"Be careful not to cause woman to cry, f_A Thousand Years of Jewish History From the days of Alexander the Great to the Moslem Conquest of Spain

"He who loves his wife as himself and honors her more than

himself, will train his children rightly."

Rab Jose: "I never call my wife _wife_, but _home_."

"He who dependeth on his wife's earnings will be deprived of

blessing."

"Who is rich? Who has a good wife."

"Culture in woman is better than gold."

"Woman's sense of shame is deeper than man's."

"He who has no wife is not a complete man."

"Israel was redeemed from Egypt on account of the virtue of its

women."

CHAPTER XXXVII.

SAYINGS AND STORIES OF THE SAGES.

(CONTINUED)

Work.

"Work dignifies the worker."

"He enjoys life who lives by the work of his hands."

"Work is more pleasing in God's sight than ancestral merit."

"Strip a carcass in the street and take pay for it, and say not:

'I am a priest or a great man and this work is beneath me.'"

The Fourth Commandment makes rest conditional on work.

"God did not dwell in the midst of Israel till they had built a

sanctuary."

"Work must not be neglected for study."

"He who says 'I have toiled and not found,' believe him not; he

who says 'I have not toiled yet have I found,' believe him not."

"Who does not bring his son up to a trade teaches him to be a

robber."

"It is well to add a trade to your studies to be free from sin."

"Position cannot honor the man; the man must honor the position."

"Famine passes by the workman's door."

"Artisans need not interrupt their labors to rise before the

passing scholars."

"Rather be a menial than a dependent."

Here is a characteristic bit of rabbinic _midrash_ on a Bible text:

"The dove returned ... and in her mouth an olive leaf" (Gen. viii,

11):--

"She said to the Holy One: 'Rather let my food be as bitter as

the olive, but received from Thy hands, than honey-sweet but

dependent on the hand of man.'"

"It is one's duty to support a slave crippled in his employ."

"O, River Euphrates, why is thy current not heard? My deeds

testify for me; what is sown at my shores will bloom in thirty

days."

"Judge by deeds not works."

"Say little, do much."

"Like a tree, man is known by his fruit."

"Say not, 'I will do nothing,' because thou canst not do

everything."

"One good deed leadeth to another."

"Thy works commend thee; thy works repel thee."

"He who makes another perform a deed, is greater than the doer."

"A worthy action done in this world anticipates and leads the

doer to the world to come."

"When God said to Adam, 'Thorns and thistles shall it (the

earth) bring forth for thee,' Adam wept and said: 'Lord of the

world, shall I and my ass eat from the same crib?' But when God

further said, 'by the sweat of thy brow shalt thou eat bread,'

Adam was cheered and comforted."

Truth.

"Truth is the seal of God."

"Jerusalem was destroyed because of the lack of truth-telling

people."

"Who breaks his word is as one who worships an idol."

"Thus is the liar punished: even when he speaks the truth, none

hearken."

"Truth is heavy, therefore few carry it."

Justice and Honesty.

"Let justice pierce the mountain."

"The judge who renders a true judgment for but one brief hour,

is deemed as though he shared with God in the work of creation."

"Judge every man in the scale of merit."

"Judge not your neighbor till you stand in his place."

"Woe to the generation whose judges must be judged."

"Rabbi Phineas hospitably received two strangers. On departing

they accidentally left behind them a few measures of barley.

They returned a year later. 'Presumably our barley is spoilt by

this time: never mind.' 'Nay,' said Phineas, leading them to his

barn. He gave them five hundred measures of barley, the product

of their few measures, which he had sown in his fields."

He who lends on usury is compared to a shedder of blood.

"Thy neighbor's honor and his possessions should be as dear to

thee as thine own."

"Be honest in trade: if goods are damaged, acknowledge it."

"Credit and mutual trust should be the foundations of commerce."

A prince once made a law that a receiver of stolen property

should be hanged and the thief go free.

"Not the mouse but the hole is the thief."

"An Israelite must not deceive even an idolater."

"Go to sleep without supper, but rise without debt."

"Rabbi Simon bought a camel of an Ishmaelite and later

discovered diamonds under its saddle. 'The blessing of God

maketh rich,' said his overjoyed servant. 'Nay,' rebuked the

rabbi: 'Return those diamonds; I bought a camel, not precious

stones.'"

Alexander, the world conqueror, came across a simple people in

Africa who knew not war. He lingered to learn their ways. Two

citizens appeared before the chief with this point of dispute.

One had bought a piece of land and discovered a treasure in

it; he claimed that this belonged to the seller and wished to

return it. The seller, on the other hand, declared that he sold

the land with all it might contain. So he refused to accept the

treasure. The chief, turning to the buyer, said: "Thou hast a

son?" "Yes." And addressing the seller: "Thou hast a daughter?"

"Yes." "Marry one to the other and make the treasure their

marriage portion." They left content. "In my country," said the

surprised Alexander, "the disputants would have been imprisoned

and the treasure confiscated for the king." "Is your country

blessed by sun and rain?" asked the chief. "Yes," replied

Alexander. "Does it contain cattle?" "Yes." "Then it must be for

the sake of these innocent animals that the sun shines upon it;

surely its people are unworthy of such blessing."

Kindness.

"Whoever showeth compassion is as the seed of Abraham."

"Remove from the highway what might endanger the property of

others."

"To deserve mercy, practice it."

A sage, meeting Elijah in the thoroughfare, asked him to reveal

the worthiest in the passing throng. First he singled out a

turnkey. "He was kind to his prisoners." Next he pointed out two

tradesmen. The sage ran to them and said, "Tell me your saving

works." They were surprised. "We are only poor workmen, said

to be cheerful and good-natured; we sympathize with people in

sorrow and we try to reconcile friends who have quarreled. That

is all."

"Be not cruel to inferiors."

"Rather be thrown into a fiery furnace than bring anyone to

public shame."

"He who declines to tend the sick and he who hateth his

neighbor, are as though they shed blood."

"Even though thy left hand pushes from thee, let thy right hand

draw towards thee."

"Hospitality is a form of divine worship."

"Cast no stone in the well from which thou hast drunk."

"One should not partake of his own meal until his animals are

first provided for."

"He who has no mercy on dumb animals should himself suffer pain."

While Moses was tending the flock of Jethro he noticed a lamb

stray from the fold. He followed it; it did not stop until it

reached a pool and there its slaked its thirst. "Thou dear

innocent creature," said Moses, "had I but known thy wishes, I

myself would have borne thee in my arms to the water." So he

gently carried it back to the flock. Then was a voice heard from

heaven exclaiming: "Moses, thou hast shown such compassion for

the dumb sheep, thou art indeed worthy to be the shepherd of the

flock of Israel."

"Give me your blessing," said R. Nachman to R. Isaac. He

replied, "Thy request reminds me of the story of a weary

traveler, who, after the day's exhaustion reached a well-watered

date tree. Refreshed by its fruit and rested in its shade, he

gratefully desired to bestow upon it a blessing. 'What can I

wish thee; thou already hast foliage, shade, fruit, water; I

can but pray that thy offshoots may flourish like thee,' 'Now,

R. Nachman, thou already hast learning, wealth, children; I can

only wish that thy descendants may be blessed like thee.'"

Charity.

"Charity (righteousness) delivereth from death."

"Charity is the salt of wealth."

"He gives little who gives much with a frown, he gives much who

gives little with a smile."

"The truly beneficent seek out the poor."

"He who closes the door on the poor may have to open it to the

physician."

"Charity is greater than alms-giving; alms-giving is a duty to

the poor only; charity both to rich and poor."

"He who gives charity in secret is greater than Moses."

"A miser is as wicked as an idolater."

"Even he who depends on charity should practise it."

Aben-Judah was the most generous of givers to the needy. But

storm and pestilence swept away his wealth. There was left but a

single field. In contented faith he maintained his family upon

that. He only felt the pangs of poverty when the collectors

of the poor called and he had nought to give. Then he and his

wife decided to sell half their remaining field and hand the

proceeds to the charity collectors. "May the Lord restore thee

to thy former prosperity," said they and departed. Turning more

assiduously than ever to the plough, that very day he unearthed

a treasure. When the collectors called the next year he made up

the deficiency of the year preceding. On receiving it they said:

"Though many exceeded thy donation then, yet we had placed thee

at the top of the list, knowing that thy small gift came from

want of means, not from inclination."

King Monobases (the son of Helen of Adiabene, who became a

proselyte to Judaism, see p. 139), unlocked his ancestral

treasures at a time of famine, and distributed them among the

poor. His ministers rebuked him saying, "Thy fathers amassed,

thou dost squander." "Nay," said the benevolent king, "they

preserved earthly, but I, heavenly treasures; theirs could be

stolen, mine are beyond reach; theirs were barren, mine are

fruitful; they preserved money, I have preserved lives."

Said R. Akiba to the not very charitable Tarphon: "Let me

profitably invest some money for you." Tarphon handed his four

thousand golden denars. Akiba distributed them among the poor,

with the scriptural explanation, "He hath given to the needy,

his righteousness endureth forever" (Ps. cxii, 9).

Humility and Patience.

"Teach thy tongue to say: I do not know."

"Meekness is better than sacrifice."

"God teaches us humility. He chose but a low mount, Sinai, from

which to promulgate the Decalogue; in a humble bush He revealed

himself to Moses; to Elijah, in a still small voice."

"Greatness flees from him who seeks it, and seeks him who flees

it."

"Rather be persecuted than persecutor."

"An aged man, whom Abraham hospitably invited to his tent,

refused to join him in prayer to the one spiritual God! Learning

that he was a fire-worshipper, Abraham drove him from his door.

That night God appeared to Abraham in a vision and said: I have

borne with that ignorant man for seventy years; could you not

have patiently suffered him one night?"

"Seeking the highest good to bestow on Israel, God found nothing

better than affliction." ("Sufferance is the badge of all our

tribe,"--Shakespeare.)

Rabbi Joshua always advised patience and submission, even under

provocation (see pp. 193, 205.) Once he pointed his advice with

the apologue of The Lion and the Crane: While devouring prey,

the lion got a bone in his throat. He offered a great reward to

whomever would remove it. The crane came forward, inserted his

long neck down the lion's throat and extracted the bone. He then

demanded his reward. "Reward indeed," said the lion; "was it not

sufficient reward that I permitted your neck to escape my sacred

jaws?"

Make the application to Israel.

A lover, called from the side of his plighted wife, sent letters

to her, faithfully promising to return. Long she waited and

many mocked and taunted her. But each time she read her lover's

letters, her waning faith was strengthened.

