However, the actual state of affairs was dismal enough. A large Syrian army was expected at every moment to crush the Judæan soldiers. It was absolutely necessary, therefore, that the whole nation should be animated with enthusiasm to fight and to endure. A peculiar book was compiled to further this object, and circulated amongst the more educated of the Judæans; this was the Book of Daniel. It was undoubtedly written by one of the Chasidim, and intended for his party. The object of this apocalyptic and artistically compiled work, written partly in Hebrew and partly in Chaldæan, was to give examples of firmness in adhering to religious convictions, to encourage the reader to endurance, and to make him feel that this bloody persecution of the people would not be of long duration. Even the most pious and faithful were beginning to doubt God's mercy, for no prophet appeared to reveal the object of their cruel sufferings, or to announce when they would cease. The Book of Daniel offered consolation in this respect, showing that prophecy was not wholly extinct in Israel, for here was a vision, which announced the aim, and predicted the end of their misery. "There is yet prophecy among us"—this is repeatedly urged as a consolation.
The Book first quotes examples of constancy in religious observances even under great difficulties and danger, and shows that this constancy was rewarded by a miraculous escape from death; the end of the book also contains prophecies for the future. The book further tells how the kings who violated the Sanctuary, or exercised religious despotism were humiliated, and forced to repent of their crimes. The Book of Daniel half conceals and half reveals, in a sort of allegory, the destruction of the wicked Syrian Empire, which was the heir to former kingdoms. It foretells that the fourth kingdom on earth, following that of the Babylonians, the Medo-Persians and the Macedonians, would utter foolish words against the Almighty, seek to destroy the pious and to turn them away from the festivals and the laws. The pious would fall into its clutches for "a time, two times, and half a time." Then dominion would pass into the hands of the people of the Holy One for ever, and all knees would bow down to Him. In another vision he saw the fourth Syrian Empire extending far away to the south, to the east and to the north, rising to the heavens, and casting down stars unto the earth, and crushing them. It would exalt itself over the King of the heavenly Hosts, it would abolish the daily sacrifice, and set up an idol in the Sanctuary. To the question:
"How long shall be the vision concerning the continual burnt-offering and the transgression that maketh desolate, to give up both the Sanctuary and the host to be trodden under foot?" (Daniel viii. 13.)
a voice answered—
"Unto two thousand and three hundred evenings and mornings; when the Sanctuary shall be justified." (verse 14.)
The Book of Daniel, with its mystical revelations, was undoubtedly read with great interest by the Assidæans. The apocalyptic form, which gave each line a peculiar meaning, and reflected the present conditions, lent it a great attraction. Moreover, it solved the problem of the present calamities, and showed the object of the horrible persecutions; these were intended, on the one hand, to destroy sin, and on the other, to ennoble believers. It was evident that the duration of the period of affliction had been determined from the beginning, and that this very duration, too, had a secret meaning. The worldly kingdoms would disappear, and at the end of this time, God's kingdom, the kingdom of the holy ones, would commence, and those who had died or had been slain during the persecutions would awake to eternal life. Thus, though no prophet arose, still there existed a prophecy for the present time.
Meanwhile the danger became daily more threatening for the Judæans. Whilst Antiochus had been marching eastward (166) with a part of his army, his lieutenant Lysias had chosen a general called Ptolemy, son of Dorymenes (the one who had favoured Menelaus, and who was commander in Cœlesyria and Phœnicia), and had appointed two able and experienced generals under him, Nicanor son of Patroclus, and Gorgias. The latter, having received orders to begin the campaign against the Judæans, led his division, which, it is said, consisted of 40,000, including cavalry, along the coast into the very heart of Judæa. Samaritans and Philistines, both arch-enemies of the Judæans, placed themselves at his disposal. He was so certain of victory that he invited slave-traders to come into his camp, and to bring with them money and chains. The Syrian commander thought that it would be more prudent to sell the captives as slaves than to kill them; but whilst he was thus prematurely disposing of them, the Judæan warriors, numbering 6,000, assembled round Judas Maccabæus. Before leading them into action, the commander, in order to animate them with the spirit of heroic self-sacrifice, organised a solemn assembly in the mountain city of Mizpah. It is a remarkable coincidence that, nine hundred years before, the prophet Samuel had, on a similar occasion, assembled the people in the same place, in order to select a leader against the enemy who was then planning the destruction of Israel. Judas chose Mizpah, because it had been a central meeting-place for those Judæans who had survived the destruction of the Temple under Gedaliah, when there had been a small temple there. The assembly was deeply moved; all its members observed a strict fast during the day, wore mourning garments, and prayed with all the fervour of their sorrowing hearts for help and compassion. A scroll of the Law, which the Judæan army carried with them, was unfolded, and excited great lamentations, for it reminded them that Antiochus wished to force them to abandon the Law and to become heathens.
