Synopsis of Jewish History Part 7

This circ.u.mstance created a strong hatred between the Samaritans and the original Jews. It was considered in those days a great reproach among the Jews to be designated a Samaritan. So violent was the animosity on both sides, that the one would not in any way a.s.sociate with the other, nor even perform any acts of civility to each other, and thus all friendly intercourse ceased among them.

The Samaritans, as well as the Sadducees, are sometimes called by the Jewish Rabbins, "Cutheem."

CHAPTER V.

The Essenes.

This sect is supposed to have first appeared a short time before the days of the Maccabees, when the faithful among the Jews, at least those who were the most scrupulously religious, had to flee from the power of their cruel enemies, and take up their abode in the deserts and in caves. Living in such retreats, many of them became so habituated to retirement, that they preferred to remain so even in later days, when they might have again appeared in public. In this way it was, that they formed themselves into recluses.

Although this sect has not been noticed in the scripture history of the Jews, still they formed a considerable party among them, as mentioned by Josephus. The Essenes appear to have been rather peculiar in their mode of living. They loved to be in solitude and retirement, and were devoted to a contemplative life. They were singular in their piety, humility, and devotion. It is supposed by some of the ancient writers, that among this sect it was that the Hebrew philosophy and metaphysics chiefly flourished, because they showed but little regard for worldly pleasures--as wealth, honors, or vain-glories. They were remarkable for their patience, moral conduct, and for their strict observance of the Sabbath according to the law of Moses.

They were exemplary in their manner of worship, for they would not speak of any worldly affairs after the sun had risen, until they had performed their religious duties as customary in those days. In the present day, nothing is known of this sect; the probability is, that in the lapse of time, they became mixed up among the rest of their brethren in their various dispersions throughout the world.

From the account given of the doctrines of this sect by Philo and Josephus, that they believed in the immortality of the soul; that they held the scripture in great reverence; they offered no sacrifices, but sent presents for the support of the temple at Jerusalem.

Their quiet, pious habits, rendered them remarkable. They remained neutral amidst all the political changes, and were thus respected by all parties of their own nation, as well as those of the heathens.

They lived chiefly in Palestine and in Egypt.

CHAPTER VI.

The Herodians.

The Herodians were considered by some to be a political party, and by others, a religious sect. Josephus appears to have pa.s.sed over this sect in silence, which leads us to suppose that he did not consider them very formidable. The opinion, however, of most ecclesiastics, is, that they derived their name from Herod the Great, and that they were distinguished from the Pharisees, and other Jews, by their agreeing with Herod's scheme in putting himself and his dominions under the power of the Romans, and complying with many of the heathen usages and customs.

In their zeal for the Roman authority, they were directly opposite to the Pharisees, who considered it unlawful to submit to, or to pay taxes to, the Roman emperor. The Pharisees encouraged this opinion, because they were forbidden by the law of Moses to set over them a stranger to be their king. The Herodians were also distinguished, having adopted some of the idolatrous worship of the heathens, which had been introduced among them by Herod the Great, when he built a temple in honor of Caesar, near the head of the river Jordan; and erected a magnificent theatre at Jerusalem, in which he introduced the pagan games, and placed the figure of a golden eagle over the gate of the holy temple.

Herod also furnished the temples, which he reared in the several places out of Judea, with images for idolatrous worship, in order to gain favor with the emperor of Rome; though, at the same time, to the Jews he pretended to do it in opposition to his own will, but in obedience to the imperial ordinance. In all these schemes the Herodians acquiesced, and encouraged their master in his work of iniquity.

It is also probable, from some account in ancient history, that the Herodians were chiefly of the sect of the Sadducees, who were very lax in the performance of their religious duties. This sect was, however, after a very few years, lost in oblivion, and up to the present day, nothing more is known of them.

CHAPTER VII.

The Galileans, or Gaulonites.

A sect among the ancient Jews, so called from their founder or leader, Judas of Galilee. It is supposed that this party seceded from the Pharisees, and formed themselves into a new sect.

This Judas, considering it to be improper for his countrymen to pay tribute to strangers, excited them to oppose the edict of the emperor, Augustus, who had decreed that a census should be taken of all his subjects.

He declared his reason for this opposition to be, that G.o.d alone should be honored as the supreme master, and not any earthly monarch.

This Judas was in company with one Zadoc, a Sadducee, and they publicly taught that such taxation was forbidden by the law of Moses.

The tumults which they excited were, however, for a time suppressed; but their disciples were active in propagating this doctrine. This caused a secession from the body of the Pharisees, declaring it to be unlawful to pay for infidel princes. In all other respects, they held the same doctrine as the original Pharisees; but apart from them, they performed the duties of sacrifices, and all other forms of worship peculiar among them in those days.