Suffering Israel is the maiden; the unseen God her faithful

lover; and the Scriptural promises of redemption are His letters.

(Compare Akiba story p. 209).

Sin.

"Put not yourself in the way of temptation, for even David could

not resist it."

"What the sages have forbidden on account of appearances, is

forbidden even in one's innermost chamber."

"Commit a sin twice and you will think it sin no more." The

first step counts.

"Evil passion is at first like a cobweb, and at last like a

rope."

"The only indication of the Messiah's advent will be the

disappearance of oppression."

"Beware of evil's small beginnings; Jacob's favoritism towards

Joseph led to Israel's Egyptian captivity."

"What is the idol man carries within him--his evil passion."

"Sinful thoughts are worse than sin."

"A sinner is foolish as well as wicked."

"The end does not justify the means."

"He who deceives his neighbor would deceive God."

"He who denies his guilt doubles his guilt."

"Sin begets sin."

"Ill weeds grow apace; neglect is their gardener."

"Slander is a species of murder."

"Arrogance is a kingdom without a crown."

"The usurer will have no share in the future life."

"He who can testify in his neighbor's behalf and does not, is a

transgressor."

"It is sinful to hate but noble to forgive."

"Say not 'sin cometh from God.' He giveth free choice of life

and death."

"The wicked, even while living, are called dead."

R. Simeon said: The whole community must bear the blame of

the individual sinner, emphasizing his lesson with this

illustration:--Here is a boat-load of passengers. One proceeds

to bore a hole through his seat, saying, "I am only piercing my

own place." What happens? (Draw the inference.)

Repentance.

"There is no repentance without reparation."

"Better is an hour in repentance and good deeds in this world

than all the world to come; though better is an hour of the

world to come than the whole of this world."

"Even when the gates of prayer are closed, the gates of tears

are open."

"When a man has turned from sin, reproach him no more."

"One who has sinned and repented stands higher in God's favor

than the completely righteous."

"Repent one day before thy death." i.e. repent every day.

"Improve thyself and then improve others."

"Love those that reprove thee, hate those that flatter thee."

"The love that shirks from reproof is no love."

"He who does a worthy deed acquires an advocate."

"As the ocean never freezes, so the gate of repentance is never

closed."

"If you wish your fast to be acceptable to God let it be

accompanied by acts of charity and good-will." (see Isaiah

lviii.)

"He who says 'I will sin and repent, I will sin again and repent

again,' will ultimately lose power to repent."

A ship once anchored at a beautiful island waiting for a

favorable wind. An opportunity was offered the passengers to

go ashore. Some thought it safer not to leave the ship at all;

the wind might rise, the anchor be raised and they would be

left stranded. Others went to the island for a while to explore

it, eat of its fruits and enjoy its beauties and returned to

the ship refreshed and enlightened by the experience. A third

group lingered rather long and scurried back as the ship was

departing; but they lost their choice places on the boat for

the rest of the journey. A fourth party indulged so freely in

the island's pleasures, that it was hard to stir them when the

ship rang its bell. "There is no hurry," so they lingered. Only

after the last warning they made a wild rush, and had to clamber

up the ship's sides; so they reached it, bruised and maimed;

nor were their wounds quite healed at the close of the voyage.

There was a fifth group alas, who drank so deeply and reveled

so wildly that they heard neither bell nor warning. The ship

started without them and at night-fall wild beasts emerged from

their lairs and destroyed them.

* * * * *

Develop the analogy as a story of life.

Death and Immortality.

"Weep for the living mourners, not for the dead."

"Attempt not to comfort one when his dead lie before him."

"None are responsible for their words in time of grief."

"Trust not thyself till the day of thy death."

"This world is the vestibule; the world to come the palace."

To a denier of resurrection R. Gabiha said: "If what never

before existed, exists, why may not that which once existed,

exist again?"

"The longest life is insufficient for the fulfilment of half

man's desire."

"One hour may win future life."

"He who makes the sorrowful rejoice will partake of life

everlasting."

"After death one is not accompanied by his gold or his jewels

but by his knowledge (Torah) and his good deeds." (see note on

Immortality p. 44.)

Alexander reached the gate of Paradise. "Who is there," asked

the guardian angel. "Alexander the Great." "We know him not,

only the righteous enter here." Then he more humbly asked for

a proof that he had reached the heavenly gate, and a piece

of a skull was given to him! Alexander's sages proceeded to

test it and finally placed it in one scale as a balance. They

poured gold in the other scale, but the small bone weighed

heavier. Alexander added his crown-jewels and diadem. The bone

out-weighed them all. Then a sage placed a few grains of dust

on the bone; up flew the scale! The bone was the setting of the

eye. It is never satisfied until covered by the dust of the

grave.

Wit and Humor.

"When the wine is in, the secret is out."

"A man's character may be tested in his portion (generosity), in

his potion (wine-cup), and in his passion."

"If thou tellest thy secret to three persons, ten know it."

"A light for one is a light for a hundred."

"The sun will set without thy assistance."

"The soldiers fight; the kings are heroes."

"Life is lent, death is the creditor."

"If speech in season is worth one piece of silver, silence in

season is worth two."

"Silence is good for wise men; how much more for fools."

"Wisdom increaseth with age,--so does folly."

"The poor who owe nought are rich; the old without ailment are

young; the learned without religion are foolish."

"Thy yesterday is thy past; thy to-day is thy future; thy

to-morrow--is a secret."

"Sufficient for the hour is its trouble."

"Use thy best vase to-day; to-morrow it may be broken."

Said an Athenian to a Hebrew lad:

"Here is a _Pruta_ (a tiny coin); buy me something of which I

may eat enough, leave some for my host and carry some home to my

family." The boy brought _salt_.

A would-be wit took an iron mortar to a tailor, saying: "Put a

patch upon it." "I will, if you will make me some thread of this

sand."

R. Gamaliel bade his servant bring him something good from the

market. He brought--a tongue. To test his judgment, he was next

asked to bring something bad; he brought--a tongue. "If good

there is nothing better; if bad there is nothing worse."

"Life and death are in the power of the tongue."

"Why should I be slave," said the serpent's tail to its head;

"let me lead." "Lead on." First it dragged the body into a

miry ditch; no sooner did it emerge than it became entangled

in a thicket. Bruised and torn the serpent was extricated only

finally to be led into a furnace.

"When the pitcher falls upon the stone, woe to the pitcher; when

the stone falls upon the pitcher, woe to the pitcher; whatever

mishap, woe to the pitcher."

"Money, lacking for necessity, is found for superfluity."

"Peace is the wisp of straw that bindeth the sheaf of blessings."

"Discord is the cistern-leak whence drop by drop all the water

escapes."

R. Joshua met a little girl by the way and asked for some water.

She handed him her pitcher, saying: "I will also draw some for

the beast on which thou ridest." Quenching his thirst he said:

"Daughter of Israel, thou hast followed the worthy example of

Rebecca." "Rabbi," said she archly, "Thou hast not imitated the

example of Eleazar" (Gen. xxiv 22).

NOTES AND REFERENCES.

All the Agada material scattered through the Talmud has been

gathered into one book called "The Eye of Jacob" (after the name of

its author). But popular collections more or less complete have been

made in modern tongues. Among these may be mentioned:--_Rabbinische_

Blumenlese by Leopold Dukes; _Parabeln, Legenden und Gedanken aus

dem Talmud_, by Ludwig Seligman; _Stories and Sayings from the

Talmud_, Katie Magnus; _Gems from the Talmud_ by Isidore Myers, the

quotations given in the original and translated into English verse:

_Hebrew Tales_, Hyman Hurwitz; _600 Talmudic Sayings_, Henry Cohen;

_Selections from the Talmud_, H. Polano.

* * * * *

_Immortality of the Soul: Zillah._ H. L. Harris.

BOOK V.

SHEM AND JAPHETH.

=CHRISTIAN EUROPE.= | =MOSLEM ARABIA.=

Anti-Jewish legislation by | King Jussef of Yemen

the higher clergy in | converted to Judaism 500

Gaul 525 | (Mar Zutra II, Martyr in

Jews defend Naples for | Persia) 520

the Ostragoths 536 | Samuel Ibn Adija, hero

Laws of Justinian 541 | and poet, fl 540

| Mohammed, born 570

Jews persecuted by King | =The Hegira= 622

=Sisebut= 612 | Jews defeated at the Battle

| of the Foss 627

Jews forbidden to enter | Arabian Jewish tribes

Jerusalem 628 | lose their independence 628

| Mohammedans take Palestine 638

Anti-Jewish edicts in | Bostanai, Resh Galutha

Spanish Peninsula 681 | at Babylonia 639

Moslem Conquest of Spain, 711.

CHAPTER XXXVIII.

BEGINNING OF THE JEWISH MIDDLE AGES.

In the Byzantine Empire.

To turn again to the history proper. The production of the Talmud is

part of the story of Babylonian Israel. Except that fanatic outbreak

about the year 500 (p. 236) little occurred to disturb the even

tenor of their way. They were "happy" because they "had no history."

But life was going hard for their brethren elsewhere. Many were

settled in the lands of the Eastern half of the Roman Empire known

as the Byzantine. It included all ancient Rome's conquests in Asia,

Eastern Europe and Northern Africa. Our present Turkey forms the

bulk of it.

Yes, the status of the Jew was growing still more precarious. In

many Palestinian towns, notably Cæsarea and Antioch, insurrections

broke out, usually during the circus races. Ravages against the

Jews were actually endorsed by the emperor Zeno. Churches were

everywhere replacing synagogues in the land which had once been

theirs, and Jerusalem became an archbishopric where Jews were not

even _admitted_. Such are the changes of time!

Laws of Justinian.

Under Justinian, anti-Jewish legislation was systematized. He was

the emperor who became famous because of the Digest of Roman law,

accomplished in his reign, in the year 541. His theory was--"one

religion, one law, one state." Against the fulfilment of such an

ideal the Jews stood, so to speak, as an obstacle. Therefore the

laws of this Digest (or rather of his later Novellae) that concern

them, are severe. Among these, was the provision that Jewish

witnesses could not testify against Christians. Justinian, who

further made them bear the expense of the magistrate office without

its privileges, also forbade their celebrating Passover prior to

Easter! He even went so far as to prohibit the recital of the

_Shema_ since he regarded its declaration "God is one" as a protest

against the Trinity! This meddlesome intruder, furthermore, tried so

to modify the Synagogue service that it might encourage Christian

ideas.

