General History for Colleges and High Schools - P. V. N. Myers

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THE TEMPLE OF SOLOMON. (A Restoration.)]

      For the purpose of extending his commerce, Solomon built fleets upon the Mediterranean and the Red Sea. The most remote regions of Asia and Africa were visited by his ships, and their rich and wonderful products made to contribute to the wealth and glory of his kingdom.

      Solomon maintained one of the most magnificent courts ever held by an oriental sovereign. When the Queen of Sheba, attracted by the reports of his glory, came from Southern Arabia to visit the monarch, she exclaimed, "The half was not told me." He was the wisest king of the East. His proverbs are famous specimens of sententious wisdom. He was versed, too, in botany, being acquainted with plants and trees "from the hyssop upon the wall to the cedar of Lebanon."

      But wise as was Solomon in his words, his life was far from being either admirable or prudent. In conformity with Asiatic custom, he had many wives—seven hundred, we are told—of different nationalities and religions. Through their persuasion the old monarch himself fell into idolatry, which turned from him the affections of his best subjects, and prepared the way for the dissensions and wars that followed his death.

      THE DIVISION OF THE KINGDOM (about 975 B.C.).—The reign of Solomon was brilliant, yet disastrous in the end to the Hebrew monarchy. In order to carry on his vast undertakings, he had laid most oppressive taxes upon his people. When Rehoboam, his son, succeeded to his father's place, the people entreated him to lighten the taxes that were making their very lives a burden. Influenced by young and unwise counsellors, he replied to the petition with haste and insolence: "My father," said he, "chastised you with whips, but I will chastise you with scorpions." Immediately all the tribes, save Judah and Benjamin, rose in revolt, and succeeded in setting up, to the north of Jerusalem, a rival kingdom, with Jeroboam as its first king. This northern state, with Samaria as its capital, became known as the Kingdom of Israel; the southern, of which Jerusalem remained the capital, was called the Kingdom of Judah.

      Thus was torn in twain the empire of David and Solomon. United, the tribes might have maintained an empire capable of offering successful resistance to the encroachments of the powerful and ambitious monarchs about them. But now the land becomes an easy prey to the spoiler. It is henceforth the pathway of the conquering armies of the Nile and the Euphrates. Between the powerful monarchies of these regions, as between an upper and nether millstone, the little kingdoms are destined, one after the other, to be ground to pieces.

      THE KINGDOM OF ISRAEL (975?-722 B.C.).—The kingdom of the Ten Tribes maintained an existence for about two hundred and fifty years. Its story is instructive and sad. Many passages of its history are recitals of the struggles between the pure worship of Jehovah and the idolatrous service of the deities introduced from the surrounding nations. The cause of the religion of Jehovah, as the tribes of Israel had received it from the patriarch Abraham and the lawgiver Moses, was boldly espoused and upheld by a line of the most remarkable teachers and prophets produced by the Hebrew race, among whom Elijah and Elisha stand preeminent.

      The little kingdom was at last overwhelmed by the Assyrian power. This happened 722 B.C., when Samaria, as we have already narrated in the history of Assyria, was captured by Sargon, king of Nineveh, and the Ten Tribes were carried away into captivity beyond the Euphrates (see p. 48). From this time they are quite lost to history.

      The country, left nearly vacant by this wholesale deportation of its inhabitants, was filled with other subjects or captives of the Assyrian king. The descendants of these, mingled with the few Jews of the poorer class that were still left in the country, formed the Samaritans of the time of Christ.

      THE KINGDOM OF JUDAH (975?-586 B.C.).—This little kingdom, torn by internal religious dissensions, as was its rival kingdom of the north, and often on the very verge of ruin from Egyptian or Assyrian armies, maintained an independent existence for about four centuries. During this period, a line of eighteen kings, of most diverse character, sat upon the throne. Upon the extension of the power of Babylon to the west, Jerusalem was forced to acknowledge the suzerainty of the Babylonian kings.

      The kingdom at last shared the fate of its northern rival. Nebuchadnezzar, in revenge for an uprising of the Jews, besieged and captured Jerusalem, and carried away a large part of the people, and their king Zedekiah, into captivity at Babylon (see p. 58). This event virtually ended the separate and political life of the Hebrew race (586 B.C.). Henceforth Judah constituted simply a province of the empires—Babylonian, Persian, Macedonian, and Roman—which successively held sway over the regions of Western Asia, with, however, just one flicker of national life under the Maccabees, during a part of the two centuries preceding the birth of Christ.

      It only remains to mention those succeeding events which belong rather to the story of the Jews as a people than as a nation. Upon the capture of Babylon by the Persian king Cyrus (see p. 60), that monarch, who was kindly disposed towards the Jews that he there found captives, permitted them to return to Jerusalem and restore the temple. Jerusalem thus became again the centre of the old Hebrew worship, and, although shorn of national glory, continued to be the sacred centre of the ancient faith till the second generation after Christ. Then, in chastisement for repeated revolts, the city was laid in ruins by the Romans; while vast numbers of the inhabitants—some authorities say over one million—were slain, or perished by famine, and the remnant were driven into exile to different lands.

      Thus, by a series of unparalleled calamities and persecutions, the descendants of Abraham were "sifted among all nations"; but to this day they cling with a strange devotion and loyalty to the simple faith of their fathers.

      HEBREW RELIGION AND LITERATURE.

      The ancient Hebrews made little or no contribution to science. They produced no new order of architecture. In sculpture they did nothing: their religion forbade their making "graven images." Their mission was to teach religion. Here they have been the instructors of the world. Their literature is a religious one; for literature with them was simply a medium for the conveyance of religious instruction and the awakening of devotional feeling.

      The Hebrew religion, a pure monotheism, the teachings of a long line of holy men—patriarchs, lawgivers, prophets, and priests—stretching from Abraham down to the fifth century B.C., is contained in the sacred books of the Old Testament Scriptures. In these ancient writings, patriarchal traditions, histories, dramas, poems, prophecies, and personal narratives blend in a wonderful mosaic, which pictures with vivid and grand effect the various migrations, the deliverances, the calamities—all the events and religious experiences in the checkered life of the Chosen People.

      Out of this old exclusive, formal Hebrew religion, transformed and spiritualized by the Great Teacher, grew the Christian faith. Out of the Old Testament arose the New, which we should think of as a part of Hebrew literature: for although written in the Greek language, and long after the close of the political life of the Jewish nation, still it is essentially Hebrew in thought and doctrine, and the supplement and crown of the Hebrew Scriptures.

      Besides the Sacred Scriptures, called collectively, by way of pre- eminence, the Bible (The Book), it remains to mention especially the Apocrypha, embracing a number of books that were composed after the decline of the prophetic spirit, and which show traces, as indeed do several of the later books of the Bible, of the influence of Persian and Greek thought. These books are generally regarded by the Jews and Protestants as uncanonical, but in the main are considered by the Roman Catholics as possessing equal authority with the other books of the Bible.

      Neither should we fail to mention the Talmud, a collection of Hebrew customs and traditions, with the comments thereupon of the rabbis, a work held by most Jews next in sacredness to the Holy Book; the writings of Philo, an illustrious rabbi who lived at Alexandria just before the birth of Christ; and the Antiquities of the Jews and the Jewish Wars by the historian Josephus, who lived and wrote about the time of the taking of Jerusalem by Titus; that is, during the latter part of the first century after Christ.

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