A foundation; a basis. Cycle — A periodical space of time. Abnegation— Denial; renunciation. Eliminate — To thrust out; to expel. THE SONG OF MOSES. My song, arise in majesty, | My strength and song is Jah, the Ascend in peerless brilliancy ! Horse, chariot, host in sea's depths laid Prove Egypt's gods have brought no aid. Lord, Salvation gleams through all His word. My eyes here catch that future sight, The temple on Moriah's heights. FOR THE USE OP ISRAELITES. 383 The Lord made war, defence of right; His face crowned night with wondrous light. Bewildered, blinded, Pharaoh's host Starap'd no footprint on this dry coast. The officers of triple crown, Those numbered first in earth's re- nown , All perished like some sinking stone, Whea parted floods rolled back to one. Most mighty is that hand, the Lord's ! Its strokes, like this, are sin's rewards. At God's breath roll the silvered seas, Or stand in crystal walls and trees. eyes, closed in death's graves in that Red What lustful sleep, Have now their deep ! *' I'll overtake," the proud foe said, " I'll capture all, alive or dead." The breath of God touched glassy walls. Two floods approached — tremendous falls ; The bottom held an army dead, As helpless there as sunken lead. Who is Thy like, most glorious King? Thy holy name the seraphs sing ; Thy praise diffuses trembling awe. Thy hand suspends prime cosmic law. Suspends, restores ; for nature's law Restored the floods. Thy people saw Themselves preserved a holy race. To build on earth Thy shrine of grace. This day will be like deadly darts, Piercing the nations in their hearts. Edora and Moab lose heart to fight, Old Canaan swoons ev'n now from fright. These nations, Lord, will melt away, And, therefore, fail Thy march to stay; Thy priests at home will teach Thy will. Thy tribes rebuild Thy holy hill. Unchangeably, Thy house shall shine In holy beauty, grace divine ; Thy kingdom shall endure for aye. Nor ages bring one tint's decay. A. I. CosMiCAL— Relating to the world. TKUE GEEATNESS. Men truly great never know how great tliey are. It does not appear to them that their sei'vices rendered to the human family are so very important, so very productive of blessings, that they deserve special recognition. One coin in a bottle, if shaken, makes a noise ; a bottle full of coins makes none. The good, to be great, must be done unconsciously. It must be done by an irresistible inner im- pulse without any care of consequences. This greatness is called meekness. "And the man Moses was very meek" (he had no idea of the greatness of his doings), " and he knew not that his coun- tenance was beaming" (he was not aware of the greatness of his wisdom and holiness). Look at the story of the Korah rebellion, as recorded in the six- teenth chapter of Numbers. That man Korah with his conspirators rose against Moses, and prefaced their mutiny with the words: " For all the Edah are all saints and God is among them," and Edah means the body of the peoj^le's representative. So the demagogue speaks, so the hypocrite and agitator ingratiates himself with the credulous and selfish masses. " We are all saints," said he, as a 384 ' SCHOOL AND FAMILY READER modern demagogue would say, we are all jDatriots, all virtuous citi- zens, all of us statesmen and heroes; why do you rule over us? Or, as a modern preacher would say, we are aU so truly good, so emi- nently pious, so thorouglily learned, so excellently advanced in art and science, so pure in our intentions, so holy in our conduct, why do you moralize with us? It is the language of the demagogue, in- tended to reach selfish aims and to ruin the unsuspecting masses. " When Moses heard this he fell upon his face ; " for he must have understood at once that it was not the language of honest men, and the rogue's intrigues must be discountenanced by honest men; in fact, this is the test of straightforward honesty and candor, that it cannot face the impostor's alluring and deceptive words at once. • It bewilders him; he must have time to make uj) his mind to the fact that there are such rogues and sharks in this world; Moses feU upon his face. The proposition of Moses was to let the Almighty decide. " And the man whom God will choose, he is the holy one. Believing as he did, that Glod would not decide in favor of the wicked, and dread- ing the punishment which he believed would surely overcome them, Moses sent for the main leaders, Dathan and Abiram, hoping to persuade them to do better, and not run themselves into the abyss of destruction. Thev would not listen, would not come to Moses; and sent him an insulting message, which is again the language of the demagogue. " Thou hast taken us out of a land flowing with milk and honey to kill us in the wilderness," said they, and thus mali- ciously jDerveried facts, as demagogues will do. To be redeemed from laondage and slavery, from oppression and misery, they called to be brought away from a land of milk and honey. To receive the law and the commandments, to be organized to a peculiar people, an independent peoj^le, a free people, and to be sanctified to a holy people, God's chosen people, they called dying in the wilderness. This is a true picture of lying demagogues in their mean attempts to pervert facts. And then they added an appeal to the sensualitj' and covetousness of thoughtless masses, to the passions of the dregs of society, exactly as demagogues do. " Thou hast not brought us to a land flowing with milk and honey, hast not given us an inheritance of field and vineyard; wilt thou blind the eyes of these men?" " And Moses was very wroth." Of course he was. An honest man cannot listen to such language with equanimity. He cannot. It sounds so vilely in his cars ; it appears so unnatural to his feel- ings; it rouses so violently his commiseration for those who are to be deceived, and his sorrow that a man should be able thus to deny and degrade human nature; he must be very wroth. But he can be silent as Moses was, who made no reply to that abusive language. He must not curse because others do; he must not be coarse be- cause others are ; he must not come down to the low level of his FOR THE USE OF ISRAELITES. 