[44] Psychology, Vol. I., ch. x.
[45] Ibid., p. 293 f.
[46] James, Psychology, I., 316.
[47] Idea of a Universal Cosmopolitical History.
CHAPTER VI
THE HEBREW MORAL DEVELOPMENT
§ 1. GENERAL CHARACTER AND DETERMINING PRINCIPLES
1. The Hebrew and the Greek.—The general character of the Hebrew moral development may be brought out by a contrast with that of the Greeks.[48] While many phases are common, there is yet a difference in emphasis and focus. There were political and economic forces at work in Israel, and religious forces in Greece. Nevertheless, the moral life in one people kept close to the religious, and in the other found independent channels. Conscientious conduct for the Hebrew centered in doing the will of God; for the Greek, in finding rational standards of good. For the Hebrew, righteousness was the typical theme; for the Greek, the ideal lay rather in measure and harmony. For the Greek, wisdom or insight was the chief virtue; for the Hebrew, the fear of the Lord was the beginning of wisdom. The social ideal of the Hebrews was the kingdom of God; of the Greeks, a political State. If we distinguish in conscience two aspects, thoughtfulness in discovering what to do and hearty desire to do the right when found, then the Greeks emphasize the former, the Hebrews the latter. Intellect plays a larger part with the Greek; emotion and the voluntary aspect of will with the Hebrew. Feeling plays its part with the Greeks largely as an æsthetic demand for measure and harmony; with the Hebrews it is chiefly prominent in motivation, where it is an element in what is called "the heart," or it functions in appreciation of acts performed, as the joy or sorrow felt when God approves or condemns. Both peoples are interesting for our study, not only as illustrating different kinds of moral development, but also as contributing largely to the moral consciousness of western peoples to-day.
2. The Early Morality.—The accounts of the tribal life and customs in the early period after the settlement in Canaan, show the main features of group life which are already familiar to us. Clan or kinship loyalty was strong on both its good and its defective sides. There were fidelity, a jeoparding of lives unto death, honor for group heroes, joint responsibility, and blood revenge. There were respect for hospitality and regulation of marriage, though not according to later standards. A rough measure of justice was recognized in "as I have done, so God hath requited me." But there was no public authority to restrain the wrongdoer, except when a particularly revolting brutality shocked public sentiment. Festivals and sacrificial meals united the members of the family or clan more closely to each other and to their god. Vows must be kept inviolable even if they involved human sacrifice. The interests and ends of life were simple. The satisfaction of bodily wants, the love of kin and above all of children, the desire to be in right relation of favor and harmony with the unseen deity who protected from enemies and sent fruitful seasons,—these made their chief good. The line of their progress from these rude beginnings to a lofty moral ideal lay through religion. But the religious conceptions were directly related to political, social, and economic conditions; hence, both aspects must be briefly characterized.