CHAPTER II
FLAVIUS JOSEPHUS AND THE JEWISH SIBYL

Great national crises usually produce an historical literature. This is more likely to happen with the nation that wins in a war than with the nation that loses. Thus, in the Maccabean period, historical works dealing with the glorious struggle and its triumphant termination were written by Jews both in Hebrew and in Greek. After the terrible misfortune which befell the Jews in the year 70, when Jerusalem sank before the Roman arms never to rise again, little heart was there for writing history. Jews sought solace in their existing literature rather than in new productions, and the Bible and the oral traditions that were to crystallize a century later into the Mishnah filled the national heart and mind. Yet more than one Jew felt an impulse to write the history of the dismal time. Thus the first complete books which appeared in Jewish literature after the loss of nationality were historical works written by two men, Justus and Josephus, both of whom bore an active part in the most recent of the wars which they recorded. Justus of Tiberias wrote in Greek a terse chronicle entitled, "History of the Jewish Kings," and also a more detailed narrative of the "Jewish War" with Rome. Both these books are known to us only from quotations. The originals are entirely lost. A happier fate has preserved the works of another Jewish historian of the same period, Flavius Josephus (38 to 95 C.E.), the literary and political opponent of Justus. He wrote three histories: "Antiquities of the Jews"; an "Autobiography"; "The Wars of the Jews"; together with a reply to the attacks of an Alexandrian critic of Judaism, "Against Apion." The character of Josephus has been variously estimated. Some regard him as a patriot, who yielded to Rome only when convinced that Jewish destiny required such submission. But the most probable view of his career is as follows. Josephus was a man of taste and learning. He was a student of the Greek and Latin classics, which he much admired, and was also a devoted and loyal lover of Judaism. Unfortunately, circumstances thrust him into a political position from which he could extricate himself only by treachery and duplicity. As a young man he had visited Rome, and there acquired enthusiastic admiration for the Romans. When he returned to Palestine, he found his countrymen filled with fiery patriotism and about to hurl themselves against the legions of the Caesars. To his dismay Josephus saw himself drawn into the patriotic vortex. By a strange mishap an important command was entrusted to him. He betrayed his country, and saved himself by eager submission to the Romans. He became a personal friend of Vespasian and the constant companion of his son Titus.

Traitor though he was to the national cause, Josephus was a steadfast champion of the Jewish religion. All his works are animated with a desire to present Judaism and the Jews in the best light. He was indignant that heathen historians wrote with scorn of the vanquished Jews, and resolved to describe the noble stand made by the Jewish armies against Rome. He was moved to wrath by the Egyptian Manetho's distortion of the ancient history of Israel, and he could not rest silent under the insults of Apion. The works of Josephus are therefore works written with a tendency to glorify his people and his religion. But they are in the main trustworthy, and are, indeed, one of the chief sources of information for the history of the Jews in post-Biblical times. His style is clear and attractive, and his power of grasping the events of long periods is comparable with that of Polybius. He was no mere chronicler; he possessed some faculty for explaining as well as recording facts and some real insight into the meaning of events passing under his own eyes.

He wrote for the most part in Greek, both because that language was familiar to many cultured Jews of his day, and because his histories thereby became accessible to the world of non-Jewish readers. Sometimes he used both Aramaic and Greek. For instance, he produced his "Jewish War" first in the one, subsequently in the other of these languages. The Aramaic version has been lost, but the Greek has survived. His style is often eloquent, especially in his book "Against Apion." This was an historical and philosophical justification of Judaism. At the close of this work Josephus says: "And so I make bold to say that we are become the teachers of other men in the greatest number of things, and those the most excellent." Josephus, like the Jewish Hellenists of an earlier date, saw in Judaism a universal religion, which ought to be shared by all the peoples of the earth. Judaism was to Josephus, as to Philo, not a contrast or antithesis to Greek culture, but the perfection and culmination of culture.

