A celebrated political writer—a freethinker belonging to the Radical school, somewhat also to the school of Positivism—Mr. John Stuart Mill, has recently said, in his work on Government, "The Egyptian hierarchy, the paternal despotism of China, were very fit instruments for carrying those nations up to the point of civilisation which they attained. But, having reached that point, they were brought to a permanent halt, for want of mental liberty and individuality; requisites of improvement which the institutions that had carried them thus far, entirely incapacitated them from acquiring; and, as the institutions did not break down and give place to others, further improvement stopped. In contrast with these nations, let us consider the example of an opposite character afforded by another and a comparatively insignificant Oriental people—the Jews. They, too, had an absolute monarchy and a hierarchy, and their organised institutions were as obviously of sacerdotal origin as those of the Hindoos. These did for them what was done for other Oriental races by their institutions—subdued them to industry and order, and gave them a national life. But neither their kings nor their priests ever obtained, as in those other countries, the exclusive moulding of their character. Their religion, which enabled persons of genius and a high religious tone to be regarded and to regard themselves as inspired from Heaven, gave existence to an inestimably precious unorganized institution—the Order (if it may be so termed) of Prophets. Generally under the protection—it was not always effectual—of their sacred character, the prophets were a power in the nation, often more than a match for kings and priests, and kept up in that little corner of the earth the antagonism of influence, which is the only real security for continued progress. Religion consequently was not there—what it has been in so many other places—a consecration of all that was once established, and a barrier against further improvement. The remark of a distinguished Hebrew, M. Salvador, that the prophets were, in Church and State, the equivalent to the modern liberty of the press, gives a just but not an adequate conception of the part fulfilled in national and universal histories by this great element of Jewish life; by means of which, the canon of inspiration never being complete, the persons most eminent in genius and moral feeling could not only denounce and reprobate, with the direct authority of the Almighty, whatever appeared to them deserving of such treatment, but could give forth better and higher interpretations of the national religion. Conditions more favourable to progress could not easily exist; accordingly the Jews, instead of being stationary like other Asiatics, were, next to the Greeks, the most progressive people of antiquity, and, jointly with them, have been the starting-point and main propelling agency of modern cultivation." [Footnote 68]
[Footnote 68: Considerations on Representative Government. By John Stuart Mill, pp. 41-43. London.]
Mr. Mill is right, only he does not go far enough. Modern civilization is in effect derived from the Jews and from the Greeks. To the latter it is indebted for its human and intellectual, to the former for its Divine and moral, element. Of these two sources, we owe to the Jews, if not the more brilliant, at all events the more sublime and dearly acquired one. After the development of power and grandeur which took place amongst the Jews in the reigns of David and Solomon, their history is but a long series of misfortunes and reverses,—an eventful, painful decline. The Hebrew state is divided into two kingdoms, almost constantly at war with each other. And whilst the kingdom of Israel is a prey to continual usurpations and revolutions, making it the scene of all the violence and all the vicissitudes of a tyranny, the kingdom of Judah has a line of princes, in turn good or bad, who keep it unceasingly in a state of trouble and of jeopardy. Religion falls beneath the yoke of secular government; idolatry appears in the kingdom of Israel, and braves audaciously the ancient national faith. The kingdom of Judah, however, remains more faithful to Jehovah and his law, to the traditions of Moses, and to the race of David; but its languishing faith is no longer strong enough to arrest its march in the path of decline. In the two kingdoms, internal disorders are aggravated by reverses abroad; in the meantime, around them mighty empires spring up and succeed to each other. First Israel and then Judah are invaded by strangers; they are subjugated in turn by the Assyrians, the Egyptians, the Syrians, the Babylonians. The Hebrews are not only vanquished and reduced to subjection, but exiled, transported, led captive far from their country. A new conqueror, Cyrus, permits them to return to Jerusalem; but not to resume their independence; at first subjects of the Persian kings, they soon pass from their empire to that of the Greek generals, who have divided amongst one another the conquests of Alexander; then to the rule of the Greeks succeeds that of the Romans. During this succession of servitudes, scarcely are they allowed any moments of existence as a free nation, and even this freedom is more apparent than real. Judea, like Greece, is subjugated, but under circumstances of greater humiliation and distress.
And shall, then, the Hebrews oppose no efficacious resistance to these reverses? What is to become, in this absolute ruin of the nationality of the Jews, of their God, and their faith? Shall the miracles of Sinai have no more virtue than the mysteries of Eleusis, and Jehovah languish away and vanish in the routine of sacerdotal ceremonies, or in philosophical scepticism?
By no means: in the midst of his people's decay, the God of Israel maintains interpreters who struggle with indomitable fidelity against public calamities and popular errors. The first of the prophets, Moses, had spoken in the name and according to the commandment of Jehovah. After him there never were wanting to Israel men who inherited or pretended to the heritage of the same Divine mission. "I will raise them up a Prophet from among their brethren, like unto thee," said the Eternal unto Moses, "and will put my words in his mouth; and he shall speak unto them all that I shall command him. … But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die." [Footnote 69]
[Footnote 69: Deuteronomy xviii. 18, 20.]
From Moses to Samuel, the series of the prophets is continued; some of them are of renown, like Nathan in the reigns of David and Solomon; but the greater number, without name in history, and appearing scattered over a long course of years. They are called the Seers, [Footnote 70] or the Inspired. [Footnote 71]
[Footnote 70: Roêh or Chozeh, in Hebrew.]
[Footnote 71: Nabi.]
Their speech gushes forth like a well under the breath of God. When the government of the Judges gives place to that of the Kings, the great actor in this drama of transition, Samuel, opens for the prophets a new era; dedicated from his infancy to God's service, he feels beforehand and abides the divine inspiration: "Speak, Lord; for thy servant heareth." [Footnote 72]