Altogether there was almost an unbroken monotony of suffering

under Byzantine rule. Judaism was made to cost its followers

dear. But their deep faith that Providence would ultimately usher

in a glorious dawn if they were but patiently loyal, saved them

from despair. Under the Byzantine rule at its best they were left

contemptuously to themselves and were granted a certain autonomy in

the management of their communal affairs.

Jews again Involved in War.

In the early part of the sixth century, Persia tried to wrest

Palestine from the Byzantine Empire. Jews must look on while others

fought for the country that was once theirs. Since Byzantium was

treating them so badly and Persia (which included Babylonia), was

treating their brethren humanely, the Jews settled in Palestine,

decided to support Persia with its arms. If successful, they could

live secure under its more tolerant sway. So under the leadership of

one Benjamin, Jews mustered an army once more.

The Persians, however, were ungrateful to these allies, and when

victory seemed to be theirs, not only refused to cede Jerusalem

according to promise and for which the Jews had so longingly hoped,

but even imposed oppressive taxes upon them, thus going back upon

their own record. How cruel the world is to minorities! Further

ill-treatment induced many to enlist under the banner of the

Byzantine emperor Heraclius in 627. By solemn treaty he promised

them immunity from all punishment for having taken up arms against

him.

Fortune turned in his favor. Persia withdrew. The monks now urged

the triumphant emperor to extirpate the Jews from Palestine. He

reminded them of his solemn promise of protection made to them. They

told him that a promise to Jews need not be kept; and, that to slay

them would be an act of piety! Thus sanctioned, he began a severe

massacre. Further, those old edicts of Hadrian and Constantine

forbidding Jews to enter Jerusalem were once more enforced in 628.

But Judea was not long to remain in Christian hands.

Rome's Successors.

As already stated in chapter xxxiv, the Western half of the Roman

Empire had succumbed to Northern tribes by the year 476. The

Ostrogoths, led by Theodoric, became masters of Italy, the Visigoths

of Spain, the Franks and Burgundians of Gaul--the Gaul that had

been great Caesar's pride to conquer. Here we see the beginning of

the formation of the nations of Europe. They all accepted the Roman

system of law and government to a modified extent, and also that

which now became the Roman religion--Christianity. So the victors

became the disciples of the vanquished--a not unusual experience in

history. In each of these lands and under each of these peoples,

Israel was pretty well represented by the beginning of the sixth

century, and in each it had a distinct history. So, in continuing

our story we shall have to follow many strands. They were treated

better in these new European countries than in Byzantine lands--at

least at first.

Italy.

The Ostrogoths, the new rulers in Italy, were _Arians_. (p. 243.)

The other group of Christians--the orthodox--called themselves Roman

Catholics. Catholic means universal. Christianity claimed to be

a universal Church and Rome had once claimed a universal Empire.

This religious monopoly, the theory that this church offered the

only saving creed, did sad mischief in the coming centuries. These

Arian Ostrogoths were kinder to the Jews than were the catholics.

The greater tolerance of the Arians may perhaps have been due to

the fact that their idea of God was a little closer to that of

the Jewish. But Arian Christians, always a small minority, soon

disappeared, just as in the early days of the church, Jewish

Christians were absorbed by pagan Christians. But as long as these

two divisions of Christendom lasted, they were very bitter against

each other. When a Byzantine army threatened the Ostrogoths,

the Jews loyally stood by those who, if they had not treated

them generously, had treated them justly. Later we find the Jews

defending the seacoast of Naples for the Ostrogoths in 536. Only

when overwhelmed by superior numbers did they at last surrender.

Thus Italy, once the country of which Rome was the capital, was

becoming the sport of nations. From the Ostrogoths it passed to the

Byzantine Empire. Then in 589 it was seized by a tribe from the Elbe

called Lombards. Its later story is told in the sequel to this book

(_History of the Mediaeval Jews_).

The Popes.

But through all these changes, the city of Rome remained the

religious centre of the Church as Jerusalem had been the religious

centre of Judaism.

The Roman _bishop_ (overseer) acquired power over all bishops in

other Christian centres, and became the head of the Church with

the title _pope_ (Greek-father). In the course of time these popes

exercised immense power, and we shall see kings trembling before

them. For they came to be regarded as the representatives of God on

earth. Whoever dared oppose their will was excommunicated, i.e.,

cut off. Then all shrunk from the person thus put under the ban

as from a person smitten with leprosy; for the superstitious age

regarded him as accursed and doomed. Very terrible was it when this

dangerous power was in the hands of an unscrupulous pope, which not

infrequently happened. But there were many good popes, too, and the

Jews found among them, as we shall see, friends as well as foes.

Gregory I, one of the earliest and also one of the greatest, would

not allow his bishops to molest the Jews, "whom God had found

worthy to be bearers of His truth"; though he offered the bribe of

remission of taxes for their conversion!

Slavery and Trade.

Slavery was still a recognized institution of society, due in part

to constant warfare, the daily business of life and to the custom of

enslaving prisoners of war. So slaves were in nearly every household

and in the fields, taking the place of the humble toilers of to-day.

So we find Jews holding them likewise. They often converted them to

Judaism and in all cases were kinder to them than most masters. But

Gregory vigorously objected--not to slavery, but to the enslaving

of Christians, and particularly to the possession of Christian

slaves by Jews. The Church greatly feared that by proselytizing

their slaves the Jews might increase their numbers. This was to be

prevented at any cost.

If the question were asked why Jews came to trade in slaves, the

answer would be because they were becoming traders in general, and

traffic in slaves was part of the commerce of the age. It is then

part of a larger question--how came the Jews to seek trade as a

means of livelihood? _First_, by the law of necessity. Most other

avenues of activity were being closed to them. Not permitted to own

lands, they could hardly be agriculturists. Gradually the army, the

public service and most of the professions were forbidden to Jews.

_Secondly_, on account of their dispersion through the world, which

had its compensating advantages. United to their brethren by close

fraternal ties, speaking a common tongue and moving frequently from

place to place, the exchange of commodities was facilitated. Then

having smaller opportunities of expenditure, and in any case of

moderate tastes, they naturally possessed ready means.

_Lastly_, their hard fate in lands of exile, the growing

precariousness of their position under fanatic powers, quickened

their wits in the life struggle and endowed them with the capacities

that earn success in trade. (We are not therefore surprised to

learn that the Jews invented bills of exchange.)

This is all there was to justify the medieval belief in the colossal

wealth of the Jews and the fantastic notions as to its acquisition.

NOTES AND REFERENCES.

_Slavery and the Jews_:

The humanity of the Hebrew slave laws is one of the commonplaces of

history. See Exodus xxi and Deut. xxiii.

The Slave Trade, chapter vi in _Jewish Life in the Middle Ages_,

Abrahams, J. P. S. A.

_Theme for discussion_:

In what respect did medieval slavery differ from Russian serfdom and

from the bond service in the early colonial era of America?

CHAPTER XXXIX.

IN THE SPANISH PENINSULA.

Gaul and the Franks.

The "wanderings of the Jews" have begun. The drift of the migration

is westward. They are gradually leaving the Orient and finding homes

in European lands. In Gaul, the land that is largely France to-day,

Jewish merchants from Asia Minor had found their way long before the

Christian era. After the fall of Judea, many Jewish prisoners and

slaves were brought thither. The first places of settlement were

Arles, Narbonne, Marseilles, Orleans and Paris. We find them in

Belgium too.

The successors of Rome in Gaul were Franks. The Franks (free men)

were a confederacy formed about 240 C. E. of tribes dwelling on the

lower Rhine and the Weser. The Frankish Empire, which extended far,

was not one central government, but was subdivided into several

monarchies. Under nearly all, the Jews enjoyed the rights of Roman

citizenship.

We find the Jewish industries varied, including agriculture and

all kinds of commerce (still in its infancy); in medicine they

had been early distinguished. Some were soldiers too, for the

restraints of the Church had not yet reached Western Europe. Even

when Christianity was first introduced by the warrior Clovis, Jews

and Christians mingled freely and held cordial relations; though the

Jewish dietary laws occasionally caused embarrassment and ill-will

when Jews sat at Christian tables. It was only the _higher_ clergy

who began to look upon these cordial relations with misgivings and

to discourage them. In this way hatred was _artificially fostered_

by the Church. Not till the beginning of the sixth century did

a Christian king of Burgundy begin to discriminate unfavorably

against the Jews, and to break off kindly relations by forbidding

Christians to sit at Jewish tables. Soon the Church Councils began

to issue severe anti-Jewish edicts. So in different provinces and

towns within the Frankish empire we find restrictions such as these

gradually introduced: Jews must not make proselytes; they must not

"insult" Christians by showing themselves in the streets on Easter;

they must not be permitted to serve as judges or as tax-farmers.

Their worst enemy at this early day was Bishop Avitus. He first

tried to convert the Jews by preaching Church doctrines to them.

Persuasion failing, he resorted to violence and incited a mob to

burn their synagogues. This was in the year 576. Their fanaticism

once fed, the masses fell upon the Jews and massacre began. Baptism

was accepted by several in order to save their lives--others escaped

to Marseilles.

Vicissitudes in Spain.

So far Gaul. Let us now turn to Spain or rather to the Peninsula,

for Portugal was not yet a separate kingdom, and what is now the

south of France was also included in the Roman territory taken

by the Visigoths. Where the Jews were early settled in the lands

of southern Europe, in very remote antiquity--too early even to

trace--they were brought there as slaves in considerable numbers

after the Judean War with Rome in 70, and were soon redeemed by

their sympathizing brethren. As in Gaul, so here, the Visigoths,

being of the broader Arian school, regarded the Jews with

cordiality and esteem, and their superior knowledge gained for them

public positions of honor and trust.

So we find the public-spirited Jews gratefully defending the passes

of the Pyrenees against the inroads of the Franks and Burgundians,

and winning distinction by their courage and trustworthiness. How

patriotic the Jew always becomes when given the barest tolerance, we

shall see right through his history!

Nor did they forget their religion, but became faithful disciples

of teachers sent them from the Babylonian schools. For their

well-wishing neighbors did not interfere with their complete

observance of the precepts of Judaism.

But as soon as the orthodox Christians--i.e., the Roman

Catholics--obtained the upper hand, the higher clergy, behaving

identically like those in Gaul, began to sow the seeds of mistrust

in the hearts of the people, and forbade close intercourse with

Jews, as sin. Anti-Jewish legislation soon followed, the unfair

discrimination to handicap the Jews in the race of life. They were

deprived of their public posts. How Jewish history repeats itself!

