History of the Jews, Vol. 1 (of 6)

However, the actual state of affairs was dismal enough. A large Syrian army was expected at every moment to crush the Judæan soldiers. It was absolutely necessary, therefore, that the whole nation should be animated with enthusiasm to fight and to endure. A peculiar book was compiled to further this object, and circulated amongst the more educated of the Judæans; this was the Book of Daniel. It was undoubtedly written by one of the Chasidim, and intended for his party. The object of this apocalyptic and artistically compiled work, written partly in Hebrew and partly in Chaldæan, was to give examples of firmness in adhering to religious convictions, to encourage the reader to endurance, and to make him feel that this bloody persecution of the people would not be of long duration. Even the most pious and faithful were beginning to doubt God's mercy, for no prophet appeared to reveal the object of their cruel sufferings, or to announce when they would cease. The Book of Daniel offered consolation in this respect, showing that prophecy was not wholly extinct in Israel, for here was a vision, which announced the aim, and predicted the end of their misery. "There is yet prophecy among us" – this is repeatedly urged as a consolation.

The Book first quotes examples of constancy in religious observances even under great difficulties and danger, and shows that this constancy was rewarded by a miraculous escape from death; the end of the book also contains prophecies for the future. The book further tells how the kings who violated the Sanctuary, or exercised religious despotism were humiliated, and forced to repent of their crimes. The Book of Daniel half conceals and half reveals, in a sort of allegory, the destruction of the wicked Syrian Empire, which was the heir to former kingdoms. It foretells that the fourth kingdom on earth, following that of the Babylonians, the Medo-Persians and the Macedonians, would utter foolish words against the Almighty, seek to destroy the pious and to turn them away from the festivals and the laws. The pious would fall into its clutches for "a time, two times, and half a time." Then dominion would pass into the hands of the people of the Holy One for ever, and all knees would bow down to Him. In another vision he saw the fourth Syrian Empire extending far away to the south, to the east and to the north, rising to the heavens, and casting down stars unto the earth, and crushing them. It would exalt itself over the King of the heavenly Hosts, it would abolish the daily sacrifice, and set up an idol in the Sanctuary. To the question:

"How long shall be the vision concerning the continual burnt-offering and the transgression that maketh desolate, to give up both the Sanctuary and the host to be trodden under foot?" (Daniel viii. 13.)

a voice answered —

"Unto two thousand and three hundred evenings and mornings; when the Sanctuary shall be justified." (verse 14.)

The Book of Daniel, with its mystical revelations, was undoubtedly read with great interest by the Assidæans. The apocalyptic form, which gave each line a peculiar meaning, and reflected the present conditions, lent it a great attraction. Moreover, it solved the problem of the present calamities, and showed the object of the horrible persecutions; these were intended, on the one hand, to destroy sin, and on the other, to ennoble believers. It was evident that the duration of the period of affliction had been determined from the beginning, and that this very duration, too, had a secret meaning. The worldly kingdoms would disappear, and at the end of this time, God's kingdom, the kingdom of the holy ones, would commence, and those who had died or had been slain during the persecutions would awake to eternal life. Thus, though no prophet arose, still there existed a prophecy for the present time.

Meanwhile the danger became daily more threatening for the Judæans. Whilst Antiochus had been marching eastward (166) with a part of his army, his lieutenant Lysias had chosen a general called Ptolemy, son of Dorymenes (the one who had favoured Menelaus, and who was commander in Cœlesyria and Phœnicia), and had appointed two able and experienced generals under him, Nicanor son of Patroclus, and Gorgias. The latter, having received orders to begin the campaign against the Judæans, led his division, which, it is said, consisted of 40,000, including cavalry, along the coast into the very heart of Judæa. Samaritans and Philistines, both arch-enemies of the Judæans, placed themselves at his disposal. He was so certain of victory that he invited slave-traders to come into his camp, and to bring with them money and chains. The Syrian commander thought that it would be more prudent to sell the captives as slaves than to kill them; but whilst he was thus prematurely disposing of them, the Judæan warriors, numbering 6,000, assembled round Judas Maccabæus. Before leading them into action, the commander, in order to animate them with the spirit of heroic self-sacrifice, organised a solemn assembly in the mountain city of Mizpah. It is a remarkable coincidence that, nine hundred years before, the prophet Samuel had, on a similar occasion, assembled the people in the same place, in order to select a leader against the enemy who was then planning the destruction of Israel. Judas chose Mizpah, because it had been a central meeting-place for those Judæans who had survived the destruction of the Temple under Gedaliah, when there had been a small temple there. The assembly was deeply moved; all its members observed a strict fast during the day, wore mourning garments, and prayed with all the fervour of their sorrowing hearts for help and compassion. A scroll of the Law, which the Judæan army carried with them, was unfolded, and excited great lamentations, for it reminded them that Antiochus wished to force them to abandon the Law and to become heathens.