But Judas endeavoured, not only to awaken emotion, but to arouse courage, and to prepare the people for the difficult and bloody action that awaited them. He divided his army into four parts, and placed his three elder brothers each in command of a division. In accordance with the Law, he issued a proclamation to the effect that all those who were newly married, who had built a house or planted a new vineyard, or who lacked sufficient courage, were permitted to withdraw from the ranks. Then he marched towards Emmaus, an eight or nine hours' journey from Mizpah, to meet the enemy. Gorgias had encamped, with about 5,000 foot-soldiers and 1,000 cavalry, in the plain near Emmaus, because he thought it easier to penetrate from there into the mountains of Judæa to attack the Maccabæan army. The Syrian leader wished to surprise the Judæans in the night, but was outwitted by Maccabæus. As soon as night set in, Judas left the camp with his followers, marched by well-known roads to the west, and came upon the enemy's rear. When Gorgias found the camp of the Judæans deserted, he imagined that fear had driven them into the mountains, and he pursued them thither. This was the object of Judas's stratagem. He followed the Syrians, reached their camp, set it on fire, and pursued the troops. Gorgias noticed only at dawn that the enemy he was seeking in the mountains was following him from the plain; he had no time to order more than a part of his army to halt, and to confront the Judæans.
Meanwhile Maccabæus had arranged his division in perfect order, and encouraged them to fight for their country, their Law, and their Sanctuary. His younger brother hurriedly read to them a few encouraging verses out of the Law, and gave the warriors the watchword "God's help!" The Judæan army was greater in number than the single division of Syrian troops, and fought with great enthusiasm. Thus the enemy was beaten, and put to flight. Judas forbade his soldiers to seize any booty, as they still had to fight the other division of the enemy's army, which was returning from the mountains. These troops shortly made their appearance, and the Judæans stood ready to resume the battle; but it did not take place, for as soon as the Syrians saw the smoke rising from their camp, they turned and fled southwards into the land of the Philistines. "There was a great rescue on that day." The victory of Emmaus (166), gained by clever strategy and resolute valour, was of vast importance. It crippled the enemy, and inspired the Judæans with confidence in their own power. Neither the cavalry nor the foot-soldiers, with their helmets and shields, alarmed them any longer, and the arms which they needed fell into their hands after the enemy had taken to flight. The booty consisted of gold, silver, and purple, and of the sacks of money belonging to the numerous slave-traders who had come to the Syrian camp. All these things were not to be despised, as they became the means of victory to them in future struggles. The victors returned to their meeting-place at Modin with songs of rejoicing, the refrain of which was, "Praise the Lord, for He is good; for His mercy endureth forever."
But not yet could they lay down their arms; they knew that Lysias, who had received orders to destroy the Judæans, would not let this first defeat pass quietly, but that he would strain every effort to repair the disaster. They therefore remained armed, and had the happiness of seeing their numbers increase to 10,000. If ever a war deserved the name of "holy," the one conducted by the Maccabæans certainly proved worthy of that appellation. In the following year (165), when Lysias attacked Judæa with a powerful, picked army of cavalry and foot-soldiers, he found the Judæans more courageous and determined than ever. He had not ventured to enter their land on the same road as before, but had taken a circuitous route, intending to invade Judæa from the territory occupied by the Idumæans. He encamped near Bethzur, a five hours' march to the south of Jerusalem. Maccabæus marched with his 10,000 men to meet him; a regular battle ensued, in which the impetuous attacks of the Judæans again secured a victory over the strategy of the Syrian hirelings. Lysias departed, furious at his defeat; but he flattered himself that by increasing the number of his army he would ultimately master his opponents. Only in the Acra of Jerusalem, the incorrigible Hellenists, with Menelaus and a small Syrian garrison, still held sway.