19.3 The Jews a People of Mixed Origin¶
The Jews who returned, after an interval of more than two generations, to Jerusalem from Babylonia in the time of Cyrus were a very different people from the warring Baal worshippers and Jehovah worshippers, the sacrificers, in the high places and sacrificers at Jerusalem of the kingdoms of Israel and Judah. The plain fact of the Bible narrative is that the Jews went to Babylon barbarians and came back civilized. They went a confused and divided multitude, with no national self-consciousness; they came back with an intense and exclusive national spirit. They went with no common literature generally known to them, for it was only about forty years before the captivity that King Josiah is said to have discovered ?a book of the law? in the temple (II. Kings xxii), and, besides that, there is not a hint in the record of any reading of books; and they returned with most of their material for the Old Testament. It is manifest that, relieved of their bickering and murderous kings, restrained from politics and in the intellectually stimulating atmosphere of that Babylonian world, the Jewish mind made a great step forward during the Captivity.
It was an age of historical inquiry and learning in Babylonia. The Babylonian influences that had made Sardanapalus collect a great library of ancient writings in Nineveh were still at work. We have already told how Nabonidus was so preoccupied with antiquarian research as to neglect the defence of his kingdom against Cyrus. Everything, therefore, contributed to set the exiled Jews inquiring into their own history, and they found an inspiring leader in the prophet Ezekiel. From such hidden and forgotten records as they had with them, genealogies, contemporary histories of David, Solomon, and their other kings, legends and traditions, they made out and amplified their own story, and told it to Babylon and themselves. The story of the Creation and the Flood, much of the story of Moses, much of Samson, were probably incorporated from Babylonian sources. When the Jews returned to Jerusalem, only the Pentateuch had been put together into one book, but the grouping of the rest of the historical books was bound to follow.
The rest of their literature remained for some centuries as separate books, to which a very variable amount of respect was paid. Some of the later books are frankly post-captivity compositions. Over all this literature were thrown certain leading ideas. There was an idea, which even these books themselves gainsay in detail, that all the people were pure-blooded children of Abraham; there was next an idea of a promise made by Jehovah to Abraham that he would exalt the Jewish race above all other races; and, thirdly, there was the belief first of all that Jehovah was the greatest and most powerful of tribal gods, and then that he was a god above all other gods, and at last that he was the only true god. The Jews became convinced at last, as a people, that they were the chosen people of the one God of all the earth.
And arising very naturally out of these three ideas, was a fourth, the idea of a coming leader, a saviour, a Messiah who would realize the long-postponed promises of Jehovah.
This welding together of the Jews into one tradition-cemented people in the course of the “seventy years” is the first instance in history of the new power of the written word in human affairs. It was a mental consolidation that did much more than unite the people who returned to Jerusalem. This idea of belonging to a chosen race predestined to pre-eminence was a very attractive one. It possessed also those Jews who remained in Babylonia. Its literature reached the Jews now established in Egypt. It affected the mixed people who bad been placed in Samaria, the old capital of the kings of Israel when the ten tribes were deported to Media. It inspired a great number of Babylonians and the like to claim Abraham as their father, and thrust their company upon the returning Jews. Ammonites and Moabites became adherents. The book of Nehemiah is full of the distress occasioned by this invasion of the privileges of the chosen. The Jews were already a people dispersed in many lands and cities, when their minds and hopes were unified and they became an exclusive people. But at first their exclusiveness is merely to preserve soundness of doctrine and worship, warned by such lamentable lapses as those of King Solomon. To genuine proselytes of whatever race, Judaism long held out welcoming arms.
To Phoenicians after the falls of Tyre and Carthage, conversion to Judaism must have been particularly easy and attractive. Their language was closely akin to Hebrew. It is possible that the great majority of African and Spanish Jews are really of Phoenician origin. There were also great Arabian accessions. In South Russia, as we shall note later, there were even Mongolian Jews.
|||But one version of the Creation story and the Eden story, though originally from Babylon, seem to have been known to the Hebrews before the exile. —G. W. B.|