But Judas endeavoured, not only to awaken emotion, but to arouse courage, and to prepare the people for the difficult and bloody action that awaited them. He divided his army into four parts, and placed his three elder brothers each in command of a division. In accordance with the Law, he issued a proclamation to the effect that all those who were newly married, who had built a house or planted a new vineyard, or who lacked sufficient courage, were permitted to withdraw from the ranks. Then he marched towards Emmaus, an eight or nine hours' journey from Mizpah, to meet the enemy. Gorgias had encamped, with about 5,000 foot-soldiers and 1,000 cavalry, in the plain near Emmaus, because he thought it easier to penetrate from there into the mountains of Judæa to attack the Maccabæan army. The Syrian leader wished to surprise the Judæans in the night, but was outwitted by Maccabæus. As soon as night set in, Judas left the camp with his followers, marched by well-known roads to the west, and came upon the enemy's rear. When Gorgias found the camp of the Judæans deserted, he imagined that fear had driven them into the mountains, and he pursued them thither. This was the object of Judas's stratagem. He followed the Syrians, reached their camp, set it on fire, and pursued the troops. Gorgias noticed only at dawn that the enemy he was seeking in the mountains was following him from the plain; he had no time to order more than a part of his army to halt, and to confront the Judæans.

Meanwhile Maccabæus had arranged his division in perfect order, and encouraged them to fight for their country, their Law, and their Sanctuary. His younger brother hurriedly read to them a few encouraging verses out of the Law, and gave the warriors the watchword "God's help!" The Judæan army was greater in number than the single division of Syrian troops, and fought with great enthusiasm. Thus the enemy was beaten, and put to flight. Judas forbade his soldiers to seize any booty, as they still had to fight the other division of the enemy's army, which was returning from the mountains. These troops shortly made their appearance, and the Judæans stood ready to resume the battle; but it did not take place, for as soon as the Syrians saw the smoke rising from their camp, they turned and fled southwards into the land of the Philistines. "There was a great rescue on that day." The victory of Emmaus (166), gained by clever strategy and resolute valour, was of vast importance. It crippled the enemy, and inspired the Judæans with confidence in their own power. Neither the cavalry nor the foot-soldiers, with their helmets and shields, alarmed them any longer, and the arms which they needed fell into their hands after the enemy had taken to flight. The booty consisted of gold, silver, and purple, and of the sacks of money belonging to the numerous slave-traders who had come to the Syrian camp. All these things were not to be despised, as they became the means of victory to them in future struggles. The victors returned to their meeting-place at Modin with songs of rejoicing, the refrain of which was, "Praise the Lord, for He is good; for His mercy endureth forever."

But not yet could they lay down their arms; they knew that Lysias, who had received orders to destroy the Judæans, would not let this first defeat pass quietly, but that he would strain every effort to repair the disaster. They therefore remained armed, and had the happiness of seeing their numbers increase to 10,000. If ever a war deserved the name of "holy," the one conducted by the Maccabæans certainly proved worthy of that appellation. In the following year (165), when Lysias attacked Judæa with a powerful, picked army of cavalry and foot-soldiers, he found the Judæans more courageous and determined than ever. He had not ventured to enter their land on the same road as before, but had taken a circuitous route, intending to invade Judæa from the territory occupied by the Idumæans. He encamped near Bethzur, a five hours' march to the south of Jerusalem. Maccabæus marched with his 10,000 men to meet him; a regular battle ensued, in which the impetuous attacks of the Judæans again secured a victory over the strategy of the Syrian hirelings. Lysias departed, furious at his defeat; but he flattered himself that by increasing the number of his army he would ultimately master his opponents. Only in the Acra of Jerusalem, the incorrigible Hellenists, with Menelaus and a small Syrian garrison, still held sway.