Their height of misery was reached when one Sisebut came to the

throne in 612. Jews were now prohibited from holding slaves, though

slaves were held by all others and formed a necessary class in the

restricted civilization of the age. The climax was reached when he

offered them the alternative of baptism or expulsion. Very many

preferred exile to apostacy. Some found the sacrifice of land, home

and possessions too great, and _externally_ submitted to a Faith

that cruel experience had taught them to abhor. Under his successor,

Swintilla, who repealed the harsh laws, the exiles returned to the

land and the apostates to Judaism. But the Church Council re-enacted

the unnatural command of forced baptism and the returned converts

were compelled to become Christians again. What sort of Christians

could they become under such conditions? But most cruel enactment

of all--to think that a religious council should have proposed

it--their children were torn from them and placed in monasteries

to become completely estranged from both their Faith and their

kindred. This hard law was mitigated however by the opposition of

the powerful Visigothic nobles.

The next king who occupied the throne offered the remaining Jews

the same alternative of exile or baptism. Again they submitted to

banishment. Once more they were allowed to return though under many

restrictions. But the forced converts were held in the Church with

an iron grip, while, strange contradiction, they had yet to pay the

Jewish tax! In secret and peril they still continued to observe

the Jewish festivals. But the spies of the Church soon discovered

this double life and compelled them to spend Jewish and Christian

holidays away from their homes and in the presence of the clergy.

After a few years in which this cruel vigilance was relaxed, King

Erwig won over the clergy to his support by reinstating this Jewish

persecution with more violence than all his predecessors. Now

baptism was demanded, with confiscation, mutilation and exile as the

penalties of its rejection. The Jewish Christians who had secretly

clung to Judaism right through, were placed under complete clerical

espionage. These abortive edicts were passed in 681. The next king,

Egica, "bettered the instruction" of his predecessor. Jews were now

forbidden to hold landed property, to trade with the Continent, or

to do business with Christians. In their despair, the Jews of Spain

entered into a conspiracy against this barbaric government. They

were discovered, and nearly all reduced to slavery.

But relief was to come from an unexpected source. A new religion,

Mohammedanism, had been brought to life and was becoming a great

power in the world. It was destined to change for centuries the fate

of the Jews of the Peninsula and transform an iron into a golden

age. But to understand this movement, we must turn to Asia once more

and look into the life of a new people--the Arabians.

NOTE.

This age produced nothing of a literary character except polemic

replies in Latin to works written at this time to prove Christianity

from the Jewish Scriptures.

_Theme for discussion_:

Why do you suppose the higher clergy opposed the mingling of Jews

and Christians and the lower, favored it?

CHAPTER XL.

ARABIA.

The Land and the People.

The Peninsula of Arabia is bounded on the southwest by the Red

Sea, on the southeast by the Indian Ocean, on the northeast by the

Persian Gulf, and on the north touches the mainland of Palestine and

Syria, reaching to the Euphrates (see second map). So that we might

say it lies between three continents. It is divided by geographers

into three parts: 1. Arabia Felix (fortunate)--the largest--all the

land between the three seas. 2. Arabia Petraea (stony)--the end

adjoining the Peninsula of Sinai. 3. Arabia Deserta--the desert

between Palestine and the Euphrates. The old Ishmaelites used to

dwell in Arabia Deserta--a land scorched by burning sands, with

scant vegetation and brackish water. These Bedouins were brave,

hardy, and of simple habits, but restless and rapacious. The

description of the wild ass in the thirty-ninth chapter of Job well

fits their character.

The nature of the land made the building of cities and organized

society impossible. Conditions encouraged a lawless life, and

necessity, rather than choice, tempted the Bedouins to attack

merchant caravans. A French proverb runs, "To know all is to excuse

all." While not endorsing this dangerous maxim, we can see that

their home largely decided their character. We are all influenced

by surroundings in some degree. Yet some make the most of even hard

conditions and barren soil. Not so the Bedouins. They never rose to

greatness religiously--satisfied to worship stars and stones and to

gratify the wants of the hour. So they have not advanced. But of the

Arabs of central and southern Arabia we have a better story to tell.

Arabian Jews.

Long before the fall of the second Temple--probably before the fall

of the first--Jews found their way to Arabia. By the time they made

their presence felt there, we find them established in separate

groups or tribes.

There were many points of kinship between Jews and Arabians. The

Bible hints this in making Abraham the father of both peoples

through Isaac and Ishmael (Gen. xvii, 18-20). This tradition the

Arabs accepted from their Jewish neighbors. They certainly both

belonged to the same race--the Semitic. The Semites included

Assyrians, Chaldeans, Babylonians, Syrians, Phoenicians, Hebrews,

Arabs and Ethiopians. In spite of the religious divergence, the Jews

adapted themselves--externally at least--to the Arabian mode of

life. (It is a nice question in how far Jews should assimilate with

their surroundings and in how far stand aloof.) So, while the Jews

of southern Arabia engaged in commerce, those of the less civilized

north were agriculturists and wandering shepherds like their Bedouin

neighbors. Like them, too, some even formed robber bands; yet here

at least we meet a favorable variation in that the Jews were more

humane to their enemies. Further, the Jews adopted the patriarchal

status of society of their Arabian surroundings--not so dissimilar

to the social life depicted in Genesis--i.e., each group of families

lived under the guidance of one patriarch or Sheik; such were

Abraham and Jacob. The Sheik was a kind of king and his will was

obeyed as law by the particular group under his sway. For there was

no central government. In unsettled districts, hospitality becomes

the greatest virtue, because it represents the greatest need, and

its violation, the gravest crime. This is well illustrated in the

Genesis story (chapters xviii and xix) of the contrasted behavior of

Abraham and the people of Sodom.

The religious ideas of the Arabians while not gross were primitive.

They had a Holy City, later known as Mecca, near the Red Sea border,

in the centre of which was a black stone preserved in a Temple

called the Kaaba. This they no doubt worshipped as an idol. Indeed

three hundred idols were associated with this place. While fierce

in warfare, in which they frequently engaged, and remorseless in

revenge, they mitigated these rough tendencies by the institution of

four holy months, during which the taking of life was avoided.

The Jews as such were better educated than the Arabs, and may

have taught them writing, and were altogether looked up to as the

intellectual superiors of the Arabs. Far from interfering with

the religion of the Jews, the Arabs were rather prepared to take

the position of disciples. They adopted some Jewish rites and

accepted their calendar; moreover, the Jewish teaching exercised a

salutary influence on their character. Many converts came to Judaism

unsought, and when a Sheik accepted Judaism, the clan followed.

Naturally, under such favorable auspices the Arabian Jews lived up

to their religion with ardor and zeal, that is, as best as they

understood it. They were students of Jewish law and turned for

guidance probably both to Judea and Babylonia. They had their school

too at Yathrib, later called Medina--north of Mecca, near the Red

Sea. But the Bible was taught in Midrashic paraphrase, rather than

in the original Hebrew text.

Jussuf the Proselyte.

The most important convert to Judaism was Jussuf, the powerful king

of Yemen, in the southwestern quarter of the Peninsula--about the

year 500 A. C. E. The Jewish sages were invited to teach Judaism

to the people at large. The enthusiastic but unwise King Jussuf,

hearing that Jews were persecuted in the Byzantine Empire (p. 281),

put to death some of its merchants. This only paralyzed trade and

brought on war. So the Jews were hardly fortunate in their ally,

for he did not grasp the spirit of Judaism and tried to impose it

by force--i.e., by the sword. This recalls the forced conversions

of John Hyrcanus (p. 78). Yussuf stirred up enemies against himself

and the Jews in many surrounding lands; his foes at last completely

crushed him. Thus ended the ill-starred Jewish kingdom. Israel might

well exclaim, "heaven save us from our friends." No, Judaism was not

destined to spread in that way. "Not by force, not by power, but by

my spirit, saith the Lord."

Samuel the Chivalrous.

Like the Arabs, the Jews cultivated poetry and held it in high

esteem. Most renowned of these Jewish poets was Samuel Ibn Adiya.

His life is perhaps more interesting than his poetry, for it shows

how this stimulating environment at its best encouraged a fine

spirit of chivalry among the Jews.

For Samuel was also a powerful Sheik in whom the weak and

persecuted always confidently sought protection. One day a famous

Arabian poet and prince pursued by his enemies, sought refuge in

his castle. Going forth to seek the aid of the Byzantine emperor,

Justinian, he entrusted to Samuel his daughter and his arms.

No sooner had he gone than his enemies hastened to the castle,

demanding the arms from Samuel. But Samuel would not break his

promise, so the castle was besieged. Obtaining possession of one

of his sons, the savage enemies threatened to slay him unless the

father gave up the arms. It was an agonizing alternative to the

father, but he did not falter. "Do what you will, the brothers of

my son will avenge this deed." So at that awful cost, the trust was

kept. What wonder that an Arabian maxim should run "Faithful as

Samuel." Other poets sang his praise.

But we must pass quickly over the rest of this epoch till we reach

the end of the sixth century. By this time Judaism had widely spread

and Jewish colonies were found along the whole northwestern coast.

In Medina their numbers were particularly large--consisting of

three great tribes. They had built their own villages and fortified

strongholds.

It was in the year 570 that a man was born whose name, Mohammed, was

to ring through all Asia, and whom all broad minds now recognize as

one of the great religious teachers of mankind. Closely was his fate

linked to Israel's, for again was Judaism to inspire a prophet and

give birth to another world-religion.

NOTE.

Carlyle, in his _Heroes and Hero Worship_, says of the wild

Bedouin:--"He welcomes the stranger to his tent as one having right

to all that is there; were it his worst enemy he will slay his foal

to treat him, will serve him with sacred hospitality for three days,

will set him fairly on his way; and then, by another law as sacred,

kill him if he can."

_Theme for discussion_:

Win did Judaism not succeed as a proselytizing religion?

CHAPTER XLI.

MOHAMMED.