It is generally supposed that this sect of Galileans ultimately embodied among themselves most of the other sects which appeared at that time; and it is even credited, that the zealots, particularly mentioned at the siege of Jerusalem, were of this faction.

CHAPTER VIII.

The Karayeem, or Karaites.

The Karaites trace their pedigree from the ten tribes who were carried away captive by Salmana.s.sar, and settled themselves in Tartary. They derive their name from the word Kara, which signifies scripture, they having adhered to the scripture only as the rule of their faith and religion. Hence they were called Karayeem. They reject the Talmud and the Mishna, as also all other traditions, and confine themselves strictly to the written law--the word of G.o.d, as they term it--and content themselves with the literal sense of the text, which admits of no comment, according to their opinions. The translation of the bible in use among them, is in the Turkish language, which in all probability proceeds from their constant intercourse with the Mahomedans.

During the time of the celebrated Hillel, and his cotemporary, Shammai, who were the president and vice president of the Sanhedrin of those days, the disciples of these two eminent divines became divided, and formed two parties. They were in constant disputes, owing to the different opinions entertained by each party on the several religious subjects. Those who were of the same opinion as the Karaites, agreed with the school of Shammai; whilst those who were zealous advocates for tradition, joined the school of Hillel. Though the name Karaites be thus modern, this sect boasts of their high antiquity; for they say they are the true followers of Moses and the prophets, as they undoubtedly are, on account of their adhering so closely to the scripture.

This sect differs from the rest of the Jews in this respect--they expound the scripture, after its having been read in the synagogue in Hebrew, in the language of the country in which they dwell; and they read most of their prayers after the same manner, both in private and in public. At Constantinople, where many of them are living, their translation is in modern Greek; whereas, in Caffa, it is in the Turkish language. They are found chiefly in the Crimea, Lithuania, and Persia, at Damascus, Constantinople, and Egypt.

They are proverbial for honesty and integrity, and said to be men of great learning, piety, and true religious principles.

Their doctrines chiefly are as follow:

They believe in the immortality of the soul, and in rewards and punishments hereafter. They believe, also, with the rest of Israel, that the Messiah is yet to come, with the same hope and fervency of spirit as all Jews of the present day.

They are exemplary in their observance of the Sabbath, and the festivals, according to the strict letter of the law, as contained in the bible.

The celebrated traveler, Benjamin of Tudela, who made himself famous in the twelfth century, visited all the synagogues in the east, where he became acquainted with all the customs, manners, and ceremonies of the different parties. He relates that he met some Karaites at Damascus, in Syria, and in Egypt; that they all appear to have adopted one uniform mode of worship and religious practices; that they met with great encouragement in the Ottoman empire, owing to their unanimity of feeling in synagogue worship, and their general conduct in religious affairs. In Constantinople, where they are pretty numerous, they hold an equal position. It was here that Elijah ben Moses composed his astronomical tables for the capital of the Ottoman empire. It was here, also, that the learned Rabbi, Judah Alpoka, the noted Karaite, published his work, the "Gate of Judah," in which he deplores the unfortunate state of his sect, which, he says, had lost, by plunder and other persecution, about three hundred volumes of books, composed in Arabic by their doctors, and translated into Hebrew.

This historian further informs us, that this sect is to be found in Syria, and as far to the east as Nineveh, from which place, some years ago, one of the Karaites came to Frankfort, in Germany. He brought with him some books, which he valued at a very high price. He then visited Poland, Muscovy, and Lithuania, where many of them are residing at this day. This proves to us the folly of the vulgar notion, that this sect are extinct in the west. Doubtless, there are still many Karaites in these countries who trace their origin from the Tartars.

Our historian further informs us that, in the course of his travels, he met in Damascus two hundred Karaites, four hundred Samaritans, and about three thousand Pharisees, and that none of these sects would intermarry; and consequently, they remain to this day distinct and separate, so far as regards their religious intercourse and forms of worship. In all other respects, however, they are friendly with each other, and mix together in society as citizens of the world.

CHAPTER IX.

Of the Synagogues among the Jews.

The term synagogue signifies simply an a.s.semblage of persons, which name was applied to places or houses in which the people met for religious worship. Among the Israelites of old, the word synagogue was used in its primary sense; as when they speak of the great synagogue, or the court of the seventy elders, which was inst.i.tuted in the days of Moses, the legislator, to superintend the political affairs of the nation. The number of seventy became, in later days, increased to one hundred and twenty.

Synagogues were originally inst.i.tuted as chapels of ease, for the convenience of those persons who lived far distant from the temple, and could not, therefore, attend regularly to divine service. In the later ages of the Jewish state, synagogues became very numerous, even in Jerusalem, where the temple stood.

The silence of the old testament respecting synagogues, and the absence of any other authentic account, have induced most historians to conclude that synagogues were not generally in use before the Babylonish captivity.