CHAPTER XXIII.

VICTORIES AND DEATH OF JUDAS MACCABÆUS; JONATHAN THE HASMONÆAN

Return of Judas to Jerusalem – Reconsecration of the Temple – The Feast of Lights – Fortification of the Capital – The Idumæans and Ammonites defeated by Judas – Ill-treatment of the Galilean Judæans – Measures against Timotheus – Death of Antiochus – Embassy of the Hellenists to Antiochus V. – Battle at Bethzur – Retreat of Judas – Affairs in Jerusalem – Alcimus – Intervention of the Romans – Nicanor's Interview with Judas – Battle of Adarsa – Death of Judas – Results of his Career – Condition of the People after the Death of Judas – The Chasidim, the Hellenists, and the Hasmonæans – Jonathan – His Guerilla Warfare against Bacchides – Death of the High-Priest Alcimus – Truce between Jonathan and Bacchides – Jonathan as High-Priest – His far-sighted Policy – His Captivity and his Death.

165–143 B. C. E

The two decisive battles of Emmaus and Bethhoron had entirely altered the position of Judæa. The imminent danger was averted. Three years and a half had passed since the beginning of the religious persecution and the desecration of the Temple (Tammuz, 168 – Marheshvan, 165), and, just as the Book of Daniel had prophesied, peace had followed the disastrous excitement of this period. Maccabæus and his followers took advantage of this favourable moment to march into Jerusalem, and put an end to the desecration which had hitherto held sway there. The condition of the holy city was deeply distressing to her faithful sons, who had shed their hearts' blood to save her. The town looked like a desert, – the sporting-place of her desecrators. The Sanctuary was deserted, its gates were burnt, its halls were destroyed; idolatrous altars stood everywhere; the image of Zeus, the desolating abomination, towered on the altar, and statues of Antiochus insulted the Judæans. But the holy warriors had not time to give vent to their sorrow at the general desecration, for they were forced to act quickly for fear of being disturbed in their work of purification. Their first duty was to destroy all statues of Jove, and to remove all unclean objects from the Temple courts (3rd Kislev, 165). They also removed the altar, thinking it unfit for their sacrifices, as it had been so frequently polluted. A council of elders determined to place the stones of the altar in one of the porches of the entrance-court, and to keep them there until the prophet Elijah should appear and decree what was to be done with them. Meanwhile a new altar was built, new doors were put up, and new vessels were brought to the Temple to replace the old ones. All these preparations were finished in three weeks, and early in the morning of the 25th Kislev (November), 165, the Temple was consecrated with sacrifices and thanksgivings. The two former consecrations certainly could not have been held with greater fervour and devotion. The purest feelings animated the congregation, and the mortal anguish, which they had endured for three years and a half, now gave place to feelings of joy and hope.

The consecration of the Temple not only denoted the victory of the weak over the strong, the faithful over the sinner, but also, and especially, the victory of Judaism over Hellenic paganism, of the God of Israel over idols. People from every town of Judæa took part in the festival, and the inhabitants of Jerusalem lit bright lamps in front of their houses as a symbol of the Law, called "Light" by the poets. The Hasmonæan brothers and the other members of the Great Council decided that in future the week beginning on the 25th of Kislev should be held as a joyous festival, to commemorate the consecration of the Temple. Year after year the members of the House of Israel were to be reminded of the victory of the few over the many, and of the re-establishment of the Sanctuary. This decree has been conscientiously carried out. For two thousand years these days have been celebrated as the "Days of Consecration" (Hanukkah) by the lighting of lamps in every household in Israel. From this custom the days derived their name of "Feast of Lights." Naturally, the old order of things was restored in the Temple. Priests and Levites were reinstated in their offices; only those Aaronides who had taken part in idolatrous worship were excluded from the Sanctuary. This severity, just as it was, produced bad results, and increased the difficulty of the position of the Judæans. The priests among the Hellenists and followers of Menelaus, despairing of reconciliation with the representatives of the people, became more and more embittered in their hatred against the patriotic, pious party. Maccabæus had placed his soldiers on guard whilst the Temple was being restored, to prevent the Hellenists from hindering the people in their work, and now that the consecration was over, he fortified the Temple Mount by means of a high wall with two strong towers, and placed a garrison in them, to protect it from sudden attacks from the neighbouring Birah or Acra. Foreseeing that the people would have to fight more battles before they could secure their freedom, he took the precaution of protecting the country in different ways, among which was the fortification of Bethzur, the town from which Lysias had sought to penetrate into Judæa with his army. It was to be in particular a stronghold against the Idumæans. The victory of the heroes of Israel over the well-armed Syrian troops increased the burning hatred of the neighbouring nations against the Judæans, and goaded them on to cruel enmity against the members of the people who dwelt amongst them, or who had fled to them for refuge. They either grudged them their victory or feared their superiority. The Philistines, in the south-west; the Phœnicians, in the north-west; the Ammonites, on the other side of the Jordan; the Syrians and Macedonians everywhere in the neighbourhood, and the Idumæans in the south, were imbued with hatred of the Judæans.