Mohammed, to name him by the title that he afterwards acquired, was

born in Mecca, five years after the Byzantine emperor Justinian, and

belonged to a branch of the powerful Koreish tribe. He began life

as a shepherd. At twenty-five he married Kedija, who had employed

him as camel-driver. Traveling extensively for her, he found his

fellow-countrymen in a condition of religious neglect. The old

star-worship and fetichism were losing their force, just as in more

classic lands the divinities of Olympus had lost their meaning,

some half dozen centuries earlier. Mohammed, given much to solitary

contemplation, yearned for something better. He became filled with

fine aspirations to uplift his fellowmen. For a period he led an

ascetic life, spending much time in prayer. In the solitudes of the

wilderness he experienced at times a strange exaltation. Others,

like himself, groping for religious truth, were brought in contact

with Jewish and Christian colonies in Syria and Babylonia. But the

idea of one sole God, _Allah_ (Arabic), he learned from Jewish

teachers. A highly nervous nature, he "dreamed dreams and saw

visions," and gave vent to his emotions in violent outbursts.

It was in about his fortieth year that he felt the divine call to

preach God to his benighted Arabian brethren after the manner of

the Hebrew Prophets, whose words had moved him deeply. He began

to feel that perhaps he was the ordained Messiah whom the Jews

awaited. He had learnt the Hebrew Scriptures in the more highly

colored _Midrashic_ form. From what he thus learned and from what

he gathered from some hermits and from a group of ascetic Arabians,

together with his own religious experience, he gradually evolved a

religion for his people that came to bear his name.

He did not reach these convictions without much anguish of soul his

spirit torn by doubt--the true experience of every deep religious

nature. First Kedijah, then his family, then a small circle of

adherents gathered about him, convinced of his divine mission. His

vigorous personality attracted many more. At first his purpose was

not to teach a new religion, but to reinforce the great truths

recognized by the noblest natures in all times, his own enthusiasm

contributing the only new element. The humbler classes were first

attracted, the higher holding aloof. Is that not always so? Guided

by his first teachers, the Jews, he saw the worthlessness of

idolatry and preached a strict monotheism. He also adopted many

Jewish rules, among them some of the dietary laws.

But gradually he made _himself_ the centre of his message. He had

some allies, but many opponents, especially as he denounced the

idols of the Kaaba and rode roughshod over many of the cherished

traditions and superstitions of the Arabians. Partly for this reason

and partly because the success of his preaching meant the withdrawal

of rich revenues derived from the pilgrims who came to the "holy

city" of Mecca, its people began to persecute him. His life was full

of peril. A breach with the Arabians was a breach with the world--a

living death. So, for a moment he temporized and was prepared to

make a quasi acknowledgment of the old divinities. But with the

conversion of his uncle and one Omar--a man like himself of great

force of character--he took a rigid stand again. He was put under

interdict by the Koreish, his own family tribe.

The Hegira

In the meantime he suffered much privation. Among the people of

Medina however, his preaching, in which he referred to the Jewish

Scripture for endorsement, received more kindly recognition; for

among them, Jewish teaching had, as it were, prepared the way.

This meant new converts. So in the year 622 Mohammed bade all his

followers emigrate with him to Medina. This was called the famous

_Hegira_ (flight), and marked the turning point in the movement.

Medina became a commonwealth and Mohammed its chief and judge.

All disputes, hitherto decided by combat, were now brought to

him for decision. Thus he began to build up a system of law and

justice. Here then he founded a religious settlement, and its whole

social tone was raised. He preached particularly against greed and

injustice. The bitter blood feuds were modified, property rights

were respected, and the position of woman elevated. He had long

since condemned the barbaric Bedouin practice of putting to death

newly born daughters. The whole life of the people of his community

was ordered with a kind of military precision in which the battle

cry was, "No God but one God."

Unfortunately he also proclaimed, "Who is not for me is against me."

This meant war against all outside his adherents.

The cardinal precepts of the New Faith were: 1. Confession of unity

of God; 2. Stated times of prayer; 3. Alms giving.

His most daring act perhaps was breaking with that fundamental

principle of Arabian life--blood relationship. The old Arabian

ethics had concentrated all duty within tribal boundaries. These

were now to be disregarded and a new brotherhood built up, that of

_Islam_ (submission)--a religious brotherhood that could disregard

even the holiest ties outside of it. Yet to ask his followers to

exchange kinship for faith was an unnatural demand. This long meant

bitter resistance; but Mohammed's determination prevailed.

His followers now became an army and a remorseless conflict was

waged with all who refused to come within the fold. This, brought

his arms against the Jews. Their strongly fortified castles were

taken one by one. Completely to break with the old regime he even

ordered his followers to attack the caravans in the "holy month of

truce, Ramadhan." This was a severe test of their faith. Victory

steadilly followed his aggressions and brought him many converts;

many deputations came in voluntarily, dazzled into conviction by his

success.

In 630 he had conquered Mecca. This was called "The Conquest."

Although he compelled the inhabitants to give up their idols he

compromised so far as to retain the Kaaba and the Festival of

Mecca and to reinstate Mecca as a holy city. Abraham, now styled

an Arabian, was said to have worshipped the Kaaba stone and was

credited with being the father of the ritual. Fascinated by the

glamor of Mohammed's remarkable triumphs, adherents came to him

from all sides. What other creeds have taken centuries to attain,

he achieved in his lifetime. This too rapid success is one of the

defects of his movement. It grew too fast for excellence. So some

of his successes were failures, for to obtain them the spiritual was

occasionally sacrificed to the worldly.

As each new province came under his sway, its submission was to be

exemplified by proclamation of the _Mueddin_ for prayer, payment of

alms-tax and acceptance of the Moslem law. But in each instance the

internal tribal affairs were left untouched. In 632, in the eleventh

year of the Hegira, Mohammed died. But not till Arabia was at his

feet. He had founded a religion and a State.

NOTE.

_Islam_, the name given to this religion, and _Moslem_, to its

followers, are both derived from a word meaning 'submission' (to

God). _Musselman_ is another variant.

A Jew, _Waraka Ibn Naufel_, is said to have been Mohammed's chief

teacher and one of his strongest supporters.

_Theme for discussion_:

Should Mohammed be called a prophet?

CHAPTER XLII.

ISLAM AND THE JEWS.

Mohammed never forgave the Jews for their refusal to accept him

as "The Prophet" of God, superseding all others. He had accepted

so much from them--the fundamental idea of monotheism, the chief

points of the Calendar, the Sabbath, the Day of Atonement, much

of the Scripture and Midrashic narrative, and many details of the

ceremonial law. He asked of them so little--it seemed--to regard

him as God's chosen and supreme messenger to man, to all intents

and purposes the Messiah, whose advent was foretold in their

own Scriptures, and to whom they should henceforth look for the

interpretation of their Faith. But that "little" they could not

conscientiously give. For not even Moses, their only recognized

lawgiver, "greatest of their prophets," were they prepared to

regard quite in the way in which Mohammed asked allegiance. Their

hearts told them that this man was not sent by God on a mission to

them, however much he may have been sent to the Arabians. He was

not _their_ Messiah. So to accept him would be traitorous to their

traditions and to the teachings of the Scripture (Deut. xviii,

15-22). For the acceptance of Mohammed would have ultimately meant

the stultification of their religion and its submergence in a new

cult of which he would be the founder. At that rejection, his regard

for them turned to hate, and instead of allies, he chose to look

upon them as rivals, as enemies of the true Faith, Their endorsement

was the one thing needed for the complete confirmation of his

mission. Therefore, forgetting how much he owed to their spiritual

treasures, he became their persecutor.

Christianity and Islam.

How history was repeating itself! Was not this identically Israel's

experience with that other creed to which its religion had given

birth--Christianity? Its adherents likewise said to the Jews, "We

accept your Scriptures, ethics and divinity. Accept only from us

this individual Jesus, _greatest of all prophets_, the Messiah, in

whom all your prophesies have been fulfilled, who represents God's

new covenant with man." And because they refused, they were hated

and spurned.

From endeavoring to pattern his religion as closely as possible

after the Jewish example he now in sullen resentment sought by

arbitrary changes to emphasize its differences. Instead of turning

to Jerusalem in prayer, Mohammedans were told to turn to Mecca. He

changed the Jewish Yom Kippur (Ashura), which he had adopted, for

the holy month of Ramadhan. He altered the Sabbath from Saturday

to Friday, making it a day of worship, but not of rest. Here again

was an attitude towards Israel parallel with its experience with

Christianity; for after three hundred years the Church had changed

the Sabbath to Sunday and rearranged its calendar to make Easter

independent of Passover. Then like Christianity, too, he inserted in

_his_ Scripture--the Koran--unkind things and calumnies about the

Jews. Yet, on the whole, the Koran holds up many Bible characters as

exemplars.

There was a third parallel between these two daughters of Judaism.

Just as Christianity, to win the heathen to the fold, accepted into

its theology many heathen rites and even beliefs, so now Mohammed,

to win the allegiance of the heathen Arabs, accepted many of their

most cherished traditions. The Kaaba Stone--an idol--was still to

be regarded reverently in the new Faith. Lastly, Islam, like the

Church, also claimed to be the one true and universal Faith, (See

pp. 198-9). Judaism that had given birth to both, never made such

claim.

Mohammed's conception of the future life was not as spiritual as

that of Jews or Christians. In promising gross pleasure in the realm

beyond, he unconsciously gratified the expectations of sensual

natures.

The Koran or the Sword.

Let us hasten over the sad conflicts between Mohammed and the

Jews--his wars against their chiefs, until he had succeeded in

crippling their once powerful clans. The "Battle of the Foss," 627,

is one of the unfortunate blots on the reputation of this really

great man. Seven hundred Jews were gathered in the market-place

and offered the alternative of "the Koran or the sword." But the

Jews had been inured to martyrdom. There was no hesitancy in their

choice. The grim warrior-prophet carried out his savage threat

against them. They were all slain and the surviving women were sold.

All through Arabia this religious crusade was waged against them.

Thus fell the city of Chaibar, but no such ruthless massacre was

repeated. Many of the defeated Jews were even left in possession of

their lands. They continued their losing fight but little longer

against the triumphant advance of Mohammed. By the year 628, all the

Jewish tribes had lost their independence; the sword was taken from

them. So that era of arms and chivalry was now closed for the Jews

of Arabia.

A Jewish woman, Zainab, who won Mohammed's favor, tried to be a

Judith to her people and attempted to poison him. The dish was

hardly tasted by him, so the plot failed and she paid for her daring

with her life.

Spread of Islam.

Mohammed must be studied from the political side as founder of a

great State as well as from the religious side as founder of a

great creed. Indeed, he was a greater statesman than prophet. His

followers believed in him intensely and were united to him by ties

that death could no longer break. His fiery words embodied in the

Koran became their inspired Scripture. With his name upon their

lips, a crescent on their banner and the great watchword, "Allah is

God, and Mohammed is his Prophet," these fearless warriors carried

all before them. Islam became a great power in half a century, a

power that had come to stay. It is accepted by nearly two hundred

million souls to-day. Here was surely a great message--lifting the

Arab from the slough. We see here, as in the rise of Christianity,

the hand of Providence bringing light to the Gentiles.