385 assailants. A good man can seal up his grief in silence. To God, however, Moses did sj^eak : " Turn not to their oftering," said he to God; " I have not taken one ass of them, and I have wronged none of them." These words sound very peculiar. Does a man deserve particu- lar consideration because he took no ass of anybody and wronged none ? It is true, if the ruler of a nation wrongs none in the en- joyment of his rights, and appropriates to himself none of his sub- ,iects' property, he might be called a tolerably good ruler, and very little better can be said of the best of rulers; bvit had Moses to say no more in his favor before God ? Of course, he could not say to God, behold I have brought them out of Egypt, led them through the Red Sea, gave them manna, and water from the rock, gave them law, religion, ethics, organization, a tabernacle and covenant, etc., for he was the " servant of God," and claimed nothing of the kind. He knew that God had done it all, and that he was a mere instru- ment in the hand of providence. The man of destiny knows it, and can claim nothing for himself. He is a messenger, an agent, a servant, an instrument. Moses was too meek to deny or for one moment to forget this. He could say before God nothing of all that. But as a man, a teacher, a character, a mighty leader, had he nothing to say for himself except that he stole no ass and wronged nobody ? Nothing, not a word. He could not possibly be conscious of his superior wisdom, goodness and energy; he could not be aware of the great and good things he had done for Israel and the human family and be Moses. He could not boast before the Almighty of his own merits, works and superiority, and be the servant of the Most High. Nothing, not a word had he to say of himself, about him- self; although he was very wroth, he was wronged, he was outraged by his own brethren, he had nothing to say of himself or for himself, and that marks the man of tru,e greatness ; he knows not how great he is. What he did say in that state of excitement was simply this: "If I deserve punishment, chastisement, visitation, or mortification, why must you, Dathan and Abiram, do it, when I have not injured you in your property or rights ? Who has appointed you to insult me, if I have never insulted you ?" Moses could not imagine how a man could do evil to his neighbor who has done him no wrong, and be- lieving they speak what hey think and feel, he said, " They speak of property, of fields and vineyards, they love wealth and earthly pos- aSessions, and I have not touched an3tliing which they claimed; they speak of the beauties of Egypt, the charms of slavery; they love slavery, and I have not forced them to follow me, to partake with me of the privations in the desert; I have done them no wrong. Having done them personally no wTong, why do they thus mortify me ?" Moses was too good to know that there are bad men, who PART IIT. 25 386 SCHOOL AND FAMILY READER know of no consideration when tliey ai'e after selfish purposes; who care for none but themselves, feel with and for none in their wicked ambition; and in his faith in human nature he exclaimed before God, " I have not wronged them," and proved how far superior he was in human greatness to his antagonists. I. M. AY. Db. Isaac M. Wise, minister of " Benai Jeshurun " Cincinnati; founder and chief editor of the " American Israelile." THE SUN OF ISRAEL. ' Was it thus, stricken remnant, the So it bursts to assure thee, oh ! desolate glory of God Burst forth on thy fathers, and show- ered its hght Across the rough path that those weary ones trod, A cloud-pillar by day, a flame-wit- ness by night? As it guided the sire, it now gleams o'er the son. As it shone in the wilderness lonely and drear, one, That in sorrow and exile His pres- ence is here. Then say not the day of thy triumph has fled, Say not that the star of thy glory has set — While the same holy blessings still rest on thy head, And the same "fire from heaven" illumines thee yet. Rebekah Hyneman. Wbitten on seeing the sun suddenly break forth, and iUuminate the Book of the Law, as- it was being carried to the Ark. . THE SYNHEDRIONS. It must be admitted that a knowledge of the law was widespread in Israel, since the twenty-three judges, who were appointed in every place of 120 inhabitants, were bound to indemnify a person whom they should have condemned in error if they had no diploma. Now diplomas were, at least after the destruction of the Temple, very rare, since illustrious doctors like Sumkhus, Simon, son of Nonas, the son of Azai, or Samuel, had none. We have also other proofs that the judges were aU learned men. Nevertheless, despite their learning, they were only allowed to judge matters involving fines, and, of course, still less impose any bodily chastisement, unless they were jDrovided with diplomas. A diploma conferred on the possessor the title of Rabbi, and authority to judge matters involving fines. Three competent persons were required to give a diploma. Such a diploma, moreover, freed a judge from the obhgation of indemnifying a person condemned in error. Sometimes temporary diplomas were given, or only for ceiiain countries. For the rest the Synhedrions were elected by universal suffrage. FOR THE USE OF ISRAELITES. :^87 The inhabitants of every city nominated, by universal sufi'raf^e, both the judges and the Synhedrions of their cities, selecting them from among those who were learned, humble and popular. The Synhe- drion of Jerusalem, of seventy-one members, coniirmed the author- i