When driven away from their homes by the Nabatæans, the Idumæans had settled in the old Judæan territory, and had even taken possession of Hebron. They showed themselves the bitter enemies of the Judæans in Antiochus's time, just as they had done under Nebuchadnezzar's despotism; they were ever on the watch for the fugitives, whom they ill-treated, and sometimes even killed. It was therefore very important to reduce them to subjection. Judas first undertook an expedition against the sons of Esau in Akrabattine, defeated them, and drove them from their dwelling-places. He then crossed the Jordan with his army, fought the Ammonites, who were led by a Syrian warrior, Timotheus, an implacable and indefatigable enemy of the Judæans. When Judas had defeated him and the Ammonites, and had taken possession of their capital Rabbath-Ammon (Philadelphia), Timotheus sought shelter in the neighbouring fortress Jaazer, commanded by his brother Chaireas. Twenty Judæan youths are reported to have shown wonderful valour, climbing the walls of this difficult fortress, and making a breach for the troops to enter. Judas accomplished his object by taking Jaazer and its "daughter towns"; he obtained peace for the Judæans residing in this part of the country, and inspired the peoples with respect for the name of Israel.

The Judæan troops had hardly returned to Jerusalem before they received intelligence of other cases of ill-treatment of their Judæan brethren at the hands of their heathen neighbours. The Judæans turned in their distress to Maccabæus, as the Israelites had done of old to Saul. The inhabitants of Gilead and Bashan informed him by letter that the heathen tribes had collected, with Timotheus at their head, with the intention of utterly destroying them; that 1,000 Judæans had been slaughtered in the province of Tobiene; that women and children had been dragged into captivity, and that their property had been plundered by the enemy. Messengers, with rent garments, followed upon this missive, bringing letters from the Galilean Judæans, that they also were threatened with death by the inhabitants of Acco, Tyre and Sidon. They implored Judas to come to their aid before it was too late. He had no need, like Saul, to send messengers with threatening words, in order to call together an army to the assistance of the threatened Jabesh-Gileadites, for his devoted followers constituted the whole fighting power of the land. Maccabæus gave the command of one part of his army to his brother Simon, with orders to march to the assistance of the Judæans of Galilee, whilst he and his brother Jonathan, with another division, prepared to rescue his oppressed brethren beyond the Jordan. The rest of the Judæan forces, under the command of two leaders, were to guard the western boundary of Judæa from the inroads of the Philistines. Simon accomplished his task with rapidity and good-fortune. He began by hastening to Acco, whose Judæan inhabitants were the worst sufferers at the hands of the Greeks or Macedonians. His well-trained soldiers, meeting with some hostile forces, defeated them easily, put them to rout, and pursued them to the very walls of their seaport town. This successful feat of arms relieved him from the necessity of further engagements, for the Macedonians of the neighbouring towns did not venture to encounter the Maccabæan troops. Simon was therefore able to progress unmolested through Galilee, and to persuade the Judæans of that province to migrate to Judæa.