Under Mohammed's successor Abu Bekr, there was a momentary

falling-off, but the movement rallied under the leadership of Omar

who followed the master's policy of spreading the new Faith by

conquest. At the head of the Mosque, (the Church of Islam) was now

an emperor--a caliph. Not so many years after Mohammed's death not

only was most of Arabia Moslem, but the sway of Islam had reached

Persia, conquered the land and superseded Zoroastrism. Syria and

Egypt were next wrestled from the Byzantian or Eastern Roman Empire.

Palestine had been taken from Persia by the Byzantines in 628 only

to be lost again in 638 and in both wars the long-suffering Jews

who saw their old home tossed from one conqueror to another, had

looked to the incoming enemies as deliverers, (pp. 282-3).

What changes had Jerusalem seen! When the Jewish Temple was

destroyed, it became a heathen capital--Aelia Capitolina, adorned

with a heathen shrine. In its Christian era it became a bishopric.

Under the Mohammedans a mosque held the place of honor. Such it

remains to-day.

Islam was now accepted in Asia, as Christianity had been accepted

in Europe, not by individuals, but by whole nations. Somewhat

intolerant at first against opposing creeds--some of the Mussulmen

were fanatics--it became later renowned for its breadth and

enlightenment. Very soon the Jews found the Mohammedans their

friends, against whom they had nothing to fear. Jewish poets began

to hail their advent. Even in Babylonia the Moslem sway was more

liberal than had been that of the Persian Magi in the latter years.

The political, social and religious status of the Jews was to remain

undisturbed; the same secular official was to be at their head

(pp. 231, 233). In fact, the Resh Galutha was given even heartier

endorsement, and was treated as a prince by the government, with his

civil and judicial powers increased, making the Jewish community

in Babylonia almost a State in itself. It was the Caliph Omar

who, in 638 raised Bostonai, a descendant of the House of David,

to the post of Resh Galutha (Exilarch). The academies at Sora and

Pumbeditha were continued without a break; their heads, called

_Geonim_ (Illustrious) had also certain powers and took equal

rank with the Resh Galutha. The Jews became loyal subjects of the

Mohammedan rulers, and when Caliph Ali's successor was deposed by

a rival house (for Islam had also now split into two wings), the

Jews came gallantly to his support. Here and there Moslem law in its

freshest and noblest expression reacted favorably even on Jewish

law. New religious movements in early stages of enthusiasm always

reach high moral levels. It will be borne in mind that the Jews in

all their past experience were necessarily influenced to a degree by

their environment, while remaining loyal in all essentials to the

traditional conception of Jewish life.

The ceremony of the inauguration of a Resh Galutha was henceforth

more impressive than ever. There was quite a little court about him.

Likewise the official organization of the two Academies was very

elaborate with their President, Chief Judge, Assembly of Teachers or

Senate, and their Greater and Lesser Sanhedrin. Their administration

left its lasting impress on all Jewish communities. All looked now

to Babylonia as their religious centre and gladly sent contributions

toward the maintenance of the Academies. The prestige of the

Babylonian community steadily grew with the extension of Mohammedan

sway.

Fall of Visigothic Spain.

It was the spread of this great power that was to bring relief to

the Jews of Spain, persecuted almost unto death. Verily the Moslem

was unto them as a savior--for his arrival brought liberty, light

and peace. After having subjected a large part of Asia, the sway of

Islam spread unresistingly westward. All the north coast of Africa

was soon under both its temporal and spiritual control. Christendom

was alarmed at the rise of this new star and the checking of the

advancing hosts from making inroad into Europe became now the first

duty of every Christian monarch. Any warrior who could throw them

back from his country's border at once sprang into fame.

In the meantime, however, none could withstand them. Nearer and

nearer they approached the borders of Spain. There the outrageously

treated Jews (pp. 291-2) awaited their arrival as any besieged city

at the mercy of a relentless foe awaits the coming of its army of

release. Already across the narrow Straits of Gibraltar on the

African side, they were making common cause with the Moslem and were

prepared for the invasion of the Peninsula.

The destined hour arrived. In the year 711 a great battle was fought

in Xeres, in which the last Visigothic king fell before the army

of Tarik. City after city--Cordova, Granada, Malaga, Toledo--fell

before them, the Jews rendering valuable aid from within. The

Mohammedans found they could not entrust their conquered towns into

more faithful hands than these Jewish allies. Thus the Jews were

raised at once from degration and thraldom to liberty and prestige.

A new light had dawned and under the broad and cultured regime of

the Moors, as these Western Mohammedans were called, a golden age

was now to dawn for the Jews of Spain.

NOTE.

_The Koran_:

The Moslem Scripture is called the _Koran_, meaning readings;

compare the derivation of _Karaites_. The Koran was not written by

Mohammed, who could not write, but it contains his teachings.

_Theme for discussion_:

Amplify the probable consequences of the acceptance of Mohammed by

the Jews.

Index

Abbahu, R., Agadist, 221.

Ab Beth Din, office of, 88, 191.

Academies, Palestinian, 190;

Jamnia, 183;

Sepphoris, 190;

Tiberias, 190;

Lydda, 191;

Bekiim, 137, 192;

Oosha, 217;

Babylonian, 229;

in the Diaspora, 194.

Agada, narrative, 64;

contrasted with Halacha, 187, 256;

_note_, 277.

Agrippa, last Jewish King, 147;

kingdom vaster than Herod's, 150;

father to his people, 150, 151;

assassinated, 151;

coin of, 148.

Agrippa II., 152;

coin of, 152.

Akabiah b. Mehalalel, conscientiousness of, 191.

Akiba, R., Tanna, 206;

his wife's loyalty, 206, 207;

classifies Halachoth, 207, 208;

maxims, 208;

supports Bar Cochba, 211;

martyrdom, 215, 216.

Alabarch or Arabarch, 120;

Onias appointed, 71.

Albinus, procurator, 156.

Alexander the Great, 26, 27;

his empire divided, 28;

stories about, 28, 267.

Alexander Janneus, reign of, 85-87;

conflict with Pharisees, 86.

Alexandria, capital of Greco-Egypt, 28;

intellectual centre, 67, 68;

Delta, Jewish quarter of, 68;

school of, 136.

Am-haaretz, the ignorant, 195.

Amoraim, expounders of the law, 227.

Antigonus, last Hasmonean ruler, 101;

coin of, 101.

Antiochus Epiphanes, 33;

persecutes the Jews, 34-36;

defeated by the Maccabees, 38;

defeated in Parthia and Persia, 46;

death of, 46;

bust of, 42.

Antipater, the Idumean, 91;

made procurator of Judea, 99.

Antipas, governor of Galilee, 117;

beheads John the Baptist, 117.

Antoninus Pius, 217;

revokes Hadrian's laws against the practise of Judaism, 217.

Antony, 103, 104.

Apion, defamer of Israel, 177;

"Contra Apion," 177.

Apocalypse, prophetic vision, 53.

Apocrypha, The, 52;

contrasted with the Bible, 53.

Apollonius attacks Jews on the Sabbath, 34, 35, 37.

Aquila, proselyte, 202;

translates Bible into Greek, 202.

Arabia, Jews in, 294.

Arabians, religion of, 295.

Aramaic supersedes Hebrew, 69.

Archelaus, tetrarch of Judea, 117, 118;

deposed, 119.

Arch of Titus, illustration, 180.

Arians, Christian heretics, 284;

tolerant to the Jews, 284.

Aristobulus I., reign of, 85.

Aristobulus II., 91-99.

Aryans and Semites, _note_, 140.

Ashi, R., begins compilation of the Talmud, 251.

Assideans (Chassidim) 32.

Augustus Caesar, well disposed towards Jews, 120;

tetrarch, 120;

bust of, 115.

Avitus, Bishop, persecutes Jews, 289.

Babylonia, geographical situation, 229;

history of, 230;

Jewish settlement in, 230, 231;

schools of, 229;

Jewish occupations in, 23;

Babylonian Academies become independent of those of Palestine,

232, 236.

Bar-Cochba, a Messiah, 211;

leads insurrection against Rome, 211, 212;

defeated at Bethar, 213;

coin of second revolt, 216.

Baruch, book of, 63.

Battlement on house-top, illustration, 160.

Bedouins, character of, 293.

"Bel and the Dragon," 64.

Ben Sirach, see Ecclesiasticus.

Beruria wife of R. Mair, 218, 219.

Beth Horon, battle of, 38.

Bethar, battle of, 213.

Bible Canon, 22;

order of books, 23;

_ditto_, _note_, 24.

Byzantine Empire = Eastern Roman Empire, 246;

Jewish persecution in, 281, 282;

conflict with Persia, 282, 283.

Caesar, Augustus, well disposed towards Jews, 120.

Caesar, Julius, 96, 97;

shows good will to Jews, 99;

Jews lament death of, 99;

portrait, 97.

Calendar, Jewish, fixed by Mar Samuel, 234;

fixed by Hillel II., 243;

"second day" of Festivals, 243, 244;

Seleucidan era, 28;

Hasmonean era, 50;

_anno mundi_, _note_, 50.

Caligula demands divine worship, 147, 148.

Canon, the Bible, 22, 23.

Candlestick, the golden, illustration, 169.

Celo-Syria (Palestine), Judea province of, 31.

Charity, Talmudic sayings on, 269, 270.

Chassidim (Assidean), 32.

Children and Parents, Talmudic sayings on, 261, 262.

Christianity, first meaning of, 132;

the first Christians (Jewish) 133, 197;

development of, 133, 197;

Christians, pagan, 197;

ceremonial of, 198, 199;

State Church of Rome, 239;

why accepted by pagans, 139, 140, 240, 241;

divergence from Judaism, 242;

concessions to paganism, 242;

Nicene Creed, 242, 243;

pillar saints, 249;

Christianity and Islam similar in their attitude to Judaism,

241, 305, 306;

its higher clergy less tolerant, 288, 289.

Church, Judaism and the, 197;

doctrine and Jewish Scripture, _note_, 200;

persecutes Judaism and the Jews, 247-249, 288.

City as dwelling place, strength and weakness of, 68.

Claudius appoints Agrippa King of Judea, 150;

grants religious freedom to Jews throughout the Roman Empire, 149.