The most curious efforts to propagate Judaism were, however, those which were clothed in a Sibylline disguise. In heathen antiquity, the Sibyl was an inspired prophetess whose mysterious oracles concerned the destinies of cities and nations. These oracles enjoyed high esteem among the cultivated Greeks, and, in the second century B.C.E., some Alexandrian Jews made use of them to recommend Judaism to the heathen world. In the Jewish Sibylline books the religion of Israel is presented as a hope and a threat; a menace to those who refuse to follow the better life, a promise of salvation to those who repent. About the year 80 C.E., a book of this kind was composed. It is what is known as the Fourth Book of the Sibylline Oracles. The language is Greek, the form hexameter verse. In this poem, the Sibyl, in the guise of a prophetess, tells of the doom of those who resist the will of the one true God, praises the God of Israel, and holds out a beautiful prospect to the faithful.

The book opens with an invocation:

 
Hear, people of proud Asia, Europe, too,
How many things by great, loud-sounding mouth,
All true and of my own, I prophesy.
No oracle of false Apollo this,
Whom vain men call a god, tho' he deceived;
But of the mighty God, whom human hands
Shaped not like speechless idols cut in stone.
 

The Sibyl speaks of the true God, to love whom brings blessing. The ungodly triumph for a while, as Assyria, Media, Phrygia, Greece, and Egypt had triumphed. Jerusalem will fall, and the Temple perish in flames, but retribution will follow, the earth will be desolated by the divine wrath, the race of men and cities and rivers will be reduced to smoky dust, unless moral amendment comes betimes. Then the Sibyl's note changes into a prophecy of Messianic judgment and bliss, and she ends with a comforting message:

 
But when all things become an ashy pile,
God will put out the fire unspeakable
Which he once kindled, and the bones and ashes
Of men will God himself again transform,
And raise up mortals as they were before.
And then will be the judgment, God himself
Will sit as judge, and judge the world again.
As many as committed impious sins
Shall Stygian Gehenna's depths conceal
'Neath molten earth and dismal Tartarus.
 
 
But the pious shall again live on the earth,
And God will give them spirit, life, and means
Of nourishment, and all shall see themselves,
Beholding the sun's sweet and cheerful light.
O happiest men who at that time shall live!
 

The Jews found some consolation for present sorrows in the thought of past deliverances. The short historical record known as the "Scroll of Fasting" (Megillath Taanith) was perhaps begun before the destruction of the Temple, but was completed after the death of Trajan in 118. This scroll contained thirty-five brief paragraphs written in Aramaic. The compilation, which is of great historical value, follows the order of the Jewish Calendar, beginning with the month Nisan and ending with Adar. The entries in the list relate to the days on which it was held unlawful to fast, and many of these days were anniversaries of national victories. The Megillath Taanith contains no jubilations over these triumphs, but is a sober record of facts. It is a precious survival of the historical works compiled by the Jews before their dispersion from Palestine. Such works differ from those of Josephus and the Sibyl in their motive. They were not designed to win foreign admiration for Judaism, but to provide an accurate record for home use and inspire the Jews with hope amid the threatening prospects of life.

BIBLIOGRAPHY

Josephus.

Whiston's English Translation, revised by Shilleto (1889).

Graetz.—II, p. 276 [278].

Sibylline Oracles.

S.A. Hirsch.—Jewish Sibylline Oracles, J.Q.R., II, p. 406.

CHAPTER III
THE TALMUD

I (220-280) Palestine—Jochanan, Simon, Joshua, Simlai; Babylonia—Rab and Samuel.

II (280-320) Palestine—Ami, Assi, Abbahu, Chiya; Babylonia—Huna and Zeira.

III (320-380) Babylonia—Rabba, Abayi, Rava.

IV (380-430) Babylonia—Ashi (first compilation of the Babylonian Talmud).

V and VI (430-500) Babylonia—Rabina (completion of the Babylonian Talmud).

The Talmud, or Gemara ("Doctrine," or "Completion"), was a natural development of the Mishnah. The Talmud contains, indeed, many elements as old as the Mishnah, some even older. But, considered as a whole, the Talmud is a commentary on the work of the Tannaim. It is written, not in Hebrew, as the Mishnah is, but in a popular Aramaic. There are two distinct works to which the title Talmud is applied; the one is the Jerusalem Talmud (completed about the year 370 C.E.), the other the Babylonian (completed a century later). At first, as we have seen, the Rabbinical schools were founded on Jewish soil. But Palestine did not continue to offer a friendly welcome. Under the more tolerant rulers of Babylonia or Persia, Jewish learning found a refuge from the harshness experienced under those of the Holy Land. The Babylonian Jewish schools in Nehardea, Sura, and Pumbeditha rapidly surpassed the Palestinian in reputation, and in the year 350 C.E., owing to natural decay, the Palestinian schools closed.