A more laborious contest awaited Judas in the Transjordanic provinces, for on his march he again met with the obstinate hostility of Timotheus. As in former ages, the heights were still crowned with fortresses. However, Judas succeeded in reducing several of them; he razed their walls to the ground, disarmed their defenders, and delivered his imprisoned countrymen. He then assembled the Judæan population, led them across the Jordan, through the friendly city of Bethshean (Scythopolis), and shortly before the celebration of the feast of Pentecost (May, 164) he returned to Jerusalem with a number of emigrant Judæans from Gilead. From all cities of Judæa the enthusiastic people streamed to receive the victors and to celebrate the festival with feelings of joy and gratitude. New songs of praise resounded in the Temple.

But Judas soon marched out again, in order to avenge an injury which had been received during his absence. His two generals, Joseph, the son of Zachariah, and Azariah, whom he had left behind to guard the land in the west, had, contrary to his orders, attacked Gorgias, who was occupying Jamnia with a force; but they had suffered a defeat, and had been driven back to the Judæan mountains. Judas therefore embarked on a new campaign. His arms were again crowned with success, he destroyed several cities on the sea-coast, together with their temples and idols.

Whilst the hero of the Maccabees had been making fearless warriors out of his miserable and trembling countrymen who had hidden in caves, whilst he had been inspiring his people with self-confidence, and vanquishing the enemy far and near, the court of Syria had remained wrapped in the most complete indifference. What could have induced Lysias, who held the reins of government, to remain passive in the face of this daring defiance? Had he not the means of hiring mercenaries; or did he think the Judæans invincible? It is said that a distinguished man at the Syrian court, named Ptolemy Macron, had advocated the cause of the Judæans, and had declared that the religious restraint imposed upon them was unjust.

Suddenly important news came to Palestine concerning Antiochus Epiphanes. The progress of that monarch through Parthia had not been signalised by any military success; nor had he been able to refill his treasury. Driven by want of money, he undertook an expedition to the city of Susa, in Elymais, to plunder the temple of the goddess Anaitis; but the inhabitants resisted the invader and forced him to retreat. He fell sick in the Persian city of Tabæ, and while in a state of delirium, expired (164). He who had derided the idea of a Divine Being and Divine justice, who had deliberately assaulted all that men hold sacred, in the end lost confidence in himself in consequence of the frustration of all his plans. It is quite possible that on his deathbed he repented of his desecration of the Temple, or, as another report has it, that his attack of frenzy resulted from the stings of conscience. At all events his last orders savour of madness, for he appointed one of his favourites, Philip, as regent of his kingdom and guardian of his young son Antiochus V., although previous to his departure for Persia he had invested Lysias with absolute power. This, his dying act, of pitting two rival governors against each other, thus dividing his country into factions, proved fatal to the Syrio-Macedonian kingdom, and to the Seleucidæan house.

The death of Antiochus produced no change in the position of the Judæans. Lysias, who was guardian of the young king, Antiochus V. (Eupator, from 164 to 162), undertook no expedition against the Judæans. Judas Maccabæus took advantage of this inactivity to improve the unsatisfactory internal condition of his country. At that time there existed in Jerusalem two neighbouring fortified places that were in daily feud with each other, namely the Sanctuary, and the fortress of the Acra, occupied by the Hellenists, who, with their pretended high-priest Menelaus, continued their hostilities against the patriotic and loyal Judæans by making attacks upon the fortifications of the Temple. Judas Maccabæus took measures to bring this intolerable state of affairs to an end. He undertook the formal siege of the Acra, and raised earthworks on which he placed catapults, to discharge stones against the walls.

In this emergency some of the Hellenists resolved to have recourse to the young king, Antiochus V. (Eupator), and, eluding the besiegers, travelled for that purpose to Antioch. Upon their arrival, they declared that they had been cruelly treated by the Judæan party, on account of their devotion to the royal cause; that they had been robbed of their property, and threatened with death. They also represented to the king and his guardian that if the Acra were allowed to fall into the hands of the Hasmonæans, the rebellious Judæans would be utterly invincible. A council was thereupon held at the Syrian court, and it was agreed to commence hostile proceedings against the Hasmonæans. Ptolemy Macron, who alone spoke in favour of peaceful measures, could gain no hearing.