Cleopatra, 103, 104.

Coins, Jewish, 50, 51;

(see Illustrations.)

Constantine, Roman Emperor, accepts Christianity, 241;

persecutes Judaism, 243.

Crucifixion, of Jesus, 132.

Daniel, book of, 40-44;

compared with Apocrypha, 53;

Song of the Three Holy Children, 64.

Death and Immortality, Talmudic sayings on, 272, 275.

Delta, see Alexandria.

Diaspora, The, 67, 132;

revolt of, 202, 203;

map of (back of book).

Didache, _note_, 134.

"Dispute of the Courtiers" (II. Esdras), 54-57.

Domitian, Roman Emperor, 139.

Ecclesiasticus, Book of, 60;

quotations from, 60-62;

_note_, 65.

Edom = Rome, _note_, 110.

Education, importance of, 221, 260;

Talmudic sayings on, 261;

schools established, 89, 260.

Egypt, Greek spirit in, see Greco-Egypt;

Jews in, 67-71.

Eleazar, the martyr, 35.

Eleazar, son of Mattathias, death of, 46.

Eliezar b. Hyrcanus, loyal to traditional law, 191.

Elisha b. Abuyah, 200.

Emergency law under Hadrian's persecution, 214.

Emperors of Rome, see Rome's Emperors.

Esdras I., 54;

"Dispute of the Courtiers," 54-57.

Esdras II., 57.

Essenes, The, 82, 129, 130, 131, 133;

and Jesus, 129;

and John the Baptist, 129.

Esther, additions to the Book of, 60.

Felix, procurator, 154.

Festus, procurator, 155.

Florus, procurator, 156, 157.

Franks The, 288.

Galilee, 129;

taken by Romans, 162.

Gamaliel, R., the Elder, 151.

Gamaliel II., first Nasi, 190;

characteristics of, 191;

severity of, 193.

Gaul, Jews in, 288.

Gemara, see Talmud.

Gnostics, The, 199.

God, Talmudic sayings about, 257.

Golden Rule, 112.

Goths invade Rome, 246;

fall into two groups, Ostragoths and Visigoths, 247.

Greco-Egypt, Jews in, 28.

Greece, Greek and Jew, 26;

Alexander the Great, 26, 27;

_note_, 32;

civilization of, influence on Jews, 28, 30, 31, 67.

Greco-Syria, Judea part of, 31.

Greek and Jew, 26, 136;

influence of Greek on Jew, 137;

Greek law vs. Jewish, _note_, 145.

Hadrian promises to rebuild Temple, 204;

revolt against, 211-213;

persecution by, 213-215.

Halacha (legal decision,) 187.

Hannah and her seven sons, 35.

Hanukkah, Feast of, 39, 40;

Re-dedication, 45;

symbolism of the Lights, 39-40;

why called a "minor Festival," 40.

Hasmopeans, _note_, 83;

their religious place, 82.

Heathen, 115;

attitude towards Jews, 136.

Hegira, the, 301.

Hellenism, 31.

Hellenists, 32, 33, 37;

Hellenist party disappears, 49;

in good sense, 137, 138.

Herod, the great, 107;

governor of Galilee, 99;

governor of Palestine, 100;

made tetrarch of Judea, 100;

made King by Roman Senate, 101;

executes Sanhedrin, 102;

executes his brother-in-law, 102;

executes his wife and mother-in-law, 103, 104;

executes his sons, 109;

rebuilds the Temple, 107;

erects strongholds, 106;

lays out cities, 107;

death of, 109;

division of kingdom, 117;

successors, 117.

High Priest, functions and powers of, 21;

heredity of, broken, 47;

in Hasmonean House, 77.

Hillel, 111;

President of Sanhedrin, 111;

contrasted with Shammai, 112, 115;

maxims, 112, 113;

as legislator, 113, 114, 116;

_prosbul_, 113;

last days of, 113, 114.

Hillel II., Palestian Nasi, established fixed calendar, 243.

Honesty, Talmudic sayings about, 266, 267.

Humility, Talmudic sayings on, 270, 271.

Humor of Talmudic sages, 275, 276.

Huna, Rab, Babylonian Amora, 237.

Huns under Attila invade Rome, 247.

Hyrcanus, John, reign of, 78, 79;

conquers Samaria and Idumea, 78;

imposes Judaism on Idumea, 78, 79;

coin of, 84.

Hyrcanus II., Ethnarch and High Priest, 99;

executed by Herod, 104.

Idumea, 102;

see Edom, _note_, 110;

conquered by John Hyrcanus, 78;

invited to join Zealots, 162.

Immortality, doctrine of, in Daniel, 43;

in other Bible books, _note_, 44;

Talmudic savings on, 274, 275.

Independence, won by the Maccabees, 50;

Judean, compared with American, _note_, 50.

Ishmael b. Elisha, R., Tanna, 194.

Islam and the Jews, 304.

Italy, passes into hands of Ostrogoths, 284.

Jamnia, Academy of, 183, 190;

a religious centre, 183, 194.

Jason buys priesthood, 33.

Jerome translates Hebrew Scriptures into Latin (Vulgate), 249.

Jerusalem, taken by Pompey, 93;

under Zealot leadership, 158;

siege of, frontispiece, 161;

prey of rival parties, 162;

its physical situation, 161, 166;

fall of, 168;

effect of its overthrow, 171, 183-185;

name changed to Aelia Capitolina, 213.

Jesus of Nazareth, 127;

birth, 116;

as Messiah, 130;

character of, 131, 132;

crucified by the Romans, 132, _note_, 135;

apotheosis of, 133, 144;

teachings of, _note_, 134;

unmentioned by Josephus, _note_, 179.

Jochanan b. Zakkai, 183;

exponent of "Peace Party," 183, 184;

establishes an academy, 184;

replaces sacrifice by prayer, 184, 185;

maxims of, 187-189.

John the Baptist, 118.

John of Gischala, Zealot leader, 158, 162, 169.

John Hyrcanus, see Hyrcanus, John.

Jonathan succeeds his brother Judas Maccabeus as head of Judea, 48;

High Priest and Tributary Prince, 48.

Joseph, the Satrap, 30, 31.

Josephus and his works, 172;

governor of Galilee, 158, surrenders to Rome, 159;

Rome's envoy to Jerusalem, 168;

pensioner of Vespasian, 173;

contrasted with Jeremiah, 174, 175;

on proselytes, 139;

"Antiquities of the Jews," 176;

"Wars of the Jews," 176;

"Contra Apion," 177;

defends Jews against slander, 177, 178;

shows humanity of the Jewish law, 178;

silent on Jesus of Nazareth, _note_, 179;

portrait, 173.

Joshua b. Hananiah, R., 192;

Tana, stories of, 192, 193;

the counsellor, 193, 203;

Patriarch, 202, 203.

Joshua (Jason) 31-33.

Jotapata fortress of Sepphoris, besieged and taken, 159.

Judah, Rabbi, ha-Nasi, "the Saint," 217;

Nasi, 218;

compiles Mishna, 219, 221;

maxims, 219;

death, 219.

Judah b. Baba, martyr, 215.

Judaism, as law, 19, 20;

_note_, 24;

survives the Temple's destruction, 185;

affirmative and negative precepts, 220.

Judas Maccabeus, leads revolt against Antiochus, 36;

defeats Lysias at Emmaus, 38;

victory at Beth Horon, 37, 38;

made High Priest, 47;

subdues Idumeans and Ammonites, 45;

makes treaty with Rome, 47;

death on battlefield, 48.

Judas of Gamala, Zealot, 124.

Judea, a vassal state, 15;

independent, 75;

under Rome, 181;

under Persian sway, 17;

part of Greco-Egypt, 28;

part of Greco-Syria, 31;

fights for its faith, 33;

fights for independence, 45;

under Roman suzerainty, 95;

under procurators, 119, 123, 153;

war with Rome, 157, 168;

a theocracy, 119.

Judith, Book of, 59, 60.

Julian, Roman Emperor, plans to rebuild the Temple for the

Jews, 245;

note on, 249.

Jussuf, Arabian proselyte, 296.

Justinian, laws of, discriminate against Jews, 282.

Justice and Honesty, Talmudic sayings about, 266, 267.

Kindness, Talmudic sayings on, 267, 268.

"King, Strength of," 55;

title, of, 78;

_note_, 84, 85.

Koran, _note_, 311.

Law, The, Judaism as, 19-21;

study of, 260;

abrogated by the Church, 133;

Greek vs. Jewish, _note_, 146;

Josephus on, 178;

three vital principles of, 214.

Law and equity, _note_, 116.

Logos, _note_, 145.

Magi, religion of, 235.

Maccabees, campaigns of, 37.

Maccabees, I and II, books of, 64, 65.

Maccabeus, Judas, see Judas Maccabeus.

Mair, R., Tanna, 217-219;

maxims, 217;

his wife Beruria, 218, 219.

Mariamne, 102.

Mar Samuel, see Samuel.

Martyrdom, under Antiochus (Greek-Syrian), 35, 36;

under Hadrian (Roman), 214-216.

Masora, The, _note_, 210.

Massada fortress fails, 170.

Mattathias, the patriot, resists Antiochus Epiphanes, 36.

Mazdak, the Persian, persecutes the Jews, 236.

Menelaus, a traitor, 33, 34.

Messiah, development of the doctrine of, 127-129;

Jesus regarded as, 130;

two views of, 131.

Metibta, Babylonian school, 236.

Middle Ages, Jewish, 281.

Midrash, 142, 143.

Minor Festivals, so termed, 40.

Mishna, The, 222;

its 60 subdivisions, 222, 223;

canon of Jewish law, 221;

quotations from, 224-226;

spirit of, 227.

Missionaries, Jewish, 137, 138;

Christian, 139.

Mohammed, 299;

early dreams, 299;

Jews his chief teachers, 300;

founds a new creed, 301;

Hegira to Medina, 301;

conquers Mecca ("the Conquest") 302;

political and religious head of Arabia, 303;

conquers Arabian Jews and slays 700, 306, 307;

Arabia's "Prophet," 305.

Mohammedanism, supersedes Arabian idolatry, 300;

articles of Creed, 302;

compromise with paganism, 305, 306;

early form of, patterned after Judaism, 304;

and Christianity similar in their attitude towards Judaism,

241, 305, 306;

"Koran or the sword," 306;

rapid spread of, 307, 308;

later attitude towards Jews, 308-310;

reaches the Spanish Peninsula, 310.

Nasi, office of, 190.

