The Maccabaean

CHAPTER II

There is no blank page between the history of Israel's past and that of the present in the Diaspora. The persecutions of the first centuries continued into the later centuries, at times most barbarous, at others somewhat mitigated. With the last century open murder and rapine have ceased in the enlightened countries, but the demon Anti-semitism oppresses more to-day perhaps than formerly, since its methods are not open in attack. In spite of all, however, Israel maintains steadfastly its old beliefs. Judaism has not conceded one iota of its principles, and the Jews remain today as distinct a people as in former years. The potent forces in Judaism, the idea of the restoration and the Messianic era, still continue; only the Jews of today see more practical plans for their realization than formerly. The contrast, therefore, between the early conceptions of the Messianic era, and those developed during the centuries of itineracy which followed, with the consequent absorption of Occidental culture, is marked. The Israelites have always predisposed to fraternize with strangers, and they turned passionately toward the acquisition of Occidental culture. Is it not but natural, therefore, that the new Jewish culture should have questioned the Messianic conceptions developed in the earlier period of restlessness and mysticism? Throughout the first years of the Diaspora, the Israelites expected some miraculous intervention to put an end to the exile; and give the signal for the glorification of Israel. In the early opinion, the Messiah was to gather the children of Israel around him, march to Jerusalem,

and there, after overcoming the hostile powers, restore the temple worship, and set up his own dominion. In their adversity and affliction they thought for the time only of the material blessings that might ensue, and forgot Israel's greater mission. Later, however, from fanciful and materialistic views exclusive and perhaps coarse notions of individual well-being, revenge and relief from an oppressing enemy, the hope took nobler expression in the idea of a stable, national government based on the principles of pure morality and lofty ideals, universal brotherhood and peace, of perfect righteousness and purest religion, God reigning in Zion, and spreading his radiance over the whole world.

Towards the close of the 18th century, with the growing tendency toward toleration, and the influence of Moses Mendelssohn, Jewish thought was turned into new channels. The slumbering genius of the Jew was aroused and revived from its abjection. With the influence of Mendelssohn the Jewish race received its impetus for a rejuvenessence, threw off the lethargy which possessed it during the Dark Ages, and sprang from the narrow and isolated Ghettos into the world of culture. With the new Jewish culture came self-knowledge and self-respect, and gradually developed a broader race consciousness and correspondingly historical interest in Palestine. By the side of this influence came the strong sentiment of cosmopolitanism which swept over Europe the last part of the 18th century and first half of the 19th century. It was a natural reaction against the arbitrary grouping of nationalities which ignored all racial differences and was