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Rh government. Babylonia had risen into supreme importance for Jewish life at about the time when the Mishnah was completed. The great rabbinic academies at Sura and Nehardea, the former of which retained something of its dominant rôle till the 11th century, had been founded, Sura by (q.v.) (c. 219), but Nehardea, the more ancient seat of the two, famous in the 3rd century for its association with Abba Arika’s renowned contemporary Samuel, lost its Jewish importance in the age of Mahomet.

To (q.v.) belongs the honour of formulating the principle which made it possible for Jews to live under alien laws. Jeremiah had admonished his exiled brothers: “Seek ye the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace” (Jer. xxix. 7). It was now necessary to go farther, and the rabbis proclaimed a principle which was as influential with the synagogue as “Give unto Caesar that which is Caesar’s” became with the Church. “The law of the government is law” (Baba Qama 113 b.), said Samuel, and ever since it has been a religious duty for the Jews to obey and accommodate themselves as far as possible to the laws of the country in which they are settled or reside. In 259 Odenathus, the Palmyrene adventurer whose memory has been eclipsed by that of his wife Zenobia, laid Nehardea waste for the time being, and in its neighbourhood arose the academy of Pumbedita (Pombeditha) which became a new focus for the intellectual life of Israel in Babylonia. These academies were organized on both scholastic and popular lines; their constitution was democratic. An outstanding feature was the Kallah assemblage twice a year (in Elul at the close of the summer, and in Adar at the end of the winter), when there were gathered together vast numbers of outside students of the most heterogeneous character as regards both age and attainments. Questions received from various quarters were discussed and the final decision of the Kallah was signed by the Resh-Kallah or president of the general assembly, who was only second in rank to the Resh-Metibta, or president of the scholastic sessions. Thus the Babylonian academies combined the functions of specialist law-schools, universities and popular parliaments. They were a unique product of rabbinism; and the authors of the system were also the compilers of its literary expression, the Talmud.

44. Judaism in Islam.—Another force now appears on the scene. The new religion inaugurated by Mahomet differed in its theory from the Roman Catholic Church. The Church, it is true, in council after council, passed decisions unfriendly to the Jews. From the synod at Elvira in the 4th century this process began, and it was continued in the West-Gothic Church legislation, in the Lateran councils (especially the fourth in 1215), and in the council of Trent (1563). The anti-social tendency of these councils expressed itself in the infliction of the badge, in the compulsory domicile of Jews within ghettos, and in the erection of formidable barriers against all intercourse between church and synagogue. The protective instinct was responsible for much of this interference with the natural impulse of men of various creeds towards mutual esteem and forbearance. The church, it was conceived, needed defence against the synagogue at all hazards, and the fear that the latter would influence and dominate the former was never absent from the minds of medieval ecclesiastics. But though this defensive zeal led to active persecution, still in theory Judaism was a tolerated religion wherever the Church had sway, and many papal bulls of a friendly character were issued throughout the middle ages (Scherer, p. 32 seq.).

Islam, on the other hand, had no theoretic place in its scheme for tolerated religions; its principle was fundamentally intolerant. Where the mosque was erected, there was no room for church or synagogue. The caliph Omar initiated in the 7th century a code which required Christians and Jews to wear peculiar dress, denied them the right to hold state offices or to possess land, inflicted a poll-tax on them, and while forbidding them to enter mosques, refused them the permission to build new places of worship for themselves. Again and again these ordinances were repeated in subsequent ages, and intolerance for infidels is still a distinct feature of Mahommedan law. But Islam has often shown itself milder in fact than in theory, for its laws were made to be broken. The medieval Jews on the whole lived, under the crescent, a fuller and freer life than was possible to them under the cross. Mahommedan Babylonia (Persia) was the home of the gaonate (see ), the central authority of religious Judaism, whose power transcended that of the secular exilarchate, for it influenced the synagogue far and wide, while the exilarchate was local. The gaonate enjoyed a practical tolerance remarkable when contrasted with the letter of Islamic law. And as the Bagdad caliphate tended to become more and more supreme in Islam, so the gaonate too shared in this increased influence. Not even the Qaraite schism was able to break the power of the geonim. But the dispersion of the Jews was proceeding in directions which carried masses from the Asiatic inland to the Mediterranean coasts and to Europe.

45. In Medieval Europe: Spain.—This dispersion of the Jews had begun in the Hellenistic period, but it was after the Barcochebas war that it assumed great dimensions in Europe. There were Jews in the Byzantine empire, in Rome, in France and Spain at very early periods, but it is with the Arab conquest of Spain that the Jews of Europe began to rival in culture and importance their brethren of the Persian gaonate. Before this date the Jews had been learning the rôle they afterwards filled, that of the chief promoters of international commerce. Already under Charlemagne this development is noticeable; in his generous treatment of the Jews this Christian emperor stood in marked contrast to his contemporary the caliph Harun al-Rashid, who persecuted Jews and Christians with equal vigour. But by the 10th century Judaism had received from Islam something more than persecution. It caught the contagion of poetry, philosophy and science. The schismatic Qaraites initiated or rather necessitated a new Hebrew philology, which later on produced Qimḥi, the gaon Saadiah founded a Jewish philosophy, the statesman Ḥasdai introduced a new Jewish culture—and all this under Mahommedan rule. It is in Spain that above all the new spirit manifested itself. The distinctive feature of the Spanish-Jewish culture was its comprehensiveness. Literature and affairs, science and statecraft, poetry and medicine, these various expressions of human nature and activity were so harmoniously balanced that they might be found in the possession of one and the same individual. The Jews of Spain attained to high places in the service of the state from the time of the Moorish conquest in 711. From Hasdai ibn Shaprut in the 10th century and Samuel the nagid in the 11th the line of Jewish scholar-statesmen continued till we reach Isaac Abrabanel in 1492, the date of the expulsion of the Jews from Spain. This last-named event synchronized with the discovery of America; Columbus being accompanied by at least one Jewish navigator. While the Spanish period of Jewish history was thus brilliant from the point of view of public service, it was equally notable on the literary side. Hebrew religious poetry was revived for synagogue hymnology, and, partly in imitation of Arabian models, a secular Hebrew poetry was developed in metre and rhyme. The new Hebrew Piyut found its first important exponent in Kalir, who was not a Spaniard. But it is to Spain that we must look for the best of the medieval poets of the synagogue, greatest among them being Ibn Gabirol and Halevi. So, too, the greatest Jew of the middle ages, Maimonides, was a Spaniard. In him culminates the Jewish expression of the Spanish-Moorish culture; his writings had an influence on European scholasticism and contributed significant elements to the philosophy of Spinoza. But the reconquest of Andalusia by the Christians associated towards the end of the 15th century with the establishment of the Inquisition, introduced a spirit of intolerance which led to the expulsion of the Jews and Moors. The consequences of this blow were momentous; it may be said to inaugurate the ghetto period. In Spain Jewish life had participated in the general life, but the expulsion—while it dispersed