Page:The Outline of History Vol 1.djvu/596

 Throughout a history of five centuries of war and civil commotion between the return from captivity and the destruction of Jerusalem, certain constant features of the Jew persisted. He remained obstinately monotheistic; he would have none other gods but the one true God. In Rome, as in Jerusalem, he stood out manfully against the worship of any god-Cæsar. And to the best of his ability he held to his covenants with his God. No graven images could enter Jerusalem; even the Roman standards with their eagles had to stay outside.

Two divergent lines of thought are traceable in Jewish affairs during these five hundred years. On the right, so to speak, are the high and narrow Jews, the Pharisees, very orthodox, very punctilious upon even the minutest details of the law, intensely patriotic and exclusive. Jerusalem on one occasion fell to the Seleucid monarch Antiochus IV because the Jews would not defend it on the Sabbath day, when it is forbidden to work; and it was because the Jews made no effort to destroy his siege train on the Sabbath that Pompey the Great was able to take Jerusalem. But against these narrow Jews were pitted the broad Jews, the Jews of the left, who were Hellenizers, among whom are to be ranked the Sadducees, who did not believe in immortality. These latter Jews, the broad Jews, were all more or less disposed to mingle with and assimilate themselves to the Greeks and Hellenized peoples about them. They were ready to accept proselytes, and so to share God and his promise with all mankind. But what they gained in generosity they lost in rectitude. They were the worldlings of Judea. We have already noted how the Hellenized Jews of Egypt lost their Hebrew, and had to have their Bible translated into Greek.

In the reign of Tiberius Cæsar a great teacher arose out of Judea who was to liberate the intense realization of the righteousness and unchallengeable oneness of God, and of man's moral obligation to God, which was the strength of orthodox Judaism, from that greedy and exclusive narrowness with which it was so extraordinarily intermingled in the Jewish mind. This was Jesus of Nazareth, the seed rather than the founder of Christianity.