History of the Jews (Vol. 1-6). Graetz Heinrich
could only be a source of satisfaction to him to see Judæans from the neighbouring country establishing themselves there. Under Alexander, many Judæans had settled in that city, and, as this far-seeing hero had given equal rights of Macedonian citizenship to all comers, the first Judæan colony in Alexandria enjoyed perfect equality with the other inhabitants, and led a peaceful existence in the new land. A great number of Judæans took up their abode there during the disturbed state of their country, caused by the wars of Antigonus; they also received from Ptolemy protection and the enjoyment of equal laws and rights. And thus arose an Egypto-Judæan community, which was destined to fulfil a peculiar mission. In other places also Judæan colonies were formed. Assured of the good will of the Judæans, Ptolemy distributed them in various Egyptian cities and in Cyrene.
Seleucus, the founder of the Seleucidæan kingdom, the centre of which was situated in Persia, had in addition become possessed of the northern part of Syria, where he founded a new city, Antioch, which became his capital. In order to people this city, as well as other newly-built towns, he was obliged to bring inhabitants into them, and among these partly forced and partly willing settlers were many Judæans, to whom Seleucus gave the full rights of Macedonian citizenship. And, as Judæan colonies arose in the Græco-Macedonian countries, so also Greek colonies were formed upon Judæan ground. Along the Mediterranean coast new seaports were built, or old ones enlarged and embellished, and to these Grecian names were given.
CHAPTER XXI. SIMON THE JUST AND HIS DESCENDANTS.
Condition of the Judæans under the Ptolemies—Simon effects Improvements—His Praises are sung by Sirach—His Doctrines—The Chasidim and the Nazarites—Simon's Children—Onias II. and the Revolt against Egypt—Joseph, son of Tobias—His Embassy to Alexandria—He is appointed Tax-collector—War between Antiochus the Great and Egypt—Defeat of Antiochus—Spread of Greek Manners in Judæa—Hyrcanus—The Song of Songs—Simon II.—Scopas despoils Jerusalem—The Contest between Antiochus and Rome—Continued Hellenisation of the Judæans—The Chasidim and the Hellenists—Jose ben Joezer and Jose ben Johanan—Onias III. and Simon—Heliodorus—Sirach's Book of Proverbs against the Errors of his Time.
300–175 B. C. E.
For more than a century after the death of Nehemiah, the inner life of the Judæan nation might have been likened to that of a caterpillar weaving the threads which enshroud it from the juices of its own body, while the world knew it as a martyr, bearing insult and humiliation alike in silence. During that period it had not produced any one man, who, by reason of his own strong individuality, had been able to bring into play the reserve force of the nation; no one had arisen capable of pointing the way and arousing enthusiasm. The stimulus for development and improvement had always come from without, from the principal men of Persia or Babylonia. But now the people, in consequence of new political circumstances, were separated from their co-religionists of those lands. The Judæans of the Euphrates and the Tigris could no longer carry on active intercourse with their brethren in the mother-country. For the reigning dynasties, the Seleucidæ and the Ptolemies, looked upon each other with suspicion, and frequent visits of the Judæans from the provinces of the Seleucidæ to the Judæans of Jerusalem, would have been regarded with disfavour in Alexandria. Had the nation not been able to rally in its own country without extraneous help, it would have been lost; a people which cannot exist or improve of itself must sooner or later fall into insignificance. But the right man arose at the right time. He saved the Judæan community from its fall. This man was Simon the Just (about 300–270). In an age deficient in great men, he appears like a lofty and luxuriant tree in the midst of a barren country. Legendary lore has seized upon his name, and has added the marvellous to the historical. It is always a favourable testimony to an historical personage, and to the influence he wields over a large circle, when romance proclaims his praise. Authentic history does not tell us much of Simon I., still the few characteristics preserved to us portray him as a man of great distinction. He was, moreover, the one high-priest of the house of Joshua ben Jozedek, of whom there is anything laudatory to be related, and the one to restore the priesthood to honour. "He cared for his people to save it from falling." He rebuilt the walls of Jerusalem, which had been demolished by Ptolemy I., and he repaired the ravages of two centuries upon the Temple. He also carried out various measures for the safety and improvement of the capital. The supply of water from the several springs in the neighbourhood of Jerusalem is insufficient for ordinary purposes in dry seasons. The Temple, too, required water in copious quantities. To meet these requirements, Simon caused a large reservoir to be excavated below the Temple, which was fed by a subterranean canal, and brought a constant supply of fresh water from the springs of Etam. Thus there was no fear of drought, even in case of a siege. The poet, Joshua (Jesus) Sirach, who lived at a later date, gives us an enthusiastic description of Simon:—
"How was he distinguished in the midst of the people in his coming out of the Sanctuary! He was as the morning star in the midst of a cloud, and as the full moon in the vernal season.
"As the sun shining upon the temple of the Most High, and as the rainbow giving light in the bright clouds.
"When he put on the robe of honour, and was clothed with the garments of glory ... compassed with his brethren round about, like palms around a cedar of Lebanon." (Ecclus. 1. 5–12.)
Not only was Simon the Just recognised in his office of high-priest as head of the community and of the Supreme Council, but he was also the chief teacher in the house of learning. He inculcated this maxim upon his disciples: "The world (i.e., the Judæan community) rests on three things, on the Law, on Divine Service (in the Temple), and on Charity" (Aboth i. 2). One may also ascribe to this remarkable man some share in the following saying of one of his most distinguished pupils, Antigonus of Soho, "Be not like those slaves, who serve their master for their daily rations, but be rather like the servants who faithfully serve their master without expectation of reward." Although Simon the Just attached great importance to the sacrificial rites, still he disliked the excessive ceremonialism towards which his generation was tending, nor did he conceal his disapprobation. There were amongst the nation, some over-pious people who took the vow of the Nazarite to refrain from wine for a given time; they called themselves, or were called, the strictly pious, Chasidim. When the term of their vows had expired, they cut off their hair and went through all the ceremonies. Perhaps the excesses of the Greeks and their Jewish followers, their numerous feasts and orgies induced them to impose upon themselves this Nazaritic abstention with its attendant rites. It is certain that as the number of pleasure-seeking imitators of Greek habits increased in Judæa, so did also that of the Chasidim. But Simon the Just was not pleased with this exaggerated zeal, and took no part in the sacrifices of the Nazarites.
Posterity has formed so exalted an opinion of Simon's character, that it designated his death as the end of an historical period of divine grace. In fact, sad and terrible events, brought about by his own descendants, and causing fresh trials to the Judæans, followed upon his death. Simon the Just left two children, a young son named Onias and a daughter. The latter was married to Tobiah, a somewhat distinguished man of priestly descent. Onias being too young to officiate as High Priest, a relative, named Manasseh, represented him during his minority. The rule of Onias II. became a turning-point in the history of the Judæans. The constant warfare carried on for years between the rival houses of the Seleucidæ and the Ptolemies affected the fate of Judæa.
When at last a treaty of peace was concluded (in 240), Cœlesyria and Judæa remained with Egypt, but the fourth king of the Seleucidæ, Antiochus Callinicos, instigated these provinces to revolt, and seems to have won over Onias II. to side with him. Onias refused to pay the annual tax of twenty talents to the Ptolemies. Although the sum was small, the payment was looked upon as a mark of submission, and its refusal gave great offence at the Egyptian court. Ptolemy II., after vainly demanding the tribute money, threatened to divide the province amongst various foreign colonists. He despatched one of his own