The Talmud is accordingly not one work, but two, the one the literary product of the Palestinian, the other, of the Babylonian Amoraim. The latter is the larger, the more studied, the better preserved, and to it attention will here be mainly confined. The Talmud is not a book, it is a literature. It contains a legal code, a system of ethics, a body of ritual customs, poetical passages, prayers, histories, facts of science and medicine, and fancies of folk-lore.

The Amoraim were what their name implies, "Expounders," or "Discoursers"; but their expositions were often original contributions to literature. Their work extends over the long interval between 200 and 500 C.E. The Amoraim naturally were men of various character and condition. Some were possessed of much material wealth, others were excessively poor. But few of them were professional men of letters. Like the Tannaim, the Amoraim were often artisans, field-laborers, or physicians, whose heart was certainly in literature, but whose hand was turned to the practical affairs of life. The men who stood highest socially, the Princes of the Captivity in Babylonia and the Patriarchs in Palestine, were not always those vested with the highest authority. Some of the Amoraim, again, were merely receptive, the medium through which tradition was handed on; others were creative as well. To put the same fact in Rabbinical metaphor, some were Sinais of learning, others tore up mountains, and ground them together in keen and critical dialectics.

The oldest of the Amoraim, Chanina, the son of Chama, of Sepphoris (180-260), was such a firm mountain of ancient learning. On the other hand, Jochanan, the son of Napacha (199-279), of dazzling physical beauty, had a more original mind. His personal charms conveyed to him perhaps a sense of the artistic; to him the Greek language was a delight, "an ornament of women." Simon, the son of Lakish (200-275), hardy of muscle and of intellect, started life as a professional athlete. A later Rabbi, Zeira, was equally noted for his feeble, unprepossessing figure and his nimble, ingenious mind. Another contemporary of Jochanan, Joshua, the son of Levi, is the hero of many legends. He was so tender to the poor that he declared his conviction that the Messiah would arise among the beggars and cripples of Rome. Simlai, who was born in Palestine, and migrated to Nehardea in Babylonia, was more of a poet than a lawyer. His love was for the ethical and poetic elements of the Talmud, the Hagadah, as this aspect of the Rabbinical literature was called in contradistinction to the Halachah, or legal elements. Simlai entered into frequent discussions with the Christian Fathers on subjects of Biblical exegesis.

The centre of interest now changes to Babylonia. Here, in the year 219, Abba Areka, or Rab (175-247), founded the Sura academy, which continued to flourish for nearly eight centuries. He and his great contemporary Samuel (180-257) enjoy with Jochanan the honor of supplying the leading materials of which the Talmud consists. Samuel laid down a rule which, based on an utterance of the prophet Jeremiah, enabled Jews to live and serve in non-Jewish countries. "The law of the land is law," said Samuel. But he lived in the realms of the stars as well as in the streets of his city. Samuel was an astronomer, and he is reported to have boasted with truth, that "he was as familiar with the paths of the stars as with the streets of Nehardea." He arranged the Jewish Calendar, his work in this direction being perfected by Hillel II in the fourth century. Like Simlai, Rab and Samuel had heathen and Christian friends. Origen and Jerome read the Scriptures under the guidance of Jews. The heathen philosopher Porphyry wrote a commentary on the Book of Daniel. So, too, Abbahu, who lived in Palestine a little later on, frequented the society of cultivated Romans, and had his family taught Greek. Abbahu was a manufacturer of veils for women's wear, for, like many Amoraim, he scorned to make learning a means of living, Abbahu's modesty with regard to his own merits shows that a Rabbi was not necessarily arrogant in pride of knowledge! Once Abbahu's lecture was besieged by a great crowd, but the audience of his colleague Chiya was scanty. "Thy teaching," said Abbahu to Chiya, "is a rare jewel, of which only an expert can judge; mine is tinsel, which attracts every ignorant eye."