Nazarites, 82.

Nehemiah's service, 18.

Nerva, Emperor, removes injunctions against proselytes, 202;

coin concerning Jewish tax, 205.

"New Moon," Feast of, how regulated, see Calendar.

"Nicanor day," 47.

Noachian laws, _note_, 205.

Olympian games, 33, 107.

Onias, High Priest, and Alexander, 28.

Onias of Alexandria, builds a Temple, 69, 70;

justification for, 70;

_note_, 71.

Onias, Prayer of, 92.

Oral Law, The, 80.

Ostragoths rule Italy, tolerant to Jews, 284.

"Pairs," The, teachings of, 83.

Pantheon, decline of, 245.

Patience, Talmudic sayings on, 270, 271.

Palestine, Academies of, 190;

map of, front of book;

taken by the Greeks, 28;

Romans, 93;

Persians, 282;

again by Byzantines, 283;

finally by the Moslems, 308.

Parents and Children, Talmudic sayings on, 261, 262.

Paul, Apostle, 93;

abrogates the Law, 133;

_note_, 152.

Patriotism and Judaism, 234;

_note_, 238.

"Peace Party," The, 157.

Persia, Jews under Persian sway, 17;

political silence vs. religious activity, 18-22;

Persian influence, _note_, 24;

conquered by Greece, 18, 19;

conflict with Byzantium, 282, 283;

history of, 230;

religion of, 235, 236.

Pharisees, The, 80;

contrasted with Sadducees, 80, 81;

seven classes of, note, 83;

slandered, 81.

Philip, tetrarch of Batanea and Gaulonitus, 117.

Philo, 141;

on Pilate, 124, 125;

on proselytes, 138;

as expounder of Scripture, 141, 142;

as philosopher, 142-144;

theory of the Logos, 143, 144;

ethics of, 144-145;

pleads to emperor for Jews, 148.

Pilate, the Procurator, 123;

slaughters the Samaritans, 125;

condemns Jesus of Nazareth to death, 127.

Pompey takes Jerusalem, 93.

Pool of Siloam, illustration, 90.

Popes, dangerous power of, 285.

Post-exilic literature, 22.

Prayer of Manasses, 64;

of Onias, 92.

Prayer, supersedes sacrifice as sole mode of worship, 184, 185;

Talmudic sayings on, 258;

vs. sacrifice, 64.

Prayer Book, The, 194, 195;

_note_, 196.

Priest, and Synagogue, 21;

High P., functions and power of, 21.

Procurators, first group, 123;

last group, 153;

their treatment of the Jews, 119, 122-124;

their place in the Roman system, 147;

Albinus, 156;

Felix, 154;

Festus, 155;

Florus, 156, 157;

Pilate, 123.

Proselytes, Greek, 137, 138;

Roman, 126, 137, 201, 202;

Queen Helen of Adiabene, 139;

Aquila, 202;

Jussuf, King of Yemen, 296;

by compulsion 78, 85;

_note_, 205.

Providence, Talmudic sayings on, 258, 259.

Ptolemies, the, 68;

Philadelphus, 68;

Philometer 70, 71.

Pumbeditha, Babylonian Academy, 237.

Rab (Abba Areka), Babylonian Amora, 232;

establishes Sora Academy, 233;

moralist, 233.

Rabbi, title of, 194.

Rabba, classified Halachoth, 237.

Religion as law, 19-21.

Repentance, Talmudic sayings on, 273, 274.

Resh Galutha, office of, 231;

under Moslem sway, 309.

Resh Lakish, expounder, 220.

Righteousness, Talmudic sayings on, 259.

Ritual of Prayer, 194-196.

Rome, history from 146 B. C. E. to establishment of the Empire,

95, 96;

policy of, 93;

Pompey takes Jerusalem, 92;

suzerainty over Judea, 96;

Judea under, 77;

appoints procurators over Judea, 119;

Judea's wars with, 57, 168;

regime of, after Judea's overthrow, 201;

revolt against Trajan, 202-204;

suppresses the Bar Cochba revolt, 213;

decline of the empire, 239;

division of the Empire, 245;

influx of barbarians, 246;

western half of Empire succumbs to northern tribes, 247;

successors, 283-285.

Rome, Emperors of, that came in relations with the Jews: Antoninus

Pius, 217;

Augustus, 120, 126;

Caligula, 147, 148;

Claudius, 149, 150;

Domitian, 139;

Julian, 245;

Hadrian, 204, 205, 209, 213;

Nero, 159;

Nerva, 202;

Alexander Severus, 239;

Tiberius, 125;

Titus, 161;

Trajan, 202, 203;

Vespasian, 159, 161, 162, 165, 173, 184.

Sabbatic year, 46.

Saboräim, 3d group of law expounders, 253, 254.

Sacrifice ceases with fall of Jerusalem Temple, 184-185.

Sacrificial worship, _note_, 188.

Sadduccees, 79;

contrasted with Pharisees, 80, 81.

Salome, Alexandra, reign of, 87;

coin of her time, 87.

Samuel, Babylonian Amora, 233;

rationalist and jurist, 233, 234;

"land's law is ours," 234;

patriot, 234;

astronomer and physician, 234, 235;

maxims, 235.

Samuel, Arabian Jewish hero, 296, 297;

Sheik and poet, 296, 297.

Samaritans, 125.

Sanhedrin, 123, 127, 151;

shorn of power, 108.

Scribes, The 19, 20.

Seleucidan regime, 28;

era, 28.

Semicha (ordination), 194, 215.

Septuagint, The, 68, 69, 71.

Severus, Alexander respects Judaism, 239.

Severus, Julius, defeats Bar Cochba, 212, 213.

Shammai, contrasted with Hillel, 112, 115;

school of, 115;

against proselytism, 115.

Sicarii, The, 154, 155.

Simlai, R., enumerates 365 negative and 248 affirmative

precepts, 220.

Simon b. Giora, Zealot leader, 165, 170.

Simon, the Just, High Priest, 29, 30;

Ben Sirach's description of, 29.

Simon the Hasmonean, independent Prince of Judea, 50, 77, 78;

makes treaty with Rome, 77;

coins, 50, 51.

Simon ben Shetach, 88, 89;

establishes schools, 89.

Sin, Talmudic sayings about, 271, 272.

Slave trade and the Jews, 286.

Slavery, a medieval institution, 286.

Sibylline Oracles, Judaism expressed in, 137.

"Song of the Three Holy Children," 64.

Sora, Babylonian Academy, 233.

Spanish Peninsula, 288;

status of Jews before 6th century in, 289;

their position in 7th century in, 290, 291;

conquered by the Moslems, 292, 310.

"Susanna, History of," 64.

Synagogue, establishment of, 21;

ritual, 19; "Men of the Great," 22.

Syria (Roman) Judea province of, 119.

Syrian governors, Vitellius, well disposed toward Jews, 147;

Petronius risks life for Jews, 148;

Cestius Gallus put to rout by Jews, 158.

Talmud, The, 250;

stories from 256, 264;

codifying commenced, by R. Ashi, 251;

Babylonian, 251;

Palestinian, 252;

the Gemara, 251;

Halacha and Agada, 252, 253;

literature on, 253;

language of, _note_, 254;

influenced by Roman law, _note_, 255.

Tannäim, the first order of expounders, 186.

Targum, 145.

Tax, Jewish, 170.

Teachers, value of, sayings about, 221.

Temple, The, as a religious centre, 21;

desecrated by Antiochus, 34;

re-dedicated by the Maccabees, 45;

invaded by Pompey, 93;

rebuilt by Herod, 107;

besieged by Rome, 168;

destroyed by Rome, 170;

heathen temple built on site, 171;

religious consequence of its overthrow:

Jewish, 183-185;

Christian, 198;

Fast, _note_, 196;

as reconstructed by Chipiez, 74;

ground plan of Temple area, 75;

of Onias, 70;

justification for a temple outside of Jerusalem, 70, 71.

"Testaments, Old and New," significance of the title, 198, 199.

Tetrarch, 120.

Theocracy, defined, 119;

Roman rule antagonistic to, 119.

Theudas, a Messiah, executed, 153.

Tiberius, Roman emperor, 125.

Titus conducts war against Judea, 161, 166, 170;

Arch of, illustration, 180;

portrait, 164;

Coin of the reign of, 166.

Tobit, Book of, 57, 58;

Prayer of, 58, 59.

Traders, why Jews became, 286.

Trajan, revolt against, 202, 203.

Truth, strength of, 56, 57;

Talmudic sayings about, 266.

Vespasian, sent by Nero to quell Judean rebellion, 159;

conquers Galilean plain, 161;

conquers northern fortresses, 165;

crowned Roman emperor, 173;

grants permission to J. b. Zakkai to establish an Academy at

Jamnia, 184;

brass coin indicating Judea's overthrow, 189.

Vulgate, The, Latin translation of the Scriptures, 249.

Water Bottles, Goat-skin, illustration, 66.

Water Festival (Sh'mini Atzereth,) 89.

"Wine, Strength of," 54.

Wisdom literature, 60.

"Wisdom of Solomon," 62;

quotations from, 62, 63.

Wit and Humor of Rabbis, 275, 276.

Woman, Jewish estimate of, 262;

Talmudic sayings on, 263;

strength of, 55, 56.

Wood Festival, Ab 15th, 89.

Work, Talmudic sayings on, 264, 265.

Zealots, The, 124, 153, 154, 165.

Zoroastrism, religion of Persia, 235, 236.

* * * * *

[Illustration: Map Back end paper "The Diaspora"]

* * * * *

Transcriber's note:

Minor typographical errors have been corrected without note.

Irregularities and inconsistencies in the text have been retained as

printed.

Missing page numbers are page numbers that were not shown in the

original text.

The illustrations have been moved so that they do not break up

paragraphs, thus the page number of the illustration might not match

the page number in the List of Illustrations.

Mismatched quotation marks are not corrected if it is not sufficiently

clear where the missing quotation mark should be placed.

In the Index, hyphenation has been changed from "goatskin" to

"goat-skin".

In the book the table of Contents lists the "Preface to revised

edition" as on page v and the Introduction as on page vi. In the

book, the Introduction comes before the Preface on unnumbered pages.

In the "Contents" for Chapter XLII, the transcriber has changed the

numbers from 305-311 to 304-310 to conform to the book.

A Thousand Years of Jewish History From the days of Alexander the Great to the Moslem Conquest of Spain · 第 45 / 45 章

"Be careful not to cause woman to cry, for God counts her tears."