It was Rab, however, who was the real popularizer of Jewish learning. He arranged courses of lectures for the people as well as for scholars. Rab's successor as head of the Sura school, Huna (212-297), completed Rab's work in making Babylonia the chief centre of Jewish learning. Huna tilled his own fields for a living, and might often be met going home with his spade over his shoulder. It was men like this who built up the Jewish tradition. Huna's predecessor, however, had wider experience of life, for Rab had been a student in Palestine, and was in touch with the Jews of many parts. From Rab's time onwards, learning became the property of the whole people, and the Talmud, besides being the literature of the Jewish universities, may be called the book of the masses. It contains, not only the legal and ethical results of the investigations of the learned, but also the wisdom and superstition of the masses. The Talmud is not exactly a national literature, but it was a unique bond between the scattered Jews, an unparallelled spiritual and literary instrument for maintaining the identity of Judaism amid the many tribulations to which the Jews were subjected.

The Talmud owed much to many minds. Externally it was influenced by the nations with which the Jews came into contact. From the inside, the influences at work were equally various. Jochanan, Rab, and Samuel in the third century prepared the material out of which the Talmud was finally built. The actual building was done by scholars in the fourth century. Rabba, the son of Nachmani (270-330), Abayi (280-338), and Rava (299-352) gave the finishing touches to the method of the Talmud. Rabba was a man of the people; he was a clear thinker, and loved to attract all comers by an apt anecdote. Rava had a superior sense of his own dignity, and rather neglected the needs of the ordinary man of his day. Abayi was more of the type of the average Rabbi, acute, genial, self-denying. Under the impulse of men of the most various gifts of mind and heart, the Talmud was gradually constructed, but two names are prominently associated with its actual compilation. These were Ashi (352-427) and Rabina (died 499). Ashi combined massive learning with keen logical ingenuity. He needed both for the task to which he devoted half a century of his life. He possessed a vast memory, in which the accumulated tradition of six centuries was stored, and he was gifted with the mental orderliness which empowered him to deal with this bewildering mass of materials.

It is hardly possible that after the compilation of the Talmud it remained an oral book, though it must be remembered that memory played a much greater part in earlier centuries than it does now. At all events, Ashi, and after him Rabina, performed the great work of systematizing the Rabbinical literature at a turning-point in the world's history. The Mishnah had been begun at a moment when the Roman empire was at its greatest vigor and glory; the Talmud was completed at the time when the Roman empire was in its decay. That the Jews were saved from similar disintegration, was due very largely to the Talmud. The Talmud is thus one of the great books of the world. Despite its faults, its excessive casuistry, its lack of style and form, its stupendous mass of detailed laws and restrictions, it is nevertheless a great book in and for itself. It is impossible to consider it further here in its religious aspects. But something must be said in the next chapter of that side of the Rabbinical literature known as the Midrash.

BIBLIOGRAPHY

The Talmud.

Essays by E. Deutsch and A. Darmesteter (Jewish Publication Society of America).

Graetz.—II, 18-22 (character of the Talmud, end of ch. 22).

Karpeles.—Jewish Literature and other Essays, p. 52.

Steinschneider.—Jewish Literature, p. 20.

Schiller-Szinessy.—Encycl. Brit., Vol. XXIII, p. 35.

M. Mielziner.—Introduction to the Talmud (Cincinnati, 1894).

S. Schechter.—Some Aspects of Rabbinic Theology, J.Q.R., VI, p. 405, etc.

–– Studies in Judaism (Jewish Publication Society of America, 1896), pp. 155, 182, 213, 233 [189, 222, 259, 283].

B. Spiers.—School System of the Talmud (London, 1898) (with appendix on Baba Kama); the Threefold Cord (1893) on Sanhedrin, Baba Metsia, and Baba Bathra.

M. Jastrow.—History and Future of the Text of the Talmud (Publications of the Gratz College, Philadelphia, 1897, Vol. I).

P.B. Benny.—Criminal Code of the Jews according to the Talmud (London, 1880).

S. Mendelsohn.—The Criminal Jurisprudence of the Ancient Hebrews (Baltimore, 1891).

D. Castelli.—Future Life in Rabbinical Literature, J.Q.R., I, p. 314.

M. Güdemann.—Spirit and Letter in Judaism and Christianity, ibid., IV, p. 345.

I. Harris.—Rise and Development of the Massorah, ibid., I, pp. 128, etc.

H. Polano.—The Talmud (Philadelphia, 1876).

I. Myers.—Gems from the Talmud (London, 1894).

D.W. Amram.—The Jewish Law of Divorce according to Bible and Talmud (Philadelphia, 1896).